1
黄帝問曰：天有五行，御五位，以生寒暑燥濕風；人有五藏，化五氣，以生喜怒思憂恐。論言五運相襲，而皆治之，終期之日，周而復始，余已知之矣。願聞其與三陰三陽之候，柰何合之？
黄帝问曰：天有五行，御五位，以生寒暑燥湿风；人有五藏，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？
Huáng dì wèn yuē: tiān yǒu wǔ xíng, yù wǔ wèi, yǐ shēng hán shǔ zào shī fēng; rén yǒu wǔ zàng, huà wǔ qì, yǐ shēng xǐ nù sī yōu kǒng. Lùn yán wǔ yùn xiāng xí, ér jiē zhì zhī, zhōng qī zhī rì, zhōu ér fù shǐ, yú yǐ zhī zhī yǐ. Yuàn wén qí yǔ sān yīn sān yáng zhī hòu, nài hé hé zhī?
黄帝问道：天有五行，统御五方之位，因而生出寒、暑、燥、湿、风五气；人有五藏，化生五气，因而生出喜、怒、思、忧、恐五志。医论上说五运相承相袭，各有主治之时，到了终结之日又周而复始，这些我已经知道了。希望听听五运与三阴三阳的征候是怎样相合的？
Huang Di asked: heaven has the five phases, which preside over the five positions and so bring forth cold, summer heat, dryness, dampness and wind; the human being has the five viscera, which transform the five qi and so bring forth joy, anger, thought, worry and fear. The treatises say that the five circuits succeed one another and each governs in turn, and that when the appointed day is complete the cycle begins again — this much I already know. I wish to hear how they are joined to the signs of the three yin and the three yang.
2
鬼臾區稽首再拜，對曰：昭乎哉問也。夫五運陰陽者，天地之道也，萬物之綱紀，變化之父母，生殺之本始，神明之府也，可不通乎？
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？
Guǐ yú qū qǐ shǒu zài bài, duì yuē: zhāo hū zāi wèn yě. Fú wǔ yùn yīn yáng zhě, tiān dì zhī dào yě, wàn wù zhī gāng jì, biàn huà zhī fù mǔ, shēng shā zhī běn shǐ, shén míng zhī fǔ yě, kě bù tōng hū?
鬼臾区叩头拜了两拜，回答说：问得真是明达啊！五运与阴阳，是天地的根本规律，是万物的纲纪，是变化的父母，是生长与消亡的本源，是神明所居的府库，怎能不通晓呢？
Gui Yu Qu bowed his head to the ground and paid reverence twice, then replied: how bright this question is! The five circuits and yin and yang are the dao of heaven and earth, the framework of the ten thousand things, the father and mother of change, the origin of birth and of killing, the storehouse of spirit brightness. How could one fail to penetrate them?
3
故物生謂之化，物極謂之變，陰陽不測謂之神，神用無方謂之聖。
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。
Gù wù shēng wèi zhī huà, wù jí wèi zhī biàn, yīn yáng bù cè wèi zhī shén, shén yòng wú fāng wèi zhī shèng.
所以物之生长叫做化，物之极反叫做变，阴阳变化不可测度叫做神，神的作用没有固定的方所叫做圣。
Therefore the coming into being of a thing is called transformation, its reaching the extreme and turning back is called change, the unfathomability of yin and yang is called spirit, and the working of spirit that has no fixed direction is called sagehood.
Fú biàn huà zhī wéi yòng yě, zài tiān wéi xuán, zài rén wéi dào, zài dì wéi huà. Huà shēng wǔ wèi, dào shēng zhì, xuán shēng shén.
变化的作用，在天表现为玄远幽深，在人表现为道，在地表现为化育。化育生出五味，道生出智慧，玄远幽深生出神明。
As for the working of change: in heaven it is the mysterious, in the human being it is the dao, in earth it is transformation. Transformation brings forth the five flavours, the dao brings forth wisdom, and the mysterious brings forth spirit.
5
神在天爲風，在地爲木；在天爲熱，在地爲火；在天爲濕，在地爲土；在天爲燥，在地爲金；在天爲寒，在地爲水。
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。
Shén zài tiān wéi fēng, zài dì wéi mù; zài tiān wéi rè, zài dì wéi huǒ; zài tiān wéi shī, zài dì wéi tǔ; zài tiān wéi zào, zài dì wéi jīn; zài tiān wéi hán, zài dì wéi shuǐ.
