此篇总论五运主岁。六气司天。皆本乎天之运化。故曰。天元纪大论。
黄帝问曰。天有五行御五位。以生寒暑燥湿风。（天有五行者。丹 苍素元之五气也。五位、五方之位。地之五行也。
寒暑燥湿风火。天之六气也。盖言天之五气。经于十干之分。十干之气。以化地之五行。地之五行。以生天之六气。）人
有五脏化五气。以生喜怒忧思恐。（五脏、五行之所生也。五气、五行之气。风热湿燥寒也。喜怒忧思恐。五脏之神志也。
夫在天为气。在地成形。形气相感。而万物化生。人本乎地之五行而成此形。以有形之五脏。化五气。生五志。而复通
乎天气。）论言五运相袭而皆治之。终期之日。周而复始。余已知之矣。愿闻其与三阴三阳之候。奈何合之。（论、谓六
节脏象诸论也。五运者。甲己岁为土运。乙庚岁为金运。丙辛岁为水运。丁壬岁为木运。戊癸岁为火运。三阴三阳者。
子午之岁。少阴主之。丑未之岁。太阴主之。寅申之岁。少阳主之。卯酉之岁。阳明主之。辰戌之岁。太阳主之。巳亥
之岁。厥阴治之。帝言五运之气。递相沿袭。而一岁皆为之主治。终期年之三百六十五日。周而复始。其与三阴三阳之
主岁相合。何以候之。徐振公曰。五运独主一岁。三阴三阳之主岁。有司天在泉。间气客气。故曰。五运相袭而皆治之。）
鬼臾区稽首再拜对曰。昭乎哉问也。夫五运阴阳者。天地之道也。万物之纲纪。变化之父母。生杀之本始。神明之府也。
可不通乎。（天之十干。运化地之五行。地之五行。上呈三阴三阳之六气。故曰。五运阴阳者。天地之道也。王冰曰。道。
谓生化之道。纲纪、谓生长化收藏之纲纪也。父母、谓万物形之先也。本始、谓生杀皆因而有之也。夫有形禀气。而不
为五运阴阳之所摄者。未之有也。所以造化不极。为万物生化之元始者何哉。以其是神明之府故也。然合散不测。生化
无穷。非神明运为。无能尔也。）故物生谓之化。物极谓之变。阴阳不测谓之神。神用无方谓之圣。（六微旨大论曰。物
之生从于化。物之极由乎变。变化之相薄。成败之所由也。五常政大论曰。气始而生化。气散而有形。气布而蕃育。气
终而象变。阴阳者。天地之道也。阴中有阳。阳中有阴。莫可穷测。用施于四时。变化乎万物。无可矩量者也。孔子曰。
知变化之道者。其知神之所为乎。金西铭曰。神以运用言。圣以功业言。）夫变化之为用也。（用、功用也。言阴阳不测
之变化。在天地之间。生成万物。功用最大。金西铭曰。用者。神用之无方。即所谓圣也。）在天为玄。（元、幽远也。
天道幽远。变化无穷。）在人为道。（道、里路也。凡日用事物之间。莫不有天地自然之理。）在地为化。（化、生化也。
化育万物。皆由地之生成。）化生五味。（五味、五行之所生也。万物之有情有性者。莫不具五运之气味。五营运论大曰。
化生气。）道生智。（能循乎天理之自然。则是非邪正自然分别而用无不周也。张兆璜曰。心之灵明曰智。乃人之神明也。）
玄生神。（王冰曰。元远幽深。故生神也。神之为用。触遇元通。因物化成。无不应也。倪仲宣曰。先从天而人。人而
地。复从地而人。人而天。）神在天为风。在地为木。在天为热。在地为火。在天为湿。在地为土。在天为燥。在地为金。
在天为寒。在地为水。故在天为气。在地成形。形气相感。而化生万物矣。（风寒热燥湿。天之阴阳也。木火土金水。地
之阴阳也。故在天为气。在地成形。形气相感。而万物化生。）然天地者。万物之上下也。（天覆地载。万物化生于其间。）
左右者。阴阳之道路也。（阴阳之气。左右旋转之不息。徐振公曰。左右者。间气也。）水火者。阴阳之征兆也。（征、验
也。兆、见也。天一生水。地二生火。火为阳。水为阴。言阴阳不可见。而水火为阴阳之征验。徐振公曰。水火。即
阴阳也。先天止有水火。至后天而始备五行。）金木者。生成之终始也。（木主春令。其气生长而生万物。金主秋令。其
气收敛而成万物。故为生成之始终。金西铭曰。上下左右。天地之六合也。水火木金。阴阳之四时也。）气有多少。形有
盛衰。上下相召。而损益彰矣。（在天为气。而气有多少。在地成形。而形有盛衰。上下相感。而太过不及之气。昭然彰
着矣。）帝曰。愿闻五运之主时也何如。（时、四时也。谓木运主春。火运主夏。土运主长夏。金运主秋。水运主冬。）鬼
臾区曰。五气营运。各终期日。非独主时也。（言五运之气。各终期年之三百六十五日。终而复始。非独主于时也。徐振
公曰。五运主时。乃四时寒热温凉之气。主岁者。五行太过不及之年。）帝曰。请闻其所谓也。鬼臾区曰。臣积考太始天
元册文曰。太虚寥廓。肇基化元。（天元册、乃太古之文。所以纪天真元气营运之书也。太虚、谓空元之境。大气之所充。
神明之官府也。寥廓、空大无际之谓。肇、始基。立也。化原、造化之本原也。）万物资始。五运终天。（五运、木火土
金水运也。终天者。日日行一度。五运各主一岁。终周天之三百六十五度。四分度之一也。万物藉化元而始生。五行终
天运而无已。易曰。大哉干元。万物资始。）布气真灵。总统坤元。（真灵者。人与万物也。总统坤元者。地居天之中。
天包乎地之外也。易曰。至哉坤元。万物资生。）九星悬朗。七曜周旋。（九星者。天蓬。天芮。天冲。天辅。天禽。天
心。天任。天柱。天英。九星悬朗于天。下应九州之分也。七曜者。日月五星。虞书谓之七政。周。谓周天之度。旋。
谓左循天度而行。）曰阴曰阳。曰柔曰刚。（易曰。立天之道。曰阴与阳。立地之道。曰柔与刚。）幽显既位。寒暑弛张。
（阳主昼。阴主夜。幽显既位者。阴阳定位也。寒暑弛张者。寒暑往来也。易曰。日月营运。一寒一暑。）生生化化。品
物咸章。（易曰。云行雨施。品物流形。又曰。天地 。万物化醇。此所以生生不息。化化无穷。而品物咸章矣。）臣
斯十世。此之谓也。（十世、言自祖传习至今。于兹十世矣。所谓积考太始天元册文者。此之谓也。）帝曰。善。何谓气
有多少。形有盛衰。鬼臾区曰。阴阳之气。各有多少。故曰三阴三阳也。形有盛衰。谓五行之治。各有太过不及也。（太
阳少阳少阴。营运先天而主有余。阳明太阴厥阴营运后天而主不足。此三阴三阳之气有多少也。形、谓五行之有形也。
五形之治。各有太过不及者。谓五运之主岁。如诸壬年之木运太过。则诸丁年之木运不及矣。诸戊年之火运太过。诸癸
年之火运不及矣。诸甲年之土运太过。诸己年之土运不及矣。诸庚年之金运太过。诸乙年之金运不及矣。诸丙年之水运
