邪说之外，有欺人之学，有耳食之学。何谓欺空之学？好为高谈奇论，以骇人听闻；或
剿袭
前人之语，以示渊博，彼亦自知其为全然不解，但量他人亦莫这能深考也。此为欺人之学。
何谓耳食之学？或窃听他人之说，或偶阅先古之书，略记数语，自信为已得其秘，大言不惭
，以此动众，所谓道听途说是也。如近人所谈司天运气之类是也。彼所谓司天运气者，以为
何气司天，则是年民当何病。假如厥阴司天，风气主之，则是年之病，皆当作风治。此等议
论，所谓耳食也。盖司天运气之说，黄帝不过言天人相应之理如此，其应验先候于脉。凡遇
少阴司天，则两手寸口不应。厥阴司天，则右寸不应。大阴司天，则左寸不应。若在泉，则
尺脉不应，亦如之。若脉不当不其位，则病相反者死，此诊脉之一法也。至于病，则必观是
年岁气胜与不胜。如厥阴司天，风淫所胜，民病心痛胁满等症。倘是年风淫虽胜，而民另生
他病，则不得亦指为风淫之病也。若是年风淫不胜，则又不当从风治矣。经又云∶相火这下
，水气乘之；水位之下，火气乘之。五气之胜皆然。此乃亢则害，承乃制之理。即使果胜，
亦有相克者乘之，更与司天之气相反矣。又云∶初气终三气，天气主之，胜之常也；四气尽
终气，地气主之，复之常也。有胜则复，无胜则否。则岁半以前属司天，岁半以后又属在泉
，其中又有胜不胜之殊，其病更无定矣。又云∶厥阴司天，左少阴，右太阳，谓之左间、右
间。六气皆有左右间，每间主六十日，是一岁之中，复有六气循环作主矣。其外能南政、北
政之反其位，天符岁会三合之不齐，太过不及之异气。欲辨明分晰，终年不能尽其蕴。当时
圣人不过言天地之气，营运旋转如此耳。至于人之得病，则岂能一一与之尽合？一岁之中，
不许有一人生他病乎？故《内经》治岁气胜复，亦不分所以得病之因。总之，见病治病，如
风淫于内，则治以辛凉，六气皆有简便易守之法。又云∶治诸胜复，寒者热之，热者寒之，
温者清之，清者温之，无问其数，以平为期。何等划一。凡运气之道，言其深者，圣人有所
不能知；及施之实用，则平正通达，人人易晓。但不若今之医者所云，何气司天，则生何病
，正与《内经》圆机活法相背耳。
除了邪说之外，还有欺骗人的学问，以及道听途说的学问。什么是欺骗人的学问？喜欢发表高谈阔论、奇谈怪论，以惊骇世人的听闻；或者抄袭前人的话语，来显示自己渊博，他们自己也明知完全不懂，只是估量别人也不能深入考证罢了。这就是欺骗人的学问。
什么是道听途说的学问？或者是偷听别人的说法，或者是偶然翻阅古书，仅仅记住几句话，就自信已经掌握了其中的奥秘，夸夸其谈而不知羞愧，以此来煽动群众，这就是所谓的“道听途说”。比如近代人所谈论的司天运气（五运六气中主管上半年气候的理论）之类就是如此。他们所说的司天运气，认为哪一气主管司天，那么这一年百姓就该得什么病。假如厥阴风木司天，风气主事，那么这一年的疾病，都应该按照风邪来治疗。这种议论，就是所谓的道听途说。
其实，司天运气之说，黄帝不过是阐述天人相应的道理是这样的，其验证首先体现在脉象上。凡是遇到少阴君火司天，则两手寸口脉不应指（摸不到脉搏跳动）。厥阴风木司天，则右寸脉不应指。太阴湿土司天，则左寸脉不应指。如果在泉之气（主管下半年气候的气），则尺部脉不应指，情况也是如此。如果脉象不应当出现不应指的情况却出现了，或者病情与脉象相反者，预后不良甚至死亡，这是诊察脉象的一种方法。至于疾病，则必须观察这一年的岁气是胜还是不胜。例如厥阴司天，风气淫盛（过度亢盛），百姓会出现心痛、胁肋胀满等症状。倘若这一年风气虽然淫盛，但百姓另外生了其他疾病，就不能也将其指为风淫之病。如果是这一年风气不淫盛，就不应当从风邪来治疗了。
《内经》又说：相火之下，水气乘之；水位之下，火气乘之。五气的胜复规律都是这样。这是“亢则害，承乃制”的道理。即使确实有胜气，也有相克之气来制约它，这更与司天之气相反了。又說：初气到三气结束，由天气（司天之气）主事，这是胜气的常态；四气到终气结束，由地气（在泉之气）主事，这是复气的常态。有胜气就有复气，没有胜气就没有复气。那么岁半以前属于司天，岁半以后属于在泉，其中又有胜与不胜的区别，其病症更加没有定法了。
又說：厥阴司天，左边是少阴，右边是太阳，称为左间气、右间气。六气都有左右间气，每间气主事六十日，是一年之中，又有六气循环作主。此外还有南政、北政导致脉位相反的情况，天符、岁会、三合等格局的不齐，太过与不及等不同气运的差异。想要辨别明白、分析清晰，终年也无法穷尽其深奥内涵。当时的圣人不过是说天地之气，运行旋转是这样的罢了。至于人得病，怎么能一一与之完全吻合呢？一年之中，难道不许有一人生其他疾病吗？所以《内经》治疗岁气胜复，也不区分得病的具体原因。总之，见病治病，如风邪淫于体内，则用辛凉之法治疗，六气都有简便易守的方法。又說：治疗各种胜复，寒者用热药，热者用寒药，温者用清法，清者用温法，不问次数多少，以平衡为准则。何等划一规范。
大凡运气之道，说得深奥的，圣人也有所不能知；等到施用于实际临床，则平正通达，人人容易理解。但不像现在某些医者所说，何气司天，就生什么病，这与《内经》圆机活法（灵活变通的治疗法则）恰恰背道而驰。
Beyond heretical theories, there are deceptive studies and studies based on hearsay. What is a deceptive study? It involves indulging in high-flown talk and bizarre arguments to shock people's ears; or plagiarizing the words of predecessors to display erudition. The practitioners themselves know full well that they do not understand at all, but merely estimate that others will not be able to examine it deeply. This is what is called a deceptive study.
