客气者，乃地之阴阳，正化对化，加临主气，六位之客气也。夫天干起运，地支起气，如子午年少阴君火司天，
阳明燥金在泉，气由下而升上，即以在下之阳明起之，阳明燥金，金生水，客之初气为太阳寒水。水生木，二气为
厥阴风木。木生火，三气为少阴君火。火生土，四气为太阴湿土。三阴极生一阳为震，即少阳相火，故少阳相火为客
之五气。太阴湿土，土生金，阳明燥金为客之六气，余仿此推，故丑未年客之初气，厥阴风木，二气少阴君火，三
气太阴湿土，四气少阳相火，五气阳明燥金，六气太阳寒水。寅申年客之初气，少阴君火，二气太阴湿土，三气少阳
相火，四气阳明燥金，五气太阳寒水，六气厥阴风木也。卯西年客之初气，太阴湿土，二气少阳相火，三气阳明燥金
，四气太阳寒水，五气厥阴风木，六气少阴君火。辰戍年客之初气，少阳相火，二气阳明燥金，三气太阳寒水，四气
厥阴风木，五气少阴君火，六气太阴湿土。巳亥年客之初气，阳明燥金，二气太阳寒水，三气厥阴风木，四气少阴君
火，五气太阴湿土，六气少阳相火也。主运者，每岁不移之主运也。以木为初运，在年前大寒后交木生火，以火为二运
，在春分后交火生土，以土为三运，在芒种后交土生金，以金为四运，在处暑后交金生水，以水为五运，在立冬后交。
每运各主七十三日五刻有奇，此岁岁之常也。客运者，十干合化之运也。甲己之年为土运，乙庚之年为金运，丙辛之年
为水运，丁壬之年为木运，戊癸之年为火运。此每岁加临之中运，每岁以中运起运。如甲己之年，土运统之，即土为初
运，土生金，金为二运，金生水，水为三运，水生木，木为四运，木生火，火为五运。乙庚之年，初金运，二水运，
三木运，四火运，五土运。丙辛之年，初水运，二木运，三火运，四土运，五金运。丁壬之年，初木运，二火运，三土
运，四金运，五水运，戊癸之年，初火运，二土运，三金运，四水运，五木运。此岁岁变迁之客运也。但乙丁己辛癸
属阴干，为五阴年，主不及之运、甲丙戊庚壬属阳干，为五阳年，主太过之运，此阴不及阳太过之例也。
所载主气客气主运客运者，皆四时之常，不足候天地之变。沈存中曰∶寒暑风雨水旱螟蝗，率皆有法，而人之众疾，
亦随气运盛衰，其术多不验何欤？盖胶于定法，而不知所用故也。假令厥阴用事，其气多风，民病湿泄，岂普
天之下皆多风？普天之民皆病湿泄耶？至于一邑之间，而 雨有不同者，此气运安在？欲无不谬，不可得也。大凡物理
有
常即有变，运气所主者常也，异乎所主者皆变也。常则如本气，变则无所不至，而各有所占，故其候有从、
逆、淫、郁、胜、复、太过、不及之变。其发皆不同，若厥阴用事多风，而草木荣茂，是之谓从。天气明洁，燥而无风，
此
之谓逆。太虚埃昏，流水不冰，此之谓淫。大风折木，云物浊扰，此之谓郁。山泽焦枯，草木凋落，此之谓胜。大暑
燔燎，螟蝗为灾，此之谓复。山崩地震，埃昏时作，此谓之太过。阴森无时，重云昼昏，此之谓不及。随其所变，疾厉
应之
，皆视当时当处之候，虽数里之间，但气候不同，而所应全异，岂可胶于一定？熙宁中京师久旱，祈祷备至，连日重阴，
人谓必雨，一日骤晴，炎日赫然。予时因事入对，上问雨期，予对曰∶雨候已见，期在
明日。众以谓频日晦溽，尚且不雨，如此 燥，岂复有望？次日果大雨。是时湿土用事，连日阴者，从气已效，但
为厥阴所胜，未能成雨，后日骤晴者，燥金入候，厥阴当折，则太阴得伸，明日运气皆顺，以是知其必雨，此亦
当处所占也。若他处候别，所占亦异，其造微之妙，间不容发，推此而求，自臻至理。夫沈氏为以主客
皆常，而以当时当处所见者为客，深得轩岐活法。若邵弁占候补遗十五条，尤嫌缘刻，未能尽运气之变也，故不录，
其太过、不及、淫、郁、从、逆、胜、复之应，仍当于《内经》中求之。
客气，是指地之阴阳的“正化”与“对化”，它们加临于主气之上，构成了六个阶段的客气。天干的起运，地支的起气，例如子年和午年，由少阴君火司天，阳明燥金在泉。气机从下方向上升发，因此以下方的阳明燥金开始推算：阳明燥金，金生水，所以客气的初之气为太阳寒水；水生木，二之气为厥阴风木；木生火，三之气为少阴君火；火生土，四之气为太阴湿土；三阴极而生一阳（震卦），即少阳相火，所以少阳相火是客气的五之气；太阴湿土，土生金，阳明燥金是客气的六之气，其余年份依此类推。因此，丑年和未年的客气初之气为厥阴风木，二之气为少阴君火，三之气为太阴湿土，四之气为少阳相火，五之气为阳明燥金，六之气为太阳寒水。寅年和申年的客气初之气为少阴君火，二之气为太阴湿土，三之气为少阳相火，四之气为阳明燥金，五之气为太阳寒水，六之气为厥阴风木。卯年和酉年的客气初之气为太阴湿土，二之气为少阳相火，三之气为阳明燥金，四之气为太阳寒水，五之气为厥阴风木，六之气为少阴君火。辰年和戌年的客气初之气为少阳相火，二之气为阳明燥金，三之气为太阳寒水，四之气为厥阴风木，五之气为少阴君火，六之气为太阴湿土。巳年和亥年的客气初之气为阳明燥金，二之气为太阳寒水，三之气为厥阴风木，四之气为少阴君火，五之气为太阴湿土，六之气为少阳相火。
主运，是指每年固定不变的五个阶段的主运。以木为初运，在年前大寒节气后交接，木生火，以火为二运，在春分节气后交接，火生土，以土为三运，在芒种节气后交接，土生金，以金为四运，在处暑节气后交接，金生水，以水为五运，在立冬节气后交接。每一运各主管七十三日五刻有余，这是每年的常规规律。
