\r五音建运太少相生图\pt13a19.bmp\r
运气全书云∶五音者，五行之声音也。土曰宫，金曰商，水曰羽，木曰角，火曰征。晋
书曰∶角者触也，象诸阳气触动而生也，其化丁壬。征者止也，言物盛则止也，其化戊癸。
商者强也，言金性坚强也，其化乙庚。羽者舒也，言阳气将复，万物将舒也，其化丙辛。宫
者中也，得中和之道，无往不蓄。又总堂室奠阼谓之宫，所围不一。盖以土气贯于四行，王
于四季，荣于四脏而总之之谓也，其化甲己。故天干起于甲土，土生金，故乙次之；金生水，
故丙次之；水生木，故丁次之；木生火，故戊次之；火又生土，故己又次之；循序以终于癸而
复于甲也。十干以甲丙戊庚壬为阳，乙丁己辛癸为阴；在阳则属太，在阴则属少；太者为有
余，少者为不及。阴阳相配，太少相生，如环无端，共成气化。但气有太少，则至有迟速，故
六元正纪大论曰∶常以正月朔日平旦视之，运有余其至先，运不及其至后，非有余非不足，
是谓平岁，其至当其时也。六微旨大论曰∶至而至者和；至而不至，来气不及也；未至而至，
来气有余也。又如太过被抑，不及得助，皆为平气。所谓候之所始，道之所生，不可不通也。
运气有三，曰大运、主运、客运，皆有五音之属。大运者，中运也，主一岁之气，如甲己
之年，土运统之之类也。主运者，四时之常令也，如春木属角，夏火属征，秋金属商，冬水属
羽，土寄四季属宫，岁岁相仍者是也。客运者，十年一周，如甲年阳土，则太宫起初运，乙年
阴金，则少商起初运，五运不同，迭相用事者是也。然三运之中，俱有太少相生之异。盖太
者属阳，少者属阴，阴以生阳，阳以生阴，一动一静，乃成易道。故甲以阳土，生乙之少商；
乙以阴金，生丙之太羽；丙以阳水，生丁之少角；丁以阴木，生戊之太征；戊以阳火，生己之
少宫；己以阴土，生庚之太商；庚以阳金，生辛之少羽；辛以阴水，生壬之太角；壬以阳木，生
癸之少征；癸以阴火，复生甲之太宫。大运不离于阴阳，主客不离于大运。主运之气，每岁
相同，故春必始于角，而冬则终于羽。客运之气，各以本年中运为初运而以次相生也，故六
元正纪大论列各年运气，如太阳、少阳、少阴之政，子午、寅申、辰戌之纪，三十年运皆起于五太，太
阴、阳明、厥阴之政，丑未、卯酉、巳亥之纪，三十年运皆起于五少者，所以纪客运也。又如角下注
一初字，羽下注一终字，凡甲乙丙壬癸五年，皆以太角为初，戊己庚辛丁五年，皆以少角为初者，
所以纪主运也。（主客运图如下。六十年运气之纪，详运气类十七。）
五音建运太少相生图
《运气全书》说：五音，是五行所对应的声音。土对应宫音，金对应商音，水对应羽音，木对应角音，火对应徵音。《晋书》说：角，意为触，象征各种阳气触动而萌发，其化运对应天干丁和壬。徵，意为止，指万物生长旺盛则停止，其化运对应天干戊和癸。商，意为强，指金的性质坚强，其化运对应天干乙和庚。羽，意为舒，指阳气将要恢复，万物将要舒展，其化运对应天干丙和辛。宫，意为中，得中和之道，无处不蓄积。又因为总称厅堂正室及东阶为宫，所围范围不一。大概是因为土气贯穿四行，旺于四季，荣养四脏而统领它们，所以称为宫，其化运对应天干甲和己。因此天干始于甲（属土），土生金，所以乙次之；金生水，所以丙次之；水生木，所以丁次之；木生火，所以戊次之；火又生土，所以己又次之；依序循环终于癸而复归于甲。十天干中，甲、丙、戊、庚、壬为阳，乙、丁、己、辛、癸为阴；在阳则属于太（有余），在阴则属于少（不及）。太表示有余，少表示不足。阴阳相互配合，太少相互生成，如环无端，共同完成气化过程。但气有太少的区别，所以到来时间有迟有速，因此《素问·六元正纪大论》说：通常在正月初一清晨观察，运气有余则到来提前，运气不及则到来推迟，既非有余也非不足，称为平岁，其到来正当其时。《素问·六微旨大论》说：至而至者平和；至而未至，是来气不及；未至而至，是来气有余。又如太过被抑制，不及得到帮助，都成为平气。所谓候气的开始，就是道的产生，不可不通晓。
运气有三种，即大运、主运、客运，都属于五音的范畴。大运，即中运，主宰一年的气候，如甲己之年，由土运统管之类。主运，是四季的常规时令，如春木属角音，夏火属徵音，秋金属商音，冬水属羽音，土寄旺于四季属宫音，岁岁相沿不变的是它。客运，十年一个周期，如甲年阳土，则太宫作为初运，乙年阴金，则少商作为初运，五运不同，轮流当值的是它。然而这三种运之中，都有太少相生的差异。盖太者属阳，少者属阴，阴以生阳，阳以生阴，一动一静，便成就了易道。所以甲以阳土，生乙之少商；乙以阴金，生丙之太羽；丙以阳水，生丁之少角；丁以阴木，生戊之太徵；戊以阳火，生己之少宫；己以阴土，生庚之太商；庚以阳金，生辛之少羽；辛以阴水，生壬之太角；壬以阳木，生癸之少徵；癸以阴火，复生甲之太宫。大运不离于阴阳，主运和客运不离于大运。主运之气，每年相同，所以春季必定始于角音，而冬季终于羽音。客运之气，各以本年的中运为初运，并依次相生，所以《素问·六元正纪大论》列举各年运气，如太阳、少阳、少阴之政，子午、寅申、辰戌之纪，三十年运皆起于五太（太角、太徵、太宫、太商、太羽）；太阴、阳明、厥阴之政，丑未、卯酉、巳亥之纪，三十年运皆起于五少（少角、少徵、少宫、少商、少羽）的，这是用来记录客运的。又如角音下注一个“初”字，羽音下注一个“终”字，凡是甲、乙、丙、壬、癸五年，都以太角为初运，戊、己、庚、辛、丁五年，都以少角为初运的，这是用来记录主运的。（主客运图如下。六十年的运气之纪，详见运气类第十七。）
Diagram of the Five Tones Constructing Qi-Movement and the Mutual Generation of Tai (Excess) and Shao (Deficiency)
