黄帝问曰∶天有五行，御五位，以生寒暑燥湿风，人有五脏，化五气，以生喜怒思忧恐，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？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！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。夫变化之为用也，在天为玄，在人为道，在地为化，化生五味，道生智，玄生神。
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。然天地者，万物之上下也；左右者，阴阳之道路也；水火者，阴阳之征兆也；
金木者，生成之终始也。气有多少，形有盛衰，上下相召而损益彰矣。帝曰∶愿闻五运之主时也何如？
鬼臾区曰∶五气营运，各终期日，非独主时
也。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，万物资始，五运
终天，布气真灵， 统坤元，九星悬朗，七曜周旋，曰阴曰阳，曰柔曰刚，幽显既位，寒暑弛张，
生生化化，品物咸章。臣斯十世，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。故其始也，有余而往，不足随之，不足而往，有余从之，知迎知随，气可与期。
应天为天符，承岁为岁直，三合为
治。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。天以阳生阴长，地以阳杀阴藏。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。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，动静相召，上下相临，阴阳相错，而变由生也。
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。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。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？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。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。鬼臾区曰∶昭乎哉问！明乎哉道！如鼓之应桴，响之应声也。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。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。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。帝曰∶光乎哉道！明乎哉论！请着之
玉版，藏之金匮，署曰《天元纪》。
黄帝问道：天有五行，统御五个方位，从而产生寒、暑、燥、湿、风五种气候；人有五脏，化生五气，从而产生喜、怒、思、忧、恐五种情志。医经中说五运相互承袭而各司其职，到一个周期结束时，又周而复始，我已经知道了这些道理，希望听听它们与三阴三阳的候象是如何结合的？鬼臾区叩头并恭敬地回答说：问得真高明啊！五运和阴阳，是天地运行的规律，万物的纲纪，变化的根源，生杀的根本，神明产生的处所，怎么能不通晓呢！所以万物生长叫做“化”，事物发展到极点叫做“变”，阴阳变化不可预测叫做“神”，运用神灵变化没有固定模式叫做“圣”。那变化所产生的作用，在天表现为玄妙，在人表现为道，在地表现为化育，化育产生五味，道产生智慧，玄妙产生神灵。神灵在天表现为风，在地表现为木；在天表现为热，在地表现为火；在天表现为湿，在地表现为土；在天表现为燥，在地表现为金；在天表现为寒，在地表现为水。所以在天形成气，在地形成形体，形与气相互感应而化生出万物。然而天地，是万物的上下空间；左右，是阴阳运行的道路；水火，是阴阳的外在征兆；金木，是生成过程的始终。气有多寡之分，形有盛衰之别，上下相互感召而损益的情况就显现出来了。黄帝说：希望听听五运主司时令的情况是怎样的？鬼臾区说：五气营运，各自完成一个周期，并不只是主司时令。黄帝说：请讲讲这是什么意思。鬼臾区说：臣多次考察《太始天元册》中的文字说：太虚辽阔广阔，开始奠定化生的本源，万物以此起始，五运终始于天，布散真气灵性，统领大地元气，九星高悬明朗，七曜（日月五星）运转循环，分出阴和阳，分出柔与刚，幽暗与显明各有定位，寒冷与暑热交替张弛，生生不息，各类事物都显著呈现。臣这一代十世以来，都是遵循这个道理的。
黄帝说：好。什么叫气有多寡，形有盛衰？鬼臾区说：阴阳之气各有数量多少的不同，所以称为三阴三阳。形有盛衰，是指五行的治理，各有太过和不及的情况。所以在开始时，有余之气到来，不足之气就会随之而来；不足之气到来，有余之气就会跟随其后。了解迎随的变化规律，就可以预测气的变化。应合天气的叫作“天符”，承接岁气的叫作“岁直”，三者相合共同治理。黄帝说：上下相互感召是怎么回事？鬼臾区说：寒、暑、燥、湿、风、火，是天的阴阳，三阴三阳在上奉应它。木、火、土、金、水、火，是地的阴阳，生长、化、收藏在下顺应它。天以阳气生发，以阴气长养；地以阳气肃杀，以阴气闭藏。天有阴阳，地也有阴阳。木、火、土、金、水、火，是地的阴阳，对应生长化收藏。所以阳中有阴，阴中有阳。想要了解天地的阴阳，应天之气，运动不停息，所以五年向右迁移一周；应地之气，静止而坚守位置，所以六年环绕会合一次。动与静相互感召，上与下相互临近，阴阳交错，变化由此产生。
黄帝说：上下循环的纪数，有定数吗？鬼臾区说：天以六为节律，地以五为制度。周遍天气，六个周期为一个备数；终结地纪，五年为一个周期。君火以光明为主，相火以位次为主。五和六相合，七百二十个气，为一纪，共三十年；一千四百四十个气，共六十年，为一个周，不及和太过，都能在这里看到了。黄帝说：先生的话，上至天气之终，下尽地纪之极，可以说很详尽了。我希望听闻并珍藏它，对上用来治理百姓，对下用来修养自身，使百姓明白昭著，上下和睦亲近，恩德流布，子孙无忧，传给后世，没有尽头，可以讲给我听吗？鬼臾区说：至数的机理，紧迫而微妙，它的来处可以看见，它的去向可以追索，敬畏它的人昌盛，轻慢它的人灭亡，不行正道而徇私，必定遭受早夭的灾殃，谨慎奉行天道，请允许我讲述其中的要点。黄帝说：善于谈论开始的人，必然能贯通结局；善于谈论近处的人，必然知道远处，这就是至数穷尽而大道不迷惑，所说的明智就是这样。希望先生推演并排列次序，使其有条理，简明而不匮乏，持久不断，容易使用且难忘，作为纲领，关于至数的要点，希望能全部听到。鬼臾区说：问得真高明啊！道理真明白啊！就像鼓槌击打鼓面立刻响应，声音发出立刻回响一样。臣听说，甲年和己年，由土运统管；乙年和庚年，由金运统管；丙年和辛年，由水运统管；丁年和壬年，由木运统管；戊年和癸年，由火运统管。黄帝说：这与三阴三阳如何结合？鬼臾区说：子年和午年，上面见到少阴；丑年和未年，上面见到太阴；寅年和申年，上面见到少阳；卯年和酉年，上面见到阳明；辰年和戌年，上面见到太阳；巳年和亥年，上面见到厥阴。少阴所谓标，厥阴所谓终。厥阴之上，风气主事；少阴之上，热气主事；太阴之上，湿气主事；少阳之上，相火主事；阳明之上，燥气主事；太阳之上，寒气主事。这所谓本，就是六元。黄帝说：道真光辉啊！论述真明了啊！请把它刻在玉版上，藏在金匮中，题名为《天元纪》。