客运，是由十天干合化所决定的运。甲年和己年为土运，乙年和庚年为金运，丙年和辛年为水运，丁年和壬年为木运，戊年和癸年为火运。这是每年加临的中运，每年以中运作为起始运。例如甲年和己年，由土运统领，即以土为初运，土生金，金为二运，金生水，水为三运，水生木，木为四运，木生火，火为五运。乙年和庚年，初运为金运，二运为水运，三运为木运，四运为火运，五运为土运。丙年和辛年，初运为水运，二运为木运，三运为火运，四运为土运，五运为金运。丁年和壬年，初运为木运，二运为火运，三运为土运，四运为金运，五运为水运。戊年和癸年，初运为火运，二运为土运，三运为金运，四运为水运，五运为木运。这是每年变迁的客运规律。但是，乙、丁、己、辛、癸属于阴干，称为五阴年，主要代表不及之运；甲、丙、戊、庚、壬属于阳干，称为五阳年，主要代表太过之运，这是阴气不及、阳气太过的规律。
上述所载的主气、客气、主运、客运，都是四季的常理，不足以用来预测天地的异常变化。沈括说：“寒暑风雨、水旱螟蝗，通常都有定法，而人的众多疾病，也随着气运的盛衰而变化，但这种方法往往不灵验，为什么呢？”这是因为拘泥于固定的法则，而不知道如何灵活运用的缘故。假如厥阴风木当令，其气多风，民众容易患湿泄病，难道普天之下都多风吗？普天之下的民众都患湿泄病吗？甚至在一个县城之间，降雨情况都可能不同，这气运在哪里呢？想要没有谬误，是不可能的。大凡事物的物理有常态就有变态，运气所主宰的是常态，不同于所主宰的就是变态。常态就像本气，变态则无所不至，且各有对应的征象，所以其征象有从、逆、淫、郁、胜、复、太过、不及的变化。它们的发作都不相同，如果厥阴当令多风，而草木茂盛，这叫做“从”。天气明净清洁，干燥而无风，这叫做“逆”。天空昏暗尘埃弥漫，流水不结冰，这叫做“淫”。大风折断树木，云物浑浊扰乱，这叫做“郁”。山泽焦枯，草木凋落，这叫做“胜”。大暑炎热如火，螟蝗成灾，这叫做“复”。山崩地震，尘埃昏乱时常出现，这叫做“太过”。阴森寒冷无时不在，厚重的云层使白天昏暗，这叫做“不及”。随着气运的变化，疾病灾害随之响应，都要看当时当地的气候征象，即使几里之间，只要气候不同，所应的结果就完全不同，怎么能拘泥于一定的法则呢？
熙宁年间，京城长期干旱，祈祷非常周到，连续几天阴天，人们认为一定会下雨，有一天突然放晴，烈日炎炎。我那时因为有事入宫应对，皇上问下雨的日期，我回答说：“下雨的征兆已经出现，日期就在明天。”众人认为前几天阴雨潮湿尚且不雨，像这样干燥，哪里还有希望？第二天果然下了大雨。当时是湿土当令，连日阴天，是从气已经生效，但因为被厥阴风木所克制，未能成雨，后来突然放晴，是因为燥金进入候期，厥阴风木应当受折，于是太阴湿土得以伸展，明天的运气都顺遂，因此知道必定会下雨，这也是当地所占验的案例。如果在其他地方征象不同，所占验的结果也不同，这种精微奥妙之处，间不容发，推究此理，自然能达到至高的道理。沈括之所以认为主客都是常理，而以当时当地所见者为变，深得黄帝岐伯的活法。至于邵弁《占候补遗》中的十五条，尤其嫌刻板，不能完全体现运气变化的妙处，所以不收录，其中关于太过、不及、淫、郁、从、逆、胜、复的应验，仍应当在《内经》中寻求。
Keqi (Guest Qi) refers to the "Zhenghua" (Direct Transformation) and "Duihua" (Opposite Transformation) of Yin and Yang on Earth, which superimpose upon Zhuqi (Host Qi), constituting the six stages of Keqi. The movement of Heavenly Stems initiates Yun (Movement/Transport), while Earthly Branches initiate Qi (Qi/Energy). For example, in the Zi (Rat) and Wu (Horse) years, Shaoyin Junhuo (Lesser Yin Sovereign Fire) governs the Sky (Sitian), and Yangming Zaojin (Greater Yang Dry Metal) governs the Earth (Zaiquan). Qi ascends from below, so calculation begins with Yangming Zaojin located below: Yangming Zaojin generates Water; thus, the first stage of Guest Qi is Taiyang Hanshui (Greater Yang Cold Water). Water generates Wood; thus, the second stage is Jueyin Fengmu (Extreme Yin Wind Wood). Wood generates Fire; thus, the third stage is Shaoyin Junhuo (Lesser Yin Sovereign Fire). Fire generates Earth; thus, the fourth stage is Taiyin