太过。诸辛年之水运不及矣。）故其始也。有余而往。不及随之。不足而往。有余从之。知迎知随。气可与期。（始者。
谓天干始于甲。地支始于子。如甲年之土运太过。则乙年之金运不足随之。子年之少阴有余。则丑年之太阴不足随之。
所谓有余而往。不足随之也。如乙年之金运不及。则丙年之水运有余从之。丑年之太阴不足。则寅年之少阳有余从之。
所谓不足而往。有余从之也。迎、往也。随、来也。知岁运之往来。则太过不及之气。可与之相期而定矣。）应天为天府。
承岁为岁直。三合为治。（此承上下而言六十岁之中。又有天符岁会三合主岁。此为平气之年。无太过不及者也。所谓天
符者。土运之岁。上见太阴。火运之岁。上见少阳少阴。金运之岁。上见阳明。木运之岁。上见厥阴。水运之岁。上见
太阳。乃五运之气。与司天之气相合。故为天符。直、会也。谓木运临卯。火运临午。土运临四季。金运临酉。水运临
子。乃地支之主岁。与五运之主岁。五行之气。正值会合。故曰岁合。三合者。谓司天之气。五运之气。主岁之气。三
者相合。又名太乙天符。此皆平气之年。无太过不及者也。俱详注六微旨大论。）帝曰。上下相召奈何。鬼臾区曰。寒暑
燥湿风火。天之阴阳也。三阴三阳上奉之。木火土金水火。地之阴阳也。生长化收藏下应之。（寒暑燥湿风火。天之六气
也。太阳之上。寒气主之。少阴之上。热气主之。阳明之上。燥气主之。太阴之上。湿气主之。厥阴之上。风气主之。
少阳之上。火气主之。是三阴三阳。上奉天之六气也。木火土金水火。地之五行也。在春主木而主生。在夏主火而主长。
长夏主土而主化。在秋主金而主收。在冬主水而主藏。是以生长化收藏下应之。盖天之五气。运化地之五行。地之五行。
上呈天之六气。是以上下相感召。而三阴三阳之气。天地之所共有。故下文曰。天有阴阳。地亦有阴阳。倪仲宣曰。
木火火。地之三阳也。金水土。地之三阴也。二之气君火。三之气相火。地亦有三阴三阳之六气。故曰木火土金水火。
地之阴阳也。）天以阳生阴长。地以阳杀阴藏。（岁半以上。天气主之。是春夏者。天之阴阳也。故天以阳生阴长。岁半
以下。地气主之。是秋冬者。地之阴阳也。故地以阳杀阴藏。张玉师曰。司天之气。主上半岁。在泉之气。主下半岁。
故曰。岁半以上。天气主之。岁半以下。地气主之。然司天之气。始于地之左。在泉之气。本乎天之右。天地之气。互
相感召。而共主一岁。又非独天主上半岁。而地主下半岁也。）天有阴阳。地亦有阴阳。木火土金水火。地之阴阳也。
生长化收藏。故阳中有阴。阴中有阳。（此申明地亦有三阴三阳之气也。风寒暑湿燥火。三阴三阳上奉之。是天有阴阳也。
木火土金水火。生长化收藏下应之。是地有阴阳也。夫天为阳。而天有三阴三阳之气。是阳中有阴也。地为阴。地有三
阴三阳之气。是阴中有阳也。玉师曰。此二句。启下文之天五地六。天六地五。）所以欲知天地之阴阳者。应天之气。
动而不息。故五岁。而右迁。应地之气。静而守位。故六期而环会。（应天之气者。丹 苍素元之气也。动而不息。五岁
而右迁者。自甲而乙。乙而丙。丙而丁。丁而戊。五运之气已终。而复起五运也。应地之气者。木火土金水火之气也。
静而守位。六期而环会者。自子而丑。丑而寅。六岁巳周。至午岁而复起少阴也。）动静相召。上下相临。阴阳相错。而
变由生也。（动静相召者。天地之气相感也。上下相临者。天之五气。下御地之五行。地之木火土金水火。上临天之六气。
是以天五地六。天六地五。阴阳交错。而变生三十年之一纪。六十岁之一周也。按天之五气。经于十干之分。运化地之
五行。是天五地五也。地之木火土金水火。分主十二支之位。子午少阴君火司天。丑未太阴湿土司天。寅申少阳相火司
天。卯酉阳明燥金司天。辰戌太阳寒水司天。巳亥厥阴风木司天。是地六天六也。是以上文云应天之气。五岁而右迁。
应地之气。六期而环会。下文云。周天气者。六期为一备。终地纪者。五岁为一周。）帝曰。上下周纪。其有数乎。鬼臾
区曰。天以六为节。地以五为制。周天气者。六期为一备。终地纪者。五岁为一周。君火以明。相火以位。（上下周纪者。
天干地支。五六相合。凡三十岁为一纪。六十岁为一周也。天以六为节者。以三阴三阳为节度也。地以五为制者。以五
行之位为制度也。周天气者。子属少阴君火司天。丑属太阴湿土司天。寅属少阳相火司天。卯属阳明燥金司天。辰属太
阳寒水司天。巳属厥阴风木司天。六期为三阴三阳之一备。终地纪者。甲主土运。乙主金运。丙主水运。丁主木运。戊
主火运。五岁为五运之一周。是以君火以明而在天。相火以位而在下。盖言地以一火而成五行。天以二火而成六气也。
玉师曰。地之十二支。上应司天之气。天之十干。下合地之五行。）五六相合。而七百二十气为一纪。凡三十岁。千四百
四十气凡六十岁而为一周。不及太过。斯皆见矣。（十五日为一气。五运六气相合而主岁。一岁凡二十四气。计七百二十
气为一纪。纪、小会也。盖以五六为三十。六五亦为三十。故以三十岁为一会。自甲子而终于癸亥。凡六十岁为一周。
其太过不及之气。于此皆可见矣。）帝曰。夫子之言。上终天气。下毕地纪。可谓悉矣。余愿闻而藏之。上以治民。下以
治身。使百姓昭着。上下和亲。德泽下流。子孙无忧。传之后世。无有终时。可得闻乎。此以下。复申明五运六气之主
岁。周而复始。循环无端。使天下万世。子孙黎民。知天地阴阳之数。不罹灾眚之患。此皆圣人忧民之心。德泽下流之
不穷也。鬼臾区曰。至数之机。迫迮以微。其来可见。其往可追。敬之者昌。慢之者亡。无道行私。必得夭殃。谨奉天
道。请言真要。（至数者。太过不及之定数也。机者。先期而动也。迫、近、迮、起也。言气机之动甚微。能追思已往之
本篇总论五运主岁，六气司天，皆本乎天之运化。所以称为《天元纪大论》。
