运有盛衰，气有虚实，更相迎随以司岁也。故经曰∶有余而往，不足从之；不足而往，有余
从之者，此也。故运互有太少，胜复之变作矣。
太过则先天时化，以气胜实，故不胜者受邪；不及则后天时化，以气衰虚，故胜己者来克。
被克之后，必待时而复也。行复于所胜，则己不可前，故待得时则子当旺，然后子为母复仇。如
木运少角岁金，清化来胜，
则子火为复，（复亦胜也，火反胜金，故曰胜复同也。）反热化胜金也。火运少征岁水，寒化来
胜，则子土为复，反湿化胜水也。土运少宫岁木，风化来胜，则子金为复，反清化胜木也。金运
少商岁火，热化来胜，则子水为复，反寒化胜火也。水运少羽岁土，湿化来胜，则子木为复，反
风化胜土也。故言胜复同者，此也。
《玄珠》论六气有正化对化之司，若正司化令之实，甚则胜而不复；对司化令之虚，微则
胜而有复。胜甚则复甚，胜微则复微，所谓邪气化日也。（言六气胜甚复甚，胜微复微。）如是
气不相得，则邪气中人而疾病矣。然天地之气亦行胜复，故经曰∶初气终三气，天气主之，胜之
常也；四气尽终气，地气主之，复之常也。盖胜至则复，复已而胜，故无常气乃上，复而不胜则
是生气已绝，故曰伤生也。
又岁气太过，则不胜者受邪。若得其实，而反欺侮其所不胜己者。运不及，所胜者来克，承
气之虚，又为不胜己者凌侮。如是终必受邪，以原非胜己之气，必自伤也已矣。故经曰∶侮反受
邪，此之谓也。如是不一，则在气候以别之也。
五运有盛衰的变化，六气有虚实的不同，它们相互迎随以主管每年的气候。所以医经说：当有余之气到来时，不足之气随之；当不足之气到来时，有余之气随之，指的就是这种情况。因此，五运之间互有太过（太）和不及（少）的区别，胜气和复气的变化就产生了。
如果五运太过，则气候变化先于时令发生，因为气盛而实，所以被它克制的一方就会遭受邪气侵害；如果五运不及，则气候变化后于时令发生，因为气衰而虚，所以能克制它的一方就会来乘虚侵袭。在被克制之后，必须等待时机才能产生复气。复气会在被克制的行中作用于原本被它克制的对象，这样自身就不能提前行动，所以必须等到时机成熟，即“子”行当旺之时，然后“子”行为母亲复仇。例如，木运为少角之年，金气的清肃之化来相胜，那么作为木之子行的火气就会进行报复（复气也是胜气的一种，火反过来胜过金，所以说胜和复是相同的），表现为热化胜过金气。火运为少征之年，水气的寒化来相胜，那么作为火之子行的土气就会进行报复，表现为湿化胜过水气。土运为少宫之年，木气的风化来相胜，那么作为土之子行的金气就会进行报复，表现为清化胜过木气。金运为少商之年，火气的热化来相胜，那么作为金之子行的水气就会进行报复，表现为寒化胜过火气。水运为少羽之年，土气的湿化来相胜，那么作为水之子行的木气就会进行报复，表现为风化胜过土气。所以说胜气和复气是相关联的，指的就是这种情况。
《玄珠密语》论述六气有正化和对化的主管情况，如果是正司主管的气候变化实在，胜气严重而没有复气；如果是对司主管的气候变化虚弱，胜气轻微而有复气。胜气严重则复气也严重，胜气轻微则复气也轻微，这就是所谓的邪气化生之日。（意思是六气胜得厉害复气得也厉害，胜得轻微复气得也轻微。）像这样气机不相协调，邪气就会侵犯人体而导致疾病。然而天地之气也会发生胜复变化，所以医经说：初气到三气，由天气主管，这是胜气的常态；四气到终气，由地气主管，这是复气的常态。大概是因为胜气到了就会有复气，复气结束又会有胜气，所以没有固定的常气上升，如果复气不能战胜胜气，那就是生气已经断绝，所以说是伤害生机。
另外，岁气太过，则被它克制的一方遭受邪气侵害。如果遇到其实势，反而欺侮那些本来不能克制它的行。运不及，则被它克制的一方来乘虚侵袭，承接其气之虚，又被不能克制它的一方凌辱。像这样最终必然遭受邪气侵害，因为原本就不是胜己之气，必定会自我损伤罢了。所以医经说：反侮反而受邪，说的就是这种情况。像这样的情况不止一次，需要根据气候特点来辨别。
The Five Movements (Wu Yun) have fluctuations of prosperity and decline, and the Six Qi (Liu Qi) have variations of excess and deficiency. They mutually follow and precede each other to govern the annual climate. Thus, the Classics state: "When there is an excess coming, the deficiency follows; when there is a deficiency coming, the excess follows." This refers to this phenomenon. Therefore, since the Movements alternate between Tai (Excess/Greater) and Shao (Deficiency/Lesser), changes of Sheng (Overacting/Winning) and Fu (Rebounding/Avenging) arise.