Shitu (Greater Yin Damp Earth). When three Yins reach their peak, one Yang is born (the Zhen Trigram), which is Shaoyang Xianghuo (Lesser Yang Ministerial Fire); therefore, Shaoyang Xianghuo is the fifth stage of Guest Qi. Taiyin Shitu generates Metal; thus, Yangming Zaojin is the sixth stage of Guest Qi. Other years follow this pattern. Therefore, in Chou (Ox) and Wei (Goat) years, the first stage of Guest Qi is Jueyin Fengmu, the second is Shaoyin Junhuo, the third is Taiyin Shitu, the fourth is Shaoyang Xianghuo, the fifth is Yangming Zaojin, and the sixth is Taiyang Hanshui. In Yin (Tiger) and Shen (Monkey) years, the first stage is Shaoyin Junhuo, the second is Taiyin Shitu, the third is Shaoyang Xianghuo, the fourth is Yangming Zaojin, the fifth is Taiyang Hanshui, and the sixth is Jueyin Fengmu. In Mao (Rabbit) and You (Rooster) years, the first stage is Taiyin Shitu, the second is Shaoyang Xianghuo, the third is Yangming Zaojin, the fourth is Taiyang Hanshui, the fifth is Jueyin Fengmu, and the sixth is Shaoyin Junhuo. In Chen (Dragon) and Xu (Dog) years, the first stage is Shaoyang Xianghuo, the second is Yangming Zaojin, the third is Taiyang Hanshui, the fourth is Jueyin Fengmu, the fifth is Shaoyin Junhuo, and the sixth is Taiyin Shitu. In Si (Snake) and Hai (Pig) years, the first stage is Yangming Zaojin, the second is Taiyang Hanshui, the third is Jueyin Fengmu, the fourth is Shaoyin Junhuo, the fifth is Taiyin Shitu, and the sixth is Shaoyang Xianghuo.
Zhuyun (Host Movement) refers to the five stages of Host Movement that remain unchanged each year. Wood is the first movement, transitioning after the Major Cold solar term at the beginning of the year; Wood generates Fire, so Fire is the second movement, transitioning after the Spring Equinox; Fire generates Earth, so Earth is the third movement, transitioning after the Grain in Ear solar term; Earth generates Metal, so Metal is the fourth movement, transitioning after the End of Heat solar term; Metal generates Water, so Water is the fifth movement, transitioning after the Beginning of Winter solar term. Each movement governs slightly more than 73 days and 5 ke (a traditional unit of time), which is the constant rule for every year.
