假令甲子年五运，甲为太宫土运，为初之运，乙为少商金，为第二之运，丙为太羽水，第
三之运，丁为少角木，为四之运，戊为太宫火，为第五之运也。
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初运逐年木主先，阳年起壬阴丁年，每岁轮至正对位，逢之本干是当年。
阳年起壬，阴年起丁。假令轮行十二支于本年，支上或对冲支上，于十二支上寻本年干字
是也。假令庚戌年，乃阳年起壬，轮行十干于十二支上，轮至辰上，见庚辰也。却为阳年起壬，
为太角，行至对冲，辰上见本年干庚，便为少角也。又如，阴年起丁，本年支上见年干者，为少
角，对冲见者，为太角也。便从庚辰上起丁，乃少角木，为初之主运也。次乃戊为太征火，为二
之主运也，次己为少宫土，为三之主运也，次庚乃太商金，为四之主运也，终乃辛，为少羽水，
为五之主运也。逐年五运主太少，《素问》上载初终字是也。〔出六元纪论。（新添）六元纪论
中分主客太少，初终二字也。〕
壬子、壬午年，上少阴，（司天。）中太角，（木运。）下阳明。（司地。）
太角（初正） 少征 太宫 少商 太羽（终）
戊子、（天符。）戊午年，（太一天符。）上少阴，（司天。）中太征，（火运。）下阳明。（司地。）
太征 少宫 太商 少羽（终） 少角（初）
此明太少二字也。戊子、戊午年，客运为太角，主运为少角。
丁丑、丁未年，上太阴，（司天。）中少角，（木运。）下太阳。（司地。）
少角（初正） 太征 少宫 太商 少羽（终）
己丑、（太一天符。）己未年，（太一天符。）上太阴，（司天。）中少宫，（土运。）
下太阳。（司地。）
少宫 太商 少羽（终） 少角（初） 太征
乙丑、乙未年，上太阴，（司天。）中少商，（金运。）下太阳。（司地。）
少商 太羽（终） 太角（初） 少征 太宫
其角为初者，每岁以木为初，主运。羽为终者，乃水为每岁五终运主也。
五音者，五行之音声也。土曰宫，金曰商，木曰角，火曰征，水曰羽。在阳年曰太，在阴
年曰少。《晋书》∶角触动而生其位，丁壬之岁。征者，止也，言物成则止其位，戊癸岁也。商，
强，谓金性之坚强其位，乙庚岁也。羽，舒也，阳气将复，万物孳育，而舒生其位，丙辛之岁也。
宫，中也，中和之道，无往而不理也。又，总堂室奥作而谓之宫，所图不一。盖土亦以通贯于金
木水火，土旺于四季，荣养四藏。皆总之意也，其位甲己岁也。
《太始册文》曰∶故五运从十干起，甲为土也，土生金，故乙次之，金生水，故丙次之，
水生木，丁次之，木生火，戊次之。如此五行相生而转，甲为阳，乙为阴，亦相间而数，如环之
无端也。详其五音、五运之由者，乃上下相召，大
小相乘，同归于治而已。是故因刻成日，因日而成月，因月而成岁。近相因以制用，虽太古占天
望气，天运所至，定表岁之灾变也。
天之气，横于甲己，为土运。素天之气，横于乙庚，为金运。玄天之气，横于丙辛，为
水运。苍天之气，横于丁壬，为木运。丹天之气，横于戊癸，为火运。
假设甲子年的五运，甲为太宫土运，作为初运；乙为少商金运，作为第二运；丙为太羽水运，作为第三运；丁为少角木运，作为第四运；戊为太宫火运，作为第五运。
图（略）
初运逐年由木气主导起始，阳年起于壬年，阴年起于丁年。每年轮转至正对位时，逢到的本干即为当年的主运。阳年起于壬，阴年起于丁。假如在当年地支上轮行十二地支，在地支上或其对冲的地支上，寻找本年天干字即可。例如庚戌年，乃阳年起于壬，将十天干轮行于十二地支上，轮至辰位时，见到庚辰。这又回到阳年起于壬，定为太角，行至对冲位，在辰位见到本年天干庚，便定为少角。又如，阴年起于丁，在本年地支上看到年干的，为少角，在对冲位看到的，为太角。于是从庚辰上起丁，乃是少角木，作为初之主运。接着是戊为太征火，作为二之主运；接着己为少宫土，作为三之主运；接着庚为太商金，作为四之主运；最后是辛，为少羽水，作为五之主运。逐年五运主运的太少，《素问》中记载了初、终二字。（出自《六元纪大论》，新添：《六元纪大论》中区分主运和客运的太少，以及初、终二字。）
壬子年、壬午年，上见少阴（司天），中见太角（木运），下见阳明（在泉）。
太角（初、正） 少征 太宫 少商 太羽（终）
戊子年（天符）、戊午年（太一天符），上见少阴（司天），中见太征（火运），下见阳明（在泉）。
太征 少宫 太商 少羽（终） 少角（初）
这是阐明“太”和“少”两个字的含义。戊子年、戊午年，客运为太角，主运为少角。
丁丑年、丁未年，上见太阴（司天），中见少角（木运），下见太阳（在泉）。
少角（初、正） 太征 少宫 太商 少羽（终）
己丑年（太一天符）、己未年（太一天符），上见太阴（司天），中见少宫（土运），下见太阳（在泉）。
少宫 太商 少羽（终） 少角（初） 太征
乙丑年、乙未年，上见太阴（司天），中见少商（金运），下见太阳（在泉）。
少商 太羽（终） 太角（初） 少征 太宫
凡是角音作为初运的，每年都以木气作为初运。羽音作为终运的，乃是以水气作为每年五运之终的主运。
五音，即五行对应的声音。土称为宫，金称为商，木称为角，火称为徵，水称为羽。在阳年称为太，在阴年称为少。《晋书》记载：角触动而生其位，对应丁、壬之年。徵者，止也，言物成则止其位，对应戊、癸之年。商，强也，谓金性之坚强其位，对应乙、庚之年。羽，舒也，阳气将复，万物滋生养育，而舒展生发其位，对应丙、辛之年。宫，中也，中和之道，无往而不理也。另外，总括堂室奥妙之作而称之为宫，所描绘的并不单一。大概土也贯通于金、木、水、火，土旺于四季，荣养四脏。都是总括之意，其位在甲、己之年。
《太始册文》说：所以五运从十天干开始，甲为土，土生金，所以乙次之；金生水，所以丙次之；水生木，丁次之；木生火，戊次之。如此五行相生而循环，甲为阳，乙为阴，也是相间而数，如环之无端。详细探究五音、五运的由来，乃是上下相召，大小相乘，同归于治而已。因此因刻而成日，因日而成月，因月而成岁。近相因以制用，虽然太古时期占天望气，天运所至，确定表露一年的灾变。
天的气，横亘于甲己，为土运。素天的气，横亘于乙庚，为金运。玄天的气，横亘于丙辛，为水运。苍天的气，横亘于丁壬，为木运。丹天的气，横亘于戊癸，为火运。