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。
In heaven spirit is wind and in earth it is wood; in heaven it is heat and in earth fire; in heaven dampness and in earth soil; in heaven dryness and in earth metal; in heaven cold and in earth water.
Gù zài tiān wéi qì, zài dì chéng xíng. Xíng qì xiāng gǎn, ér huà shēng wàn wù yǐ.
所以在天为无形之气，在地则成为形质。形与气相互感应，于是化育生成万物。
Thus in heaven it is qi, and in earth it takes form. Form and qi act upon one another, and so the ten thousand things are brought into being.
7
然天地者，萬物之上下也；左右者，陰陽之道路也；水火者，陰陽之徵兆也；金木者，生成之終始也。氣有多少，形有盛衰。上下相召，而損益彰矣。
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。
Rán tiān dì zhě, wàn wù zhī shàng xià yě; zuǒ yòu zhě, yīn yáng zhī dào lù yě; shuǐ huǒ zhě, yīn yáng zhī zhēng zhào yě; jīn mù zhě, shēng chéng zhī zhōng shǐ yě. Qì yǒu duō shǎo, xíng yǒu shèng shuāi. Shàng xià xiāng zhào, ér sǔn yì zhāng yǐ.
然而天地是万物的上下；左右是阴阳运行的道路；水火是阴阳的征象；金木是生成的终结与起始。气有多少的不同，形有盛衰的差别。上下相互感召，于是减损与增益就彰显出来了。
Heaven and earth are the above and below of the ten thousand things; left and right are the roadway of yin and yang; water and fire are the signs of yin and yang; metal and wood are the ending and the beginning of generation and completion. Qi has its greater and lesser measures, form its flourishing and decline. Above and below call to one another, and so loss and gain are made manifest.
8
帝曰：願聞五運之主時也，何如？
帝曰：愿闻五运之主时也，何如？
Dì yuē: yuàn wén wǔ yùn zhī zhǔ shí yě, hé rú?
黄帝说：希望听听五运主时，是怎样的？
Huang Di said: I wish to hear how the five circuits preside over the seasons.
9
鬼臾區曰：五氣運行，各終期日，非獨主時也。
鬼臾区曰：五气运行，各终期日，非独主时也。
Guǐ yú qū yuē: wǔ qì yùn xíng, gè zhōng qī rì, fēi dú zhǔ shí yě.
鬼臾区说：五气运行，各有终结的日期，并不只是各主一时而已。
Gui Yu Qu said: the five qi move in circuit, each completing its appointed span of days; it is not that they merely preside over a season.
10
帝曰：請聞其所謂也。
帝曰：请闻其所谓也。
Dì yuē: qǐng wén qí suǒ wèi yě.
黄帝说：请讲讲这说法的具体内容。
Huang Di said: I beg to hear what that means.
11
鬼臾區曰：臣積考太始天元冊文曰：太虚廖廓，肇基化元。萬物資始，五運終天。布氣真靈，總統坤元。九星懸朗，七曜周旋。曰陰曰陽，曰柔曰剛。幽顯既位，寒暑弛張。生生化化，品物咸章。臣斯十世，此之謂也。
鬼臾区曰：臣积考太始天元册文曰：太虚廖廓，肇基化元。万物资始，五运终天。布气真灵，总统坤元。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。
Guǐ yú qū yuē: chén jī kǎo tài shǐ tiān yuán cè wén yuē: tài xū liáo kuò, zhào jī huà yuán. Wàn wù zī shǐ, wǔ yùn zhōng tiān. Bù qì zhēn líng, zǒng tǒng kūn yuán. Jiǔ xīng xuán lǎng, qī yào zhōu xuán. Yuē yīn yuē yáng, yuē róu yuē gāng. Yōu xiǎn jì wèi, hán shǔ chí zhāng. Shēng shēng huà huà, pǐn wù xián zhāng. Chén sī shí shì, cǐ zhī wèi yě.