黄帝问道：天有五行，统御五位，以产生寒、暑、燥、湿、风（天有五行，是指青、赤、白、黑、黄五色之气。五位，即五方之位，对应地上的五行。寒、暑、燥、湿、风、火，是天的六气。大概意思是说，天的五气，经过十天干的分配，十天干之气，用来化生地的五行；地的五行，用来产生天的六气）。人有五脏，化生五气，以产生喜、怒、忧、思、恐（五脏，是由五行所生成的。五气，是五行之气，即风、热、湿、燥、寒。喜、怒、忧、思、恐，是五脏的神志表现。在天为气，在地成形，形与气相互感应，万物由此化生。人本乎地的五行而成就此形体，以有形的五脏，化生五气，产生五志，进而通达于天气）。医经中说五运相继承袭而都主治一岁，到了年终之日，又周而复始。我已经知道了这些。希望听听它与三阴三阳的候象，是如何结合的。（“论”，指《六节脏象论》等篇章。五运，指甲己年为土运，乙庚年为金运，丙辛年为水运，丁壬年为木运，戊癸年为火运。三阴三阳，指子午年，少阴主事；丑未年，太阴主事；寅申年，少阳主事；卯酉年，阳明主事；辰戌年，太阳主事；巳亥年，厥阴主事。黄帝说五运之气，递相沿袭，而一岁都由它主治，终期一年的三百六十五日，周而复始。它与三阴三阳之主岁相合，如何观察呢？徐振公说：五运独主一岁，三阴三阳之主岁，有司天、在泉、间气、客气之分，所以说五运相承袭而都主治。）
鬼臾区叩头再拜回答说：问得真高明啊！那五运阴阳，是天地的大道，万物的纲纪，变化的根源，生杀的本始，神明的府库。可以不通晓吗？（天的十天干，运化地的五行；地的五行，上呈三阴三阳的六气。所以说五运阴阳是天地的大道。王冰说：道，指生化之道；纲纪，指生长化收藏的纲纪；父母，指万物形体之先；本始，指生杀皆由此而有。凡是有形体禀受气，而不被五运阴阳所统摄的，是没有的。所以造化不穷尽，成为万物生化之元始的原因是什么呢？因为它是神明之府的缘故。然而合散不可测度，生化无穷无尽，如果不是神明运作，不能达到这种境界。）所以物生叫做“化”，物极叫做“变”，阴阳不可测度叫做“神”，神用无方叫做“圣”。（《六微旨大论》说：物的生从于化，物的极由乎变。变化互相迫近，是成败的由来。《五常政大论》说：气始而生化，气散而有形，气布而蕃育，气终而象变。阴阳，是天地的大道。阴中有阳，阳中有阴，不可穷尽测度，施用于四时，变化于万物，无可度量。孔子说：知道变化之道的人，大概就知道神的作用了吧？金西铭说：神是从运用而言，圣是从功业而言。）那变化的功用（用，指功用。是说阴阳不可测度的变化，在天地之间，生成万物，功用最大。金西铭说：用，就是神用无方，也就是所谓的圣）。（1）在天为玄（元，指幽远。天道幽远，变化无穷）。（2）在人为道（道，指道路。凡是日用事物之间，无不有天地自然的道理）。（3）在地为化（化，指生化。化育万物，都由地的生成）。（4）化生五味（五味，是五行所生的。万物中有情有性的，无不具备五运的气味。《五运行大论》说：化生气）。（5）道生智（能遵循天理的自然，则是非邪正自然分别，而作用无不周全。张兆璜说：心的灵明叫做智，这是人的神明）。（6）玄生神（王冰说：元远幽深，所以生神。神的作用，接触事物就通达，因物而成化，没有不应验的。倪仲宣说：先从天到人，再从地到人，又从地到天）。（7）神在天为风，在地为木；在天为热，在地为火；在天为湿，在地为土；在天为燥，在地为金；在天为寒，在地为水。（8）所以在天为气，在地成形，形气相感，而化生万物了（风寒热燥湿，是天的阴阳；木火土金水，是地的阴阳。所以在天为气，在地成形，形气相感，而万物化生）。（9）然而天地，是万物的上下（天覆地载，万物化生于其间）。（10）左右，是阴阳的道路（阴阳之气，左右旋转不息。徐振公说：左右，指间气）。（11）水火，是阴阳的征兆（征，验证；兆，显现。天一生水，地二生火，火为阳，水为阴。说阴阳不可见，而水火是阴阳的征验。徐振公说：水火，就是阴阳。先天只有水火，到后天才具备五行）。（12）金木，是生成的终始（木主春令，其气生长而生万物；金主秋令，其气收敛而成万物。所以是生成的始终。金西铭说：上下左右，是天地六合；水火木金，是阴阳四时）。（13）气有多少，形有盛衰，上下相召，而损益彰矣（在天为气，而气有多少；在地成形，而形有盛衰。上下相感，太过不及之气，昭然显著））。
帝曰：希望听听五运主时是怎样的。（时，指四季。谓木运主春，火运主夏，土运主长夏，金运主秋，水运主冬）。鬼臾区曰：五气营运，各终期日，不仅主时（说五运之气，各终期一年的三百六十五日，终而复始，不仅主于时。徐振公说：五运主时，乃四时寒热温凉之气；主岁者，是五行太过不及之年）。帝曰：请听您所说的意思。鬼臾区曰：臣长期考察《太始天元册》文说：太虚寥廓，肇基化元（《天元册》，是太古的文章，用来记载天真元气营运的书。太虚，指空元之境，是大气所充满，神明所居之处。寥廓，指空大无际。肇，开始基础。立也。化原，造化的本源）。（14）万物资始，五运终天（五运，指木火土金水运。终天，指每天行一度。五运各主一岁，终周天的三百六十五度四分度之一。万物借化元而始生，五行终天运而无已。《易经》说：伟大啊乾元，万物借此开始）。（15）布气真灵，总统坤元（真灵，指人与万物。总统坤元，指地居天之中，天包乎地之外。《易经》说：至哉坤元，万物借此生长）。（16）九星悬朗，七曜周旋（九星，指天蓬、天芮、天冲、天辅、天禽、天心、天任、天柱、天英。九星悬朗于天，下应九州之分。七曜，指日月五星，《尚书》称为七政。周，指周天之度；旋，指左循天度而行）。（17）曰阴曰阳，曰柔曰刚（《易经》说：立天之道，曰阴与阳；立地之道，曰柔与刚）。（18）幽显既位，寒暑弛张（阳主昼，阴主夜。幽显既位，指阴阳定位。寒暑弛张，指寒暑往来。《易经》说：日月营运，一寒一暑）。（19）生生化化，品物咸章（《易经》说：云行雨施，品物流形。又说：天地氤氲，万物化醇。这就是生生不息，化化无穷，而万物显著）。（20）臣斯十世，此之谓也（十世，指自祖传习至今，于此十世了。所谓积考《太始天元册》文，就是这个意思））。
