五行太过名齐化，凡遇阳年即可推。
胜己若临逢我旺，彼虽克我我齐之。（齐如木欲齐金是也。）
五行不及为兼化，年值阴兮候用占。
我气已衰行正令，其间胜己必来兼。（兼谓强者兼弱而同化，如水兼火是也。）
平气细将推，非惟不及时。
阳年天抑运，阴运合年支。
假令戊辰阳年火太过，而水司天，抑之乃平。癸巳阴年火不及，而巳属火，得其佐亦平。
上羽正征同，戊火逢气水。上征正商同，庚金火气是。
上征谓岁逢过不及，以本运太少音为正，司天音为上。或司天胜其正化，亦同于正，非音有
上正也。此己太过，胜己在上抑乎之，故上音与正音同。
上角同正角，丁运木司天。上宫同正宫，己运土气悬。上商同正商，乙运金气焉。（己所合
在上助己，故上音同。）
木气运逢己，上角同正临。土气运逢辛，上宫同正侵。金气运逢丁，上商同正寻。（胜己在
上兼化，故正音从司天。）
上角缘何同正角，火兼乙化木司时。
上宫而以同正宫，金兼丁化土气司。
上商必然同正商，水兼癸化金司之。
己不及，复为胜己所制，遇不胜己在上，得政己全弱，故正宫亦从司天。
或曰∶元丰四年，岁在辛酉，阳明司天为上商，少阴在泉为下征。天气燥，地气热，运得少
羽，岁水不及，所谓涸流之纪，而反河决大水，何也？曰∶少角之岁木不及，侮而乘之者金也。
金不务德，故以燥胜风，时则有白露早降，收气早行，其变为肃杀，其灾为苍陨，名为少角，而
实与太商之岁同。少征之运，岁火不及，侮而乘之者水也。水不务德，故以寒胜热，时则寒 凝
惨，地积坚冰。其变为凛冽，其灾为霜雹。名为少征，而实与太羽之岁同。少宫之运，岁土不及，
侮而乘之者木也。木不务德，故以风胜湿，时则有大风飘暴，草偃砂飞。其变为振发，其灾为散
落。名为少宫，而实与太角之岁同。少商之运，岁金不及，侮而乘之者火也。火不务德，故以热胜燥，时则有火炎焦槁，炎赫沸腾。其变为销烁，其灾为燔 。名为少商，而实与太征之
岁同。少羽之运，岁水不及，侮而乘之者土也。土不务德，故以湿胜寒，时则有泉涌河衍，涸泽
生鱼。其变为骤注，其灾为霖溃。名为少羽，而实与太宫之岁同。
通乎此，则知岁在涸流之纪，而河决大水，则可以类推之也。非徒如是而已，天地之间，或
得其冲气而生，或触其乖气而夭，未有能逃乎五行者也。所谓冲气者，不相胜复而已；所谓乖气
者，胜复更作而已。方其乖气之争，野狼戾已形，忿怒已萌，处乎此而求胜乎彼也，虽有强刚勇悍
之气，又岂能常胜哉！故已有复之者伺乎其后矣。是故木胜则金复以救土，而名木不荣；火胜则
水复以救金，而冰雹乃零；土胜则木复以救水，而 虫不育；金胜则火复以救木，而流水不冰；
水胜则土复以救火，而 谷不登。
夫炎威无德者，灾反及之；侮而乘之者，侮反受邪。出乎尔者反乎尔，未有胜而不复者也。
胜之微者复亦微，胜之甚者复亦甚，其犹空谷之响乎？故曰∶五运之气犹权衡也，高者抑之，下
者举之；化者应之，胜者复之。化者应之，气之平也，五气之相得也；胜者复之，气之不平也，
五气之相贼也。气平而相得者，所以道其常；气不平而相贼者，所以观其变。古之明乎此而善摄
生者，何尝不消息盈虚，以道御神也？无失天信，无逆气宜。抑其有余，而不翼其胜；助其不胜，
而不赞其复。是以喜怒悲忧恐有所一而莫能乱，精神魂魄意有所养而莫能伤。春风秋雨，冬凉夏
暑，虽天道之屡变如凶荒札瘥，岂能成其患哉！
五行之气太过称为“齐化”，凡是遇到阳年就可以推算出来。
如果克制我的五行（胜己）出现，恰逢我气旺盛，那么虽然它克我，我却能与之齐平。（齐如木欲齐金是也。）
五行之气不及称为“兼化”，遇到阴年则通过观察来占测。
我的气已经衰弱，当令的五行正在行使职权，其中克制我的五行必定会来兼助同化。（兼谓强者兼弱而同化，如水兼火是也。）
平气需要仔细推算，不仅是因为不及时运。
