身，必得之于后世也。天道至真，各有其要，故必谨奉天道，而请言真要耳。
帝曰∶善言始者，必会不终。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。
易，去声。
阴阳之道，自始至终，由近及远。简而明，易而难，有条有理，有纲有纪，帝愿尽间以传后世。
鬼臾区曰∶昭乎哉问，明乎哉道，如鼓之应桴，响之应声也。
道，言也。帝问既昭，臣言必明，君臣问对，一德一心。如鼓
之应桴，响之应声，相合而无间也。
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。
闻之者，闻之上古也。甲己化土，故甲己之岁，土运统之；乙庚化金，故乙庚之岁，金运统之；丙
辛化水，故丙辛之岁，水运统之；丁壬化木，故丁壬之岁，木运统之；戊癸化火，故戊癸之岁。火运统之。
或问甲己何以化土云云。愚曰∶《太始天元玉册》云，十二流精，五气横天，五运之德，气建于寅
者是也，谓十二地支，配合天干，流行一周，复得地支之首，而精气化生，即以正月建寅之义推
之，尤本于五气之横天，而得其真也。支干配合，始于甲子，流行一周，则为丙子，丙属火而生土，故甲
己化土。又行一周，则当戊子，戊属土而生金，故乙庚化金。此即正月建寅，而甲己之岁，月
建丙寅，乙庚之岁，月建戊寅之义。以次推之，是十二流精，而气建于寅也。五气横天者， 天之气，经于
心尾己分，心尾，甲度也，己分，己度也， 土气也，故甲己化土。素天之气，经于亢氐
昂毕，亢氐，乙度也，昂毕，庚度也，素金气也，故乙庚化金。玄天之气，经于张翼娄胃，张翼，丙度也，
娄胃，辛度也，玄水气也，故丙辛化水。苍天之气，经于危室柳鬼，危室，壬度也，柳
鬼，丁度也，苍木气也，故丁壬化木。丹天之气，经于女牛戊分，女牛，癸度也，戊分，戊度也，丹，火
气也，故戊癸化火。此五气横天，候之所始，道之所生也。
帝曰∶其于三阴三阳，合之奈何？
三阴三阳，合十二地支，故问其于三阴三阳合之，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。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。
此引天元册文之言，以明三阴三阳，合十二地支，复承六气于上也。子午之岁，少阴司天，故上见
少阴。丑未之岁，太阴司天，故上见太阴。寅申之岁，少阳司天，故上见少阳。卯酉之岁，阳明
司天，故上见阳明，辰戌之岁，太阳司天，故上见太阳。巳亥之岁，厥阴司天，故上见厥阴。标，犹始
也，少阴，子午也，厥阴，巳亥也。立岁始于甲子，终于癸巳，此三十岁为一纪，其次始于甲
午，终于癸亥，此六十岁为一周。故少阴子午，所谓始也，厥阴巳亥，所谓终也。厥阴合风，故厥阴之上，
风气主之，风气在上，而厥阴在下也。少阴合热，故少阴之上，热气主之，热气在上，而少
阴在下也。太阴合湿，故太阴之上，湿气主之，湿气在上，而太阴在下也。少阳合火，故少阳之上，相火主
之，相火在上，而少阳在下也。阳明合燥，故阳明之上，燥气主之，燥气在上，而阳明在下也。太阳合寒，
故太阳之上，寒气主之，寒气在上，而太阳在下也。风热湿火燥寒在上，所谓本也。在上为本，为六气之
元，故曰是谓六元。此引天元册文之言，以明三阴三阳上合六气之义。
帝曰∶光乎哉道，明乎哉论。请着之玉版，藏之金匮，署曰《天元纪》。
道，言也。论，亦言也。鬼臾区之言，至光至明，着之玉版，示贵重也，藏之金匮，垂不朽也。
署曰天元纪，因天元册文之言，而命名也。
The state of the body (health or disease) must be obtained through transmission to future generations. The Heavenly Dao is supremely true, each having its key points; therefore, one must carefully observe and follow the Heavenly Dao, and request an exposition of its essential truths.