帝曰：好。什么叫气有多少，形有盛衰？鬼臾区曰：阴阳之气，各有多少，所以叫三阴三阳。形有盛衰，指五行的治理，各有太过不及（太阳、少阳、少阴，营运先天而主有余；阳明、太阴、厥阴，营运后天而主不足。这三阴三阳之气有多少。形，指五行之有形。五形之治，各有太过不及，指五运之主岁。如诸壬年之木运太过，则诸丁年之木运不及；诸戊年之火运太过，诸癸年之火运不及；诸甲年之土运太过，诸己年之土运不及；诸庚年之金运太过，诸乙年之金运不及；诸丙年之水运太过，诸辛年之水运不及）。所以起初，有余而往，不及随之；不足而往，有余从之。知迎知随，气可与期（始，指天干始于甲，地支始于子。如甲年之土运太过，则乙年之金运不足随之；子年之少阴有余，则丑年之太阴不足随之。所谓有余而往，不足随之。如乙年之金运不及，则丙年之水运有余从之；丑年之太阴不足，则寅年之少阳有余从之。所谓不足而往，有余从之。迎，往也；随，来也。知道岁运的往来，则太过不及之气，可与之相期而定）。应天为天府，承岁为岁直，三合为治（这承接上文而言，六十岁之中，又有天符、岁会、三合主岁，此为平气之年，无太过不及。所谓天符，指土运之岁，上见太阴；火运之岁，上见少阳、少阴；金运之岁，上见阳明；木运之岁，上见厥阴；水运之岁，上见太阳。乃五运之气，与司天之气相合，故为天符。直，会也。谓木运临卯，火运临午，土运临四季，金运临酉，水运临子。乃地支之主岁，与五运之主岁，五行之气，正值会合，故曰岁合。三合，指司天之气、五运之气、主岁之气，三者相合，又名太乙天符。此皆平气之年，无太过不及。详见《六微旨大论》注）。
帝曰：上下相召奈何？鬼臾区曰：寒暑燥湿风火，天之阴阳也，三阴三阳上奉之。木火土金水火，地之阴阳也，生长化收藏下应之（寒暑燥湿风火，是天的六气。太阳之上，寒气主之；少阴之上，热气主之；阳明之上，燥气主之；太阴之上，湿气主之；厥阴之上，风气主之；少阳之上，火气主之。是三阴三阳，上奉天之六气。木火土金水火，是地的五行。在春主木而主生，在夏主火而主长，长夏主土而主化，在秋主金而主收，在冬主水而主藏。是以生长化收藏下应之。盖天之五气，运化地之五行；地之五行，上呈天之六气。是以上下相感召，而三阴三阳之气，天地之所共有。所以下文说：天有阴阳，地亦有阴阳。倪仲宣说：木火火，是地之三阳；金水土，是地之三阴。二之气君火，三之气相火，地亦有三阴三阳之六气，所以说木火土金水火，是地之阴阳）。天以阳生阴长，地以阳杀阴藏（岁半以上，天气主之，是春夏，天之阴阳也。故天以阳生阴长。岁半以下，地气主之，是秋冬，地之阴阳也。故地以阳杀阴藏。张玉师说：司天之气，主上半岁；在泉之气，主下半岁。所以说岁半以上，天气主之；岁半以下，地气主之。然而司天之气，始于地之左；在泉之气，本乎天之右。天地之气，互相感召，而共主一岁，又非独天主上半岁，而地主下半岁）。天有阴阳，地亦有阴阳。木火土金水火，地之阴阳也。生长化收藏，故阳中有阴，阴中有阳（这是申明地亦有三阴三阳之气。风寒暑湿燥火，三阴三阳上奉之，是天有阴阳。木火土金水火，生长化收藏下应之，是地有阴阳。夫天为阳，而天有三阴三阳之气，是阳中有阴。地为阴，地有三阴三阳之气，是阴中有阳。玉师说：这两句，启下文之天五地六、天六地五）。所以欲知天地之阴阳者，应天之气，动而不息，故五岁而右迁；应地之气，静而守位，故六期而环会（应天之气，指青赤白黑黄之气。动而不息，五岁而右迁，指自甲而乙，乙而丙，丙而丁，丁而戊，五运之气已终，而复起五运。应地之气，指木火土金水火之气。静而守位，六期而环会，指自子而丑，丑而寅，六岁已周，至午岁而复起少阴）。动静相召，上下相临，阴阳相错，而变由生（动静相召，指天地之气相感。上下相临，指天之五气，下御地之五行；地之木火土金水火，上临天之六气。是以天五地六，天六地五，阴阳交错，而变生三十年之一纪，六十岁之一周。按天之五气，经于十天干之分，运化地之五行，是天五地五。地之木火土金水火，分主十二支之位。子午少阴君火司天，丑未太阴湿土司天，寅申少阳相火司天，卯酉阳明燥金司天，辰戌太阳寒水司天，巳亥厥阴风木司天，是地六天六。是以上文云应天之气，五岁而右迁；应地之气，六期而环会。下文云：周天气者，六期为一备；终地纪者，五岁为一周）。
帝曰：上下周纪，其有数乎？鬼臾区曰：天以六为节，地以五为制。周天气者，六期为一备；终地纪者，五岁为一周。君火以明，相火以位（上下周纪，指天干地支，五六相合，凡三十岁为一纪，六十岁为一周。天以六为节，指以三阴三阳为节度。地以五为制，指以五行之位为制度。周天气，指子属少阴君火司天，丑属太阴湿土司天，寅属少阳相火司天，卯属阳明燥金司天，辰属太阳寒水司天，巳属厥阴风木司天。六期为三阴三阳之一备。终地纪，指甲主土运，乙主金运，丙主水运，丁主木运，戊主火运。五岁为五运之一周。是以君火以明而在天，相火以位而在下。盖言地以一火而成五行，天以二火而成六气。玉师说：地之十二支，上应司天之气；天之十干，下合地之五行）。五六相合，而七百二十气为一纪，凡三十岁。千四百四十气，凡六十岁而为一周。不及太过，斯皆见矣（十五日为一气。五运六气相合而主岁，一岁凡二十四气。计七百二十气为一纪。纪，小会也。盖以五六为三十，六五亦为三十，故以三十岁为一会。自甲子而终于癸亥，凡六十岁为一周。其太过不及之气，于此皆可见矣）。
帝曰：夫子之言，上终天气，下毕地纪，可谓悉矣。余愿闻而藏之，上以治民，下以治身，使百姓昭着，上下和亲，德泽下流，子孙无忧，传之后世，无有终时，可得闻乎？此以下，复申明五运六气之主岁，周而复始，循环无端，使天下万世，子孙黎民，知天地阴阳之数，不罹灾眚之患。此皆圣人忧民之心，德泽下流之不穷也。鬼臾区曰：至数之机，迫迮以微，其来可见，其往可追。敬之者昌，慢之者亡。无道行私，必得夭殃。谨奉天道，请言真要（至数，指太过不及之定数。机，指先期而动。迫，近；迮，起也。说气机之动甚微，能追思已往之……）
This chapter generally discusses the Five Movements (Wu Yun) presiding over the years and the Six Qi (Liu Qi) governing from above (Si Tian), all rooted in the transformation of Heaven. Hence it is called "Da Lun on the Chronicle of Heavenly Origin" (Tian Yuan Ji Da Lun).
