太极肇分，而有阴阳，阴阳变化而有干支。天干配合则为五运，地支对冲则为六气。五运者，木火土金水也。
六气者，风火暑湿燥寒也。天道始于甲，地道始于子，天地相并，故曰甲子。天德终于癸，地德终于亥，道德已
成，故曰癸亥。其中历数相因，有主运焉，有客运焉，有主气焉，有客气焉。主运主气万世不易，客运客气每岁
迭迁。请申其说∶甲乙东方木也，丙丁南方火也，戊己中央土也，庚辛西方金也，壬癸北方水也。木为初之运，
火为二，土为三，金为四，水为五。诗曰∶大寒木运始行初，清明前三火运居，芒种后三土运到，立秋后六金运
施，立冬后九水运
伏，周而复始万年如。此主运也。甲与己合而化土，乙与庚合而化金，丙与辛合而化水，丁与壬合而化木，戊与
癸合而化火。甲己之岁土运统之，乙庚之岁金运统之，丙辛之岁水运统之，丁壬之岁木运统之，戊癸之岁火运统
之。诗曰∶甲己化土乙庚金，丙辛为水木丁壬，戊癸火乡名五运，五运生生岁首寻。此客运也。假如甲己年，甲
为土运，正月建丙寅，火生土，初之运即土也。土生金，二之运即金也。金生水，三之运即水也。水生木，四之
运即木也。木生火，五之运即火也。每一运主旺七十二日，此天干在上为阳，所以主乎运也。寅卯属春，木也。
巳午属火，夏也。辰戌丑未属四季，土也。申酉属秋，金也。亥子属水，冬也。初之气为风，二为火，三为暑，
四为湿，五为燥，终为寒。诗曰∶大寒厥阴气之初，春分二气少阴居，小满少阳为三气，大暑太阴湿气徂，秋分
阳明气位五，小雪太阳六气都。此主气也。子对午为少阴君火，丑对未为太阴湿土，寅对申为少阳相火，卯对酉
为阳明燥金，辰对戌为太阳寒水，巳对亥为厥阴风木。子午之岁君火主之，丑未之岁湿土主之，寅申之岁相火主
之，卯酉之岁燥金主之，辰戌之岁寒水主之，巳亥之岁风木主之。诗曰∶子午燥金在泉壤，君火对待先居上。丑
未寒水地中行，湿土司天靖风浪。寅申相火孕生机，下喜风木相摩荡，卯酉辰戌巳亥年，司天在泉应交换。此客
气也。假如子午年，少阴君火司天，阳明燥金司地。上者右行，太阴湿土为天之左间，厥阴风木为天之右间，所
以面南而命其位也。下者左行，太阳寒水为地之左间，少阳相火为地之右间，所以面北而命其位也。一气在下，
一气在上，二气在右，二气在左。地之左间为初之气，天之右间为二之气，司天为三之气，天之左间为四之气，
地之右间为五之气，司地为终之气。每一
气主旺六十日，此地在下为阴，所以主乎气也。人禀阴阳之精而囿于两间，所具脏腑应乎气运，气运相得则和，
不相得则逆。客运加于主运之上，主气临于客气之下，天时所以不齐，民病所由生也。从其气运，调其主客，无
使伤渗，何疾弗克。虽然，前说乃魏晋后数学人亿中，犹推卜星舆等书，人以是受病有之，医以是克病，愚窃以
为未然。且夫天地之间，物理有常有变，运气所主者常也，异于所主者皆变也。常则如本位，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。如厥阴风木用事，惠风和畅，草木荣茂，此之谓从；天气
明洁，燥而无风，此之谓逆；太虚沉霾，流水不冰，此之谓淫；大风折木，云物混扰，此之谓郁；山泽焦枯，草
木黄落，谓之胜；大暑燔燎，蚊蝗为灾，谓之复；山崩地震，昏埃时时作，谓之太过；阴森无时，密云昼布，谓
之不及。往往数里之隔，一日之内，气候不齐，而所应全异，随其所应，疾病因之，法当杂合以治，勿问运气。
况运气各主一时，当其时则为主，为司天。非其时而有其气则为客。客气既行，主气伏而不见为在泉。益宜体会
天时，天时胜，则舍人之病而从天之时，人病胜，则舍天之时而从人之病，用热远热，用寒远寒。经曰∶必先岁
气，毋伐天和是也，即春夏养阴，秋冬养阳之义。故又曰不知年之所加，气之盛衰，不可以为工。区区年月干支，
配合对冲，天下皆同，四时不变之候，遽谓通达运气，彼人有病，演禽检历，而决其死生，何异以管窥天、以蠡
测海矣！其不胶定运气，而运气默契元中者，差可以谈太极阴阳变化无穷之妙。
太极分化，产生了阴阳，阴阳的变化形成了天干地支。天干相配合形成五运，地支相对冲形成六气。所谓五运，就是木、火、土、金、水。
