夫运气之道，上古圣人所以参天地赞化育者也。盖气流行于天地间，有化有变，其化也，在人为生育；其
变也，在人为疾死。故赞其化育以济其生者，必先制其疾以拯其死，此则医道之所由设，使有生者无夭折、享
寿考，而其德业可与天地参矣。然其道载诸《内经》者，广大精微，非浅学所可易知，是以后世悉皆湮晦，今
姑举其大略言之∶五运属阴，守于地内，六气属阳，周于天外；其化生于人也，五运化生五脏属内，六气化生
六腑十二经属外。其变疾于人也，五运内变病于五脏，甚则兼外，六气外变病于六腑十二经，甚则入内，内外
变极，然后死也。五运有平气、太过、不及之殊，六气有常化、淫胜、反胜、相胜之异。五运平气者，其岁化
生皆当本位，如木平气敷和之纪，其色苍，其味酸之类是也；其变病皆在本脏，如木平气之病在肝也。太过者，
岁变平气为太过，其化生皆兼非位，如太过发生之纪，其色青黄白，其味酸甘辛，如兼非位之土金是也；其变
病皆在己所胜之脏，如木太过则木胜脾土而脾病也，其胜乃本气有余而胜，故不为他气报复，间有复者，是不
务其德，炎威失常也。不及者，岁变平气为不及，其化生亦兼非位，如木不及委和之纪，其果枣李，其味酸辛，
亦兼非位之土金是也；其变病皆己所不胜者乘虚胜之而本脏病，胜极则己所生者报复其胜，而胜者之脏亦病，
如木不及则金胜之而肝病，胜则火复金雠而肺亦病也，其胜乃乘我之虚而胜，胜之根本不固，故为他气报复。
凡此五运之气，皆有定纪者也。六气常化者，天地六位之化，各守常位，生病各当本处。其天地之常化，如厥
阴司天，少阳在泉之岁，风化居上，火化居下，风病行于上，热病行于下之类，而不出他位也。其六位之常化，
如厥阴司天之岁，初之气化风燥，民病寒于右之下，二之气化寒热，民病热于中之类，而不杂他气也。凡此六
气之常化皆有定纪，犹五运平气也。淫胜者，天地之气变常，内淫而胜也。天气内淫而上胜于下，则己所胜之脏，
经受邪而病甚。如厥阴司天，风淫所胜，其病在足太阴脾经也。地气内淫而外胜于内，其病在足阳明胃经也。
凡此六气之淫胜，犹五运太过，皆有胜无复，其胜之盛，虽有定纪，其胜之动否，则无定纪，而不可必也。反
胜相胜者，六位之左右变常，乘虚而胜也。其乘天地之虚而胜者，为反胜，左右自有相胜，乘虚而胜者，为相
胜，皆视所虚之气，侮不胜己者胜之，胜极则仍为虚者之子复之。如所虚之气属太阴，则所胜之气属厥阴，而
病在脾胃经，所复之气属阳明，而病在肝胆经也。盖天地岁气犹王也，左右步气犹诸侯也，左右胜天地，犹诸
侯乱，故曰反胜。左右自相胜，犹诸侯自相征伐，故曰相胜也。凡此六气之反胜、相胜，五运不及，故皆有
胜有复，其气其动皆无定纪，但随虚而胜，随胜而复也。诸五运皆有定纪者，阴静有常也。六气少有定纪者，
阳动多变也。五运之平气之常化为常，其化生为常之常，变病为常之变。五运之太过不及与六气之淫胜、反胜、
相胜为变，其化生为变之常，变病为变之变，太过、淫胜为变之盛，不及、反胜、相胜为变之虚。察其常变以定生
死，详其虚实以断补泻，谨道如法，万举万全也。然其经奉行于世，惟唐太仆令王冰氏笃好之，大为诠注，而
其昭彰道要，开示玄微者，于功为大。但千虑一失而不得经旨者，亦或有之，为未尽善也。于是不分常变，释
六气胜复无定纪之变为有定纪之常，不分盛虚，释左右乘虚之相胜为司天之淫胜，是则运气之义不明，自此始
矣。后虽有林氏校正，孙氏考误，与夫托名所着《玄珠密语》《天元玉册》，及诸家运气图说之类，然皆不能出
王氏之右而救其失，反使运气之义愈晦而书愈繁。至于河间所注病机，其形容病化之情状，推究火热之众多，
真有发前人未发之妙，奈何又以运气之所属皆为盛，而不察其所属各有盛虚，以盛虚所兼非位之化皆为似，而
不察其所兼之盛者似虚者是为重失矣。夫王氏释变气为常气，相胜为淫胜，则人不识变，而占运气不应年辰；
河间释运气之所属皆为盛，所兼非位之化皆为似，则人不识虚，而施治法不对病证，遂使世俗皆愀然不信而弃
之也。其不知变者曰∶某气司天属阴寒，今反炎热，某运合太过，令反不及，此乃上古之天道，非可占之于今
世也。其不知虚者曰∶某病属热，投寒剂不痊，某证当泻，施泻法反剧，此乃北方之治法，非可用之于南人也。
惟戴人云∶病如不是当年气，看与何年气运同，便向某年求活法，方知都在至真中之歌，似能破世之惑，又引
而不发。呜呼！有定纪之年辰，与无定纪之胜复相错常变，今独求年辰之常，不求胜复之变，岂得运气之真哉！
六气之盛寒盛热与虚寒虚热，同其所属，今独求寒热之所属，不求寒热之盛虚，岂得寒热之情哉！苟以常变盛
虚观运气寒热，则古今南北皆可一以贯之，而所谓参天地赞化育，如视之掌也。仆自早岁留志是书，钻研既久，
似得二三，爰据所知，挈其宏纲，开以节目，而类编集之，使常变必分，盛虚必着，或前贤之注未备者，间以
己意附之，庶几运气之义灿然复明。目之曰《运气补注》，虽 逾之罪莫逃，然济生一念，自有不
容己者，凡吾同志，幸改正云。