Huang Di asked: Heaven has the Five Elements (Wu Xing) to govern the Five Positions (Wu Wei), thereby generating Cold, Heat, Dryness, Dampness, and Wind. (The Five Elements of Heaven refer to the five Qi of colors: Green/Cang, Red/Dan, White/Su, Black/Yuan, and Yellow. The Five Positions refer to the directions of Earth, corresponding to the Five Elements of Earth. Cold, Heat, Dryness, Dampness, Wind, and Fire are the Six Qi of Heaven. This implies that the Five Qi of Heaven, distributed through the Ten Heavenly Stems, transform the Five Elements of Earth; and the Five Elements of Earth generate the Six Qi of Heaven.) Humans have the Five Zang Organs (Wu Zang) which transform into Five Qi, thereby generating Joy, Anger, Worry, Thought, and Fear. (The Five Zang Organs are generated by the Five Elements. The Five Qi refer to the Qi of the Five Elements: Wind, Heat, Dampness, Dryness, and Cold. Joy, Anger, Worry, Thought, and Fear are the spiritual expressions of the Five Zang Organs. In Heaven there is Qi, on Earth there is Form. When Form and Qi interact, all things are transformed. Humans acquire this form based on the Five Elements of Earth. With these formed Five Zang Organs, they transform the Five Qi, generate the Five Emotions, and further connect with the Qi of Heaven.) The medical classics state that the Five Movements succeed each other and govern each year. At the end of the period, they cycle back to the beginning. I already understand this. I wish to hear how they combine with the manifestations of the Three Yin and Three Yang (San Yin San Yang). (The "classics" refer to chapters such as *Lun Yu Liu Jie Zang Xiang*. The Five Movements are: Jia and Ji years correspond to Earth Movement; Yi and Geng years to Metal Movement; Bing and Xin years to Water Movement; Ding and Ren years to Wood Movement; Wu and Gui years to Fire Movement. The Three Yin and Three Yang are: Zi and Wu years, Shao Yin governs; Chou and Wei years, Tai Yin governs; Yin and Shen years, Shao Yang governs; Mao and You years, Yang Ming governs; Chen and Xu years, Tai Yang governs; Si and Hai years, Jue Yin governs. Huang Di says that the Qi of the Five Movements succeeds one another and governs each year for a full cycle of 365 days, repeating endlessly. How does it combine with the Three Yin and Three Yang governing the year, and how can it be observed? Xu Zhen Gong said: The Five Movements alone govern one year, whereas the Three Yin and Three Yang governing the year involve Si Tian (governing from above), Zai Quan (ruling from below), Jian Qi (intermediate Qi), and Ke Qi (passing Qi). Thus it is said that the Five Movements succeed each other and all govern.)
