六元之数者，乃天真之一气也。言一气之用者，得之为神，失之则丧真，故知一气为天地万
物神应之母也。是故玄一真人，传庚桑楚六衍之法也。
一衍之道，穷通混玄变化之真源也。二衍之神，晓了造化神明之法用也。三衍之气，明辨
升降动静之精微也。四衍之天，知天道营运万象也，以政刚健之德也。五衍之地，知地之化生万
物也，以政柔顺之德也。六衍之万物，衍万物者，可以明神气之变动，可以晓天地之逆从，然后
可以知万物盛衰、吉凶征兆者哉。言万物者，天地上下，谓升降之中，神气不感，天地不交，道
无体于万物，万物失诚于道。此者是六爻不通，三才不期，故有吉凶。故吉凶征兆之事，彰盛衰
灾祥之化应也。是故天地上下，成临阴阳，左右成间，五运所加，六气所临，迁移有位，应期变
化，无方布政。五运所加，其干六气，所临其支，支干相推，一岁之纪乃应。迁移有位，而分早
晚之期，变化无方，以别盛衰之政。故圣人德以天地为心神，以阴阳为用，德与心政，神与用明，
其道为万物化诚也。
昔天候灵龟，出于洛水，以负五行生成之数，于伏牺氏则其始也。或云此治画乃始于禹者，
误也。然五气经彰，亦五行配合之道，因纪之，始出自《太始天元册文》。又，龙马出于洪河，
以负九宫，数因而作，命曰《河图》尔。又，
灵龟出于洛水，以负五行生成之数，因而遂书，命曰《洛书》尔。皆因伏牺为真始也。后因圣帝
命天师推究太古灵文，乃着《内经》，而已言其五行生成之数也。（新添）又，按《太古天元玉
册》灵文曰∶“是故五行得位，水火木金土也，正于五方，表混沌之初分，上下清浊以定，乃成
天地也。”
二神 ，因万物之始生，分阴阳而立左右，辨清浊而分前后，故五行得位而变形，日
月营运而化星。直中气之变，太虚澄净，黑气浮空，势乱如麻，遐尔一色，玄凝分扰， 雨昏翳，
寒资阴化，水始生也。寒湿交而生辰星，乃至阴之精感而化也，故水得其一数，故众水皆一体也。
□□乃阴极而阳化也。寒极而热生，乃物极而反也。太虚昏翳，宛若轻尘，色散如丹，乍盈乍缩，
炎光郁燠，燔灼销融，热资阳化，火始生也。寒热交而生 煌阳光盛而生荧HT 。又云水旺而生荧
HT、 煌，以火而少赤，不行火令，至阳精之化也。故得其火之二数者，应水中之火，石中之火
也。景霁山昏，苍埃四合，山川如堵，鼓坼太虚，天地远，气散焉，口风阳化阴长，木始生也。
燥风交而生岁星，阴阳和而水资，草木敷荣。故木得三数也，乃树木、竹木、草木也。气交之极，
阳气复降，阴气复升，劲风爽气，远近烟浮，白 如絮，遐迩皎洁，势郁声迅，木偃云腾，山川
坚定，肃气凄清，燥热相交，而全始生也。阳气升，阴气降，水就润而生木，阴气升而阳气降，
火就燥而生金，故知木为阳中之阴化，金为阴中之阳化。故金得四数，
乃金银铜铁之类。言五者，铅草不禁于火也。燥气盛而生火，白云腾而雨降，泉出地中，湿热相
搏，五伏之下，土始生也。四方备而生镇星，此火之子也。在五伏之下，而有五色之土者，清阳
为天，浊阴为地，此乃坤正土，非火之子也，故阴土二而阳亦二也。四方备而阴精之内□感阳光
而生五土，上感气而镇星也。
故水一、火二、木三、金四、土五，轮其次也。其坤元之土，掌于四方，乃得之为成数也。
水木金火，谓得土而成立。物过而出土之上，故有成数也。水一数，加土五成六，火二数，加土
五成七，木三数，加土五成八，金四数，加土五成九，土备五方，无成数，亦得五也。是故天地
五行生成之数者，四十五也，是故脉取四十五，为平脉也。凡人气血长短息数，皆生于四十五也。
图载于后。
五行∶金、木、水、火、土。十干∶甲、乙、丙、丁、戊、己、庚、辛、壬、癸。十二支∶
子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。
\r五行生成数图\pt166a1.bmp\r
六元之数，乃是天真的一气。谈论这一气的作用，得到它便显神妙，失去它便丧失真元，因此知道一气是天地万物神应变化的母亲。所以玄一真人，传承了庚桑楚关于“六衍”的方法。
第一衍的道理，穷尽并贯通混玄变化真正的源头。第二衍的神妙，使人明了造化神明法则的运用。第三衍的气，明辨升降动静精微的机理。第四衍的天，知晓天道运行化育万象，以此彰显刚健的德行。第五衍的地，知晓大地化生万物，以此彰显柔顺的德行。第六衍的万物，推演万物，可以明白神气的变动，可以晓悟天地的逆从关系，然后才能知晓万物盛衰、吉凶征兆的道理。所谓万物，指天地上下之间，在升降之中，如果神气不感应，天地不交泰，道就没有形体寄托于万物，万物就会对道失去诚信。这就是六爻不通，三才（天、地、人）不相契合，所以产生吉凶。因此吉凶征兆的事情，彰显了盛衰灾祥的变化感应。所以天地上下，形成临阴临阳的局面，左右形成间隔，五运施加其上，六气降临其上，迁移各有定位，应期发生变化，没有固定的方位布政。五运施加，其天干对应六气，所临的地支，地支与天干相互推移，一年的纪年才得以相应。迁移各有定位，从而区分早晚的时期；变化没有固定方向，从而辨别盛衰的政令。所以圣人以天地为心神，以阴阳为作用，德行与心政相合，神妙与作用明朗，其道成为万物化育诚信的根本。
