尝读《内经》，至《天元纪论》七篇，推申运气，玄蕴难窥，未尝不废书三叹也。夫是天地之纲
纪，变化之渊源，非通于大易洪范、历元律法之说者，其敢横心以解，矢口而谈哉！无惑乎当
今之人置而弗讲久矣！先哲有言曰∶“不明五运六气，简遍方书何济。”如经文所载，尺寸反，
左右交，指下稍尔不明，生死何从臆断。业已志医，可不沉思力索乎？总其大纲，在五运之太
过不及；而胜复所以生也。太过者其气胜，胜而无制，则伤害甚矣。不及者其气衰，衰而无复，
则败乱极矣。此胜复循环之道，出乎自然者也。故其在天则有五星运气之应，在地则有万
物盛衰之应，在人则有脏腑疾病之应。如木强胜土，则岁星明而镇星暗，土母受侮，子必复
之，故金行伐木以救困土，则太白增光，岁星反晦也。凡气见于上，则灾应于下，宿属受伤，逆
犯必甚，五运互为胜复，其气皆然。在病如木胜肝强，必伤脾土，肝胜不已，燥必复之，而肝亦
病矣；燥胜不已，火必复之，而肺亦病矣。此五脏互为盛衰，其气亦皆然也。夫天运之有太过
不及，即人身之有虚实也。惟其有虚而后强者胜之，有胜而后承者复之。无衰则无胜矣，无
胜则无复矣。无胜无复，其气和平，焉得有病？恃强肆暴，元气泄尽，焉得无虚？故曰，有胜则复，
无胜则否。胜微则复微，胜甚则复甚。胜复之微甚，繇变化之盛衰。故经之所载天时地化人
事，至详至备，盖以明其理之有合也。即如周易三百八十四爻，乃开明易道之微妙而教人。
因易以求理，因象以知变。故孔子曰∶“书不尽言，言不尽意。”此其大义，正与本经相同。夫天
道玄微，本不易测。及其至也，圣人有所不知。故凡读易者，当知易道有此变，不当曰变止于
此也。读运气者，当知天道有是应，不当曰应尽于是也。今姑举其大略。或疫气遍行，而一方
皆病风温。或清寒伤脏，则一时皆犯泻利。或痘疹盛行，而多凶多吉，期各不同。或疔毒遍生，
而是阴是阳，每从其类。或气急咳嗽，一乡并兴。或筋骨疼痛，人皆道苦。或时下多有中风。或
前此盛行痰火。诸如此者，以众人而患同病，谓非运气之使然欤！至其精微，则人多阴受，而
识者为谁。夫人殊禀赋，令易寒暄，利害不侔，气交使然。故凡以太阳之人，而遇流衍之气，以
太阴之人，而逢赫曦之纪，强者有制，弱者遇扶，气得其平，何病之有！或以强阳遇火，则炎烈
生矣。阴寒遇水，则冰霜至矣。天有天符，岁有岁会，人得无人和乎！能先觉预防者，上智也。能
因机辨理者，明医也。既不能知而且云乌有者，下愚也。然运气亦有不可泥者，如肝木素虚，
脾气太盛，而运值太角，肝气稍实，脾气方平。五脏类然。又内外两因，随时感触，虽当太过之
运，亦有不足之时；不及之运，亦多有余之患。倘执而不通，能无损不足而益有余乎！况岁气
之在天地，亦有反常之时。故冬有非时之温，夏有非时之寒，春有非时之燥，秋有非时之暖，
犯之者病。又如春气西行，秋气东行，夏气北行，冬气南行；卑下之地，春气常存；高阜之境，冬
气常在；天不足西北而多风，地不满东南而多湿。又况百里之内，晴雨不同千里之外，寒暄
各别；则方土不同而病亦因之，此皆法外之道也。若不知常变之道，盛衰之理，主客承制之
位，每每凿经文以害经意，徒欲以有限之年辰，概无穷之天道，隐微幽显，诚非易见，管测求
全，诚亦陋矣。复有不明气化，如马宗素之流，假仲景之名，而为《伤寒钤法》等书，用气运之
更迁，拟主病之方治，拘滞不通，斯为大谬。又有偏执己见，不信运气，盖亦未精思耳。是以通
于运气者，必当顺天以察运，因变以求气，如杜预之言历曰∶“治历者当顺天以求合，非为
合以验天。”知乎此而后可以言历。运气之道，独不然哉。若徒尔纷纭，执有执无，且疑且信，
罕一成之见、圆机之用者，未足与议也。
我曾阅读《黄帝内经》，读到《天元纪大论》等七篇时，推演阐述五运六气，其深奥蕴藏难以窥探，常常放下书本三次叹息。这天地的大纲纪，变化的渊源，不是通晓《周易》、《洪范》、历法元始及音律法则的人，谁敢随心妄加解释，信口开河地谈论呢！难怪当今之人放置它而不讲习已经很久了！先哲有句话说：“如果不明白五运六气，即使遍览方书又有什么益处。”就像经文中所记载的，尺寸脉相反，左右脉交错，如果在指下稍微不明白（其中的机理），生死如何能凭空判断？既然立志学医，难道不可以深思力索吗？总括其大纲，在于五运的太过与不及；而胜复之气由此产生。太过的，其气强盛，强盛而没有制约，那么伤害就严重了。不及的，其气衰弱，衰弱而没有报复（胜气），那么败乱就极点了。这是胜复循环的道理，出于自然。所以在天有五星对应运气，在地有万物盛衰的对应，在人则有脏腑疾病的对应。比如木气强盛克制土气，那么岁星（木星）明亮而镇星（土星）昏暗，土母受到侮慢，子必会报复，所以金行伐木以救助受困的土，那么太白星（金星）增光，岁星反而晦暗。凡是气显现于上，灾祸就应验于下，宿属受伤，逆犯必然严重，五运互为胜复，它们的气都是这样。在疾病方面，如木胜肝强，必定损伤脾土，肝胜不已，燥气必会报复，而肝也会生病；燥胜不已，火气必会报复，而肺也会生病。这五脏互为盛衰，它们的气也都是这样。天的运行有过剩和不足，即人身体的虚和实。正因为有虚而后强者来胜之，有胜而后承继者来复之。没有衰弱就没有胜气，没有胜气就没有复气。没有胜没有复，其气和平，怎么会有病？倚仗强势肆意暴虐，元气泄尽，怎么会不虚？所以说，有胜就有复，没有胜就没有复。胜微则复微，胜甚则复甚。胜复的微小或严重，源于变化的盛衰。所以经文所载的天时、地化、人事，非常详细完备，大概是为了说明其道理是吻合的。就像《周易》三百八十四爻，是阐明易道的微妙而教导人。通过易来求理，通过象来知变。所以孔子说：“书不能完全表达言语，言语不能完全表达心意。”这其中的大义，正与本经相同。天道玄妙细微，本来不容易推测。到了极致，圣人也有不知道的。所以凡是读《易》的人，应当知道易道有这样的变化，不应当说变化只限于此。读运气的人，应当知道天道有这样的应验，不应当说应验仅限于此。现在姑且列举其大略。或者疫气遍行，而一方都患风温病。或者清寒伤脏，则一时都犯泻利。或者痘疹盛行，而多凶多吉，期限各不相同。或者疔毒遍生，而是阴是阳，每从其类。或者气急咳嗽，一乡同时兴起。或者筋骨疼痛，人们都感到痛苦。或者时下多有中风。或者此前盛行痰火。诸如此类，以众人而患同一种病，能说不是运气使然吗！至于其精微之处，则人多暗中受影响，而识得的人是谁。人禀赋不同，容易受寒热影响，利害不相称，是气交使然。所以凡是太阳之人，遇到流衍之气，太阴之人，遇到赫曦之纪，强者有制约，弱者得到扶持，气得其平，有什么病呢！或者强阳遇到火，则炎烈产生了。阴寒遇到水，则冰霜到了。天有天符，岁有岁会，人能不与之和谐吗！能预先觉察预防的，是上智。能因机辨理的，是明医。既不能知道而且说没有的，是下愚。然而运气也有不可拘泥的地方，如肝木素来虚弱，脾气太盛，而运值太角（木运太过），肝气稍实，脾气方才平和。五脏类同于此。又有内外两种病因，随时感触，虽然当太过之运，也有不足的时候；不及之运，也多有余的病患。如果固执不通，能不损害不足而增加有余吗！何况岁气在天地之间，也有反常的时候。所以冬天有非时的温暖，夏天有非时的寒冷，春天有非时的干燥，秋天有非时的温暖，触犯的人就会生病。又如春气西行，秋气东行，夏气北行，冬气南行；低洼之地，春气常在；高阜之境，冬气常在；天不足西北而多风，地不满东南而多湿。又何况百里之内，晴雨不同，千里之外，寒暖各异；则方土不同而病也因之不同，这都是常规之外的道理。如果不知道常变之道，盛衰之理，主客承制之位，常常穿凿经文而损害经意，只想用有限的年辰，概括无穷的天道，隐微幽显，确实不容易看见，管测求全，确实也是浅陋了。又有不明白气化，如马宗素之类，假借张仲景之名，而为《伤寒钤法》等书，用气运的更迁，拟主病的方治，拘滞不通，这是大谬误。又有偏执己见，不信运气，大概也是没有精思罢了。所以通晓运气的人，必须顺天以察运，因变以求气，像杜预谈论历法时说：“治历的人应当顺天以求合，不是为合以验天。”懂得这个之后才可以谈论历法。运气之道，难道唯独不是这样吗？如果只是纷纭杂乱，执着有或无，半信半疑，很少有固定见解、圆机妙用的人，不值得与他们议论。