所谓六气，就是风、火、暑、湿、燥、寒。天道始于甲，地道始于子，天地相合，所以称为甲子。天德终于癸，地德终于亥，道德已成，所以称为癸亥。其中历法数序相承，有主运，有客运，有主气，有客气。主运和主气万世不变，客运和客气每年交替迁移。请让我阐述其道理：甲乙属于东方木，丙丁属于南方火，戊己属于中央土，庚辛属于西方金，壬癸属于北方水。木为初之运，火为二之运，土为三之运，金为四之运，水为五之运。诗云：“大寒节气木运开始运行于初位，清明前三日火运居于第二位，芒种后三日土运到达，立秋后六日金运施行，立冬后九日水运潜伏，周而复始万年如一。”这就是主运。甲与己相合化为土，乙与庚相合化为金，丙与辛相合化为水，丁与壬相合化为木，戊与癸相合化为火。逢甲己之年由土运统领，逢乙庚之年由金运统领，逢丙辛之年由水运统领，逢丁壬之年由木运统领，逢戊癸之年由火运统领。诗云：“甲己化土乙庚金，丙辛为水木丁壬，戊癸火乡名五运，五运生生岁首寻。”这就是客运。假如是甲己年，甲为土运，正月建丙寅，火生土，初之运即是土。土生金，二之运即是金。金生水，三之运即是水。水生木，四之运即是木。木生火，五之运即是火。每一运主旺七十二日，这是天干在上属阳，所以主管运。寅卯属于春季，属木。巳午属火，属夏季。辰戌丑未属于四季，属土。申酉属于秋季，属金。亥子属水，属冬季。初之气为风，二之气为火，三之气为暑，四之气为湿，五之气为燥，终之气为寒。诗云：“大寒厥阴气之初，春分二气少阴居，小满少阳为三气，大暑太阴湿气徂，秋分阳明气位五，小雪太阳六气都。”这就是主气。子对午为少阴君火，丑对未为太阴湿土，寅对申为少阳相火，卯对酉为阳明燥金，辰对戌为太阳寒水，巳对亥为厥阴风木。逢子午之年由君火主事，逢丑未之年由湿土主事，逢寅申之年由相火主事，逢卯酉之年由燥金主事，逢辰戌之年由寒水主事，逢巳亥之年由风木主事。诗云：“子午燥金在泉壤，君火对待先居上。丑未寒水地中行，湿土司天靖风浪。寅申相火孕生机，下喜风木相摩荡，卯酉辰戌巳亥年，司天在泉应交换。”这就是客气。假如是子午年，少阴君火司天，阳明燥金在泉（司地）。上方的气向右运行，太阴湿土为天之左间气，厥阴风木为天之右间气，所以面向南面来确定它们的位置。下方的气向左运行，太阳寒水为地之左间气，少阳相火为地之右间气，所以面向北面来确定它们的位置。一气在下，一气在上，二气在右，二气在左。地的左间气为初之气，天的右间气为二之气，司天为三之气，天的左间气为四之气，地的右间气为五之气，在泉（司地）为终之气。每一气主旺六十日，这是地在下属阴，所以主管气。人禀受阴阳的精气而局限在天地之间，所具备的脏腑对应着气运，气运相得则和谐，不相得则逆乱。客运加在主运之上，主气临于客气之下，天时所以不齐，百姓生病由此产生。顺应其气运，调和主客，不使损伤渗透，什么疾病不能治愈呢？虽然如此，前面的说法乃是魏晋以后数学人士臆测的结果，如同推演卜筮星舆等书，有人因此受病，医生因此治病，我私下认为并非如此。况且天地之间，物理有常有变，运气所主宰的是常，异于所主宰的都是变。常则如本位，变则无所不至，而各有占验，所以其征候有从、逆、淫、郁、胜、复、太过、不及。如厥阴风木当令，惠风和畅，草木荣茂，这叫做从；天气明洁，干燥而无风，这叫做逆；天空阴沉霾蔽，流水不结冰，这叫做淫；大风折断树木，云物混乱扰攘，这叫做郁；山泽焦枯，草木黄落，叫做胜；大暑燃烧燎原，蚊蝗成灾，叫做复；山崩地震，昏埃时时发作，叫做太过；阴森无时，密云白天布满，叫做不及。往往几里相隔，一日之内，气候不齐，而相应的征候完全不同，随着其所应，疾病随之产生，治疗方法应当杂合以治，不要拘泥于运气。何况运气各主一时，正当其时则为正，为司天。非其时而出现其气则为客。客气既行，主气伏而不见即为在泉。更宜体会天时，天时胜，则舍人之病而顺从天之时，人病胜，则舍天之时而顺从人之病，用热药避开热时，用寒药避开寒时。经书说：“必先岁气，毋伐天和”就是这个意思，也就是春夏养阴，秋冬养阳的道理。所以说不知道年份的干支加临，气的盛衰，不可以做医生。区区年月干支，配合对冲，天下皆同，四时不变之候，就称通达运气，那人有病，演算禽兽历法，而决断其死生，这与用竹管看天、用瓢量海有什么不同呢！不胶着固定于运气，而运气与元中（中医核心机理）默契相通的人，才可以谈论太极阴阳变化无穷之妙。
Taiji (Supreme Ultimate) differentiated, giving rise to Yin and Yang; the changes of Yin and Yang produced the Heavenly Stems and Earthly Branches. The combination of Heavenly Stems forms the Five Movements (Wu Yun), and the opposition of Earthly Branches forms the Six Qi (Liu Qi). The Five Movements are Wood, Fire, Earth, Metal, and Water.