运气学说的道理，是上古圣人用来参赞天地、协助万物化育的方法。大概气在天地间流行，既有正常的生化，也有异常的变异；其正常的生化，对于人而言就是生长发育；其异常的变异，对于人而言就是疾病和死亡。所以，要协助万物的化育以维持生命的人，必须先控制疾病以挽救死亡，这就是医学设立的原因，使得有生命的人不致夭折、得以长寿，而医者的功德事业便可与天地并立了。然而，这一道理记载于《内经》之中，内容广大精微，不是浅薄学识的人所能轻易知晓的，因此后世大多将其埋没晦暗。现在姑且列举其大略来说明：五运属于阴，守持于地内；六气属于阳，周流于天外。它们在人身上产生的生化作用，五运化生五脏，归属于内部；六气化生六腑和十二经脉，归属于外部。它们在人身上产生的变异作用，五运在内部变异导致五脏生病，严重时兼及外部；六气在外部变异导致六腑和十二经脉生病，严重时侵入内部，内外变异达到极点，然后就会死亡。
五运有平气、太过、不及的区别；六气有常化、淫胜、反胜、相胜的不同。所谓五运平气，是指该年的生化都符合本位，例如木运平气的“敷和之纪”，其色为苍，其味为酸之类；其变异导致的疾病都在本脏，例如木运平气的病在肝。所谓太过，是指该年变平气为太过，其生化都兼带非本位的特征，例如木运太过的“发生之纪”，其色青黄白，其味酸甘辛，如兼带非本位的土金之色味一样；其变异导致的疾病都在己所胜（即我克）的脏，例如木运太过则木胜脾土而脾脏生病，这种胜是由于本气有余而造成的胜，所以不会有其他气的报复，间或有报复的，是因为不务其德，炎威失常所致。所谓不及，是指该年变平气为不及，其生化也兼带非本位的特征，例如木运不及的“委和之纪”，其果枣李，其味酸辛，也是兼带非本位的土金之色味；其变异导致的疾病都是己所不胜（即克我者）乘虚而入胜之而导致本脏生病，胜极之后，己所生的脏会报复那个胜者，导致胜者的脏也生病，例如木运不及则金胜之而肝脏生病，胜之后火来复金仇而肺脏也生病，这种胜是乘我之虚而胜，胜者的根本不固，所以会成为其他气报复的对象。凡此五运之气，都是有固定规律的。
六气的常化，是指天地六位的变化，各自守持常位，生病各当其处。其天地的常化，例如厥阴司天、少阳在泉之年，风化居上，火化居下，风病行于上，热病行于下之类，而不超出他位。其六位的常化，例如厥阴司天之岁，初之气化风燥，民众病寒于右之下，二之气化寒热，民众病热于中之类，而不混杂他气。凡此六气的常化都有固定规律，就像五运的平气一样。所谓淫胜，是指天地之气变化失常，内淫而胜。天气内淫而上胜于下，则己所胜的脏经受邪而病重。例如厥阴司天，风淫所胜，其病在足太阴脾经。地气内淫而外胜于内，其病在足阳明胃经。凡此六气的淫胜，如同五运的太过，都只有胜而没有复，其胜的盛衰虽有固定规律，但其胜的发动与否，却没有固定规律，是不可预料的。
所谓反胜、相胜，是指六位的左右变化失常，乘虚而胜。其乘天地之虚而胜者，称为反胜；左右自有相胜，乘虚而胜者，称为相胜，都要看所虚之气，侮慢不能胜己者而胜之，胜极之后，仍由虚者的子气来报复。例如所虚之气属太阴，则所胜之气属厥阴，而病在脾胃经；所复之气属阳明，而病在肝胆经。大概天地的岁气犹如君王，左右的步气犹如诸侯，左右胜过天地，犹如诸侯作乱，所以称为反胜；左右自相胜，犹如诸侯自相征伐，所以称为相胜。凡此六气的反胜、相胜，以及五运的不及，所以都有胜有复，其气和其发动都没有固定规律，只是随着虚而胜，随着胜而复。
凡是五运都有固定规律的，是因为阴静而有常。六气少有固定规律的，是因为阳动而多变。五运的平气之常化为常，其化生为常中之常，变病为常中之变。五运的太过、不及与六气的淫胜、反胜、相胜为变，其化生为变中之常，变病为变中之变，太过、淫胜为变中之盛，不及、反胜、相胜为变中之虚。观察其常变以决定生死，详察其虚实以判断补泻，谨慎遵循道法，就能万举万全。
然而，这些经典在世间奉行，只有唐代太仆令王冰氏特别喜好它，大为诠释注释，而其彰显大道要领、开示玄妙细微之处，功劳最大。但是千虑一失而不得经旨的，也或许存在，未能尽善尽美。于是他不分常与变，将六气胜复无定纪的变解释为有定纪的常；不分盛与虚，将左右乘虚的相胜解释为司天的淫胜，这使得运气之义不明，从此开始了。后来虽然有林氏校正，孙氏考误，以及托名所作的《玄珠密语》《天元玉册》，以及诸家运气图说之类，但都不能超出王氏之上而补救其失误，反而使运气之义更加晦暗而书籍更加繁杂。至于河间所注的病机，其形容病情变化的情状，推究火热病的众多，真有发现前人未发现的奥妙，无奈他又将运气所属的都视为盛，而不察其所属各有盛虚；将以盛虚所兼带的非位之化都视为似，而不察其所兼之盛者似虚者是为重大的失误。
王冰将变气解释为常气，将相胜解释为淫胜，那么人们就不认识变，而占测运气不应验于年辰；河间将运气所属都视为盛，将所兼非位之化都视为似，那么人们就不认识虚，而施治法不对证候，遂使世俗都忧愁不信而抛弃它。那些不知道变的人说：“某气司天属于阴寒，如今反而炎热；某运合当太过，如今反而不及，这是上古的天道，不可在今世占测。”那些不知道虚的人说：“某病属于热，投用寒剂不痊愈；某证应当泻，施用泻法反而加剧，这是北方的治法，不可用于南方人。”只有戴人（张从正）说：“病如果不是当年的气运，看它与何年气运相同，便向某年寻求活法，方知都在《至真要大论》中的歌诀里”，这似乎能破除世人的疑惑，但又引而不发。唉！有固定规律的年辰，与无固定规律的胜复相互交错于常变之中，如今只追求年辰的常，不追求胜复的变，怎么能得到运气的真谛呢！六气的盛寒盛热与虚寒虚热，同属其类，如今只追求寒热的所属，不追求寒热的盛虚，怎么能得到寒热的实情呢？如果以常变盛虚来观察运气的寒热，那么古今南北都可以一以贯之，而所谓参赞天地、协助化育的道理，就如同看手掌一样清楚。