Gui Yu Qu bowed deeply and replied twice: What an insightful question! The Five Movements and Yin-Yang are the Way of Heaven and Earth, the guidelines of all things, the parents of change, the origin of life and death, and the residence of divine spirit. Can one fail to understand them? (The Ten Heavenly Stems of Heaven transform the Five Elements of Earth; the Five Elements of Earth present upwards the Six Qi of the Three Yin and Three Yang. Therefore, the Five Movements and Yin-Yang are the Way of Heaven and Earth. Wang Bing said: "Way" refers to the Dao of generation and transformation; "guidelines" refer to the principles of growth, flourishing, transformation, and storage; "parents" refer to what precedes the form of all things; "origin" refers to the fact that life and death arise from it. There is nothing that possesses form and receives Qi but is not governed by the Five Movements and Yin-Yang. Why does creation not reach its limit and serve as the primal source of generation and transformation for all things? Because it is the residence of divine spirit. However, combination and dispersion are unfathomable, and generation and transformation are infinite. Without the operation of divine spirit, this would not be possible.) Therefore, the generation of things is called "Transformation" (Hua); the extremity of things is called "Change" (Bian); the unfathomable nature of Yin and Yang is called "Divine Spirit" (Shen); the unbounded application of Shen is called "Sage" (Sheng). (*Lun Yu Liu Wei Zhi Da Lun* states: The birth of things follows Transformation; the extremity of things arises from Change. The mutual approach of Change and Transformation is the cause of success and failure. *Wu Chang Zheng Da Lun* states: When Qi begins, there is generation; when Qi scatters, there is form; when Qi spreads, there is multiplication; when Qi ends, there is transformation of appearance. Yin and Yang are the Way of Heaven and Earth. Yin contains Yang, and Yang contains Yin, which cannot be fully measured. They are applied to the four seasons and transform all things, beyond any standard measurement. Confucius said: He who knows the Way of Change, probably knows the work of the Divine. Jin Xi Ming said: Shen refers to operation; Sheng refers to merit and achievement.) The function of Change (Function refers to efficacy. It speaks of the unfathomable changes of Yin and Yang between Heaven and Earth, generating all things, with the greatest efficacy. Jin Xi Ming said: Function is the unbounded use of Shen, which is what is meant by Sage): (1) In Heaven it is Profound (Xuan) (Profound means distant and deep. The Way of Heaven is profound, and its changes are infinite). (2) In Humans it is the Way (Dao) (Dao means path. Between all daily affairs, there is no lack of the natural principle of Heaven and Earth). (3) On Earth it is Transformation (Hua) (Transformation means bio-generation. Nurturing all things is due to the generation of Earth). (4) Transformation generates the Five Flavors (Wu Wei) (The Five Flavors are produced by the Five Elements. All sentient beings possess the Qi and flavor of the Five Movements. *Wu Yun Xing Da Lun* states: Transformation generates Qi). (5) The Way generates Wisdom (Zhi) (By following the natural order of Heavenly Reason, right and wrong, orthodoxy and heterodoxy naturally distinguish themselves, and their functions are comprehensive. Zhang Zhao Huang said: The clarity of the mind is called Wisdom, which is the divine spirit of humans). (6) The Profound generates Divine Spirit (Wang Bing said: Being distant and profound, it generates Shen. The function of Shen connects with things and transforms according to them, responding without exception. Ni Zhong Xuan said: First from Heaven to Human, then from Earth to Human, and again from Earth to Heaven). (7) Shen in Heaven is Wind, on Earth is Wood; in Heaven is Heat, on Earth is Fire; in Heaven is Dampness, on Earth is Earth; in Heaven is Dryness, on Earth is Metal; in Heaven is Cold, on Earth is Water. (8) Therefore, in Heaven it is Qi, on Earth it is Form. When Form and Qi interact, all things are transformed. (Wind, Cold, Heat, Dryness, and Dampness are the Yin-Yang of Heaven; Wood, Fire, Earth, Metal, and Water are the Yin-Yang of Earth. Thus, in Heaven it is Qi, on Earth it is Form. When Form and Qi interact, all things are transformed). (9) Yet Heaven and Earth are the upper and lower of all things (Heaven covers and Earth supports; all things are transformed within them). (10) Left and Right are the pathways of Yin and Yang (The Qi of Yin and Yang rotates left and right incessantly. Xu Zhen Gong said: Left and Right refer to Jian Qi). (11) Water and Fire are the omens/signs of Yin and Yang (Omen means verification; sign means manifestation. Heaven generates Water first, Earth generates Fire second. Fire is Yang, Water is Yin. Since Yin and Yang are invisible, Water and Fire serve as the verification of Yin and Yang. Xu Zhen Gong said: Water and Fire are Yin and Yang. In pre-heaven, only Water and Fire existed; in post-heaven, the Five Elements were complete). (12) Metal and Wood are the beginning and end of generation and completion (Wood governs Spring, its Qi grows and generates all things; Metal governs Autumn, its Qi gathers and completes all things. Thus, they are the beginning and end of generation. Jin Xi Ming said: Up, Down, Left, and Right constitute the six directions of Heaven and Earth; Water, Fire, Wood, and Metal constitute the four seasons of Yin and Yang). (13) Qi has varying amounts, Form has waxing and waning. Upper and Lower summon each other, and excess and deficiency become manifest (In Heaven there is Qi, and Qi has varying amounts; on Earth there is Form, and Form has waxing and waning. When Upper and Lower interact, the Qi of excess and deficiency becomes clearly manifest)).
Huang Di said: I wish to hear how the Five Movements govern the seasons. (Seasons refer to the Four Seasons. Wood Movement governs Spring, Fire Movement governs Summer, Earth Movement governs Late Summer, Metal Movement governs Autumn, Water Movement governs Winter). Gui Yu Qu said: The Five Qi circulate and operate, each completing its period, not merely governing the seasons. (The Qi of the Five Movements each completes a period of 365 days, ending and restarting, not just governing the seasons. Xu Zhen Gong said: Five Movements governing the seasons refers to the Cold, Heat, Warmth, and Coolness of the four seasons; those governing the year refer to years of excess or deficiency in the Five Elements). Huang Di said: Please explain what you mean. Gui Yu Qu said: I have long studied the text of the *Tai Shi Tian Yuan Ce*, which states: The Great Void is vast and empty, initiating the foundation of the origin of transformation. (*Tian Yuan Ce* is an ancient text recording the circulation of primordial Qi. The Great Void refers to the realm of emptiness, filled with great Qi and the residence of divine spirit. Vast and empty means boundless in size. Initiating means starting the foundation. Establishment. Hua Yuan is the root of creation). All things receive their beginning from it, and the Five Movements complete the Heaven. (The Five Movements are Wood, Fire, Earth, Metal, and Water. Completing Heaven means moving one degree per day. Each of the Five Movements governs one year, completing the 365 degrees and one-quarter of the celestial sphere. All things begin to generate relying on the origin of transformation; the Five Elements complete the heavenly movement without end. The *I Ching* says: Great is Qian Yuan, by which all things begin). Distributing Qi to true spirits, commanding the Kun Yuan. (True spirits refer to humans and all things. Commanding Kun Yuan means Earth resides within Heaven, and Heaven envelops Earth outside. The *I Ching* says: Excellent is Kun Yuan, by which all things grow). Nine Stars hang bright, Seven Luminaries revolve. (Nine Stars refer to Tian Peng, Tian Rui, Tian Chong, Tian Fu, Tian Qin, Tian Xin, Tian Ren, Tian Zhu, Tian Ying. The Nine Stars hang bright in Heaven, corresponding downwards to the nine provinces. Seven Luminaries refer to the Sun, Moon, and five planets, called Seven Policies in the *Book of Documents*. Zhou means the degrees of the celestial sphere; Xuan means rotating along the celestial degrees to the left). It is called Yin, it is called Yang; it is called Soft, it is called Hard. (The *I Ching* says: Establishing the Way of Heaven, it is Yin and Yang; establishing the Way of Earth, it is Soft and Hard). Dark and Bright have taken their positions, Cold and Heat relax and expand. (Yang governs Day, Yin governs Night. Dark and Bright having taken positions means Yin and Yang are fixed. Cold and Heat relaxing and expanding means Cold and Heat come and go. The *I Ching* says: Sun and Moon move, one cold and one hot). Generating and transforming endlessly, all creatures become distinct. (The *I Ching* says: Clouds move and rain is given, creatures flow and take shape. It also says: Heaven and Earth interact, all things transform thoroughly. This is why generation is endless, transformation is infinite, and all creatures become distinct). My ancestors have passed this down for ten generations; this is what is meant. (Ten generations means transmitted from ancestor to descendant until now, spanning ten generations. Studying the *Tai Shi Tian Yuan Ce* refers to this).