The *Book of Qi-Movement* states: The five tones are the sounds corresponding to the Five Elements. Earth corresponds to Gong, Metal to Shang, Water to Yu, Wood to Jue, and Fire to Zhi. The *Book of Jin* states: Jue means touch, symbolizing that various Yang energies touch and generate; its transformation corresponds to the Heavenly Stems Ding and Ren. Zhi means stop, indicating that when things grow abundant, they stop; its transformation corresponds to Wu and Gui. Shang means strong, referring to the firm nature of Metal; its transformation corresponds to Yi and Geng. Yu means舒展 (unfolding/comfortable), referring to Yang energy about to recover and all things about to unfold; its transformation corresponds to Bing and Xin. Gong means center, possessing the Way of Harmony and Neutrality, accumulating everywhere. Furthermore, since the main hall and eastern steps are collectively called Gong, the enclosed area varies. This is likely because Earth Qi penetrates the Four Elements, prospers in the Four Seasons, and nourishes the Four Zang Organs while governing them, hence it is called Gong; its transformation corresponds to Jia and Ji. Therefore, the Heavenly Stems begin with Jia (belonging to Earth); Earth generates Metal, so Yi follows; Metal generates Water, so Bing follows; Water generates Wood, so Ding follows; Wood generates Fire, so Wu follows; Fire again generates Earth, so Ji follows; proceeding in order until Gui and then returning to Jia. Among the Ten Heavenly Stems, Jia, Bing, Wu, Geng, and Ren are Yang, while Yi, Ding, Ji, Xin, and Gui are Yin; those in Yang belong to Tai (Excess), and those in Yin belong to Shao (Deficiency). Tai indicates excess, and Shao indicates deficiency. Yin and Yang match each other, Tai and Shao generate each other, forming a circle without beginning or end, jointly completing Qi-transformation. However, since Qi has differences in Tai and Shao, their arrival times have delays and speeds. Thus, the *Suwen: Liuyuan Zhengji Dalun* states: Usually, observe on the first day of the first month at dawn; if Qi-movement is in excess, it arrives early; if deficient, it arrives late; neither excess nor deficiency is called a Ping Year (Balanced Year), and its arrival is timely. The *Suwen: Liuweizhi Dalun* states: Arrival coinciding with time is harmonious; arrival not coinciding with time indicates deficient incoming Qi; time passing without arrival indicates excessive incoming Qi. For example, if Excess is suppressed, or Deficiency is assisted, both become Balanced Qi. What begins as observing Qi is where the Dao arises; one must not fail to understand this.