我从年轻时留心这本书，钻研已久，似乎得到其中二三，于是依据所知，提起宏纲，展开条目，分类编集，使常变必分，盛虚必显，或者前贤注释未完备的地方，偶尔附上自己的见解，希望运气之义灿烂地重新明朗起来。命名为《运气补注》，虽然逾越礼制之罪无法逃避，但救生的念头，自然有不容自己停止的理由，凡是我志同道合的朋友，希望予以改正。
The principles of Yunqi (Five Movements and Six Qi) are the methods by which the sages of antiquity participated in Heaven and Earth and assisted in the transformation and generation of all things. Generally, Qi circulates within Heaven and Earth, undergoing both normal transformation (Hua) and abnormal variation (Bian). Its normal transformation results in growth and development for humans; its abnormal variation results in disease and death for humans. Therefore, those who assist in transformation and generation to sustain life must first control disease to save lives from death. This is the reason why medicine was established: to ensure that living beings do not die prematurely but enjoy longevity, allowing their virtue and achievements to stand parallel with Heaven and Earth. However, this principle, as recorded in the *Neijing* (Inner Canon), is vast and subtle, beyond the comprehension of those with shallow learning. Consequently, it has been largely obscured in later generations. Here, I shall briefly outline its general principles:
The Five Movements (Wuyun) belong to Yin and reside within the Earth; the Six Qi (Liuqi) belong to Yang and circulate outside Heaven. In terms of their transformative effect on humans, the Five Movements generate the Five Zang Organs, which are internal; the Six Qi generate the Six Fu Organs and the Twelve Meridians, which are external. Regarding their pathological variations, the Five Movements cause internal diseases in the Five Zang Organs, extending externally when severe; the Six Qi cause external diseases in the Six Fu Organs and Twelve Meridians, penetrating internally when severe. When internal and external variations reach their extreme, death ensues.