The Yellow Emperor said: "One who speaks well of beginnings can surely comprehend the end. One who speaks well of what is near can surely know what is far. Thus, reaching the ultimate numbers without confusion in the Dao is called 'illumination' (Ming). I wish for you to deduce and arrange them in order, making them systematic, concise yet comprehensive, enduring without interruption, easy to use and hard to forget, serving as a guideline and standard. Regarding the essentials of these ultimate numbers, I wish to hear them all."
"Yi" is pronounced with the departing tone (qù shēng).
The Way of Yin and Yang proceeds from beginning to end, from near to far. It is simple and clear, seemingly easy but profound, orderly and logical, with guidelines and standards. The Yellow Emperor wishes to inquire fully so as to transmit it to posterity.
Gui Yūqū said: "Your inquiry is indeed illuminating! Your understanding of the Dao is truly clear! It is like a drum responding immediately to the beat of a drumstick, or an echo responding to a sound."
"Dao" refers to speech/words. Since the Emperor's inquiry has been made clear, the minister's response must be explicit. In the dialogue between ruler and minister, their virtue and heart are united. Like the drum responding to the stick, or the echo responding to the voice, they match perfectly without any gap.
"I have heard that: In years of Jia and Ji, Earth Yun (Earth Phase) governs; in years of Yi and Geng, Metal Yun (Metal Phase) governs; in years of Bing and Xin, Water Yun (Water Phase) governs; in years of Ding and Ren, Wood Yun (Wood Phase) governs; in years of Wu and Gui, Fire Yun (Fire Phase) governs."
"To have heard" refers to hearing from ancient times. Jia and Ji transform into Earth, thus in Jia and Ji years, Earth Yun governs; Yi and Geng transform into Metal, thus in Yi and Geng years, Metal Yun governs; Bing and Xin transform into Water, thus in Bing and Xin years, Water Yun governs; Ding and Ren transform into Wood, thus in Ding and Ren years, Wood Yun governs; Wu and Gui transform into Fire, thus in Wu and Gui years, Fire Yun governs.
Some ask why Jia and Ji transform into Earth, etc. I say: *Tai Shi Tian Yuan Yu Ce* states, "Twelve flowing essences, Five Qi (Five Phases/Qi) traverse the heavens." This is the virtue of the Five Yun (Five Phases), where Qi is established at Yin. It means that the twelve Earthly Branches combine with the Ten Heavenly Stems, completing a cycle, and returning to the head of the branches, causing the essence and Qi to transform. This is inferred from the meaning of "establishing Yin in the first month" (Zheng Yue Jian Yin), which is fundamentally based on the Five Qi traversing the heavens, thereby obtaining the truth. The combination of stems and branches begins with Jia Zi. After one cycle, it becomes Bing Zi; Bing belongs to Fire and generates Earth, hence Jia and Ji transform into Earth. After another cycle, it becomes Wu Zi; Wu belongs to Earth and generates Metal, hence Yi and Geng transform into Metal. This corresponds to the principle of establishing Yin in the first month: in Jia/Ji years, the monthly establishment is Bing Yin; in Yi/Geng years, the monthly establishment is Wu Yin. Deduced in this manner, it is the Twelve Flowing Essences, with Qi established at Yin. "Five Qi traversing the heavens" refers to the Qi of Heaven passing through the Ji sector of the Heart (Xin) and Tail (Wei) mansions. Xin and Wei are the Jia degrees; Ji sector is the Ji degree, belonging to Earth Qi, hence Jia and Ji transform into Earth. The Qi of Su Tian passes through the Kang, Di, Ang, and Bi mansions. Kang and Di are Yi degrees; Ang and Bi are Geng degrees, belonging to Su Metal Qi, hence Yi and Geng transform into Metal. The Qi of Xuan Tian passes through the Zhang, Yi, Lou, and Wei mansions. Zhang and Yi are Bing degrees; Lou and Wei are Xin degrees, belonging to Xuan Water Qi, hence Bing and Xin transform into Water. The Qi of Cang Tian passes through the Wei, Shi, Liu, and Gui mansions. Wei and Shi are Ren degrees; Liu and Gui are Ding degrees, belonging to Cang Wood Qi, hence Ding and Ren transform into Wood. The Qi of Dan Tian passes through the Wu sector of the Nü and Niu mansions. Nü and Niu are Gui degrees; Wu sector is the Wu degree. Dan (red) represents Fire Qi, hence Wu and Gui transform into Fire. These Five Qi traversing the heavens are the beginning of observation and the source of the Dao.