I once read the *Huangdi Neijing* (Yellow Emperor's Inner Canon), and when I reached the seven chapters of the *Tianyuanji Dalun* (Great Treatise on the Heavenly Origin), where it deduces and expounds upon Wu Yun Liu Qi (Five Movements and Six Qi), its profound mysteries were difficult to fathom, causing me often to set down the book and sigh three times. This is the grand principle of heaven and earth, the source of all changes; unless one is proficient in the theories of the *Zhouyi* (Book of Changes), the *Hongfan* (Great Plan), calendrical origins, and musical laws, who would dare to arbitrarily interpret it or speak of it casually? No wonder people today have neglected it for so long! An ancient sage said, "If one does not understand Wu Yun Liu Qi (Five Movements and Six Qi), what benefit is there in perusing medical texts?" As stated in the classic, if the Cun (inch) and Chi (cubit) pulses are reversed, or the left and right pulses cross, how can life and death be judged without a clear understanding at the fingertips? Since one has dedicated oneself to medicine, should one not ponder deeply and search diligently? In summary, the general principle lies in the Excess (Tai Guo) and Deficiency (Bu Ji) of the Five Movements; and the Sheng Fu (Revenge and Retribution) cycles arise from this. When there is Excess, the qi is strong; if strong without restraint, the harm is severe. When there is Deficiency, the qi is weak; if weak without retribution, the disorder is extreme. This is the natural law of the cycle of Sheng and Fu. Thus, in heaven, there are responses corresponding to the five planets and the movements; on earth, there are responses corresponding to the flourishing and decline of all things; in humans, there are responses corresponding to zang-fu diseases. For example, when Wood is strong and overcomes Earth, Jupiter (Sui Xing) shines brightly while Saturn (Zhen Xing) appears dim; Earth, the mother, is humiliated, and its child must retaliate. Therefore, Metal attacks Wood to rescue the distressed Earth, causing Venus (Tai Bai) to shine brighter while Jupiter becomes dimmer. Whenever qi manifests above, disaster responds below; when constellations are injured, rebellion is severe. The Five Movements mutually overcome and retribute, and their qi behaves similarly. In disease, if Wood excess leads to Liver strength, it inevitably damages Spleen Earth; if Liver excess persists, Dryness will retribute, causing Liver pathology; if Dryness excess persists, Fire will retribute, causing Lung pathology. The five zang organs mutually flourish and decline, and their qi behaves