The Five Movements are distinguished into Normal Qi (Pingqi), Excess (Taiguo), and Deficiency (Buji). The Six Qi are distinguished into Normal Transformation (Changhua), Excessive Overcoming (Yinsheng), Reverse Overcoming (Fansheng), and Mutual Overcoming (Xiangsheng). Normal Qi of the Five Movements refers to years where transformations align with their proper positions. For example, in the Wood Normal Qi phase known as "Fuhe" (Spreading Harmony), the color is azure, and the flavor is sour. Pathological changes occur in the corresponding organ, e.g., Wood pathology affects the Liver. Excess refers to years where Normal Qi becomes excessive, and transformations include non-proper elements. For instance, in the Wood Excess phase known as "Fasheng" (Generating Growth), colors include green, yellow, and white, and flavors include sour, sweet, and acrid, reflecting the influence of non-proper Earth and Metal. Pathologies affect the organ controlled by the excess element; e.g., Wood Excess overcomes Spleen Earth, causing Spleen disease. This overcoming stems from surplus original Qi, so there is typically no retaliation from other Qi. If retaliation occurs, it indicates a loss of virtue and abnormal intensity.
Deficiency refers to years where Normal Qi becomes deficient, also involving non-proper elements. For example, in the Wood Deficiency phase known as "Weihe" (Withered Harmony), fruits like dates and plums appear, and flavors include sour and acrid, again reflecting Earth and Metal influences. Pathologies arise because the controlling element takes advantage of the deficiency to overcome the original organ. When the overcoming reaches its peak, the element generated by the victim retaliates against the aggressor. For example, Wood Deficiency allows Metal to overcome it, causing Liver disease; subsequently, Fire retaliates against Metal, causing Lung disease. This overcoming exploits weakness, and the aggressor's foundation is unstable, making it susceptible to retaliation. All Five Movements have fixed patterns.
Normal Transformation of the Six Qi means that the six positions of Heaven and Earth maintain their regular states, and diseases occur in their respective locations. Heavenly normal transformations, such as Jueyin ruling the Upper (Sitian) and Shaoyang ruling the Lower (Zaiquan) in a given year, place Wind transformation above and Fire transformation below, with Wind diseases manifesting superiorly and Heat diseases inferiorly, without exceeding these positions. The normal transformations of the six positions, such as in a Jueyin Sitian year, where the First Qi transforms Wind-Dryness causing cold on the lower right, and the Second Qi transforms Cold-Heat causing heat in the center, do not mix with other Qi. These normal transformations have fixed rules, similar to the Normal Qi of the Five Movements.
Excessive Overcoming (Yinsheng) occurs when Heavenly or Earthly Qi deviates from norms and overwhelms internally. When Heavenly Qi overwhelms downward, the organ controlled by it suffers severe pathogen invasion. For example, under Jueyin Sitian, excessive Wind overwhelming causes disease in the Foot-Taiyin Spleen Meridian. When Earthly Qi overwhelms inward, disease affects the Foot-Yangming Stomach Meridian. Like Excess in the Five Movements, Yinsheng involves only overcoming without retaliation. While the nature of the overcoming is fixed, its timing is unpredictable.