鬼臾区说：臣累代考校《太始天元册》的文字，上面说：太虚廖廓无涯，肇始了化育的本元。万物以此为其起始，五运与天同其终始。布散真气之灵妙，总统坤元之德。九星高悬明朗，七曜周回旋绕。有阴有阳，有柔有刚。幽隐与显明既已各居其位，寒与暑一张一弛。生而又生、化而又化，品类之物无不昭著。臣家十世相传，说的就是这个。
Gui Yu Qu said: your servant has examined the text of the Tai Shi Tian Yuan Ce through generations, and it says: the great void is vast and unbounded, and it laid the foundation of the source of transformation. The ten thousand things depend on it for their beginning, and the five circuits run their course to the end of heaven. It spreads the qi of the true and the numinous, and governs the primal earth. The nine stars hang bright, the seven luminaries circle in their courses. There is yin and there is yang, there is the yielding and there is the hard. Once the hidden and the manifest have taken their positions, cold and summer heat relax and draw taut. Generating and generating, transforming and transforming, the ordered things are all displayed. Ten generations of my family have handed this down; this is what is meant.
12
帝曰：善。何謂氣有多少，形有盛衰？
帝曰：善。何谓气有多少，形有盛衰？
Dì yuē: shàn. Hé wèi qì yǒu duō shǎo, xíng yǒu shèng shuāi?
黄帝说：好。什么叫气有多少，形有盛衰？
Huang Di said: Good. What is meant by qi having its greater and lesser measures, and form its flourishing and decline?
13
鬼臾區曰：陰陽之氣，各有多少，故曰三陰，三陽也。形有盛衰，謂五行之治，各有太過不及也。故其始也，有餘而往，不足隨之；不足而往，有餘從之。知迎知隨，氣可與期。應天爲天符，承歲爲歲直，三合爲治。
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。
Guǐ yú qū yuē: yīn yáng zhī qì, gè yǒu duō shǎo, gù yuē sān yīn, sān yáng yě. Xíng yǒu shèng shuāi, wèi wǔ xíng zhī zhì, gè yǒu tài guò bù jí yě. Gù qí shǐ yě, yǒu yú ér wǎng, bù zú suí zhī; bù zú ér wǎng, yǒu yú cóng zhī. Zhī yíng zhī suí, qì kě yǔ qī. Yìng tiān wéi tiān fú, chéng suì wéi suì zhí, sān hé wéi zhì.
鬼臾区说：阴阳之气各有多少的不同，所以有三阴、三阳之分。形有盛衰，是说五行主治之时，各有太过与不及。所以它开始的时候，有余而往，不足随之而来；不足而往，有余又随之而来。知道什么是迎、什么是随，气的到来就可以预期了。与天之气相应的是天符，承岁之气的是岁直，三者相合的是治。
Gui Yu Qu said: the qi of yin and yang each has its greater and lesser measure, and this is why one speaks of the three yin and the three yang. Form has its flourishing and decline: this means that in the government of the five phases there is in every case excess and deficit. Thus at its beginning, when there is surplus and it moves on, insufficiency follows; when there is insufficiency and it moves on, surplus follows after. Know what is to be met and what is to be followed, and the qi can be anticipated. Answering to heaven is the heaven tally; receiving the year is the year’s directness; the three in conjunction is government.
14
帝曰：上下相召，柰何？
帝曰：上下相召，奈何？
Dì yuē: shàng xià xiāng zhào, nài hé?
黄帝说：上下相互感召，是怎样的？
Huang Di said: How do above and below call to one another?
15
鬼臾區曰：寒、暑、燥、濕、風、火，天之陰陽也，三陰三陽，上奉之。木、火、土、金、水、火，地之陰陽也，生、長、化、收、藏，下應之。
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。
Guǐ yú qū yuē: hán, shǔ, zào, shī, fēng, huǒ, tiān zhī yīn yáng yě, sān yīn sān yáng, shàng fèng zhī. Mù, huǒ, tǔ, jīn, shuǐ, huǒ, dì zhī yīn yáng yě, shēng, zhǎng, huà, shōu, cáng, xià yìng zhī.
鬼臾区说：寒、暑、燥、湿、风、火，是天的阴阳，三阴三阳在上奉行它。木、火、土、金、水、火，是地的阴阳，生、长、化、收、藏在下应合它。
Gui Yu Qu said: cold, summer heat, dryness, dampness, wind and fire are the yin and yang of heaven; the three yin and the three yang above attend upon them. Wood, fire, soil, metal, water and fire are the yin and yang of earth; generation, growth, transformation, gathering and storing below answer to them.