similarly. The Excess and Deficiency of heavenly movements correspond to the Deficiency and Excess of the human body. Because there is Deficiency, the Strong comes to overcome; because there is Overcoming, the Successor comes to retribute. Without Decline, there is no Overcoming; without Overcoming, there is no Retribution. Without Overcoming or Retribution, the qi is peaceful, so how can illness arise? Relying on strength to act tyrannically exhausts Yuan Qi (Original Qi), so how can there be no Deficiency? Thus it is said: "Where there is Overcoming, there is Retribution; where there is no Overcoming, there is none." A slight Overcoming brings slight Retribution; a severe Overcoming brings severe Retribution. The degree of Sheng Fu depends on the flourishing or declining nature of change. Therefore, the classic's detailed records of heavenly timing, earthly transformation, and human affairs aim to demonstrate that their principles align. Just as the 384 lines of the *Zhouyi* elucidate the subtleties of the Way of Change to teach people, seeking principle through the Yi and knowing change through images. Thus Confucius said, "Words cannot fully express speech, and speech cannot fully express intent." This great meaning is identical to this classic. The Way of Heaven is profound and subtle, inherently difficult to measure. Even at its peak, sages may not know everything. Therefore, those who study the Yi should know that the Way of Change includes such variations, not claiming that change stops here. Those who study Wu Yun Liu Qi should know that the Way of Heaven has such responses, not claiming that response ends here. Now, let us briefly list some generalities. Sometimes epidemic qi spreads widely, and a region suffers from Feng Wen (Wind-Warmth) disease. Sometimes cold injures the viscera, and everyone suffers from diarrhea and dysentery at that time. Sometimes smallpox and measles prevail, with varying degrees of auspiciousness and inauspiciousness, each having different timelines. Sometimes carbuncles and toxins spread, manifesting as Yin or Yang, following their categories. Sometimes urgent breathing and coughing erupt simultaneously in a village. Sometimes bone and tendon pain afflict everyone. Sometimes stroke occurs frequently in the current season. Previously, Phlegm-Fire prevailed. In such cases, many people suffering from the same disease—can we say this is not caused by Wu Yun Liu Qi? Regarding its subtleties, most people are affected unknowingly, but who among them truly understands? People have different constitutions and are easily influenced by cold and heat, with unequal benefits and harms, due to the interaction of qi. Thus, a Tai Yang (Greater Yang) person encountering Liuyan (Flowing Abundance) qi, or a Tai Yin (Greater Yin) person encountering Hexi (Scorching Heat) qi, finds the strong restrained and the weak supported, achieving qi balance, so what illness could there be? If Strong Yang encounters Fire, intense