Reverse Overcoming (Fansheng) and Mutual Overcoming (Xiangsheng) occur when the left and right positions deviate and take advantage of weakness. Overcoming Heaven/Earth due to their weakness is called Fansheng; mutual overcoming among the left/right positions due to weakness is called Xiangsheng. Both involve the weak Qi being overwhelmed by what it cannot control. Upon extreme overcoming, the child of the weak Qi retaliates. For example, if Taiyin is weak, Jueyin overcomes it (disease in Spleen/Stomach meridians); then Yangming retaliates (disease in Liver/Gallbladder meridians). Heavenly/Yearly Qi is like a King; Left/Right Step Qi are like feudal lords. Lords overcoming the King is Fansheng (rebellion); lords fighting each other is Xiangsheng. Unlike Yinsheng, Fansheng and Xiangsheng, along with Deficiency in Five Movements, involve both overcoming and retaliation. Their patterns are not fixed but follow weakness and retaliation.
The Five Movements have fixed rules because Yin is static and constant. The Six Qi have fewer fixed rules because Yang is dynamic and variable. Normal Qi of the Five Movements represents "Constant"; its generation is Constant-Constant, and its pathology is Constant-Variation. Excess/Deficiency of Five Movements and Yinsheng/Fansheng/Xiangsheng of Six Qi represent "Variation"; their generation is Variation-Constant, and their pathology is Variation-Variation. Excess/Yinsheng are Variations of Abundance; Deficiency/Fansheng/Xiangsheng are Variations of Deficiency. Observing Constants and Variations determines life and death; analyzing Abundance and Deficiency guides tonification and sedation. Following these laws ensures success.
Among commentators, Wang Bing of the Tang Dynasty, Grand Commandant, deeply studied and annotated these texts, greatly clarifying their profound meanings. However, he occasionally missed the essence. He failed to distinguish between Constant and Variable, interpreting the variable, unpredictable retaliation of Six Qi as a constant rule. He failed to distinguish between Abundance and Deficiency, interpreting mutual overcoming due to weakness as mere excessive overcoming by Sitian. This obscured the meaning of Yunqi. Later scholars like Lin, Sun, and authors of *Xuanzhu Miyu* and *Tianyuan Yuce*, along with various diagrams, could not surpass Wang Bing’s work to correct his errors, further obscuring Yunqi and complicating the literature.
He Jian (Liu Wansu), in his annotation of the *Pathogenesis*, brilliantly described pathological states and emphasized Fire-Heat diseases, uncovering insights previously unknown. However, he erred by treating all Yunqi attributions as Abundant, ignoring their specific Abundance or Deficiency. He treated combined non-proper transformations as merely "similar," failing to see that abundance mimicking deficiency is a critical error. Wang Bing’s interpretation led people to ignore Variation, making prognostication inaccurate. He Jian’s interpretation led people to ignore Deficiency, making treatments mismatched with syndromes. Consequently, the public lost faith and abandoned Yunqi. Ignorant of Variation, they argued: "If Sitian should be Cold but is Hot, or Movement should be Excess but is Deficient, this is ancient law, not applicable today." Ignorant of Deficiency, they argued: "If Heat syndrome fails to respond to Cold herbs, or Purging worsens the condition, this is Northern method, not suitable for the South."
Only Zhang Congzheng (Dairen) stated: "If the illness does not match the current year’s Qi, identify which year’s Qi matches it, seek the treatment from that year, and you will find the answer in the *Zhizhen Yao Da Lun* songs." This seemed to dispel confusion but remained incomplete. Alas! Fixed annual cycles intermingle with unfixed Overcoming/Retaliation variations. Seeking only the fixed cycle while ignoring variation cannot reveal the true essence of Yunqi. Similarly, focusing only on the attribution of Cold/Heat while ignoring their Abundance/Deficiency cannot reveal the true nature of Cold/Heat. Only by observing Yunqi through the lenses of Constant/Variation and Abundance/Deficiency can one unify past and present, North and South, making the participation in Heaven and Earth’s transformation as clear as viewing one’s palm.
Since my youth, I have devoted myself to this book. After long study, grasping some understanding, I have extracted its main outlines, expanded its details, and compiled them categorically. I ensure Constants and Variations are distinct, and Abundance and Deficiency are clear. Where previous annotations were incomplete, I added my own views, hoping to restore clarity to Yunqi theory. I titled this work *Yunqi Buzhu* (Supplementary Annotations on Yunqi). Though I may incur criticism for overstepping, my desire to save lives compels me. I hope my colleagues will review and correct this work.