气。则其来者可知。如敬畏者。则灾眚可避。忽慢者。必罹夭殃。无道。谓不修养生之道。行私、谓放纵嗜欲也。真要、
至真之要道也。）帝曰。善言始者。必会于终。善言近者。必知其远。是则至数极而道不惑。所谓明矣。愿夫子推而次之。
令有条理。简而不匮。久而不绝。易用难忘。为之纲纪。至数之要。愿尽闻之。（此言阴阳之道。自始至终。由近至远。
简而明。易而难。有条有理。有纪有纲。）鬼臾区曰。昭乎哉问。明乎哉道。如鼓之应桴。响之应声也。（言阴阳之道。
昭也。明也。能明乎斯道。如桴鼓声响。未有不相应者矣。）臣闻之。甲己之岁。土运统之。乙庚之岁。金运统之。丙辛
之岁。水运统之。丁壬之岁木运统之。戊癸之岁。火运统之。（运、化运也。甲己合化土。乙庚合化金。丙辛合化水。丁
壬合化木。戊癸合化火。统者。五运相袭而皆治之也。）帝曰。其于三阴三阳合之奈何。鬼臾区曰。子午之岁。上见少阴。
丑未之岁。上见太阴。寅申之岁。上见少阳。卯酉之岁。上见阳明。辰戌之岁。上见太阳。巳亥之岁。上见厥阴。少阴
所谓标也。厥阴所谓终也。（合者。以五运而合六气。以天干而合地支也。标、高也。子午为少阴君火。君为尊。故以少
阴为始。而标见于上。厥阴为阴之尽。故以厥阴为终。阴极而一阳之子又复矣。）厥阴之上。风气主之。少阴之上。热气
主之。太阴之上。湿气主之。少阳之上。相火主之。阳明之上。燥气主之。太阳之上。寒气主之。所谓本也。是谓六元。
（风寒暑湿燥火。在天之六气也。三阴三阳。合于地之十二支。而上奉天之六气。是以天气为本。而三阴三阳为标。故
下文曰。本之下。中之见也。见之下。气之标也。六元者。谓天有此三阴三阳之六气。地亦有此三阴三阳之六气。天地
浑元。上下相召。是以六气司天。而六气在泉也。）帝曰。光乎哉道。明乎哉论。请着之玉版。藏之金匮。署曰天元纪。
（着之玉版。藏之金匮。垂永久。示贵重也。）
The movement of Qi (vital energy), and thus its arrival can be deduced. If one maintains reverence, disasters can be avoided; if one is negligent, premature death will surely ensue. "No Dao" refers to neglecting the cultivation of health preservation methods; "acting on selfish desires" refers to indulging in cravings; "true essentials" refers to the crucial principles of the utmost truth.) The Yellow Emperor said: One who speaks well of beginnings must understand endings; one who speaks well of what is near must know what is far. This is reaching the ultimate numbers without confusion regarding the Dao, which is called clarity. I wish for you to deduce and arrange them further, so that they are orderly, concise yet sufficient, enduring yet unceasing, easy to use and hard to forget, serving as the guidelines and standards. Regarding the essentials of these numbers, I wish to hear them all. (This passage discusses the Dao of Yin and Yang, from beginning to end, from near to far, concise and clear, seemingly simple but profound, with order and logic, with standards and guidelines.) Gui Yuzhou said: How illuminating your question is! How clear this Dao is! It is like a drum responding to a beat, or an echo responding to a voice. (Meaning the Dao of Yin and Yang is manifest and bright. If one understands this Dao, it is like the correspondence between drumsticks and drums, or sound and echo; there is no instance where they do not correspond.) I have heard: In years of Jia and Ji, Earth Yun (Earth Movement) governs; in years of Yi and Geng, Metal Yun governs; in years of Bing and Xin, Water Yun governs; in years of Ding and Ren, Wood Yun governs; in years of Wu and Gui, Fire Yun governs. (Yun refers to transformative movement. Jia and Ji combine to transform into Earth; Yi and Geng combine to transform into Metal; Bing and Xin combine to transform into Water; Ding and Ren combine to transform into Wood; Wu and Gui combine to transform into Fire. "Governs" means the Five Yun succeed each other and collectively regulate.) The Yellow Emperor said: How does this integrate with the Three Yin and Three Yang (Six Yin-Yang Channels)? Gui Yuzhou said: In years of Zi and Wu, Shao Yin (Lesser Yin) appears above; in years of Chou and Wei, Tai Yin (Greater Yin) appears above; in years of Yin and Shen, Shao Yang (Lesser Yang) appears above; in years of Mao and You, Yang Ming (Bright Yang) appears above; in years of Chen and Xu, Tai Yang (Greater Yang) appears above; in years of Si and Hai, Jue Yin (Terminal Yin) appears above. Shao Yin is referred to as Biao (Superficial/Upper aspect), and Jue Yin is referred to as the End. (Integration involves combining the Five Yun with the Six Qi, and Heavenly Stems with Earthly Branches. Biao implies height. Zi and Wu years correspond to Shao Yin Jun Huo (Ministerial Fire); as the Ruler is honored, Shao Yin is taken as the beginning, and its Biao manifests above. Jue Yin is the extremity of Yin, so it is taken as the end. When Yin reaches its extreme, a child of Yang is born and renewal begins.) Above Jue Yin, Wind Qi dominates; above Shao Yin, Heat Qi dominates; above Tai Yin, Dampness Qi dominates; above Shao Yang, Xiang Huo (Ministerial Fire) dominates; above Yang Ming, Dryness Qi dominates; above Tai Yang, Cold Qi dominates. This is referred to as Ben (Root). This is called Liu Yuan (Six Origins). (Wind, Cold, Summer Heat, Dampness, Dryness, and Fire constitute the Six Qi of Heaven. The Three Yin and Three Yang integrate with the Twelve Earthly Branches of Earth, while receiving the Six Qi of Heaven above. Thus, Heavenly Qi is the Root, and the Three Yin and Three Yang are the Biao. Hence, the following text states: Below the Root lies the Zhong Jian (Intermediate Manifestation); below the Zhong Jian lies the Biao of the Qi. Liu Yuan means that Heaven possesses the Six Qi of the Three Yin and Three Yang, and Earth also possesses the Six Qi of the Three Yin and Three Yang. Heaven and Earth are united in primordial Qi, calling to each other above and below. Therefore, the Six Qi govern Tian (Heaven/Sky position), and the Six Qi reside in Quan (Well/Earth position).) The Yellow Emperor said: How radiant this Dao is! How clear these discussions are! Please inscribe them on jade tablets and store them in golden caskets, titling them "Tian Yuan Ji" (Record of the Heavenly Origin). (Inscribing on jade tablets and storing in golden caskets serves to preserve them for eternity and demonstrate their preciousness.)