五运以土为首。而加甲终复加己。循环十干。而不用正干之本气。说者谓甲己合土。此为化气。夫所谓化者。逢合
乃化。不逢合则不化。五运之加。甲己相去五岁。岂有逢合而化之理。又曰此本天气定位非加临也。经曰丹天之气。经
于斗牛女戊分。 天之气。经于心尾己分。苍天之气。经于危室柳鬼。素天之气。经于亢氐毕昴。玄天之气。经于张翼
娄胃。其戊己分者。则奎壁角轸也。五天五行之守气。各有所横以加于宿度。临于十干之上。如 气经于心尾己分。心
尾当甲。角轸当己。故土位甲己也。以下皆然。此说最为近似。而其实不然。盖天动而虚。其气圆通。而初无定气。其
临御五行。自有本然当然之则。而初非有守气以期之也。岐伯述天元册曰。大虚寥廓。肇基化元。万物资始。五运始终。
布气育灵。总统坤元。夫肇基化元。而布气育灵。乃云总统于坤元。是坤元为万物之母也。坤元既为万物之母。而总统
之。则天亦必有以先用之。天之十干。以代戊己居中宫。而先用水火。然后成于木金。岂非总统坤元。而以土为首之义
乎。是以天之御化。首以土为甲。而甲遂为土。仍顺布五行于乙丙丁戊之上。而以本气化之。遂以金加乙。水加丙。木
加丁。火加戊。毕又再传。而土加己。金加庚。水加辛。木加壬。火加癸。而其本气之阴阳。仍有不能从化。而根据之以
为用者。如加阳干为气有余。加阴干为气不足。又未尝不因值年以佐用也。五运立。则年气有所统。故运之所临。每居
中而常先。如土运之岁。上见太阴。则其气先。而与司天会。是谓天符。与岁支同气。则先而与岁会。是谓岁会与天符。
岁会三合。是谓太乙天符。所谓贵人者。司天与值岁朝拱之所在也。是以恶所不胜。归所同和。随运归从。而生其病。
故五运为该年之根本也。
五运以土为首。而在天干循环中，甲之后经过十年又回到己（注：原文“加甲终复加己”意指天干循环中甲与己的对应关系，此处依文意理解为甲己相合或循环往复的逻辑起点），循环十个天干，但并不使用正干的本气。解说者认为甲己合化为土，这是化气。所谓“化”，是遇到相合才发生化生，不遇到相合就不化生。五运的加临，甲和己相隔五年，哪里有什么遇到相合就化生的道理呢？又说这是本天气的定位，并非加临。经文说：丹天之气，行经于斗、牛、女、戊分；天之气（赤天/炎天，原文缺字，据《素问·六微旨大论》补为“炎天”或指代南方火气，此处按原文“天之气”处理，通常指南政或特定方位之气，结合下文“心尾己分”及五行配属，此处多指火气或相关气象，但原文仅书“天之气”，故直译），行经于心、尾、己分；苍天之气，行经于危、室、柳、鬼；素天之气，行经于亢、氐、毕、昴；玄天之气，行经于张、翼、娄、胃。那戊、己分的位置，则是奎、壁、角、轸。这五种天的五行守气，各自有横加于星宿度数之上的位置，临于十个天干之上。比如天之气行经于心、尾、己分，心、尾对应甲，角、轸对应己，所以土位在于甲、己。以下皆如此类推。这种说法最为近似，但其实不对。因为天体运动而虚空，其气圆通，本来就没有固定的气。它临御五行，自有其本然当然的法则，并不是有某种守气来期待配合的。岐伯在《天元册》中说：大虚寥廓，开始建立化元的基础，万物借此起始，五运始终运行，布散气化养育神灵，总领坤元。既然开始建立化元基础并布散气化养育神灵，却说总领于坤元，那么坤元就是万物的母亲。坤元既然是万物的母亲并且总领万物，那么天也必定先有所运用。天的十个天干，用来代替戊、己居中宫，而先用用水、火之气，然后成就木、金之气。这难道不是总领坤元并以土为首的意义吗？因此天驾驭化生，首先以土为甲，于是甲就成为土，仍然顺着将五行布列在乙、丙、丁、戊之上，并用本气来化生它们。于是将金加于乙，水加于丙，木加于丁，火加于戊。然后又再次传变，将土加于己，金加于庚，水加于辛，木加于壬，火加于癸。而其本气的阴阳，仍有不能顺从化气的，而是依据本气来发挥作用。比如加于阳干表示气有余，加于阴干表示气不足。这也没有不因为值年而辅助运用的。五运确立，则年的气机有所统领。所以运所临之处，往往居中而常常先至。比如土运之年，上见太阴司天，则土气先至，并与司天之气相会，这叫作天符。如果与岁支同气，则先至并与岁支相会，这叫作岁会。岁会与天符相遇，加上三合，这叫作太乙天符。所谓贵人，是指司天与值岁朝拱所在的地方。因此厌恶所不胜之气，归向所同和之气，随着运气的归从，而产生疾病。所以五运是该年的根本。
The Five Movements (Wu Yun) take Earth as the head. In the cycle of the Ten Heavenly Stems, after Jia completes a cycle and returns to Ji, they circulate through the ten stems, yet they do not utilize the intrinsic Qi (vital energy) of the primary stems. Commentators argue that Jia and Ji combine to transform into Earth, which constitutes the Transforming Qi (Hua Qi). The so-called "transformation" occurs only when there is a combination; without combination, there is no transformation. Regarding the addition of the Five Movements, Jia and Ji are separated by five years; how could there be any principle of encountering a combination to effect transformation? It is also said that this refers to the fixed position of the Heavenly Qi rather than an added influence. The Classic states: The Crimson Heaven's Qi traverses the Dipper, Ox, Girl, and Wu divisions; the Heaven's Qi (referring to Fire/Red Qi contextually) traverses the Heart, Tail, and Ji divisions; the Azure Heaven's Qi traverses the Danger, Room, Willow, and Ghost divisions; the White Heaven's Qi traverses the Horn, Neck, Net, and Pleiades divisions; the Black Heaven's Qi traverses the Well, Wings, Juwel, and Stomach divisions. The Wu and Ji divisions correspond to the Wall, Gate, Corner, and Zhen constellations. These five types of Heavenly Qi, acting as the guarding