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六元正纪大论曰∶夫五运之化，或从天气，或逆天气，或从天气而逆地气，或从地气而
逆天气，或相得，或不相得。又曰∶先立其年以明其气，金木水火土营运之数，寒暑燥湿风
火临御之化，则天道可见，民病可调。此经衣冠文物言五运之化有常数，客主之运有逆顺也。
盖六气之有主客，而五运亦有主客；六气之有六步，而五运之气，岂一主其岁而四皆无用，
不行生化者乎？故每岁于客运之外，仍有每岁之主运，皆起于角而以次下生者也。如木主
春令而为角；木生火，故火次之，主夏令而为征；火生土，故土又次之，主长夏令而为宫；土
生金，故金又次之，主秋令而为商；金生水，故水又次之，主冬令而为羽。每岁三百六十五
日二十五刻，以五分分之，则每运得七十三日零五刻，（云七十二日者，以三百六十日为言也。）亦与六
步之主气同，而皆始于大寒日，但岁气分阴阳而主运有太少之异耳。假如甲年为阳土，运
属太宫用事，而上推至初运之角，则其生太宫者少征也，生少征者太角也，是以甲年之主运
起太角，太少相生而终于太羽。己年为阴土，运属少宫用事，而上推至初运之角，则其生少
宫者太征也，生太征者少角也，是己年之主运起少角，亦少太相生而终于少羽也。又如乙
年为阴金，运属少商，而上推至初运之角，则其生少商者太宫也，生太宫者少征也，生少征
者太角也，是乙年之主运起太角而终于太羽。庚年为太商，上推至角属少角而终于少羽
也。余年仿此。此主运之气，必始于角而终于羽，一定不易，以时交司，而为每岁之常令也。
《六元正纪大论》说：五运的化育，有的顺从天气，有的违背天气，有的顺从天气而违背地气，有的顺从地气而违背天气，有的相互协调（相得），有的相互不协调（不相得）。又说：先确立年份以明确其气化规律，金、木、水、火、土五运运行的数理，以及寒、暑、燥、湿、风、火六气临御的化育作用，那么天道规律就可以显现，民众的疾病就可以调治。这段经文通过衣冠文物等象征，说明五运的化育有固定的常数，客主之运有逆顺之分。
大概六气有主气和客气之分，五运也有主运和客运之分；六气分为六个阶段（六步），那么五运之气，难道只由一个主运掌管一年，其余四个就无用、不进行生化吗？所以每年在客运之外，仍有每年的主运，都是从角音开始依次向下生化的。比如木主春季令行而为角音；木生火，所以火排在第二位，主夏季令行而为征音；火生土，所以土又排在第二位，主长夏令行而为宫音；土生金，所以金又排在第二位，主秋季令行而为商音；金生水，所以水又排在第二位，主冬季令行而为羽音。每年三百六十五日二十五刻，将其分为五份，则每运得到七十三日零五刻（说七十二日，是以三百六十天为说法），这也与六步的主气相同，都始于大寒日，只是岁气分阴阳，而主运有太少（小和大）的区别罢了。
假如甲年为阳土，运属太宫用事，而上推至初运的角音，那么生太宫的是少征，生少征的是太角，所以甲年的主运起于太角，通过太少相生终于太羽。己年为阴土，运属少宫用事，而上推至初运的角音，那么生少宫的是太征，生太征的是少角，所以己年的主运起于少角，也是少太相生终于少羽。又如乙年为阴金，运属少商，而上推至初运的角音，那么生少商的是太宫，生太宫的是少征，生少征的是太角，所以乙年的主运起于太角而终于太羽。庚年为太商，上推至角音属少角而终于少羽。其余年份仿照此例。这主运之气，必定始于角音而终于羽音，固定不变，随着时令交接司天，成为每年的常规令行。
The *Da Lun of the Six Yuan Zheng Ji* states: The transformation of the Five Movements (Wu Yun, 五运) may follow the Heavenly Qi (Tian Qi, 天气), oppose the Heavenly Qi, follow the Heavenly Qi while opposing the Earthly Qi (Di Qi, 地气), or follow the Earthly Qi while opposing the Heavenly Qi. They may be harmonious (Xiang De, 相得) or disharmonious (Bu Xiang De, 不相得). It further states: By establishing the year first to clarify its Qi dynamics, and understanding the numerical operations of Metal, Wood, Water, Fire, and Earth, as well as the transformative influences of Cold, Heat, Dryness, Dampness, Wind, and Fire, the patterns of Heaven can be observed, and the diseases of the people can be regulated. This passage uses symbols like clothing and artifacts to indicate that the transformations of the Five Movements have fixed constants, and the interactions between Guest and Host movements have favorable and unfavorable sequences.
Generally, the Six Qi (Liu Qi, 六气) are divided into Host (Zhu, 主) and Guest (Ke, 客); similarly, the Five Movements also have Host and Guest components. Since the Six Qi are divided into six stages (Liu Bu, 六步), how could the Qi of the Five Movements be governed by only one Host movement for a whole year, leaving the other four useless and inactive in generation and transformation? Therefore, besides the Guest Movement of each year, there is always a Host Movement (Zhu Yun, 主运) for that year, which begins with Jue (Jiao, 角) and proceeds sequentially downwards. For instance, Wood governs the Spring season and corresponds to Jue; since Wood generates Fire, Fire follows next, governing the Summer season and corresponding to Zhi (Zheng, 征); since Fire generates Earth, Earth follows next, governing the Late Summer season and corresponding to Gong (Gong, 宫); since Earth generates Metal, Metal follows next, governing the Autumn season and corresponding to Shang (Shang, 商); since Metal generates Water, Water follows next, governing the Winter season and corresponding to Yu (Yu, 羽). Each year consists of 365 days and 25 ke (a unit of time). Dividing this by five, each movement accounts for 73 days and 5 ke (the mention of 72 days refers to a simplified count of 360 days). This aligns with the six stages of the Host Qi, all starting from the Great Cold solar term, differing only in that the Yearly Qi is divided into Yin and Yang, while the Host Movement distinguishes between Shao (Minor/Xiao, 少) and Tai (Major/Da, 太).
For example, in a Jia year, which is Yang Earth, the operation belongs to Tai Gong. Tracing back to the initial movement's Jue note, the one generating Tai Gong is Shao Zhi, and the one generating Shao Zhi is Tai Jue. Thus, the Host Movement of a Jia year begins with Tai Jue and ends with Tai Yu through the mutual generation of Shao and Tai. In a Ji year, which is Yin Earth, the operation belongs to Shao Gong. Tracing back to the initial movement's Jue note, the one generating Shao Gong is Tai Zhi, and the one generating Tai Zhi is Shao Jue. Thus, the Host Movement of a Ji year begins with Shao Jue and ends with Shao Yu, also through the mutual generation of Shao and Tai. Similarly, in a Yi year, which is Yin Metal, the operation belongs to Shao Shang. Tracing back to the initial movement's Jue note, the one generating Shao Shang is Tai Gong, the one generating Tai Gong is Shao Zhi, and the one generating Shao Zhi is Tai Jue. Thus, the Host Movement of a Yi year begins with Tai Jue and ends with Tai Yu. In a Geng year, which is Tai Shang, tracing back to Jue leads to Shao Jue, ending with Shao Yu. The remaining years follow this pattern. The Qi of the Host Movement must invariably begin with Jue and end with Yu, remaining constant, changing with the seasonal transitions to serve as the regular command for each year.