The Yellow Emperor said: "How do the Three Yin and Three Yang combine with this?"
The Three Yin and Three Yang combine with the twelve Earthly Branches, so the question is how they combine with the Three Yin and Three Yang?
Gui Yūqū said: "In Zi and Wu years, Shaoyin (Lesser Yin) appears above; in Chou and Wei years, Taiyin (Greater Yin) appears above; in Yin and Shen years, Shaoyang (Lesser Yang) appears above; in Mao and You years, Yangming (Bright Yang) appears above; in Chen and Xu years, Taiyang (Greater Yang) appears above; in Si and Hai years, Jueyin (Terminal Yin) appears above. Shaoyin is called the Biao (Mark/Epicondyle); Jueyin is called the Zhong (End). Above Jueyin, Wind Qi dominates; above Shaoyin, Heat Qi dominates; above Taiyin, Dampness Qi dominates; above Shaoyang, Ministerial Fire dominates; above Yangming, Dryness Qi dominates; above Taiyang, Cold Qi dominates. This is called the Ben (Root). This is referred to as the Six Origins (Liu Yuan)."
This quotes the text of the *Tian Yuan Ce* to clarify that the Three Yin and Three Yang combine with the twelve Earthly Branches and receive the Six Qi above. In Zi/Wu years, Shaoyin rules the Heavens (Si Tian), so Shaoyin appears above. In Chou/Wei years, Taiyin rules the Heavens, so Taiyin appears above. In Yin/Shen years, Shaoyang rules the Heavens, so Shaoyang appears above. In Mao/You years, Yangming rules the Heavens, so Yangming appears above. In Chen/Xu years, Taiyang rules the Heavens, so Taiyang appears above. In Si/Hai years, Jueyin rules the Heavens, so Jueyin appears above. "Biao" means beginning/start. Shaoyin corresponds to Zi/Wu; Jueyin corresponds to Si/Hai. The year starts with Jia Zi and ends with Gui Si, thirty years constituting one Ji (Cycle); subsequently starting with Jia Wu and ending with Gui Hai, sixty years constitute one Zhou (Complete Cycle). Therefore, Shaoyin Zi/Wu is called the start, and Jueyin Si/Hai is called the end. Jueyin combines with Wind, so above Jueyin, Wind Qi dominates; Wind is above, and Jueyin is below. Shaoyin combines with Heat, so above Shaoyin, Heat Qi dominates; Heat is above, and Shaoyin is below. Taiyin combines with Dampness, so above Taiyin, Dampness Qi dominates; Dampness is above, and Taiyin is below. Shaoyang combines with Fire, so above Shaoyang, Ministerial Fire dominates; Ministerial Fire is above, and Shaoyang is below. Yangming combines with Dryness, so above Yangming, Dryness Qi dominates; Dryness is above, and Yangming is below. Taiyang combines with Cold, so above Taiyang, Cold Qi dominates; Cold is above, and Taiyang is below. Wind, Heat, Dampness, Fire, Dryness, and Cold are above; this is called the Ben (Root). Being above constitutes the Root, the origin of the Six Qi, hence it is called the Six Origins. This quotes the *Tian Yuan Ce* to explain the meaning of the Three Yin and Three Yang combining with the Six Qi above.
The Yellow Emperor said: "The Dao is truly radiant! The discourse is truly clear! Please inscribe it on jade tablets, store it in golden caskets, and title it *Tian Yuan Ji*."
"Dao" refers to speech. "Lun" also refers to speech. The words of Gui Yūqū are extremely radiant and clear. Inscribing them on jade tablets signifies their preciousness; storing them in golden caskets ensures immortality. Titling it *Tian Yuan Ji* is due to naming it after the text of the *Tian Yuan Ce*.