阳年天象抑制过旺之运，阴运与地支相合而得平。
例如戊辰年是阳年，火运太过，但水气司天，抑制了火运，从而成为平气。癸巳年是阴年，火运不及，但巳属火，得到辅助也成为平气。
上羽正征相同，戊火运遇到司天水气。上征正商相同，庚金运遇到司天火气。
上征是指岁运逢太过或不及，以本运的太少音为正音，司天之音为上音。或者司天之气胜过正化，也等同于正音，并非有真正的“上正”之音。这是因为太过之气，被在上位的克制之气所抑制，所以上位之音与正音相同。
上角与正角相同，丁运木气司天。上宫与正宫相同，己运土气悬隔。上商与正商相同，乙运金气在此。（己所合在上助己，故上音同。）
木气运逢己年，上角与正临相同。土气运逢辛年，上宫与正侵相同。金气运逢丁年，上商与正寻相同。（胜己在上兼化，故正音从司天。）
为什么上角与正角相同？因为火兼乙化，木气司时。
为什么上宫与正宫相同？因为金兼丁化，土气司时。
为什么上商与正商相同？因为水兼癸化，金气司时。
己年不及，又为胜己之气所制约，如果遇到不胜己之气在上位，自身政令完全微弱，所以正宫也从司天。
有人问：元丰四年，岁在辛酉，阳明司天为上商，少阴在泉为下征。天气燥，地气热，运得少羽，岁水不及，所谓涸流之纪，却反而发生河水决堤大水，这是为什么呢？回答说：少角之年木运不及，侮而乘之的是金气。金不务德，所以以燥胜风，此时白露早降，收气早行，其变为肃杀，其灾为草木苍老陨落，名为少角，实际上与太商之年相同。少征之年火运不及，侮而乘之的是水气。水不务德，所以以寒胜热，此时寒气凝惨，地上积聚坚冰。其变为凛冽，其灾为霜雹。名为少征，实际上与太羽之年相同。少宫之年土运不及，侮而乘之的是木气。木不务德，所以以风胜湿，此时有大风飘暴，草倒沙飞。其变为振发，其灾为散落。名为少宫，实际上与太角之年相同。少商之年金运不及，侮而乘之的是火气。火不务德，所以以热胜燥，此时有火炎焦槁，炎热沸腾。其变为销烁，其灾为焚烧。名为少商，实际上与太征之年相同。少羽之年水运不及，侮而乘之的是土气。土不务德，所以以湿胜寒，此时有泉水涌出河流泛滥，干涸沼泽生出鱼。其变为骤雨注下，其灾为霖雨溃决。名为少羽，实际上与太宫之年相同。
通晓这些道理，就知道岁在涸流之纪，而河水决堤大水，就可以类推了。不仅仅如此而已，天地之间，有的得其冲气而生，有的触其乖气而夭折，没有谁能逃脱五行的规律。所谓冲气，就是不相胜复；所谓乖气，就是胜复更作。当其乖气之争时，野狼戾气已形，忿怒已萌，处于这种情况而求胜彼，虽然有强刚勇悍之气，又岂能常胜呢！所以已有复气伺机在后。因此木胜则金复以救土，而名木不荣；火胜则水复以救金，而冰雹乃零；土胜则木复以救水，而昆虫不育；金胜则火复以救木，而流水不冰；水胜则土复以救火，而五谷不登。
夫炎威无德者，灾反及之；侮而乘之者，侮反受邪。出乎尔者反乎尔，没有只胜不复的道理。胜之微者复亦微，胜之甚者复亦甚，这就像空谷回响一样。所以说：五运之气犹如权衡，高者抑之，低者举之；化者应之，胜者复之。化者应之，是气的平和，五气相得；胜者复之，是气的不平，五气相贼。气平而相得，是用来阐述常态；气不平而相贼，是用来观察变化。古代通晓此理且善于养生的人，何尝不是消长盈虚，以道御神呢？不失天信，不逆气宜。抑制有余，而不翼其胜；帮助不胜，而不赞其复。因此喜怒悲忧恐有所一而不能乱，精神魂魄意有所养而不能伤。春风秋雨，冬凉夏暑，虽天道屡变如凶荒札瘥，岂能成为祸患呢！
The excess of the Five Movements is called "Qi Hua" (Uniform Transformation), which can be deduced whenever it occurs in a Yang year.