Huang Di said: Good. What is meant by Qi having varying amounts and Form having waxing and waning? Gui Yu Qu said: The Qi of Yin and Yang each has varying amounts, hence the name Three Yin and Three Yang. Form having waxing and waning refers to the governance of the Five Elements, each having excess and deficiency. (Tai Yang, Shao Yang, Shao Yin operate in pre-heaven and govern surplus; Yang Ming, Tai Yin, Jue Yin operate in post-heaven and govern insufficiency. This is the variation in the Three Yin and Three Yang Qi. Form refers to the tangible Five Elements. The governance of the five forms each has excess and deficiency, referring to the Five Movements governing the year. For example, in Ren years, Wood Movement is excessive, so in Ding years, Wood Movement is deficient; in Wu years, Fire Movement is excessive, so in Gui years, Fire Movement is deficient; in Jia years, Earth Movement is excessive, so in Ji years, Earth Movement is deficient; in Geng years, Metal Movement is excessive, so in Yi years, Metal Movement is deficient; in Bing years, Water Movement is excessive, so in Xin years, Water Movement is deficient). Therefore, initially, where there is excess going forward, deficiency follows; where there is deficiency going forward, excess follows. Knowing the arrival and departure, the Qi can be anticipated. (Beginning refers to Heavenly Stems starting with Jia and Earthly Branches starting with Zi. For instance, if Jia year's Earth Movement is excessive, then Yi year's Metal Movement is deficient and follows; if Zi year's Shao Yin is surplus, then Chou year's Tai Yin is deficient and follows. This is "where there is excess going forward, deficiency follows." If Yi year's Metal Movement is deficient, then Bing year's Water Movement is surplus and follows; if Chou year's Tai Yin is deficient, then Yin year's Shao Yang is surplus and follows. This is "where there is deficiency going forward, excess follows." Arrival means going forward; departure means coming. Knowing the coming and going of annual movements allows one to anticipate the excess and deficiency of Qi). Responding to Heaven makes it the Heavenly Treasury; receiving the Year makes it the Year's Direct; the Three Harmonies make the treatment. (This continues from above and below: within sixty years, there are also Tian Fu (Heavenly符), Sui Hui (Year Meeting), and San He (Three Harmonies) governing the year, which are years of balanced Qi without excess or deficiency. Tian Fu refers to: In Earth years, Tai Yin appears above; in Fire years, Shao Yang and Shao Yin appear above; in Metal years, Yang Ming appears above; in Wood years, Jue Yin appears above; in Water years, Tai Yang appears above. This is when the Qi of the Five Movements combines with the Si Tian Qi, thus called Tian Fu. Zhi means meeting. Wood Movement meets Mao, Fire Movement meets Wu, Earth Movement meets the four seasons, Metal Movement meets You, Water Movement meets Zi. This is when the Earthly Branch governing the year meets the Five Movement governing the year, and the Five Element Qi coincides, thus called Sui Hui. San He refers to the combination of Si Tian Qi, Five Movement Qi, and Main Year Qi, also known as Tai Yi Tian Fu. These are all years of balanced Qi without excess or deficiency. See notes on *Lun Yu Liu Wei Zhi Da Lun*).
Huang Di said: How do Upper and Lower summon each other? Gui Yu Qu said: Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin-Yang of Heaven, honored by the Three Yin and Three Yang. Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang of Earth, responded to below by Growth, Flourishing, Transformation, Gathering, and Storage. (Cold, Heat, Dryness, Dampness, Wind, and Fire are the Six Qi of Heaven. Above Tai Yang, Cold Qi governs; above Shao Yin, Heat Qi governs; above Yang Ming, Dryness Qi governs; above Tai Yin, Dampness Qi governs; above Jue Yin, Wind Qi governs; above Shao Yang, Fire Qi governs. Thus, the Three Yin and Three Yang honor the Six Qi of Heaven. Wood, Fire, Earth, Metal, Water, and Fire are the Five Elements of Earth. In Spring, Wood governs and generates; in Summer, Fire governs and flourishes; in Late Summer, Earth governs and transforms; in Autumn, Metal governs and gathers; in Winter, Water governs and stores. Thus, Growth, Flourishing, Transformation, Gathering, and Storage respond below. The Five Qi of Heaven transform the Five Elements of Earth; the Five Elements of Earth present upwards the Six Qi of Heaven. Thus, Upper and Lower mutually induce, and the Qi of the Three Yin and Three Yang is shared by Heaven and Earth. Hence the following text says: Heaven has Yin and Yang, Earth also has Yin and Yang. Ni Zhong Xuan said: Wood, Fire, Fire are the Three Yang of Earth; Metal, Water, Earth are the Three Yin of Earth. The second Qi is Minister Fire, the third Qi is Minister Fire; Earth also has the Six Qi of the Three Yin and Three Yang, hence Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang of Earth). Heaven uses Yang to generate and Yin to lengthen; Earth uses Yang to kill and Yin to store. (Above the middle of the year, Heaven Qi governs, which is Spring and Summer, the Yin-Yang of Heaven. Thus, Heaven uses Yang to generate and Yin to lengthen. Below the middle of the year, Earth Qi governs, which is Autumn and Winter, the Yin-Yang of Earth. Thus, Earth uses Yang to kill and Yin to store. Zhang Yu Shi said: Si Tian Qi governs the first half of the year; Zai Quan Qi governs the second half. Thus, above the middle of the year, Heaven Qi governs; below the middle of the year, Earth Qi governs. However, Si Tian Qi starts from the left of Earth; Zai Quan Qi originates from the right of Heaven. The Qi of Heaven and Earth mutually induce and jointly govern the year, not merely Heaven governing the first half and Earth the second). Heaven has Yin and Yang, Earth also has Yin and Yang. Wood, Fire, Earth, Metal, Water, and Fire are the Yin-Yang of Earth. Growth, Flourishing, Transformation, Gathering, and Storage, therefore Yang contains Yin, and Yin contains Yang. (This clarifies that Earth also has the Qi of the Three