Keyun (Guest Movement) is determined by the harmonization and transformation of the Ten Heavenly Stems. Years of Jia and Ji are Tu Yun (Earth Movement); years of Yi and Geng are Jin Yun (Metal Movement); years of Bing and Xin are Shui Yun (Water Movement); years of Ding and Ren are Mu Yun (Wood Movement); years of Wu and Gui are Huo Yun (Fire Movement). This is the Zhongyun (Central Movement) superimposed each year, starting the sequence from the Central Movement. For instance, in Jia and Ji years, Tu Yun dominates, so Earth is the first movement; Earth generates Metal, so Metal is the second movement; Metal generates Water, so Water is the third movement; Water generates Wood, so Wood is the fourth movement; Wood generates Fire, so Fire is the fifth movement. In Yi and Geng years, the first movement is Metal, the second is Water, the third is Wood, the fourth is Fire, and the fifth is Earth. In Bing and Xin years, the first movement is Water, the second is Wood, the third is Fire, the fourth is Earth, and the fifth is Metal. In Ding and Ren years, the first movement is Wood, the second is Fire, the third is Earth, the fourth is Metal, and the fifth is Water. In Wu and Gui years, the first movement is Fire, the second is Earth, the third is Metal, the fourth is Water, and the fifth is Wood. These are the changing Keyun of each year. However, Yi, Ding, Ji, Xin, and Gui belong to Yin Stems, known as the Five Yin Years, representing movements of deficiency (Buji); Jia, Bing, Wu, Geng, and Ren belong to Yang Stems, known as the Five Yang Years, representing movements of excess (Taiguo). This is the principle of Yin being deficient and Yang being excessive.
The aforementioned Zhuqi, Keqi, Zhuyun, and Keyun represent the constants of the four seasons and are insufficient for predicting extraordinary changes in Heaven and Earth. Shen Kuo stated: "Cold, heat, wind, rain, water, drought, locusts, and grasshoppers generally have fixed laws, and human diseases also fluctuate with the prosperity and decline of Qi and Yun, yet these methods often fail. Why?" This is because people adhere rigidly to fixed rules without knowing how to apply them flexibly. Suppose Jueyin is in charge; its Qi is predominantly windy, and people suffer from damp diarrhea. Does it mean the whole world is windy? Do all people suffer from damp diarrhea? Even within a single county, rainfall can differ. Where is the Qi and Yun in such cases? It is impossible to avoid errors. Generally, physical principles have both constants and variables. What Qi and Yun govern are constants; what differs from what is governed are variables. Constants resemble the intrinsic Qi; variables are ubiquitous and have specific correspondences. Thus, their manifestations include Cong (Following), Ni (Reversing), Yin (Excessive/Lax), Yu (Stagnant), Sheng (Overcoming), Fu (Retaliating), Taiguo (Excess), and Buji (Deficiency). Their occurrences vary. If Jueyin is in charge and windy, causing vegetation to flourish, this is called "Cong" (Following). If the sky is clear and clean, dry but windless, this is called "Ni" (Reversing). If the vast sky is hazy with dust and flowing water does not freeze, this is called "Yin" (Excessive/Lax). If strong winds break trees and clouds/dust are turbid and chaotic, this is called "Yu" (Stagnant). If mountains and marshes are scorched and vegetation withers, this is called "Sheng" (Overcoming). If extreme summer heat roasts like fire and locusts cause disaster, this is called "Fu" (Retaliating). If earthquakes occur and dust haze appears frequently, this is called "Taiguo" (Excess). If it is gloomy and cold without cessation, and heavy clouds darken the day, this is called "Buji" (Deficiency). Diseases and disasters respond to these changes based on the local climate conditions at that moment. Even within a few miles, if the climate differs, the corresponding outcomes differ completely. How can one cling to fixed rules?
During the Xining era, the capital suffered prolonged drought, and prayers were exhaustive. For several consecutive days, it was overcast, and people believed rain was imminent. Suddenly, one day it cleared up, with blazing sun. I entered the court for an audience due to official business. The Emperor asked when it would rain. I replied, "The signs of rain are already visible; it will rain tomorrow." Others argued that despite recent humid overcast weather, there was no rain, and now with such dryness, how could rain be expected? The next day, it indeed rained heavily. At that time, Shitu (Damp Earth) was in charge. The consecutive cloudy days indicated that the Cong Qi had taken effect, but it was overcome by Jueyin (Wind Wood), preventing rain. The subsequent sudden clearing indicated that Zaojin (Dry Metal) had entered the phase, overcoming Jueyin, allowing Taiyin (Damp Earth) to extend its influence. The Qi and Yun for the following day were favorable, hence the certainty of rain. This is an example of local prediction. If conditions differed elsewhere, the predictions would differ. The subtlety of this method is extremely precise. By deducing from this, one can attain the highest truth. Shen Kuo considered both Host and Guest as constants, treating what is observed locally and temporally as the variable, thereby deeply grasping the flexible methods of Huangdi and Qibo. Regarding Shao Bian's "Supplement to Omen Reading," the fifteen items are criticized for being too rigid and failing to fully capture the variations of Qi and Yun, so they are not recorded. The responses regarding Excess, Deficiency, Excessive, Stagnant, Following, Reversing, Overcoming, and Retaliating should still be sought in the *Neijing* (Inner Canon).