从前天候灵龟，出于洛水，背负五行生成之数，这始于伏羲氏时代。有人说这些治画（卦象）始于大禹，这是错误的。然而五气经彰，也是五行配合的道理，记录下来，最初出自《太始天元册文》。另外，龙马出于黄河，背负九宫数，据此作成，命名为《河图》。还有，灵龟出于洛水，背负五行生成之数，据此书写，命名为《洛书》。这都是因为伏羲是真始。后来因圣帝命令天师推究太古灵文，于是撰写《内经》，其中已经提到了五行生成之数。（新添部分）另外，依据《太古天元玉册》灵文说：“所以五行得位，即水、火、木、金、土，正位于五方，表明混沌之初的分野，上下清浊确定，于是成就天地。”
二神，因万物开始生长，分阴阳而立左右，辨清浊而分前后，所以五行得位而变形，日月运行化育星辰。直接中气之变，太虚澄净，黑气浮空，局势混乱如麻，远近一种颜色，玄凝分开扰乱，雨昏翳，寒资阴化，水开始生成。寒湿相交而生辰星，这是至阴之精感而化生的结果，所以水得一数，所以众水皆为一体也。□□乃是阴极而阳化。寒极而热生，这是物极必反。太虚昏翳，宛若轻尘，色散如丹，乍盈乍缩，炎光郁燠，焚烧灼烧销融，热资阳化，火开始生成。寒热交而生煌阳光盛而生荧惑。又说水旺而生荧惑、煌，因火而少赤，不行火令，这是至阳精之化生的结果。所以得到火的二数，应验水中的火，石中的火。景霁山昏，苍埃四合，山川如堵，鼓坼太虚，天地远，气散焉，口风阳化阴长，木开始生成。燥风交而生岁星，阴阳和而水资，草木敷荣。所以木得三数，乃树木、竹木、草木之类。气交之极，阳气复降，阴气复升，劲风爽气，远近烟浮，白如絮，远近皎洁，势郁声迅，木偃云腾，山川坚定，肃气凄清，燥热相交，而全始生也。阳气升，阴气降，水就润而生木，阴气升而阳气降，火就燥而生金，所以知道木为阳中之阴化，金为阴中之阳化。所以金得四数，乃金银铜铁之类。言五者，铅草不禁于火也。燥气盛而生火，白云腾而雨降，泉出地中，湿热相搏，五伏之下，土开始生成。四方备而生镇星，这是火之子。在五伏之下，而有五色之土者，清阳为天，浊阴为地，这是坤正土，不是火之子，所以阴土二而阳亦二也。四方备而阴精之内□感阳光而生五土，上感气而镇星也。
所以水一、火二、木三、金四、土五，轮转它们的次序。其坤元之土，掌管于四方，得到它而成数为十（注：原文逻辑此处隐含成数概念，通常土成数十，但文中后文解释不同，此处依原文语境翻译）。水木金火，谓得到土而成立。物过而出土之上，所以有成数。水一数，加土五成六，火二数，加土五成七，木三数，加土五成八，金四数，加土五成九，土备五方，无成数，亦得五也。所以天地五行生成之数，总和为四十五，所以脉取四十五，为平脉。凡人气血长短息数，都生于四十五。图载于后。
五行：金、木、水、火、土。十干：甲、乙、丙、丁、戊、己、庚、辛、壬、癸。十二支：子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。
The numbers of the Six Primals (Liu Yuan) are the single breath of Heavenly Truth (Tian Zhen). Discussing the function of this single breath, possessing it yields spiritual efficacy, while losing it results in the loss of true essence; thus, one knows that the single breath is the mother of the spiritual responses and transformations of heaven, earth, and all things. Therefore, the Profound One True Person (Xuan Yi Zhen Ren) transmitted the method of "Six Derivations" (Liu Yan) from Gengsang Chu.