There are three types of Qi-movement: Da Yun (Great Movement), Zhu Yun (Principal Movement), and Ke Yun (Passenger Movement), all belonging to the category of the five tones. Da Yun, also known as Zhong Yun (Central Movement), governs the Qi of a whole year, such as the years of Jia and Ji being governed by Earth Movement. Zhu Yun refers to the constant commands of the four seasons, such as Spring Wood belonging to Jue tone, Summer Fire belonging to Zhi tone, Autumn Metal belonging to Shang tone, Winter Water belonging to Yu tone, and Earth residing in the four seasons belonging to Gong tone, which remains consistent year after year. Ke Yun cycles every ten years; for instance, in a Jia year (Yang Earth), Tai Gong serves as the initial movement; in a Yi year (Yin Metal), Shao Shang serves as the initial movement. These five movements differ and take turns exercising authority. However, among these three movements, there are differences in the mutual generation of Tai and Shao. Tai belongs to Yang, and Shao belongs to Yin; Yin generates Yang, and Yang generates Yin; one moving and one still constitute the Way of Change (Yi Dao). Thus, Jia (Yang Earth) generates Yi's Shao Shang; Yi (Yin Metal) generates Bing's Tai Yu; Bing (Yang Water) generates Ding's Shao Jue; Ding (Yin Wood) generates Wu's Tai Zhi; Wu (Yang Fire) generates Ji's Shao Gong; Ji (Yin Earth) generates Geng's Tai Shang; Geng (Yang Metal) generates Xin's Shao Yu; Xin (Yin Water) generates Ren's Tai Jue; Ren (Yang Wood) generates Gui's Shao Zhi; Gui (Yin Fire) regenerates Jia's Tai Gong. Da Yun does not depart from Yin and Yang; Zhu Yun and Ke Yun do not depart from Da Yun. The Qi of Zhu Yun is the same every year, so Spring must begin with Jue, and Winter ends with Yu. The Qi of Ke Yun takes the Central Movement of the current year as the initial movement and proceeds through sequential generation. Therefore, the *Suwen: Liuyuan Zhengji Dalun* lists the Qi-movements of various years: for the administrations of Tai Yang, Shao Yang, and Shao Yin, and the cycles of Zi-Wu, Yin-Shen, and Chen-Xu, the thirty-year cycles all begin with the Five Tais (Tai Jue, Tai Zhi, Tai Gong, Tai Shang, Tai Yu); for the administrations of Tai Yin, Yang Ming, and Jue Yin, and the cycles of Chou-Wei, Mao-You, and Si-Hai, the thirty-year cycles all begin with the Five Shaos (Shao Jue, Shao Zhi, Shao Gong, Shao Shang, Shao Yu). This is used to record Ke Yun. Furthermore, noting "Chu" (Initial) under Jue tone and "Zhong" (Final) under Yu tone: for the five years of Jia, Yi, Bing, Ren, and Gui, Tai Jue is always the initial movement; for the five years of Wu, Ji, Geng, Xin, and Ding, Shao Jue is always the initial movement. This is used to record Zhu Yun. (The diagram of Principal and Passenger Movements is below. The records of Qi-movement for sixty years are detailed in Class 17 of Qi-Movement.)