运气者，所以参天地阴阳之理，明五行衰旺之机，考气候之寒温，察民病之虚实，推加临补泻之
法，施寒热温凉之剂。故人云∶治时病不知运气，如涉海问津。诚哉言也！今遵前贤图诀，撮其要领，使
人一览而知其悉也。
按运气之说，《内经》言之详也。夫人在气交之中，与天地相为流通，苟不立其年以明其气，临病施
治之际，乌乎以用补泻之药哉？但运气不可不知也，常有验、有不验者何则？阴阳之消长，寒暑之更易，
或失其常，在知者通其活变，岂可胶柱鼓瑟、按图索骥也耶？而时气流行，有病者，有不病者。盖邪之所凑，其气必虚，
故虚者感之，而实者其邪难入也。又有一家传染者，盖家有病患，有忧患而饮食必少，饮食少而气馁矣，时与病患相近，
感其病气，而从鼻口入也。
予揣气候之理，而学人难明也。今将五运配十干之年，六气为司天之步，南政北政，药之主宰，六十
甲子之年逐一注明，令学人一览而贯通矣。
甲、己土运，乙、庚金运，丁、壬木运，丙、辛水运，戊、癸火运。
子、午少阴君火，丑、未太阴湿土，寅、申少阳相火，卯、酉阳明燥金，辰、戌太阳寒水，巳、亥厥
阴风木。
甲己土运为南政，土居中央，君尊南面而行；余四运以臣事之，北面而受令也，所以有别焉。
运气学说，是用来参悟天地阴阳的道理，阐明五行盛衰变化的机理，考察气候的寒热变化，观察民众疾病的虚实状况，推演加临、补泻的治疗法则，施用寒、热、温、凉性质的方剂。所以有人说：治疗时令疾病如果不了解运气学说，就像渡海却不知渡口在哪里一样。这话确实有道理！现在遵循前贤的图诀，摘录其要点，使人能够一目了然地掌握全部知识。
按照运气学说的理论，《黄帝内经》中论述得非常详细。人生活在天地之气交汇的环境中，与天地相互流通。如果不确立年份以明确当年的气化特点，在面对疾病施治时，怎么能知道如何使用补泻的药物呢？但是，运气学说并非完全不可不知，只是有时灵验，有时不灵验，这是为什么呢？因为阴阳的消长、寒暑的更替，有时会失去常态。对于懂得的人而言，可以通晓并灵活变通，难道可以像胶住琴柱弹琴、按图索骥那样死板拘泥吗？而且，当季节气候流行时，有的人生病，有的人不生病。这是因为邪气聚集的地方，正气必然虚弱，所以正气虚弱的人容易感受邪气，而正气充实的人邪气难以侵入。另外，有一种情况是家庭内部传染，大概是因为家中有人患病，伴有忧虑忧患导致饮食减少，饮食减少则元气衰弱，此时与病患近距离接触，感受了病气，从口鼻吸入而致病。
我揣测气候变化的原理，觉得学习者很难明白。现在将五运配属到十天干所代表的年份，六气作为司天之气的步序，区分南政和北政，作为用药的主宰，对六十甲子循环的每一年的情况逐一注明，让学习者能够一览无余并融会贯通。
甲年和己年属于土运，乙年和庚年属于金运，丁年和壬年属于木运，丙年和辛年属于水运，戊年和癸年属于火运。
子年和午年对应少阴君火，丑年和未年对应太阴湿土，寅年和申年对应少阳相火，卯年和酉年对应阳明燥金，辰年和戌年对应太阳寒水，巳年和亥年对应厥阴风木。
Yunqi (Five Movements and Six Qi) theory is used to comprehend the principles of Yin and Yang in Heaven and Earth, clarify the mechanism of the rise and fall of the Five Phases (Wu Xing), examine the cold and warmth of climatic conditions, observe the deficiency and excess of diseases among the people, deduce the methods of addition/subtraction and tonification/sedation, and apply remedies of cold, heat, warm, and cool natures. Therefore, it is said: "To treat seasonal diseases without understanding Yunqi is like crossing a sea without knowing where the ferry is." This statement is indeed true! Now, following the diagrams and formulas of former sages, I have extracted their essentials so that one may grasp the entirety at a glance.
Regarding the theory of Yunqi, the *Neijing* (Inner Canon) discusses it in detail. Humans exist within the intersection of Qi between Heaven and Earth, circulating mutually with them. If one does not establish the year to clarify its specific Qi, how can one know which tonifying or sedating herbs to use when treating diseases? However, Yunqi must be understood, yet it sometimes proves accurate and sometimes inaccurate. Why is this? Because the waxing and waning of Yin and Yang, and the alternation of cold and heat, may deviate from the norm. Those who understand can adapt flexibly; how can one rigidly adhere to fixed rules as if playing a zither with glued bridges or searching for a steed by a picture? Furthermore, when seasonal Qi circulates, some fall ill while others do not. This is because where pathogenic factors gather, the body's Qi is necessarily deficient; thus, those who are deficient are susceptible, while those who are solid find it difficult for pathogens to enter. Additionally, there is family transmission. Generally, when someone in the household is ill, accompanied by worry and distress leading to reduced food intake, the Yuan Qi (Original Qi) becomes weak. Proximity to the patient allows one to inhale the pathogenic Qi through the nose and mouth.
I speculate on the principles of climate, finding that learners often struggle to comprehend them. Therefore, I now map the Five Movements to the years indicated by the Ten Heavenly Stems, and arrange the Six Qi as the phases of the Si Tian (Chief Qi). Distinguishing between Nan Zheng (Southern Polarity) and Bei Zheng (Northern Polarity) serves as the master key for medication. I have annotated each year of the sixty-year Jiazi cycle, enabling learners to grasp and integrate the knowledge at a single glance.
Years of Jia and Ji correspond to Earth Movement; Years of Yi and Geng correspond to Metal Movement; Years of Ding and Ren correspond to Wood Movement; Years of Bing and Xin correspond to Water Movement; Years of Wu and Gui correspond to Fire Movement.
Years of Zi and Wu correspond to Shao Yin Jun Huo (Lesser Yin Sovereign Fire); Years of Chou and Wei correspond to Tai Yin Shi Tu (Greater Yin Damp Earth); Years of Yin and Shen correspond to Shao Yang Xiang Huo (Lesser Yang Minister Fire); Years of Mao and You correspond to Yang Ming Zao Jin (Yang Brightness Dry Metal); Years of Chen and Xu correspond to Tai Yang Han Shui (Greater Cold Water); Years of Si and Hai correspond to Jue Yin Feng Mu (Jue Yin Wind Wood).
The Earth Movement of Jia and Ji years belongs to Nan Zheng (Southern Polarity). Earth resides in the center, and the Sovereign faces South to rule; the other four Movements serve as ministers facing North to receive orders, hence the distinction.