五阳年太过，则不为克制，反齐克我者之化，如宫土、征火运而齐木、火化是也。
五阴年不及，则为克我者所制而来兼其化，如少宫、征遇木、水司天，是木、水兼土、火化是也。
五阴年不及，既为克我者来兼其化，则为我所克者无畏，得专其政，如己土、丁木不及，木、金来兼化，
则水、土无畏，而得专其政也。此胜复之常，亦子救母之义。
太过有制，不及得助，皆为和平。惟得司天当令，则为上宫与正宫同，非司天当令，则其制助之气，皆出
于左右间，而非司天正气也，则为少宫中运与少宫间气同也。
凡司天、在泉，俱三阴三阳，东降西升，一年一位，周而复始。若其阳上即阴下，阴上即阳下，左右间
亦然，配偶对，阴阳合，乃得各行其化也。然亦有迁正未得，升降不及者，何哉？盖六阳年气有余，即先年司
天、在泉未退位，而已迁正矣，是未至而至者，失之太过；六阴年气不足，即先年司天、在泉已退位，而犹未
迁正，是至而不至者，失之不及，皆不得其平也。又如旧年地之右间，当升为新年之天左间，或遇天星窒抑，
如水星窒火、金星窒木，及中运太过，皆能克制，如壬木制太阴、戊火克阳明类，而不得升，即司天亦不得迁
正也；旧年天之右间，当降为今年之地左间，或遇地星窒抑，及本年司天未迁正，皆不得降而入地，故当迁正
即迁正，当升降即升降，乃各司其位而相和也。否则在上者阳，而在下者非阴；在下者阴，而在上者非阳矣，
安得不有驳杂之弊乎？气既抑郁，即积为疾病，直待旺时，乃自抒发，变又有不可测者焉。是知阴阳之营运，
各有迁次，刚柔之配偶，难为预意。作八卦图于下而不动，次加五星图于二层，左旋而顺行，又加六气图于上，
作第三层，右旋而逆旋（中钉线纽），用分节候，随气步运而回旋，以视其所值，庶可明其营运之不爽矣，否
则奚能逐日逐气而为之赘赘于其际哉！图附在后，亦未敢为管之窥也。
五阳年（阳干之年）气运太过，就不会被克制，反而会同化克制它的那一方的气化，例如宫土运、征火运而齐同木、火的气化就是这样。
五阴年（阴干之年）气运不及，就会被克制它的那一方所制约并随之兼取其气化，例如少宫、征遇到木、水司天，就是木、水兼同土、火的气化。
五阴年气运不及，既然被克制它的一方来兼取其气化，那么为我所克的一方就无所畏惧，得以专主其政令，例如己土、丁木不及，木、金来兼取气化，则水、土无所畏惧，而得以专主其政令。这是胜复的常理，也是子救母的道理。
太过而有制约，不及而得帮助，都称为和平。只有得到司天当令之气，才与上宫（太宫）和正宫相同；如果不是司天当令，那么这种制约和帮助的气，都出自左右间气，而不是司天的正气，这就相当于少宫中运与少宫间气相同。
凡是司天、在泉，都是三阴三阳，东降西升，一年一位，周而复始。如果阳在上即阴在下，阴在上即阳在下，左右间气也是如此，配偶相对，阴阳配合，才能各自施行其气化。然而也有迁正未能实现、升降不及的情况，为什么呢？大概六阳年气有余，即前一年的司天、在泉尚未退位，而本年已迁正了，这是未至而至，失之太过；六阴年气不足，即前一年的司天、在泉已经退位，而本年仍未能迁正，这是至而不至，失之不及，都不能得其平和。又如旧年地之右间气，应当上升为新年天之左间气，如果遇到天星窒抑，如水星窒火、金星窒木，以及中运太过，都能进行克制，如壬木制太阴、戊火克阳明之类，而不能上升，即使司天也不能迁正；旧年天之右间气，应当下降为今年地之左间气，如果遇到地星窒抑，以及本年司天未迁正，都不能下降而入地。所以应当迁正就迁正，应当升降就升降，才能各司其位而相互和谐。否则在上的为阳，而在下的非阴；在下的为阴，而在上的非阳，怎能没有驳杂的弊病呢？气既抑郁，就会积聚成为疾病，直到旺盛之时，才会自然抒发，变化又有不可预测的了。因此知道阴阳的营运，各有迁次，刚柔的配偶，难以预先意测。在下面作八卦图而不移动，第二层加上五星图，左旋而顺行，第三层加上六气图，右旋而逆旋（中间钉线纽），用来区分节候，随着气步运而回旋，以观察其所值，或许可以明白其营运不差谬了，否则怎么能逐日逐气而在此处啰嗦呢！图附在后面，也不敢说是管窥之见。
In Yang years (years with Yang Heavenly Stems) where the Qi is excessive, it will not be controlled; instead, it will align with and assimilate the transformation of the element that controls it. For example, in Gong Earth or Zheng Fire movements, they align with Wood and Fire transformations.