The Six Qi are Wind, Fire, Summer Heat, Dampness, Dryness, and Cold. The Way of Heaven begins with Jia, and the Way of Earth begins with Zi. Heaven and Earth combined, thus it is called Jiazi. The Virtue of Heaven ends with Gui, and the Virtue of Earth ends with Hai. With Moral and Virtuous completion, thus it is called Guihai. Within this cycle, the numerical sequence follows one another, involving Principal Movement (Zhu Yun), Guest Movement (Ke Yun), Principal Qi (Zhu Qi), and Guest Qi (Ke Qi). The Principal Movement and Principal Qi remain unchanged for ten thousand generations, whereas the Guest Movement and Guest Qi shift annually. Let me elaborate: Jia and Yi belong to Eastern Wood, Bing and Ding to Southern Fire, Wu and Ji to Central Earth, Geng and Xin to Western Metal, Ren and Gui to Northern Water. Wood is the First Movement, Fire is the Second, Earth is the Third, Metal is the Fourth, and Water is the Fifth. The poem states: "At Great Cold, Wood Movement begins in the first position; three days before Qingming, Fire Movement resides in the second; three days after Mangzhong, Earth Movement arrives; six days after Liqiu, Metal Movement is applied; nine days after Lidong, Water Movement lies hidden, cycling endlessly as in ten thousand years." This is the Principal Movement. Jia combines with Ji to transform into Earth, Yi with Geng into Metal, Bing with Xin into Water, Ding with Ren into Wood, and Wu with Gui into Fire. In years of Jia and Ji, Earth Movement governs; in years of Yi and Geng, Metal Movement governs; in years of Bing and Xin, Water Movement governs; in years of Ding and Ren, Wood Movement governs; in years of Wu and Gui, Fire Movement governs. The poem states: "Jia and Ji transform to Earth, Yi and Geng to Metal; Bing and Xin to Water, Mu [Wood] to Ding and Ren; Wu and Gui to Fire, named the Five Movements, seeking generation at the year's start." This is the Guest Movement. For example, in a Jia-Ji year, Jia represents Earth Movement. The first month corresponds to Bing-Yin. Fire generates Earth, so the First Movement is Earth. Earth generates Metal, so the Second Movement is Metal. Metal generates Water, so the Third Movement is Water. Water generates Wood, so the Fourth Movement is Wood. Wood generates Fire, so the Fifth Movement is Fire. Each Movement dominates for seventy-two days. This is because Heavenly Stems are above and Yang, thus governing Movement. Yin and Mao belong to Spring, Wood. Si and Wu belong to Fire, Summer. Chen, Xu, Chou, and Wei belong to the four seasons, Earth. Shen and You belong to Autumn, Metal. Hai and Zi belong to Water, Winter. The First Qi is Wind, the Second is Fire, the Third is Summer Heat, the Fourth is Dampness, the Fifth is Dryness, and the Final Qi is Cold. The poem states: "Great Cold marks the beginning of Jueyin Qi; Spring Equinox, the Second Qi belongs to Shaoyin; Xiaoman, Shao Yang is the Third Qi; Great Heat, Taiyin Dampness departs; Autumn Equinox, Yangming Qi occupies the fifth; Minor Snow, Taiyang completes the sixth Qi." This is the Principal Qi. Zi opposing Wu is Shaoyin Ministerial Fire, Chou opposing Wei is Taiyin Damp Earth, Yin opposing Shen is Shaoyang Ministerial Fire, Mao opposing You is Yangming Dry Metal, Chen opposing Xu is Taiyang Cold Water, Si opposing Hai is Jueyin Wind Wood. In Zi-Wu years, Ministerial Fire governs; in Chou-Wei years, Damp Earth governs; in Yin-Shen years, Ministerial Fire governs; in Mao-You years, Dry Metal governs; in Chen-Xu years, Cold Water governs; in Si-Hai years, Wind Wood governs. The poem states: "In Zi-Wu years, Dry Metal is in Quan [subterranean/underground], Ministerial Fire faces and resides above. In Chou-Wei years, Cold Water moves beneath the earth, Damp Earth rules Tian [heavenly/superior] calming wind waves. In Yin-Shen years, Ministerial Fire conceives vitality, below pleased by Wind Wood rubbing together; in Mao-You, Chen-Xu, and Si-Hai years, Tian and Quan should exchange." This is the Guest Qi. For instance, in a Zi-Wu year, Shaoyin Ministerial Fire rules Tian (Superior), and Yangming Dry Metal rules Quan (Inferior/Subterranean). The Qi above moves right; Taiyin Damp Earth is the Left Intercalary Qi of Heaven, and Jueyin Wind Wood is the Right Intercalary Qi of