The first derivation concerns the Way, exhausting and penetrating the true source of chaotic profound changes. The second derivation concerns spirit, illuminating the functional application of the creative and divine methods of creation. The third derivation concerns qi, clarifying the subtleties of ascending, descending, moving, and stillness. The fourth derivation concerns heaven, knowing how the Way of Heaven operates to transform myriad phenomena, thereby governing with the virtue of strength and vigor. The fifth derivation concerns earth, knowing how earth transforms and generates myriad phenomena, thereby governing with the virtue of gentleness and compliance. The sixth derivation concerns myriad things; deriving from myriad things allows one to understand the fluctuations of spirit and qi, to comprehend the opposition and conformity of heaven and earth, and subsequently to know the prosperity and decline, auspiciousness and inauspiciousness, and omens of all things. Speaking of myriad things refers to the space above and below heaven and earth; within the process of ascending and descending, if spirit and qi do not interact, and heaven and earth do not communicate, the Way has no form to reside in myriad things, and myriad things lose their integrity regarding the Way. This is because the six lines (Yao) are blocked, and the Three Powers (San Cai: Heaven, Earth, Human) do not meet, thus giving rise to auspiciousness and inauspiciousness. Therefore, matters of auspicious and inauspicious omens manifest the transformative responses of prosperity, decline, disaster, and auspicious signs. Thus, heaven and earth above and below form a situation of approaching Yin and Yang, left and right form intervals, Five Movements (Wu Yun) are applied, Six Qi (Liu Qi) descend, migration has its positions, responsive periods undergo changes, and governance is distributed without fixed directions. When Five Movements are applied, their Heavenly Stems correspond to the Six Qi, and the Earthly Branches they approach interact with the Stems, so that the record of a year corresponds. Migration has its positions, distinguishing early and late periods; change has no fixed direction, distinguishing the governance of prosperity and decline. Therefore, the Sage takes heaven and earth as the spirit and mind, and Yin and Yang as the function; virtue aligns with heart and governance, spirit aligns with function and clarity, and his Way becomes the transformation and integrity of all things.
In ancient times, the Spirit Turtle emerged from the Luo River, bearing the numbers of the Generation and Completion of the Five Elements; this began in the era of Fuxi. Some claim these diagrams originated with Yu, which is incorrect. However, the manifestation of the Five Qi is also the way of the combination of the Five Elements; recorded thus, it originally appeared in the *Tai Shi Tian Yuan Ce Wen*. Furthermore, the Dragon Horse emerged from the Yellow River, bearing the Nine Palaces numbers, and based on this, the *He Tu* (River Chart) was made. Also, the Spirit Turtle emerged from the Luo River, bearing the numbers of the Generation and Completion of the Five Elements, and based on this, the *Luo Shu* (Writing of Luo) was written. All of this is because Fuxi is the true origin. Later, due to the command of the Holy Emperor, the Heavenly Master investigated the ancient spiritual texts, leading to the composition of the *Nei Jing* (Inner Canon), which already mentioned the numbers of the Generation and Completion of the Five Elements. (New addition) Additionally, according to the spiritual text of the *Tai Gu Tian Yuan Yu Ce*: "Therefore, when the Five Elements attain their proper positions—Water, Fire, Wood, Metal, Earth—they are correctly situated in the five directions, indicating the initial division of chaos; with the upper clear and lower turbid established, heaven and earth are formed."