Huangdi asked: Heaven possesses the Five Movements (Wu Yun, five phases of qi movement), which govern the five positions, thereby generating the climatic factors of Cold (Han), Heat (Shu), Dryness (Zao), Dampness (Shi), and Wind (Feng). Humanity possesses the Zang organs (Five viscera), which transform into the Five Qi, thereby generating the emotional responses of Joy (Xi), Anger (Nu), Pensiveness (Si), Worry (You), and Fear (Kong). Medical classics state that the Five Movements succeed one another and each performs its function; at the end of a cycle, they repeat indefinitely. I have already understood this. I wish to hear how these correspond with the patterns of the Three Yin and Three Yang (San Yin San Yang).
Gui Yuzhou bowed deeply and replied respectfully: Your inquiry is indeed profound! The Five Movements and Yin-Yang are the Dao (Way) of Heaven and Earth, the general principles of all things, the parents of change, the root of life and death, and the repository of spiritual illumination. How could one not understand them? Therefore, the generation of things is called "Transformation" (Hua); when things reach their extreme, it is called "Change" (Bian); the unpredictability of Yin-Yang is called "Spirit" (Shen); the application of Spirit without fixed forms is called "Sagacity" (Sheng). In terms of the function of change: in Heaven, it is profound/mysterious (Xuan); in Humanity, it is the Dao; on Earth, it is transformation (Hua). Transformation generates the Five Flavors; the Dao generates Wisdom; the Profound generates Spirit.
Spirit manifests as Wind in Heaven, and as Wood on Earth; as Heat in Heaven, and as Fire on Earth; as Dampness in Heaven, and as Earth on Earth; as Dryness in Heaven, and as Metal on Earth; as Cold in Heaven, and as Water on Earth. Thus, Qi forms in Heaven, while Form solidifies on Earth. When Form and Qi interact, all things are generated. However, Heaven and Earth constitute the upper and lower spaces for all things; Left and Right are the pathways of Yin and Yang; Water and Fire are the signs of Yin and Yang; Metal and Wood are the beginning and end of generation and completion. Qi has degrees of abundance or deficiency; Form has states of prosperity or decline. The mutual attraction between above and below reveals gains and losses.
Huangdi said: I wish to hear about the Five Movements governing time. What is the situation? Gui Yuzhou said: The Five Qi circulate and operate, completing their cycles independently; they do not merely govern specific seasons. Huangdi said: Please explain what you mean. Gui Yuzhou said: This subject has been examined by my ancestors through ten generations based on the text of the *Tai Shi Tian Yuan Ce*: The Great Void is vast and empty, initiating the origin of transformation. All things derive their beginning from it. The Five Movements complete their course in Heaven, distributing true spiritual Qi, uniting with the Kun Yuan (Earthly Origin). The Nine Stars hang bright, the Seven Luminaries (Sun, Moon, and five planets) revolve. There is Yin and Yang, softness and hardness. The hidden and the manifest take their places; Cold and Heat alternate. Through endless generation and transformation, all species become distinct. My lineage has upheld this for ten generations.
Huangdi said: Excellent. What is meant by "Qi has degrees of abundance/deficiency" and "Form has states of prosperity/decline"? Gui Yuzhou said: Yin and Yang Qi differ in quantity, hence the designation of Three Yin and Three Yang. Form having prosperity and decline refers to the governance of the Five Elements, which exhibit both Excess (Tai Guo) and Deficiency (Bu Ji). Therefore, when an Excess comes, Deficiency follows; when Deficiency comes, Excess follows. Knowing how to anticipate and follow allows one to predict the Qi. When Heaven's Qi corresponds, it is called "Tian Fu" (Heavenly符/Token); when it accepts the Year's Qi, it is called "Sui Zhi" (Year's Direct); when three combine, they govern together.
Huangdi said: How does the mutual attraction between above and below work? Gui Yuzhou said: Cold, Heat, Dryness, Dampness, Wind, and Fire are the Yin and Yang of Heaven, which the Three Yin and Three Yang above receive. Wood, Fire, Earth, Metal, Water, and Fire are the Yin and Yang of Earth, which the processes of Growth, Development, Transformation, and Storage below respond to. Heaven uses Yang to generate and Yin to grow; Earth uses Yang to kill (wither) and Yin to store. Heaven has Yin and Yang, and Earth also has Yin and Yang. Wood, Fire, Earth, Metal, Water, and Fire represent the Yin and Yang of Earth, corresponding to growth, development, transformation, and storage. Thus, within Yang there is Yin, and within Yin there is Yang. To know the Yin and Yang of Heaven and Earth: The Qi responding to Heaven moves incessantly, thus shifting right every five years. The Qi responding to Earth remains static and holds its position, thus circling back every six years. Movement and stillness attract each other; above and below approach each other; Yin and Yang interlace, and changes arise from this.
Huangdi said: Regarding the cycle of above and below, is there a numerical measure? Gui Yuzhou said: Heaven uses Six as its rhythm; Earth uses Five as its system. Completing the Heavenly cycle takes six periods as one full set; completing the Earthly cycle takes five years as one revolution. Jun Huo (Ministerial Fire) illuminates; Xiang Huo (Assistant Fire) maintains its position. Combining Five and Six yields 720 Qi units, constituting one Ji (Period) of 30 years; 1440 Qi units constitute one Zhou (Cycle) of 60 years. Deficiency and Excess are thus visible.
Huangdi said: Your words cover the end of Heavenly Qi and the entirety of Earthly records; they are indeed comprehensive. I wish to hear them and preserve them, to use above for governing the people and below for cultivating the self, so that the people may be enlightened, harmony prevails above and below, virtue flows downward, descendants need no worry, and it is passed to posterity without end. May I hear this? Gui Yuzhou said: The mechanism of the Ultimate Numbers is urgent and subtle. Its coming can be seen; its going can be traced. Those who revere it prosper; those who slight it perish. Those who act selfishly against the Dao will suffer premature disaster. Reverently observing the Heavenly Dao, I request to speak of the essential truths.
Huangdi said: One who speaks well of the beginning must connect to the end; one who speaks well of the near must know the far. This is reaching the limit of numbers without confusing the Dao, which is called clarity. I hope you will deduce and arrange this systematically, making it orderly, concise yet sufficient, enduring and unbroken, easy to use and remember, serving as a guideline for the essentials of the Ultimate Numbers. May I hear it all? Gui Yuzhou said: Your question is profound! Your understanding of the Dao is clear! It is like a drum responding instantly to the beat, or an echo responding to sound.
I have heard that in Jia and Ji years, Earth Movement governs; in Yi and Geng years, Metal Movement governs; in Bing and Xin years, Water Movement governs; in Ding and Ren years, Wood Movement governs; in Wu and Gui years, Fire Movement governs. Huangdi said: How does this combine with the Three Yin and Three Yang? Gui Yuzhou said: In Zi and Wu years, Shao Yin appears above; in Chou and Wei years, Tai Yin appears above; in Yin and Shen years, Shao Yang appears above; in Mao and You years, Yang Ming appears above; in Chen and Xu years, Tai Yang appears above; in Si and Hai years, Jue Yin appears above. Shao Yin is the Biao (Mark/Epiphenomenon); Jue Yin is the Zhong (End). Above Jue Yin, Wind Qi dominates; above Shao Yin, Heat Qi dominates; above Tai Yin, Dampness Qi dominates; above Shao Yang, Assistant Fire (Xiang Huo) dominates; above Yang Ming, Dryness Qi dominates; above Tai Yang, Cold Qi dominates. These are the Ben (Root), known as the Six Origins (Liu Yuan).
Huangdi said: The Dao is brilliant! The discussion is clear! Please inscribe this on jade tablets and store it in golden caskets, titling it *Tian Yuan Ji* (Record of the Heavenly Origin).