16
天以陽生陰長，地以陽殺陰藏。天有陰陽，地亦有陰陽。木火土金水火，地之陰陽也，生長化收藏。故陽中有陰，陰中有陽。
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。
Tiān yǐ yáng shēng yīn zhǎng, dì yǐ yáng shā yīn cáng. Tiān yǒu yīn yáng, dì yì yǒu yīn yáng. Mù huǒ tǔ jīn shuǐ huǒ, dì zhī yīn yáng yě, shēng zhǎng huà shōu cáng. Gù yáng zhōng yǒu yīn, yīn zhōng yǒu yáng.
天以阳主生、以阴主长，地以阳主杀、以阴主藏。天有阴阳，地也有阴阳。木、火、土、金、水、火是地的阴阳，主生、长、化、收、藏。所以阳中有阴，阴中有阳。
Heaven uses yang to generate and yin to grow; earth uses yang to kill and yin to store. Heaven has yin and yang, and earth also has yin and yang. Wood, fire, soil, metal, water and fire are the yin and yang of earth, and they are generation, growth, transformation, gathering and storing. Thus within yang there is yin, and within yin there is yang.
17
所以欲知天地之陰陽者，應天之氣，動而不息，故五歲而右遷；應地之氣，靜而守位，故六期而環會。動靜相召，上下相臨，陰陽相錯，而變由生也。
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。
Suǒ yǐ yù zhī tiān dì zhī yīn yáng zhě, yìng tiān zhī qì, dòng ér bù xī, gù wǔ suì ér yòu qiān; yìng dì zhī qì, jìng ér shǒu wèi, gù liù qī ér huán huì. Dòng jìng xiāng zhào, shàng xià xiāng lín, yīn yáng xiāng cuò, ér biàn yóu shēng yě.
所以要知天地的阴阳：应合天之气，动而不息，所以五年而向右迁移一位；应合地之气，静而守其位，所以六年而环周一会。动静相互感召，上下相互临遇，阴阳相互交错，变化就由此而生了。
Therefore, to know the yin and yang of heaven and earth: the qi that answers to heaven moves and never rests, and so every five years it shifts to the right; the qi that answers to earth is still and keeps its position, and so every six periods it comes round to meet. Movement and stillness call to one another, above and below draw near to one another, yin and yang are interlaced, and from this change is born.
18
帝曰：上下周紀，其有數乎？
帝曰：上下周纪，其有数乎？
Dì yuē: shàng xià zhōu jì, qí yǒu shù hū?
黄帝说：上下的周旋与纲纪，有一定的数目吗？
Huang Di said: In the circling and the recording of above and below, is there a number to it?
19
鬼臾區曰：天以六爲節，地以五爲制。周天氣者，六期爲一備；終地紀者，五歲爲一周。君火以明，相火以位。五六相合，而七百二十氣爲一紀，凡三十歲，千四百四十氣，凡六十歲，而爲一周，不及太過，斯皆見矣。
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。
Guǐ yú qū yuē: tiān yǐ liù wéi jié, dì yǐ wǔ wéi zhì. Zhōu tiān qì zhě, liù qī wéi yī bèi; zhōng dì jì zhě, wǔ suì wéi yī zhōu. Jūn huǒ yǐ míng, xiàng huǒ yǐ wèi. Wǔ liù xiāng hé, ér qī bǎi èr shí qì wéi yī jì, fán sān shí suì, qiān sì bǎi sì shí qì, fán liù shí suì, ér wéi yī zhōu, bù jí tài guò, sī jiē jiàn yǐ.
鬼臾区说：天以六为节度，地以五为制度。周行天气的，六期为一备；终结地纪的，五年为一周。君火以明为用，相火以位为用。五与六相合，则七百二十气为一纪，共三十年；一千四百四十气，共六十年，而为一周。不及与太过，至此都显现出来了。
Gui Yu Qu said: heaven takes six as its measure, earth takes five as its rule. What circles the qi of heaven has six periods as one completion; what brings the earthly record to its end has five years as one circuit. The sovereign fire acts through brightness, the minister fire through position. Five and six joined give seven hundred and twenty qi as one record, which is thirty years; one thousand four hundred and forty qi, which is sixty years, make one circuit — and deficit and excess are all seen therein.