The Two Spirits, due to the initial birth of all things, divided Yin and Yang to establish left and right, distinguished clear and turbid to separate front and back; thus, the Five Elements attained their positions and transformed, and the sun and moon operated to transform into stars. Directly encountering the variation of central qi, the Great Void became clear and pure, black qi floated in the sky, the situation was chaotic like hemp, uniform in color from near to far, profound congealment caused disturbance, rain obscured, cold relied on Yin transformation, and Water began to generate. Cold and dampness interacting generated Chen Xing (Mercury); this is the transformation induced by the essence of extreme Yin. Thus, Water obtains the number one, so all waters are of one body. □□ represents the transformation of Yang from extreme Yin. Extreme cold generates heat, which is the principle of reversal at the extreme. The Great Void was dim and obscure, like light dust, colors scattered like cinnabar, waxing and waning, hot light oppressive and sultry, burning and melting; heat relied on Yang transformation, and Fire began to generate. Cold and heat interacting generated Huang Guang (Venus? Note: Text implies Venus/Mars context), and bright sunlight generated Ying Huo (Mars). It is also said that when Water is prosperous, it generates Ying Huo and Huang Guang; due to Fire being slightly red and not executing Fire commands, this is the transformation of the essence of extreme Yang. Thus, obtaining the number two for Fire corresponds to the fire within water and the fire within stone. When the scenery clears and mountains darken, gray dust gathers from four directions, mountains and rivers resemble walls, drumming cracks the Great Void, heaven and earth are distant, qi scatters, wind transforms Yang and Yin grows, and Wood begins to generate. Dry wind interacting generated Sui Xing (Jupiter); Yin and Yang harmonized, Water assisted, and grass and trees flourished. Thus, Wood obtains the number three, referring to trees, bamboo, and herbs. At the extreme of qi interaction, Yang qi descends again, Yin qi rises again; strong wind and crisp air, smoke floats near and far, white like cotton, clear and bright from near to far, momentum oppressed and sound rapid, wood bends and clouds rise, mountains and rivers firm, solemn air chilly and clear, dry and heat interact, completing the generation. Yang qi ascends, Yin qi descends; Water moistens and generates Wood, Yin qi ascends and Yang qi descends; Fire dries and generates Metal. Thus, one knows that Wood is the transformation of Yin within Yang, and Metal is the transformation of Yang within Yin. Thus, Metal obtains the number four, referring to gold, silver, copper, iron, etc. Speaking of five, lead and grass are not prohibited by fire. Dry qi is prosperous and generates fire; white clouds rise and rain descends, springs emerge from the earth, dampness and heat contend, beneath the Five Fu (periods of extreme heat), Earth begins to generate. Four directions prepared and Zhen Xing (Saturn) generated; this is the son of Fire. Beneath the Five Fu, there is soil of five colors; clear Yang is heaven, turbid Yin is earth; this is Kun Zheng Earth, not the son of Fire, thus Yin Earth is two and Yang Earth is also two. Four directions prepared, internal Yin essence □ senses sunlight to generate the five soils, sensing qi above to become Zhen Xing.
Thus, Water one, Fire two, Wood three, Metal four, Earth five, rotate in sequence. Its Kun Yuan Earth governs the four directions, attaining the completion number through it. Water, Wood, Metal, and Fire are established by obtaining Earth. Things exceed and emerge above Earth, thus having completion numbers. Water number one, adding Earth five makes six; Fire number two, adding Earth five makes seven; Wood number three, adding Earth five makes eight; Metal number four, adding Earth five makes nine; Earth prepares the five directions, has no completion number, but also obtains five. Therefore, the generation and completion numbers of the Five Elements of heaven and earth sum to forty-five; thus, the pulse takes forty-five as the normal pulse. The length, shortness, and breath count of human qi and blood all originate from forty-five. The diagram is carried afterwards.
Five Elements: Metal, Wood, Water, Fire, Earth. Ten Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. Twelve Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai.