\r逐年客气图\pt13a28.bmp\r
此逐年客气也。如子午年则太阳为初气，厥阴为二气，少阴为司天为三气，太阴为四气，少
阳为五气，阳明为在泉为六气。丑未则厥阴为初气，以次而转。余可仿此类推也。
客气者，天气也，在天为气，动而不息，乃为天之阴阳，分司天在泉左右四间之六气者
是也。故三阴三阳之气，更迭主时而行天令，以加临于主气之上，而为一岁之变化。然客
气以阴阳先后之数为序，故太阴土所以居少阳火之前也。如三阴之序，以厥阴为始者一阴
也，次少阴者二阴也，又次太阴者三阴也；三阳之序，以少阳为始者一阳也，次阳明者二阳
也，又次太阳者三阳也。湿土一也，而客气之湿居火前，主气之土居火后，虽若前后有不
同，而实皆处乎六者之中，正以见土德之位也。凡客令所至，则有寒暑燥湿风火非常之化，
故冬有烁石之热，夏有凄 之凉，和则为生化，不和则为灾伤，此盖以客气所加，乃为胜制
郁发之变耳。故五营运大论曰∶五气更立，各有所先，非其位则邪，当其位则正。气相得则
微，不相得则甚。又曰∶气有余，则制己所胜而侮所不胜；气不及，则己所不胜侮而乘之，己
所胜轻而侮之。侮反受邪，侮而受邪，寡于畏也。此客气有不时之加临，而主气则只当奉
行天令耳。故凡客主之气，则但有胜而无复也。总而言之，司天通主上半年，在泉通主下
半年，此客气之概也；析而言之，则六气各有所主，此分六气之详也。司天在上，在泉在下，
中运居中，通主一岁。如司天生克中运，谓之以上临下为顺；运气生克司天，谓之以下临上
为逆。在泉亦然。顺分生克之殊，逆有大小之别。此古人举运气之端倪耳。若其二气相
合，象变迥异，千变万化，何有穷尽？如四时有非常之化，常外更有非常；四方有高下之殊，
殊中又分高下。百步之内，晴雨不同；千里之外，寒暄非类。故察气候者必因诸天，察方宜
者必因诸地。圆机之士，又当因常以察变，因此以察彼，庶得古人未发之玄，而尽其不言之妙欤。
逐年客气图
这是逐年变化的客气。例如在子年和午年，太阳（寒水）作为初气，厥阴（风木）作为二气，少阴（君火）作为司天之气即三气，太阴（湿土）作为四气，少阳（相火）作为五气，阳明（燥金）作为在泉之气即六气。丑年和未年则是厥阴作为初气，依次轮转。其余年份可以依此类推。
客气，就是天气，存在于天上表现为气，运动不停息，这就是天的阴阳之分，分为司天、在泉以及左右四间气的六气。所以三阴三阳之气，交替主持时令而施行天的命令，叠加在主气之上，从而形成一年的气候变化。然而客气以阴阳先后之数排序，所以太阴（湿土）居于少阳（相火）之前。如三阴的顺序，以厥阴为起始的是一阴，其次少阴是二阴，再次太阴是三阴；三阳的顺序，以少阳为起始的是一阳，其次阳明是二阳，再次太阳是三阳。湿土本为一气，但客气中的湿土位于火气之前，主气中的土气位于火气之后，虽然看似前后不同，但实际上都处在六气之中，这正是体现土德居中之位的原因。凡是客气所至之处，就会产生寒暑燥湿风火这些非常规的变化，所以冬天会有像烧红石头一样的炎热，夏天会有凄清的凉意，和谐则万物生化，不和谐则造成灾害损伤，这大概是因为客气叠加所致，产生了胜复郁发的变化罢了。所以《五营运大论》说：五行之气更替建立，各有其先后顺序，不在其位则为邪气，在其位则为正气。气相得则病轻微，不相得则病严重。又说：气有余，则克制自己所能胜的气并反侮自己不能胜的气；气不足，则自己不能胜的气会来欺侮并乘袭自己，自己所能胜的气也会轻视并欺侮自己。欺侮反而受邪，被欺侮而受邪，是因为缺乏敬畏之心。这就是客气有不按时令的加临，而主气只是奉行天的命令而已。所以凡客主之气，只有胜气而没有复气。总而言之，司天统管上半年，在泉统管下半年，这是客气的大概情况；详细来说，六气各有所主，这是分述六气的详情。司天在上，在泉在下，中运居中，统管全年。如果司天之气化生或克制中运，称为以上临下为顺；如果中运之气化生或克制司天，称为以下临上为逆。在泉的情况也是如此。顺中有生克的不同，逆有大小之别。这是古人列举运气学说的端倪罢了。如果这两股气结合，象变迥异，千变万化，哪里有穷尽的时候？比如四季有非常规的变化，常规之外更有非常规；四方有高下之差，差异之中又分高下。百步之内，晴雨可能不同；千里之外，冷暖气候类别各异。所以观察气候的人必须依据天上的星象运行，观察地域适宜性的人必须依据各地的地理环境。圆通机智的人，又应当依据常态来察知变化，由此及彼地观察，或许能得到古人未曾阐发的玄妙道理，而穷尽其不可言说的奥妙吧。
Diagram of Yearly Transient Qi
This refers to the yearly transient qi. For example, in years of Zi and Wu, Taiyang (Cold Water) is the first qi, Jueyin (Wind-Wood) is the second qi, Shaoyin (Ministerial Fire) is the Si Tian (Heavenly Ruler) qi, which corresponds to the third qi; Taitai (Damp-Earth) is the fourth qi; Shaoyang (Ministerial Fire) is the fifth qi; and Yangming (Dryness-Metal) is the Zai Quan (Earthly Ruler) qi, which corresponds to the sixth qi. In years of Chou and Wei, Jueyin serves as the first qi, rotating sequentially thereafter. The remaining years can be deduced by analogy.