What is a study based on hearsay? It involves stealing snippets of others' discussions or casually reading ancient books, memorizing only a few sentences, and then confidently believing that one has grasped their secrets. They speak loudly and shamelessly to mobilize the masses, which is what is meant by "hearsay." For example, the so-called Si Tian Yun Qi (Si Tian and Yun Qi theory, dealing with the influence of climatic factors on disease) discussed by recent scholars falls into this category. Their understanding of Si Tian Yun Qi is that whatever Qi governs the Si Tian (the ruling climatic factor of the first half of the year), the people in that year should suffer from corresponding diseases. For instance, if Jue Yin (Jueyin Wind-Wood) governs Si Tian, and Wind Qi dominates, then all diseases in that year should be treated as Wind disorders. Such discussions constitute hearsay.
In fact, the theory of Si Tian Yun Qi was merely stated by the Yellow Emperor to illustrate the principle of correspondence between Heaven and humanity. Its verification first manifests in the pulse. Whenever Shao Yin (Shaoyin Fire-Heart) governs Si Tian, the Cun Kou (Cunkou pulse position at the radial artery) on both hands will not respond (be imperceptible). When Jue Yin governs Si Tian, the right Cun pulse will not respond. When Tai Yin (Taiyin Earth-Spleen) governs Si Tian, the left Cun pulse will not respond. Regarding Zai Quan (Zai Quan, the ruling climatic factor of the second half of the year), the Chi pulses (Chi pulse positions) will not respond, similarly. If the pulse does not show the expected non-response when it should, or if the disease presentation contradicts the pulse, death ensues; this is one method of pulse diagnosis. As for diseases, one must observe whether the annual Sui Qi (Annual Qi) is excessive (Sheng) or deficient. For example, if Jue Yin governs Si Tian and Wind Qi is excessively prevalent, the people may suffer from symptoms such as heart pain and hypochondriac fullness. However, even if Wind Qi is excessive that year, if the people contract other diseases, these cannot simply be attributed to Wind excess. Conversely, if Wind Qi is not excessive that year, treatment should not target Wind.
The Classic further states: Below Xiang Huo (Ministerial Fire), Water Qi acts upon it; below Water position, Fire Qi acts upon it. This applies to the victory and revenge of all five Qi. This is the principle of "Excess leads to harm, succession leads to control." Even if there is indeed an excessive Qi, there is always a controlling Qi acting against it, which is contrary to the Si Tian Qi. It is also stated: From the First Qi to the end of the Third Qi, the Heavenly Qi (Si Tian Qi) governs, which is the normal state of victory; from the Fourth Qi to the end of the Final Qi, the Earthly Qi (Zai Quan Qi) governs, which is the normal state of revenge. There is revenge only if there is victory; otherwise, there is none. Thus, the first half of the year belongs to Si Tian, and the second half to Zai Quan. Within this, there are distinctions of victory and deficiency, making the diseases even more indeterminate.
It is also stated: When Jue Yin governs Si Tian, the left side is Shao Yin and the right side is Tai Yang, referred to as the Left Interstitial Qi and Right Interstitial Qi. All six Qi have left and right interstitial Qi, each governing for sixty days. Thus, within a year, there is another cycle of six Qi taking turns as rulers. Additionally, there are reversals due to Nan Zheng (Southern Administration) and Bei Zheng (Northern Administration), irregularities in Tian Fu (Heavenly Match), Sui Hui (Yearly Assembly), and San He (Triple Combination), and differences in Qi of excess and deficiency. To distinguish and analyze these clearly would take a whole year without exhausting their profundity. The sages of old merely stated that the Qi of Heaven and Earth operates and rotates in this manner. How could human diseases correspond to every detail? Is it not permissible for someone to fall ill with other diseases within a year? Therefore, in treating the victory and revenge of annual Qi, the *Neijing* (Inner Canon) does not differentiate the specific causes of disease. In short, treat the disease as it presents itself. For example, if Wind Yin (Wind Pathogen) affects the interior, treat it with Acrid-Cool methods. Each of the Six Qi has simple and easy-to-follow treatment principles. It is also stated: Treat various victories and revenges; for Cold, use Heat; for Heat, use Cold; for Warmth, use Cooling; for Coolness, use Warming. Do not worry about the number of treatments, aim for balance. How standardized and uniform this is.
Regarding the Way of Yun Qi, those who discuss its profound aspects admit that even the sages had things they did not know. However, when applied practically, it is balanced, upright, and accessible to everyone. It is certainly not like what some modern physicians claim: that whatever Qi governs Si Tian produces exactly that disease. This stands in direct opposition to the flexible and dynamic methods found in the *Neijing*.