Qi of the Five Elements, each have their horizontal additions upon the stellar degrees, superimposed upon the ten Heavenly Stems. For instance, since the Heaven's Qi traverses the Heart and Tail (corresponding to Jia) and Ji divisions (corresponding to Corner and Zhen), Earth is positioned at Jia and Ji. The same applies to the rest. This explanation is the most plausible, yet it is fundamentally incorrect. Heaven moves and is void; its Qi is circular and unobstructed, possessing no fixed Qi initially. Its governance over the Five Elements follows inherent and natural principles, rather than relying on a guarding Qi to anticipate alignment. Qibo, in the *Tianyuan Ce*, stated: "The Great Void is vast and empty, initiating the foundation of Transformation and Origin. All things derive their beginning from it. The Five Movements commence and conclude, distributing Qi to nurture spirits, presiding over Kun Yuan." Since it initiates the foundation of Transformation and distributes Qi to nurture spirits, yet is said to preside over Kun Yuan, then Kun Yuan must be the mother of all things. If Kun Yuan is the mother of all things and presides over them, then Heaven must also utilize something first. The Ten Heavenly Stems of Heaven serve to replace Wu and Ji, occupying the Central Palace, utilizing Water and Fire first, and subsequently forming Wood and Metal. Is this not the meaning of presiding over Kun Yuan and taking Earth as the head? Therefore, in Heaven's governance of transformation, Earth is taken as Jia first, and thus Jia becomes Earth. The Five Elements are then distributed sequentially onto Yi, Bing, Ding, and Wu, transformed by their intrinsic Qi. Thus, Metal is added to Yi, Water to Bing, Wood to Ding, and Fire to Wu. Then, transmission occurs again: Earth is added to Ji, Metal to Geng, Water to Xin, Wood to Ren, and Fire to Gui. However, the Yin and Yang of their intrinsic Qi still cannot always conform to the transformation, but instead rely on themselves for function. For example, addition to a Yang stem indicates excess Qi, while addition to a Yin stem indicates deficient Qi. This has never failed to assist function based on the ruling year. Once the Five Movements are established, the Qi of the year has a commander. Therefore, where the Movement arrives, it often occupies the center and precedes others. For instance, in a year of Earth Movement, if Taiyin (Great Yin) appears above as the Sovereign Qi (Si Tian), then the Earth Qi arrives first and converges with the Sovereign Qi, termed "Heavenly符" (Tian Fu / Heavenly符). If it shares the same Qi as the Year Branch, it arrives first and converges with the Year Branch, termed "Year Meeting" (Sui Hui). When Sui Hui coincides with Tian Fu, along with the Three Harmonies, it is termed "Taiyi Tian Fu". The so-called "Noble Person" refers to the location where the Sovereign Qi and the ruling year pay homage. Therefore, one fears what one cannot overcome and returns to what harmonizes with oneself. Following the Movement's return and adherence, diseases arise. Thus, the Five Movements constitute the root of the year.