If the Movement is Excessive (Tai Guo), the climatic transformation occurs prior to the proper season. Because the Qi is strong and substantial, the element that it normally controls suffers from pathogenic influence. If the Movement is Deficient (Bu Ji), the climatic transformation occurs after the proper season. Because the Qi is weak and deficient, the element that normally controls it comes to overcome it. After being overcome, one must wait for the appropriate time for the Fu (rebound) to occur. The Fu acts upon what it normally controls, so it cannot advance prematurely. Thus, it waits until the time arrives when the "Son" element is prosperous, and then the Son avenges the Mother. For example, in a year of Wood Movement with Shao Jue (Lesser Ang), the Qing (Clear/Cooling) transformation of Metal comes to overact. Then, the Zi (Son) Fire performs the Fu (rebound). (Fu is also a form of Sheng; Fire counter-overacts Metal, hence Sheng and Fu are considered identical here), manifesting as Re transformation overcoming Metal. In a year of Fire Movement with Shao Zheng (Lesser Zheng), the Han (Cold) transformation of Water comes to overact. Then, the Zi Earth performs the Fu, manifesting as Shi (Damp) transformation overcoming Water. In a year of Earth Movement with Shao Gong (Lesser Gong), the Feng (Wind) transformation of Wood comes to overact. Then, the Zi Metal performs the Fu, manifesting as Qing transformation overcoming Wood. In a year of Metal Movement with Shao Shang (Lesser Shang), the Re (Heat) transformation of Fire comes to overact. Then, the Zi Water performs the Fu, manifesting as Han transformation overcoming Fire. In a year of Water Movement with Shao Yu (Lesser Yu), the Shi (Damp) transformation of Earth comes to overact. Then, the Zi Wood performs the Fu, manifesting as Feng transformation overcoming Earth. Hence, saying that Sheng and Fu are linked refers to this mechanism.
The *Xuanzhu* discusses that the Six Qi have Zheng Hua (Direct Transformation) and Dui Hua (Counter Transformation) governance. If the Zheng Si (Direct Governor) governs a substantial transformation, the Sheng is severe but there is no Fu. If the Dui Si (Counter Governor) governs a deficient transformation, the Sheng is mild and there is a Fu. Severe Sheng leads to severe Fu; mild Sheng leads to mild Fu. This is referred to as the days of pathogenic Qi transformation. (Meaning: if Six Qi Sheng is severe, Fu is severe; if Sheng is mild, Fu is mild.) When such Qi interactions are discordant, pathogenic Qi invades humans, causing disease. However, Heaven and Earth Qi also undergo Sheng and Fu. Thus, the Classics state: From Chu Qi (1st Qi) to San Qi (3rd Qi), governed by Heaven Qi, is the norm of Sheng; from Si Qi (4th Qi) to Zhong Qi (6th Qi), governed by Earth Qi, is the norm of Fu. Generally, when Sheng arrives, Fu follows; when Fu ends, Sheng begins again. Therefore, there is no fixed constant Qi ascending. If Fu fails to overcome Sheng, it means the Sheng Qi (Vital Qi) is already exhausted, hence it is said to injure life.
Furthermore, if the Yearly Qi is Excessive, the element it controls suffers pathogenic invasion. If it attains its substantiality, it may even bully the elements that do not normally control it. If the Movement is Deficient, the element it controls comes to overcome it, taking advantage of the deficiency of the receiving Qi, and is also bullied by elements that do not normally control it. In such cases, one will inevitably suffer pathogenic invasion, because it was originally not the Qi that overcomes oneself, leading to self-injury. Thus, the Classics state: "Reverse bullying results in suffering pathogenic invasion," which is what this refers to. Such situations vary, and they must be distinguished based on climatic conditions.