20
帝曰：夫子之言，上終天氣，下畢地紀，可謂悉矣。余願聞而藏之，上以治民，下以治身，使百姓昭著，上下和親，德澤下流，子孫無憂，傳之後世，無有終時，可得聞乎？
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，使百姓昭著，上下和亲，德泽下流，子孙无忧，传之后世，无有终时，可得闻乎？
Dì yuē: fū zǐ zhī yán, shàng zhōng tiān qì, xià bì dì jì, kě wèi xī yǐ. Yú yuàn wén ér cáng zhī, shàng yǐ zhì mín, xià yǐ zhì shēn, shǐ bǎi xìng zhāo zhù, shàng xià hé qīn, dé zé xià liú, zǐ sūn wú yōu, chuán zhī hòu shì, wú yǒu zhōng shí, kě dé wén hū?
黄帝说：夫子的话，上尽天气，下尽地纪，可以说是完备了。我愿意听后把它收藏起来，对上用来治理百姓，对下用来调治自身，使百姓明白通达，上下和睦相亲，德泽流布于下，子孙没有忧患，传于后世，没有穷尽之时，可以让我听到吗？
Huang Di said: what you have said reaches to the end of the qi of heaven above and completes the earthly record below; it may be called exhaustive. I wish to hear it and treasure it, so that above I may govern the people and below I may care for my own person, that the hundred clans may be made clear, that those above and those below may be harmonious and close, that virtue and grace may flow downward, that sons and grandsons may be free of care, and that it may be handed on to later ages without ever coming to an end. May I hear it?
21
鬼臾區曰：至數之機，迫迮以微，其來可見，其往可追。敬之者昌，慢之者亡。無道行私，必得天殃。謹奉天道，請言真要。
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，必得天殃。谨奉天道，请言真要。
Guǐ yú qū yuē: zhì shù zhī jī, pò zé yǐ wēi, qí lái kě jiàn, qí wǎng kě zhuī. Jìng zhī zhě chāng, màn zhī zhě wáng. Wú dào xíng sī, bì dé tiān yāng. Jǐn fèng tiān dào, qǐng yán zhēn yào.
鬼臾区说：至极之数的机要，切近而又幽微，它来时可以看见，它去时可以追踪。敬慎它的人昌盛，怠慢它的人灭亡。背离大道而行私意，必定遭受上天的祸殃。谨奉天道，请让我讲说真正的要领。
Gui Yu Qu said: the hinge of the ultimate numbers is close at hand and minute; its coming can be seen, its going can be followed. Whoever honours it prospers; whoever treats it lightly perishes. To act without the dao and for private ends is certain to bring down the calamity of heaven. Reverently holding to the dao of heaven, let me set out its true essentials.
22
帝曰：善言始者，必會於終；善言近者，必知其遠。是則至數極而道不惑，所謂明矣。願夫子推而次之，令有條理，簡而不匱，久而不絶，易用難忘，爲之綱紀。至數之要，願盡聞之。
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。
Dì yuē: shàn yán shǐ zhě, bì huì yú zhōng; shàn yán jìn zhě, bì zhī qí yuǎn. Shì zé zhì shù jí ér dào bù huò, suǒ wèi míng yǐ. Yuàn fū zǐ tuī ér cì zhī, lìng yǒu tiáo lǐ, jiǎn ér bù kuì, jiǔ ér bù jué, yì yòng nán wàng, wéi zhī gāng jì. Zhì shù zhī yào, yuàn jǐn wén zhī.
黄帝说：善于谈论起始的，必能会通于终结；善于谈论近处的，必能知道远处。这样至极之数到了尽头而道仍不迷惑，就是所谓明白了。希望夫子推演而排定次序，使之有条理，简约而不匮乏，长久而不断绝，易用而难忘，作为纲纪。至极之数的要领，我希望全都听到。
Huang Di said: who speaks well of the beginning must meet it in the ending; who speaks well of the near must know the far. When the ultimate numbers are taken to their extreme and the dao is still not in doubt, that is what is called clear. I ask you to unfold it in order, so that it has sequence and pattern, is brief yet not wanting, lasting yet unbroken, easy to use and hard to forget, and so serves as a framework. The essentials of the ultimate numbers — I wish to hear them all.