Heaven, hence positioning them facing South. The Qi below moves left; Taiyang Cold Water is the Left Intercalary Qi of Earth, and Shaoyang Ministerial Fire is the Right Intercalary Qi of Earth, hence positioning them facing North. One Qi is below, one above; two on the right, two on the left. The Left Intercalary Qi of Earth is the First Qi; the Right Intercalary Qi of Heaven is the Second Qi; Tian (Superior) is the Third Qi; the Left Intercalary Qi of Heaven is the Fourth Qi; the Right Intercalary Qi of Earth is the Fifth Qi; Quan (Inferior) is the Final Qi. Each Qi dominates for sixty days. This is because Earth is below and Yin, thus governing Qi. Humans inherit the essence of Yin and Yang and are confined between Heaven and Earth; their Zang-Fu organs correspond to the Qi movements. When Qi movements accord, there is harmony; when they do not, there is rebellion. Guest Movement overlays Principal Movement; Principal Qi overlooks Guest Qi. Thus, heavenly times are uneven, and people's illnesses arise from this. Following the Qi movements and harmonizing Principal and Guest, preventing injury and infiltration, what disease could not be cured? Although, the previous theory is merely speculation by mathematicians after the Wei and Jin dynasties, similar to deducing divination or star charts. Some suffer illness due to this, and doctors treat illness due to this; I privately believe this is incorrect. Moreover, within heaven and earth, physical principles have constancy and variation. What Qi movements govern is constant; what differs from governance is variable. Constancy is like its original position; variability reaches everywhere but has specific indications. Thus, phenomena include Cong (Following), Ni (Reversal), Yin (Excess/Luxuriant), Yu (Stagnation), Sheng (Overcoming), Fu (Counteracting), Tai Guo (Excess), and Bu Ji (Deficiency). If Jueyin Wind Wood is in charge, gentle breezes are smooth, grass and trees flourish; this is called Cong. If the weather is clear and dry without wind; this is called Ni. If the sky is gloomy and hazy, flowing water does not freeze; this is called Yin. If strong winds break trees, clouds and objects are chaotic; this is called Yu. If mountains and marshes scorch and dry, grass and trees yellow and fall; this is called Sheng. If great heat burns and scorches, mosquitoes and locusts cause disaster; this is called Fu. If mountains collapse and earthquakes occur, haze and dust frequently arise; this is called Tai Guo. If gloominess is endless, dense clouds spread during the day; this is called Bu Ji. Often, within a few miles or within a single day, climate is uneven, and corresponding signs are entirely different. Diseases arise according to these responses. Treatment methods should be integrated and combined, without asking about Qi movements. Furthermore, each Qi movement governs a specific time. When it is its proper time, it is Principal, ruling Tian. When it is not its proper time but its Qi appears, it is Guest. Once Guest Qi acts, Principal Qi hides and becomes Quan. It is advisable to comprehend heavenly times. If heavenly times prevail, abandon human illness and follow heavenly timing; if human illness prevails, abandon heavenly timing and follow human illness. Use hot remedies avoiding hot times, use cold remedies avoiding cold times. The Classic says: "First must be the annual Qi, do not violate the Harmony of Heaven." This is the meaning, which aligns with nourishing Yin in Spring and Summer, and nourishing Yang in Autumn and Winter. Therefore, it is said: "One who does not know the addition of the year and the prosperity or decline of Qi cannot be a physician." Mere months, years, Heavenly Stems, and Earthly Branches, combined and opposed, are identical throughout the world, representing unchanging seasonal phenomena. To claim understanding of Qi movements based on this, while calculating animal omens and calendars to determine life and death for patients, is no different from looking at the sky through a tube or measuring the sea with a gourd! Those who do not rigidly adhere to Qi movements, but whose understanding of Qi movements tacitly agrees with the central principles (Yuan Zhong), may discuss the infinite wonders of Taiji and the changes of Yin and Yang.