If the element that controls me (Sheng Ji) appears, and coincides with my prosperity, although it controls me, I will equalize with it. (For example, Wood attempting to equalize with Metal.)
The deficiency of the Five Movements is called "Jian Hua" (Combined Transformation). In Yin years, this is observed through prognostication.
When my Qi is already weak and the ruling element is exercising its authority, the element that controls me will inevitably come to combine and transform together. (Combination refers to the strong combining with the weak to transform together, such as Water combining with Fire.)
Ping Qi (Balanced Qi) requires careful deduction; it is not merely due to the lack of timely movement.
In Yang years, heavenly phenomena suppress excessive movements; in Yin movements, they harmonize with the Earthly Branches to achieve balance.
For instance, in the Wu Chen year, a Yang year, Fire movement is excessive, but Water governs the upper heaven (Si Tian), suppressing it to become balanced. In the Gui Si year, a Yin year, Fire movement is deficient, but Si belongs to Fire, receiving assistance to also become balanced.
Shang Yu (Upper Water) corresponds to Zheng Zheng (Standard Fire); when Wu Fire encounters Water Qi governing above. Shang Zheng (Upper Fire) corresponds to Zheng Shang (Standard Metal); when Geng Metal encounters Fire Qi governing above.
"Shang Zheng" refers to when the annual movement experiences excess or deficiency, taking the Ben Yun (Original Movement) Tai/Shao pitch as the standard, and the Si Tian pitch as the upper. Or if the Si Tian Qi overcomes the standard transformation, it is also equivalent to the standard, not because there is a true "Upper Standard" pitch. This is because for Excess Qi, the controlling Qi from above suppresses it, so the Upper pitch is the same as the Standard pitch.
Shang Jue (Upper Wood) is the same as Zheng Jue (Standard Wood); Ding movement with Wood governing above. Shang Gong (Earth) is the same as Zheng Gong (Standard Earth); Ji movement with Earth Qi suspended. Shang Shang (Upper Metal) is the same as Zheng Shang (Standard Metal); Yi movement with Metal Qi here. (Because Ji combines with the one above assisting itself, the Upper pitch is the same.)
When Wood Qi movement encounters Ji year, Shang Jue is the same as Zheng Lin. When Earth Qi movement encounters Xin year, Shang Gong is the same as Zheng Qin. When Metal Qi movement encounters Ding year, Shang Shang is the same as Zheng Xun. (Because the controller is above and combines in transformation, the Standard pitch follows the Si Tian.)
Why is Shang Jue the same as Zheng Jue? Because Fire combines with Yi to transform, and Wood Qi governs at that time.
Why is Shang Gong the same as Zheng Gong? Because Metal combines with Ding to transform, and Earth Qi governs.
Why is Shang Shang the same as Zheng Shang? Because Water combines with Gui to transform, and Metal Qi governs.
In Ji years (deficiency), it is further constrained by the controlling Qi. If the non-controlling Qi is above, and its governance is completely weak, then the Standard Gong also follows the Si Tian.