Yin and Three Yang. Wind, Cold, Heat, Dampness, Dryness, and Fire, honored by the Three Yin and Three Yang, mean Heaven has Yin and Yang. Wood, Fire, Earth, Metal, Water, and Fire, responding below with Growth, Flourishing, Transformation, Gathering, and Storage, mean Earth has Yin and Yang. Heaven is Yang, yet has the Qi of the Three Yin and Three Yang, so Yang contains Yin. Earth is Yin, yet has the Qi of the Three Yin and Three Yang, so Yin contains Yang. Yu Shi said: These two sentences introduce the subsequent text on Heaven Five Earth Six and Heaven Six Earth Five). Therefore, to know the Yin-Yang of Heaven and Earth: The Qi responding to Heaven moves and does not stop, hence it shifts right every five years; the Qi responding to Earth is still and keeps its position, hence it cycles every six periods. (Qi responding to Heaven refers to the Qi of Green, Red, White, Black, and Yellow. Moving and not stopping, shifting right every five years means from Jia to Yi, Yi to Bing, Bing to Ding, Ding to Wu; after the Five Movements end, they restart. Qi responding to Earth refers to the Qi of Wood, Fire, Earth, Metal, Water, and Fire. Still and keeping its position, cycling every six periods means from Zi to Chou, Chou to Yin; after six years, it returns to Wu year and restarts Shao Yin). Movement and stillness summon each other, Upper and Lower approach each other, Yin and Yang interlace, and change arises from this. (Movement and stillness summoning each other means the interaction of Heaven and Earth Qi. Upper and Lower approaching each other means the Five Qi of Heaven descend to govern the Five Elements of Earth; the Wood, Fire, Earth, Metal, Water, and Fire of Earth ascend to approach the Six Qi of Heaven. Thus, Heaven Five Earth Six, Heaven Six Earth Five, Yin and Yang interlace, and change is born in a thirty-year cycle (Ji) and a sixty-year cycle (Zhou). According to the Five Qi of Heaven, passing through the Ten Heavenly Stems, transforming the Five Elements of Earth, this is Heaven Five Earth Five. The Wood, Fire, Earth, Metal, Water, and Fire of Earth govern the twelve Earthly Branches positions: Zi-Wu Shao Yin Jun Huo Si Tian, Chou-Wei Tai Yin Shi Tu Si Tian, Yin-Shen Shao Yang Xiang Huo Si Tian, Mao-You Yang Ming Zao Jin Si Tian, Chen-Xu Tai Yang Han Shui Si Tian, Si-Hai Jue Yin Feng Mu Si Tian, this is Earth Six Heaven Six. Hence the previous text says Qi responding to Heaven shifts right every five years; Qi responding to Earth cycles every six periods. The following text says: Completing the weather of Heaven, six periods make one preparation; finishing the record of Earth, five years make one cycle).
Huang Di said: Regarding the cycles of Upper and Lower, is there a number? Gui Yu Qu said: Heaven uses six as the measure, Earth uses five as the system. Completing the weather of Heaven, six periods make one preparation; finishing the record of Earth, five years make one cycle. Jun Huo shines by brightness, Xiang Huo stands by position. (Cycles of Upper and Lower refer to Heavenly Stems and Earthly Branches combining five and six. Thirty years make one Ji, sixty years make one Zhou. Heaven using six as the measure means using the Three Yin and Three Yang as the rhythm. Earth using five as the system means using the positions of the Five Elements as the structure. Completing the weather of Heaven: Zi belongs to Shao Yin Jun Huo Si Tian, Chou to Tai Yin Shi Tu Si Tian, Yin to Shao Yang Xiang Huo Si Tian, Mao to Yang Ming Zao Jin Si Tian, Chen to Tai Yang Han Shui Si Tian, Si to Jue Yin Feng Mu Si Tian. Six periods constitute one preparation of the Three Yin and Three Yang. Finishing the record of Earth: Jia governs Earth Movement, Yi governs Metal Movement, Bing governs Water Movement, Ding governs Wood Movement, Wu governs Fire Movement. Five years constitute one cycle of the Five Movements. Thus, Jun Huo shines by brightness and is in Heaven, while Xiang Huo stands by position and is below. This means Earth forms the Five Elements with one Fire, while Heaven forms the Six Qi with two Fires. Yu Shi said: The twelve Earthly Branches of Earth correspond upwards to Si Tian Qi; the ten Heavenly Stems of Heaven combine downwards with the Five Elements of Earth). Five and six combine, and seven hundred and twenty Qi make one Ji, totaling thirty years. One thousand four hundred and forty Qi total sixty years to make one Zhou. Deficiency and excess are all seen here. (Fifteen days make one Qi. Five Movements and Six Qi combine to govern the year, making twenty-four Qi per year. Calculating seven hundred and twenty Qi makes one Ji. Ji means small convergence. Since five times six is thirty, and six times five is thirty, thirty years make one convergence. From Jia Zi to Gui Hai, sixty years make one Zhou. The Qi of excess and deficiency can all be seen here).
Huang Di said: Your words, Master, finish the weather of Heaven above and the record of Earth below, truly comprehensively. I wish to hear and preserve it, to govern the people above and the body below, making the common people clear, harmonizing upper and lower, letting virtue and grace flow downward, ensuring descendants have no worries, transmitting it to future generations without end. May I hear it? From here on, it reiterates that the Five Movements and Six Qi govern the year, cycling endlessly without start or end, enabling all future generations and the people to know the numbers of Heaven and Earth Yin-Yang, avoiding disasters. This reflects the sages' concern for the people and the endless flow of virtue. Gui Yu Qu said: The mechanism of the ultimate numbers is close, tight, and subtle. Its coming can be seen, its going can be traced. Respect it and prosper; neglect it and perish. Acting without Dao for selfish gain will surely bring premature disaster. Carefully obeying the Way of Heaven, I request to speak the essentials. (Ultimate numbers refer to the fixed numbers of excess and deficiency. Mechanism refers to moving before the time. Po means near; Ze means rise. It says the movement of Qi mechanism is very subtle, able to trace past...)