In Yin years (years with Yin Heavenly Stems) where the Qi is deficient, it will be constrained by the element that controls it and thereby share its transformation. For instance, when Shao Gong (Deficient Earth) or Zheng encounters Wood or Water ruling Heaven (Si Tian), Wood and Water share the transformations of Earth and Fire.
When a Yin year has deficient Qi, and since the controlling element comes to share its transformation, the element that I control will have no fear and will exclusively govern its administration. For example, if Ji Earth or Ding Wood is deficient, and Wood and Metal come to share the transformation, then Water and Earth will have no fear and will exclusively govern their administration. This is the normal principle of excess and retaliation (Sheng Fu), and also the meaning of "the son saving the mother."
Excess with restraint, and deficiency with assistance, both constitute harmony (Ping He). Only when the ruling Heaven Qi is in command does it correspond to Shang Gong (Grand Earth) and Zheng Gong (Standard Earth). If it is not under the command of the ruling Heaven, then the restraining and assisting Qi all come from the left and right interstitial Qi (Jian Qi), rather than the upright Qi of the ruling Heaven; this is equivalent to Shao Zhong Yun (Central Movement) being the same as Shao Gong Jian Qi.
Whenever Si Tian (Ruling Heaven) and Zai Quan (Ruling Earth) are involved, they follow the sequence of Three Yin and Three Yang, descending in the East and ascending in the West, shifting one position each year in a continuous cycle. If Yang is above, Yin is below; if Yin is above, Yang is below. The same applies to the left and right interstitial Qi. When paired opposites match and Yin and Yang combine, each can execute its own transformation. However, there are cases where Qi fails to move into its proper position (Qian Zheng) or where ascent and descent are insufficient. Why? In Six Yang years, Qi is abundant; thus, the Si Tian and Zai Quan of the previous year may not have withdrawn from their positions, yet the current year has already moved into the new position. This is "arriving before the time," resulting in excess. In Six Yin years, Qi is deficient; thus, the Si Tian and Zai Quan of the previous year may have withdrawn, yet the current year has not yet moved into the new position. This is "arriving after the time," resulting in deficiency. Both fail to achieve balance. Furthermore, the Right Interstitial Qi of the Earth from the old year should ascend to become the Left Interstitial Qi of Heaven for the new year. If obstructed by celestial stars—such as Mercury obstructing Fire, or Venus obstructing Wood—or if the Central Movement is excessive, these factors can suppress it. For example, Ren Wood suppressing Tai Yin, or Wu Fire suppressing Tai Yang, preventing ascent. Consequently, even Si Tian cannot move into its proper position. Similarly, the Right Interstitial Qi of Heaven from the old year should descend to become the Left Interstitial Qi of Earth for the current year. If obstructed by terrestrial stars, or if the current year's Si Tian has not yet moved into position, it cannot descend into the Earth. Therefore, when it is time to move into position, it must do so; when it is time to ascend or descend, it must do so, allowing each to occupy its rightful place and harmonize. Otherwise, what is above would be Yang but not Yin; what is below would be Yin but not Yang. How could there not be impure and chaotic disorders? Once Qi is depressed, it accumulates into disease, only releasing itself naturally during its prosperous phase, leading to unpredictable changes. Thus, we know that the operation of Yin and Yang follows specific sequences, and the pairing of Gang (Yang) and Rou (Yin) is difficult to predict in advance. Below, draw the Bagua (Eight Trigrams) diagram and keep it stationary. On the second layer, add the Five Stars diagram, rotating leftward and moving clockwise. On the third layer, add the Six Qi diagram, rotating rightward and moving counter-clockwise (using a central pin and thread). Use this to distinguish solar terms and seasons, revolving according to Qi steps and movements to observe their corresponding values, thereby clarifying their operations without error. Otherwise, how could one laboriously explain every day and every Qi shift? The diagrams are attached subsequently, though I dare not claim this is more than a glimpse through a tube.