Suppose the Five Movements (Wuyun, five phases of qi transformation) for the Jiazi year: Jia represents Tai Gong (Great Palace/Gong tone) Earth Movement, serving as the Initial Movement; Yi represents Shao Shang (Lesser Shang/Shang tone) Metal Movement, serving as the Second Movement; Bing represents Tai Yu (Great Yu/Yu tone) Water Movement, serving as the Third Movement; Ding represents Shao Jue (Lesser Jue/Jue tone) Wood Movement, serving as the Fourth Movement; Wu represents Tai Gong (Great Palace/Gong tone) Fire Movement, serving as the Fifth Movement.
[Figure omitted]
The Initial Movement is governed by Wood Qi each year, starting with Ren years in Yang cycles and Ding years in Yin cycles. Each year, when rotating to the direct opposite position, the Heavenly Stem encountered at that position corresponds to the Main Movement of that year. Yang cycles start with Ren; Yin cycles start with Ding. For example, if rotating the Twelve Earthly Branches within the current year, one looks for the Heavenly Stem character of the current year on either the corresponding Earthly Branch or its opposite branch. Take the Gengxu year as an example: it starts with Ren in a Yang cycle. Rotating the Ten Heavenly Stems over the Twelve Earthly Branches, upon reaching Chen, one sees Gengchen. Returning to the principle that Yang cycles start with Ren, this is designated as Tai Jue (Great Jue). Moving to the opposite position, seeing the current year's stem Geng at Chen, it is designated as Shao Jue (Lesser Jue). Similarly, if Yin cycles start with Ding, seeing the annual stem on the current year's Earthly Branch indicates Shao Jue, while seeing it on the opposite branch indicates Tai Jue. Thus, starting from Gengchen with Ding, it is Shao Jue Wood, serving as the Initial Main Movement. Next is Wu as Tai Zhi (Great Zhi/Zhi tone) Fire, serving as the Second Main Movement; then Ji as Shao Gong (Lesser Gong) Earth, serving as the Third Main Movement; then Geng as Tai Shang (Great Shang) Metal, serving as the Fourth Main Movement; finally Xin as Shao Yu (Lesser Yu), serving as the Fifth Main Movement. The Tai and Shao distinctions of the Main Movements of the Five Movements each year are recorded in *Suwen* (*Basic Questions*) with the characters "Initial" (Chu) and "Final" (Zhong). [From *Liuyuan Ji Da Lun* (*Great Treatise on the Six Origins and Records*): *Liuyuan Ji Da Lun* distinguishes between Main and Guest Movements regarding Tai and Shao, and the concepts of Initial and Final.]