23
鬼臾區曰：昭乎哉問。明乎哉道，如鼓之應桴，響之應聲也。臣聞之，甲己之歲，土運統之；乙庚之歲，金運統之；丙辛之歲，水運統之；丁壬之歲，木運統之；戊癸之歲，火運統之。
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。
Guǐ yú qū yuē: zhāo hū zāi wèn. Míng hū zāi dào, rú gǔ zhī yìng fú, xiǎng zhī yìng shēng yě. Chén wén zhī, jiǎ jǐ zhī suì, tǔ yùn tǒng zhī; yǐ gēng zhī suì, jīn yùn tǒng zhī; bǐng xīn zhī suì, shuǐ yùn tǒng zhī; dīng rén zhī suì, mù yùn tǒng zhī; wù guǐ zhī suì, huǒ yùn tǒng zhī.
鬼臾区说：问得真是明达啊，道真是清明啊，就像鼓应着鼓槌、回声应着原声一样。臣听说：甲己之年由土运统主，乙庚之年由金运统主，丙辛之年由水运统主，丁壬之年由木运统主，戊癸之年由火运统主。
Gui Yu Qu said: how bright the question, how clear the dao — like the drum answering the drumstick, like the echo answering the sound. Your servant has heard it said: in the years of jia and ji the earth circuit governs; in the years of yi and geng the metal circuit governs; in the years of bing and xin the water circuit governs; in the years of ding and ren the wood circuit governs; in the years of wu and gui the fire circuit governs.
Dì yuē: qí yú sān yīn sān yáng, hé zhī nài hé?
黄帝说：这些对于三阴三阳，是怎样相合的？
Huang Di said: And how are these joined to the three yin and the three yang?
25
鬼臾區曰：子午之歲，上見少陰。丑未之歲，上見太陰。寅申之歲，上見少陽。卯酉之歲，上見陽明。辰戌之歲，上見太陽。巳亥之歲，上見厥陰。
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。
Guǐ yú qū yuē: zǐ wǔ zhī suì, shàng jiàn shào yīn. Chǒu wèi zhī suì, shàng jiàn tài yīn. Yín shēn zhī suì, shàng jiàn shào yáng. Mǎo yǒu zhī suì, shàng jiàn yáng míng. Chén xū zhī suì, shàng jiàn tài yáng. Sì hài zhī suì, shàng jiàn jué yīn.
鬼臾区说：子午之年上见少阴，丑未之年上见太阴，寅申之年上见少阳，卯酉之年上见阳明，辰戌之年上见太阳，巳亥之年上见厥阴。
Gui Yu Qu said: in the years of zi and wu lesser yin is seen above; in the years of chou and wei greater yin is seen above; in the years of yin and shen lesser yang is seen above; in the years of mao and you yang brightness is seen above; in the years of chen and xu greater yang is seen above; in the years of si and hai ceasing yin is seen above.
Shào yīn suǒ wèi biāo yě, jué yīn suǒ wèi zhōng yě.
少阴是所谓的标，厥阴是所谓的终。
Lesser yin is what is called the branch; ceasing yin is what is called the ending.
Jué yīn zhī shàng, fēng qì zhǔ zhī; shào yīn zhī shàng, rè qì zhǔ zhī; tài yīn zhī shàng, shī qì zhǔ zhī; shào yáng zhī shàng, xiàng huǒ zhǔ zhī; yáng míng zhī shàng, zào qì zhǔ zhī; tài yáng zhī shàng, hán qì zhǔ zhī; suǒ wèi běn yě, shì wèi liù yuán.
厥阴之上由风气主之，少阴之上由热气主之，太阴之上由湿气主之，少阳之上由相火主之，阳明之上由燥气主之，太阳之上由寒气主之；这就是所谓的本，叫做六元。
Above ceasing yin wind qi presides; above lesser yin heat qi presides; above greater yin damp qi presides; above lesser yang the minister fire presides; above yang brightness dryness qi presides; above greater yang cold qi presides. These are what is called the root, and together they are called the six origins.
28
帝曰：光乎哉道，明乎哉論。請著之玉版，藏之金匱，署曰天元紀。
帝曰：光乎哉道，明乎哉论。请著之玉版，藏之金匮，署曰天元纪。
Dì yuē: guāng hū zāi dào, míng hū zāi lùn. Qǐng zhù zhī yù bǎn, cáng zhī jīn guì, shǔ yuē tiān yuán jì.
黄帝说：道真是光辉啊，论真是清明啊。请把它刻在玉版上，藏在金匮里，题名叫作《天元纪》。
Huang Di said: how radiant the dao, how clear the discourse. Let it be inscribed on jade tablets and stored in the golden cabinet, titled the Celestial Primordial Record.