heat arises. If Yin Cold encounters Water, ice and frost arrive. Heaven has Tian Fu (Heavenly Matches), and years have Sui Hui (Yearly Meetings); how can humans fail to harmonize? Those who can perceive and prevent beforehand possess superior wisdom. Those who can discern principles according to circumstances are enlightened physicians. Those who neither know nor acknowledge its existence are the lowest in folly. However, Wu Yun Liu Qi should not be rigidly applied. For instance, if Liver Wood is inherently deficient and Spleen Earth is excessive, and the movement is Tai Jue (Excessive Wood), the Liver qi becomes slightly substantial, and the Spleen qi levels out. The same applies to the other four zang organs. Furthermore, internal and external pathogens interact at any time; even during an Excessive movement, there may be moments of deficiency; and during a Deficient movement, there may be periods of excess. If one is inflexible, will one not damage the deficient and augment the excessive? Moreover, seasonal qi in heaven and earth sometimes behaves abnormally. Winter may have unseasonal warmth, summer unseasonal cold, spring unseasonal dryness, and autumn unseasonal warmth; those exposed fall ill. Again, Spring qi moves west, Autumn qi moves east, Summer qi moves north, Winter qi moves south; lowlands retain Spring qi, while highlands retain Winter qi; Heaven is deficient in the northwest, bringing much wind; Earth is incomplete in the southeast, bringing much dampness. Within a hundred li, weather differs; beyond a thousand li, cold and heat vary; thus, local differences cause disease variations. These are principles beyond standard rules. If one does not understand the ways of constancy and change, the logic of flourishing and decline, and the positions of host-guest succession and control, one often forces interpretations that harm the original meaning, attempting to cover infinite heavenly ways with finite years. Hidden and subtle phenomena are indeed hard to see; judging the whole by a tube is indeed shallow. There are also those who do not understand qi transformation, like Ma Zongsu, who falsely used Zhang Zhongjing's name to write books like *Shanghan Qianfa*, applying shifting qi movements to prescribe treatments for main diseases, resulting in rigid and erroneous practices. Others hold biased views and deny Wu Yun Liu Qi, likely due to lack of deep contemplation. Therefore, one proficient in Wu Yun Liu Qi must observe movements by following heaven and seek qi through changes, just as Du Yu said regarding calendar studies: "Those who study calendars should follow heaven to find harmony, not force heaven to fit their calculations." Only by understanding this can one discuss calendars. Is the Way of Wu Yun Liu Qi any different? Those who merely argue chaotically, clinging to existence or non-existence, half-believing and half-doubting, lacking consistent insight and flexible application, are not worthy of discussion.