夫五运六气，上古圣人所以参三才而赞化育者也。故位天者天文也，位地者地理也，通乎人气之变化者人
事也。然天道有阴阳多少之殊，地理有高下，气至有先后之异，人之寿夭生化之期，则损益盛虚之变也，此其
上下参错，而不可以定数求者焉。若夫五六之会，终期之日，刻漏而分数之，亦陈其梗概焉耳。至于气至之先
后，胜复之郁发，安可预拟乎！故曰∶数之可数者，人中之阴阳也，天地之阴阳，不可以数推，以象见者也。
夫象者，占候之所始，道之所生，不可不通也。今夫天垂象，地成形，七曜纬虚，五行丽地。地者所以载生成之
形类也，虚者所以列应天之精气也。形精之动犹根本之与枝叶也，故形盛则精盛，形衰则精衰，五星明，大减
小，即五运之太过不及可得而占也。今夫地道实，天道虚。实者气之所寓，虚者色之所因也。五气应于下，则
五色彰于上，五天之经纬成，而后五气之至，可得而占也。地为人之下，太虚之中，大气举之也。燥以干之，
暑以蒸之，风以动之，湿以润之，寒以坚之，火以温之。故风寒在下，燥热在上，湿气在中，火游行其间，寒
暑六入，故令虚而化生也。故烟埃云物之态，山川草木之容，皆可得而占焉。至于地理有高下，阴阳有多少。
至高之地，阴气常在；至卑之地，阳气常在，则高下异占也。又春气始于东，夏气始于南，秋气始于西，冬气
始于北，行有逆顺，至有迟速，则上下左右异占也。是皆形精之必效微而显，信而不爽者欤。是故古之至人，
仰以观于天文，俯以察乎地理，中以通乎人事、然后所以定神明之纪而成变化之用也。世之学人，求阴阳于支
干配合之间，论胜负于主客加临之位，不效则以为古书不足信也，是岂书之罪也哉！间因雠校楼氏《医学纲目》
书，览其后有运气补注一篇，惜其用意甚勤，而尚遗古人占候之法，是以取诸《内经》之旨，列占候十五篇，
命曰《运气占候补遗》以续楼氏之后云。
嘉靖乙丑季春日娄东玄沙邵弁伟元识
五运六气，是上古圣人用来参悟天、地、人三才之道，从而协助天地化育万物的学问。所以，位于天上的体现为天文，位于地上的体现为地理，贯通于人气变化之中的体现为人事。然而，天道有阴阳盛衰的不同，地理有高下起伏的差异，气候到来的时间有先后的区别，人的寿命长短及生化周期，则是损益、盛虚变化的结果。这些因素上下交错复杂，不能简单地用固定的数理来推算。至于五六（五行与五纪）交汇的节点，以及终结周期的日期，通过漏刻计时和分数计算，也只是陈述其大概轮廓罢了。至于气候到来的先后，胜复之气郁结后的爆发，怎么可以预先揣测呢！所以说：可以被数理推算的，是人体内部的阴阳；而天地之间的阴阳，不能用数理推演，只能通过观察物象来显现。所谓“象”，是占候预测的开端，也是大道的产生之源，不可不通晓。
如今，天垂示景象，地形成形体，七曜（日月五星）在虚空运行，五行附着于大地。大地是用来承载生成各类形体的基础，虚空是用来陈列对应天道的精气所在。形体与精气的运动，就像根本与枝叶的关系一样，所以形体旺盛则精气旺盛，形体衰弱则精气衰弱。五星明亮或大小减损，就可以据此推测五运之太过或不及。如今的地道是实的，天道是虚的。实的地方是气的寄托之所，虚的地方是色的依托之处。五种气候应验于下，五种颜色就彰显于上，天地的经纬结构形成之后，五种气候的到来就可以通过观察来推测了。
大地处于人的下方，太虚之中，由大气托举着。燥气使其干燥，暑气使其蒸腾，风气使其动荡，湿气使其滋润，寒气使其坚凝，火气使其温暖。所以风寒在下，燥热在上，湿气居中，火气游行其间。寒暑六次更替入于其中，使得虚空得以化生万物。因此，烟埃云物的形态，山川草木的容貌，都可以用来进行占候推测。至于地理有高下之分，阴阳有多寡之别。极高之地，阴气常存；极低之地，阳气常存，那么高下的占候结果就不同。另外，春气始于东方，夏气始于南方，秋气始于西方，冬气始于北方，运行有逆顺之分，到来有迟速之别，那么上下左右的占候结果也就不同。这些都是形体与精气必然效验细微而显赫，真实而不差谬的例子。
因此，古代的至人，向上观察天文，向下考察地理，中间通晓人事，然后以此来确立神明的纲纪，成就变化的功用。世俗的学习者，在干支配合之间寻求阴阳，在主客加临之位争论胜负，如果不灵验，就认为古书不可信，这难道是书的罪过吗？我偶尔因校对楼氏《医学纲目》一书，看到其后附有运气补注一篇，可惜其用意虽勤，却仍遗漏了古人占候的方法，因此选取《内经》的宗旨，列出占候十五篇，命名为《运气占候补遗》，以续接楼氏之后的论述。
嘉靖乙丑年季春月，娄东玄沙邵弁伟元识记。
The Five Movements and Six Qi were the means by which the sages of antiquity contemplated the Three Powers (Heaven, Earth, and Humanity) to assist in the transformation and nourishment of all things. Therefore, what is positioned in Heaven manifests as Astronomy; what is positioned on Earth manifests as Geography; and what connects with the changes in human vitality manifests as Human Affairs. However, the Way of Heaven has differences in the degree of Yin and Yang; Geography has variations in elevation; the arrival of Qi has distinctions in timing; and the periods of human longevity, birth, and growth are subject to changes of increase/decrease, fullness/emptiness. These factors are interwoven and complex above and below, and cannot be determined by fixed numerical calculations alone. As for the convergence of the numbers five and six, and the dates marking the end of cycles, calculating them via water clocks and fractional divisions merely outlines their general principles. How could one predict in advance the sequence of Qi's arrival or the depression and eruption of victorious and retaliatory Qi? Thus it is said: "That which can be counted is the Yin and Yang within humanity; the Yin and Yang of Heaven and Earth cannot be deduced by numbers but are revealed through phenomena." Phenomena are the beginning of divination and observation, the source from which the Dao arises, and thus must be thoroughly understood.