Transient qi refers to Heavenly Qi. It exists in the sky manifesting as Qi, moving ceaselessly, representing the Yin and Yang of Heaven. It is divided into the six Qi: Si Tian (Heavenly Ruler), Zai Quan (Earthly Ruler), and the four interstitial Qi on the left and right. Thus, the Qi of the Three Yin and Three Yang alternate in governing the seasons and executing the commands of Heaven, superimposing upon the Host Qi (Fixed Qi) to produce the climatic variations of a year. However, transient qi follows the sequence of Yin and Yang numbers; therefore, Taitai (Damp-Earth) resides before Shaoyang (Ministerial Fire). Regarding the order of the Three Yin, Jueyin starts as One Yin, followed by Shaoyin as Two Yin, and then Taitai as Three Yin. Regarding the order of the Three Yang, Shaoyang starts as One Yang, followed by Yangming as Two Yang, and then Taiyang as Three Yang. Damp-Earth is fundamentally one element, yet in transient qi, Damp precedes Fire, whereas in host qi, Earth follows Fire. Although they appear different in position, both actually reside within the six Qi, truly demonstrating the central position of the virtue of Earth. Wherever transient qi arrives, there occur extraordinary transformations of Cold, Heat, Dryness, Dampness, Wind, and Fire. Hence, winter may experience heat intense enough to scorch stones, while summer may feel chilly and desolate. When harmonious, it facilitates growth and transformation; when disharmonious, it causes disaster and injury. This is likely due to the superposition of transient qi, leading to variations of overcoming, restraining, stagnation, and eruption. Therefore, *The Great Treatise on the Five Movements and Six Qi* states: "The five Qi establish themselves alternately, each having its precedence; if not in its proper position, it becomes pathogenic; if in its proper position, it is correct. If the Qi are compatible, the effect is mild; if incompatible, the effect is severe." It also states: "If Qi is excessive, it controls what it normally overcomes and insults what it cannot overcome; if Qi is deficient, what it cannot overcome insults and exploits it, and what it normally overcomes lightly insults it. Insulting others may lead to receiving pathogenic factors oneself; being insulted and receiving pathogenic factors stems from a lack of reverence." This indicates that transient qi has irregular superpositions, whereas host Qi merely executes the commands of Heaven. Consequently, regarding the interaction between transient and host Qi, there is only overcoming (Sheng) without retaliation (Fu). In summary, Si Tian governs the first half of the year, and Zai Quan governs the second half; this is the general overview of transient Qi. Analyzed in detail, each of the six Qi has its specific governance; this details the division of the six Qi. Si Tian is above, Zai Quan is below, and Central Movement (Zhong Yun) is in the middle, governing the entire year. If Si Tian generates or controls Central Movement, it is called "superior overseeing inferior" and is considered favorable (Shun); if Central Movement generates or controls Si Tian, it is called "inferior overseeing superior" and is considered unfavorable (Ni). The same applies to Zai Quan. Favorable conditions differ in generation and control, while unfavorable ones vary in degree. This represents the rudiments of fortune and Qi theory presented by the ancients. If these two Qi combine, their manifestations and changes are vastly different, undergoing thousands of transformations with no end. For instance, the four seasons may have extraordinary changes beyond the normal; the four directions have differences in elevation, with further distinctions within those differences. Within a hundred paces, sunshine and rain may differ; a thousand li away, cold and warmth may belong to different categories. Therefore, those observing climate must rely on celestial movements, and those observing regional suitability must rely on geographical locations. Wise and flexible practitioners should observe changes based on norms, and infer one thing from another, thereby perhaps uncovering the profound mysteries unexpressed by the ancients and exhausting the ineffable wonders.