[Here is a diagram of the Uniform Transformation of Five Movements Tai and Shao]
Someone asked: In the fourth year of Yuanfeng, the year was Xin You. Yangming governed the upper heaven as Shang Shang (Upper Metal), Shaoyin governed the lower spring as Xia Zheng (Lower Fire). The heavenly Qi was dry, and the earthly Qi was hot. The movement was Shao Yu (Lesser Water), indicating the year's Water was deficient, known as the Era of Dried Streams. Yet, instead, there were river breaches and great floods. Why? The answer is: In Shao Jue years, Wood movement is deficient, and Metal is what insults and exploits it. Since Metal does not practice virtue, it uses Dryness to overcome Wind. At this time, White Dew falls early, and the Qi of Harvest acts early. Its transformation is solemn and killing, and its disaster is the premature withering of vegetation. Named Shao Jue, it is actually the same as Tai Shang (Excessive Metal) years. In Shao Zheng years, Fire movement is deficient, and Water is what insults and exploits it. Since Water does not practice virtue, it uses Cold to overcome Heat. At this time, cold condenses miserably, and the ground accumulates hard ice. Its transformation is biting cold, and its disaster is frost and hail. Named Shao Zheng, it is actually the same as Tai Yu (Excessive Water) years. In Shao Gong years, Earth movement is deficient, and Wood is what insults and exploits it. Since Wood does not practice virtue, it uses Wind to overcome Dampness. At this time, there are violent winds, grass bends, and sand flies. Its transformation is stirring and launching, and its disaster is scattering. Named Shao Gong, it is actually the same as Tai Jue (Excessive Wood) years. In Shao Shang years, Metal movement is deficient, and Fire is what insults and exploits it. Since Fire does not practice virtue, it uses Heat to overcome Dryness. At this time, fires burn and materials parch, heat boils vigorously. Its transformation is melting and smelting, and its disaster is burning. Named Shao Shang, it is actually the same as Tai Zheng (Excessive Fire) years. In Shao Yu years, Water movement is deficient, and Earth is what insults and exploits it. Since Earth does not practice virtue, it uses Dampness to overcome Cold. At this time, springs surge and rivers overflow, dried marshes produce fish. Its transformation is sudden pouring, and its disaster is rainstorm溃决 (flooding). Named Shao Yu, it is actually the same as Tai Gong (Excessive Earth) years.
Understanding this, one knows that in the Era of Dried Streams, where rivers breach and flood, this can be deduced by analogy. It is not just like this. Between heaven and earth, some are born by obtaining their neutralizing Qi, and some die by touching their discordant Qi. None can escape the Five Movements. The so-called Neutralizing Qi means no overcoming and retaliating; the so-called Discordant Qi means overcoming and retaliating alternate. When their discordant Qi contends, wild wolf-like harshness has formed, and anger has sprouted. Being in this situation and seeking to defeat the other, even with strong, rigid, brave, and fierce Qi, how can it always win? Therefore, there is always a Retaliating Qi waiting behind. Thus, when Wood wins, Metal retaliates to save Earth, and Wood fails to flourish; when Fire wins, Water retaliates to save Metal, and ice and hail fall; when Earth wins, Wood retaliates to save Water, and insects fail to breed; when Metal wins, Fire retaliates to save Wood, and flowing water does not freeze; when Water wins, Earth retaliates to save Fire, and grains do not ripen.
Those with tyrannical power and no virtue suffer disasters in return; those who insult and exploit are themselves harmed. What comes out returns to you. There is no case of winning without retaliation. If the winning is slight, the retaliation is slight; if the winning is severe, the retaliation is severe, just like the echo in an empty valley. Therefore it is said: The Qi of the Five Movements is like a steelyard. High things are suppressed, low things are lifted. Transformations respond to each other, and winners are retaliated against. Transformations responding to each other indicates balanced Qi and harmony among the Five Qi. Winners being retaliated against indicates unbalanced Qi and mutual destruction among the Five Qi. Balanced and harmonious Qi explains the norm; unbalanced and destructive Qi shows the changes. Ancient sages who understood this and were good at preserving life, did they not adjust to waxing and waning, governing spirit with Dao? They did not lose heavenly trust nor go against the suitability of Qi. They suppressed excess without encouraging victory, and assisted deficiency without praising retaliation. Thus, joy, anger, sorrow, worry, and fear remain unified and cannot disturb them; spirit, soul, hun, po, yi, and shen are nourished and cannot be injured. Spring wind and autumn rain, winter cool and summer heat, although the Way of Heaven changes frequently like disasters, famine, plague, and pestilence, how can they become a calamity!