Now, Heaven displays phenomena, Earth forms shapes, the Seven Luminaries (Sun, Moon, and five planets) traverse the void, and the Five Elements adhere to the Earth. Earth serves to carry and generate various forms of life, while the Void serves to display the essence and Qi corresponding to Heaven. The movement of form and essence is like the relationship between roots and branches; therefore, when form is robust, essence is robust, and when form declines, essence declines. The brightness or diminution of the five planets allows one to divine whether the Five Movements are excessive or deficient. Currently, the Way of Earth is substantial (Shi), while the Way of Heaven is empty/hollow (Xu). Substantiality is where Qi resides; emptiness is where color depends upon. When the Five Qi respond below, the Five Colors manifest above. Once the longitude and latitude of Heaven are established, the arrival of the Five Qi can be divined.
Earth lies beneath humans, within the Great Void, supported by the Great Qi. Dryness dries it, Heat steams it, Wind agitates it, Moisture moistens it, Cold solidifies it, and Fire warms it. Thus, Cold and Wind are below, Dryness and Heat are above, Moisture is in the middle, and Fire moves among them. Cold and Heat cycle six times entering into this system, allowing the Void to transform and generate. Therefore, the states of smoke, dust, clouds, and celestial objects, as well as the appearances of mountains, rivers, grass, and trees, can all be used for divination. Regarding geography, there are high and low places, and differences in the abundance of Yin and Yang. In the highest places, Yin Qi is always present; in the lowest places, Yang Qi is always present, leading to different divinatory outcomes based on elevation. Furthermore, Spring Qi begins in the East, Summer Qi in the South, Autumn Qi in the West, and Winter Qi in the North. Their movement has reversals and順逆 (smooth/reverse), and their arrival has delays and speeds, resulting in different divinatory outcomes for upper/lower and left/right positions. These are all instances where form and essence necessarily manifest subtle signs into obvious effects, proving true without error.
Therefore, the ancient Sages looked up to observe Astronomy, looked down to examine Geography, and in between understood Human Affairs, thereby establishing the discipline of the Divine Spirit and accomplishing the function of transformation. Modern scholars seek Yin and Yang within the pairing of Heavenly Stems and Earthly Branches, and debate victory and defeat at the positions of Host and Guest additions. When these methods fail, they claim that ancient texts are unreliable. Is this the fault of the books? While collating Lou Ying's *Medical Outline* (*Yixue Gangmu*), I noticed a supplementary note on Five Movements and Six Qi at the end. Although his intention was diligent, he still omitted the ancient methods of divination and observation. Therefore, drawing upon the principles of the *Neijing* (Inner Canon), I have compiled fifteen chapters on divination and observation, titled *Supplementary Omissions on Divination and Observation of Five Movements and Six Qi*, to continue where Lou's work left off.
Recorded by Shao Bian, courtesy name Weiyuan, of Xuansha, Lou Dong, in the late spring month of the Yichou year of the Jiajing era.