In Renzii and Renwu years: Upper is Shaoyin (Si Tian, ruling Heaven Qi); Middle is Tai Jue (Wood Movement); Lower is Yangming (Zai Quan, ruling Earth Qi).
Tai Jue (Initial/Correct) Shao Zhi Tai Gong Shao Shang Tai Yu (Final)
In Wuzi (Tian Fu, Heaven Harmony) and Wuwu (Taiyi Tianfu, Supreme Heaven Harmony) years: Upper is Shaoyin (Si Tian); Middle is Tai Zhi (Fire Movement); Lower is Yangming (Zai Quan).
Tai Zhi Shao Gong Tai Shang Shao Yu (Final) Shao Jue (Initial)
This clarifies the meaning of the characters "Tai" and "Shao". In Wuzi and Wuwu years, the Guest Movement is Tai Jue, while the Main Movement is Shao Jue.
In Dingchou and Dingwei years: Upper is Taiyin (Si Tian); Middle is Shao Jue (Wood Movement); Lower is Taiyang (Zai Quan).
Shao Jue (Initial/Correct) Tai Zhi Shao Gong Tai Shang Shao Yu (Final)
In Jichou (Taiyi Tianfu) and Jiwei (Taiyi Tianfu) years: Upper is Taiyin (Si Tian); Middle is Shao Gong (Earth Movement); Lower is Taiyang (Zai Quan).
Shao Gong Tai Shang Shao Yu (Final) Shao Jue (Initial) Tai Zhi
In Yichou and Yiwei years: Upper is Taiyin (Si Tian); Middle is Shao Shang (Metal Movement); Lower is Taiyang (Zai Quan).
Shao Shang Tai Yu (Final) Tai Jue (Initial) Shao Zhi Tai Gong
Whenever the Jue tone serves as the Initial Movement, Wood Qi serves as the Initial Main Movement every year. Whenever the Yu tone serves as the Final Movement, Water Qi serves as the Final Main Movement of the Five Movements every year.
The Five Tones (Wuyin) refer to the sounds corresponding to the Five Phases. Earth is called Gong; Metal is called Shang; Wood is called Jue; Fire is called Zhi; Water is called Yu. In Yang years, it is called Tai; in Yin years, it is called Shao. *Book of Jin* states: Jue moves and generates its position, corresponding to Ding and Ren years. Zhi means stop; it signifies that when things mature, they stop in their position, corresponding to Wu and Gui years. Shang means strong; it refers to the firmness of Metal's nature stabilizing its position, corresponding to Yi and Geng years. Yu means舒展 (expand/unfold); it signifies that Yang Qi is about to return, all things multiply and nurture, unfolding and generating in their position, corresponding to Bing and Xin years. Gong means center; it represents the Way of Harmony and Balance, which brings order everywhere. Furthermore, encompassing the profound workings of halls and chambers is termed Gong, implying diverse representations. Essentially, Earth also penetrates through Metal, Wood, Water, and Fire; Earth prospers in the four seasons and nourishes the Four Viscera. This reflects a comprehensive meaning, associated with the positions of Jia and Ji years.
*Taishi Ce Wen* states: Therefore, the Five Movements begin with the Ten Heavenly Stems. Jia is 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. Thus, the Five Phases generate each other in a cycle. Jia is Yang, Yi is Yin; they alternate in numbering, like a circle without beginning or end. To detail the origins of the Five Tones and Five Movements is to understand that Upper and Lower call to each other, Large and Small multiply each other, ultimately returning to governance. Hence, moments form days, days form months, and months form years. Proximity interacts to formulate application. Although in ancient times, observing heaven and anticipating qi allowed one to determine disasters and changes indicated by the movement of Heavenly Qi throughout the year.
The Qi of Heaven extends horizontally across Jia and Ji, constituting the Earth Movement. The Qi of Su-Heaven extends horizontally across Yi and Geng, constituting the Metal Movement. The Qi of Xuan-Heaven extends horizontally across Bing and Xin, constituting the Water Movement. The Qi of Cang-Heaven extends horizontally across Ding and Ren, constituting the Wood Movement. The Qi of Dan-Heaven extends horizontally across Wu and Gui, constituting the Fire Movement.