先分大运过不及，大运五音生岁音。
五音生己例推上，太少相因逢角寻。
角初羽终起岁运，太少次生复下临。
木岁角初同大运，太少次生亦下侵。
当年大运为主，将岁主运，上下因之，名太少五音。假令太宫为大运，上见太征火，火上见
少角木，则岁
初运自少角起，下生至少羽水终。惟木阳年初运自太角起，阴年自少角起，下生亦以太少随之。
五运邪正化度歌∶
五运太过唯一化，正乃阳兮当勿差。
克己己生同化度，运如不及却为邪。
度，日也。一化，阳岁大运。
\r大运主运太少之图(一)\ps127a44.bmp\r
\r大运主运太少之图(二)\ps127a45.bmp\r
歌曰∶
木初火二土期三，金四相维五水参。
此号岁中之主运，静而不动匪虚谈。
太岁中主运时日歌∶
大寒木运始交真，清明前三火用亲。
芒种十朝应见土，立秋念二值金辰。
立冬四日宜言水，每运（七十日）三朝五刻轮。
\r逐年客运之图(一)\ps127a46.bmp\r
\r逐年客运之图(二)\ps127a47.bmp\r
假令甲己年为例，却用当年土作初。
五运顺生临主位，逐年仿此次加诸。
于经未见其用，姑载之以备参考，庶为全书耳。
首先区分大运的太过与不及，大运的五音由岁运（年干）决定。
按照五音相生规律向上推演，太少（阴阳属性）相因，从角音开始寻找对应关系。
角音初起，羽音终结，以此确立岁运的太少次序，依次向下生成并降临。
木运之年，初运为角音，且与大运的太少属性相同，随后的太少次序也依次向下推移。
当年的大运为主，将到来的年份的主运，上下相互因应，称为“太少五音”。
例如：若太宫为大运，上方见到太征火，火上又见少角木，则岁初运自少角开始，下方生至少羽水结束。
只有木运阳年，初运自太角开始，阴年自少角开始，下方的生成也以太、少的次序随之。
《五运邪正化度歌》：
五运太过只有一种化气，正气属阳，应当没有差错。
克我者与我同化度，运如不及则为邪气。
“度”，指日数。“一化”，指阳年大运。
[图：大运主运太少之图(一)]
[图：大运主运太少之图(二)]
歌诀说：
木运居初，火运居二，土运为期三，金运居四，水运居五。
这被称为岁中的主运，静止而不动，并非虚谈。
《太岁中主运时日歌》：
大寒节气木运开始交接，清明前三天火运亲近使用。
芒种后十天应见土运，立秋二十二日值金运。
立冬四日宜言水运，每运（七十日零三天又一刻）轮流更替。
例如以甲己年为例，却用当年的土运作为初运。
五运顺次相生临于主位，逐年仿照此例依次加诸其上。
在经典医经中未见其实际应用，暂且记载以供参考，算是全书的一部分罢了。
First, distinguish between the excess (Tai) and deficiency (Shao) of the Great Movement (Da Yun). The five tones (Wu Yin) of the Great Movement are generated by the Yearly Movement (Sui Yun).
Deduce upwards according to the example of the five tones generating themselves; seek the correspondence starting from Jue (Wood), where Tai and Shao alternate.
Jue begins at the start, Yu ends at the conclusion, initiating the Sui Yun with alternating Tai and Shao, which then sequentially generate downwards.
In a Wood year, the initial movement is Jue, identical to the Great Movement's Tai/Shao status; the subsequent Tai/Shao sequence also shifts downwards.
The current year's Great Movement serves as the master, while the incoming year's Principal Movement interacts above and below, termed "Tai-Shao Five Tones."
For example: If Tai Gong (Earth) is the Great Movement, and Tai Zheng (Fire) appears above it, with Shao Jue (Wood) appearing above Fire, then the initial movement of the year starts from Shao Jue and generates downwards until it concludes at Shao Yu (Water).
Only in Yang years of Wood, the initial movement starts from Tai Jue; in Yin years, it starts from Shao Jue, and the downward generation follows the Tai/Shao sequence accordingly.
Song on the Degree of Transformation of Excess and Deficiency in the Five Movements:
There is only one transformation for the Excess of the Five Movements; the Righteous Qi belongs to Yang and should be without error.
Those that overcome oneself or are generated by oneself share the same degree of transformation; if the movement is deficient, it becomes Evil Qi.
"Degree" refers to days. "One transformation" refers to the Great Movement of Yang years.
[Image: Diagram of Tai-Shao for Great Movement and Principal Movement (1)]
[Image: Diagram of Tai-Shao for Great Movement and Principal Movement (2)]
The song states:
Wood is first, Fire is second, Earth is third, Metal is fourth, Water is fifth.
This is called the Principal Movement within the year, static and unchanging, not empty talk.
Song on the Time Periods of the Grand Duke's Central Principal Movement:
At Da Han (Great Cold), the Wood Movement truly begins; three days before Qing Ming (Clear and Bright), the Fire Movement comes close.
Ten days after Mang Zhong (Grain in Ear), the Earth Movement should appear; on the 22nd day of Li Qiu (Start of Autumn), the Metal Movement takes its place.
Four days after Li Dong (Start of Winter), speak of the Water Movement; each movement (70 days, 3 days, and 1/4 ke) rotates in turn.
[Image: Diagram of Yearly Guest Movement (1)]
[Image: Diagram of Yearly Guest Movement (2)]
Taking the Jia and Ji years as an example, use the Earth Movement of that year as the initial movement.
The Five Movements follow the order of generation to occupy the principal positions; yearly instances imitate this example and add them sequentially.
Its application is not seen in the classics; it is tentatively recorded for reference, serving as part of the entire book.