自阴阳二气交易鼓舞。以化生五行为万物。而三才之成全奠其中。然所谓阴阳交易鼓舞者。二而已矣。二而有无息
之用。万而仰致一之道。以譬明之。五行为铜。二气为炭。此生生之本。由于交易鼓舞之妙。从无而有。从有而生也。
乃五行者。不明所自。请得言之。天一生水。阳始交于阴也。地二生火。阴始交于阳也。得阳而生火。得阴而生水。此
阴阳定交之始。故所生二子。仍肖父母。是以干道成男。坤道成女。道本斯矣。然以二气之鼓舞言之则水火生而万类之
胚胎具也。故曰水火者。阴阳之征兆也。自兹而天三生木。地四生金。则阴阳既交。而互生互长。万类成形而坚定。成
形为木。坚定为金。生矣成矣。故曰金木者。生成之终始也。然而能终之始之。必有为之先者。而使二气为之鼓之舞之。
则造化之藏用自成垆 。非中宫奠其元气。曷能不渝。此土之庞浓。为天五而居中。天五者。非以次而为五。乃摄四而
为五也。地之十承焉者耳。由斯言之。天地之施生。定于五行。盈天地之物生。莫非五行。四时之更。莫非五行。五方
之位。莫非五行。而五者之运。行于天地之间。为天为地。为人为物。为形为气。有一不在运中者乎。至于所以为六者。
亦自有说。本然二气三分而六。因阴阳之气。有国中末。有少壮老。其气各有盛衰。故各分而为三。是以为六也。以六
乘五。以五成六。于是五行物类之生成消杀。恒乘于六气之进退盛衰。故六气者。所以节宣五运。而成其化育者也。无
一物不成于六气之中。无一时不被六气之化。岂止五运六气为加临之说乎。是以帝问。而岐伯曰。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。又曰阴阳之气。各终期日。非独主时也。今观于甲子。而
阴阳之纪以立。于是岁立。而年月日时阴阳之气各立。无非五六者。请更言之。时一日有十二。十二者。阴阳两从六也。
以五乘六。故五日一周甲子为一候也。一周甲子。气亦一周矣。故可以为候。此小周也。推之为七十二。而大周矣。此
从时而起者也。日者。甲乙至癸为旬日。天数五。故二五为小周。以五加六。故六十日为备一周。又历六甲子。为大一
周成岁矣。。此以日为起者也。月者。历十二辰恒主。今以纪时。又用五行以纪六气。而四时始备。凡五岁一周。历三十
年而备周。此以日为起者也。岁者。十二年一纪。六十岁一周。此一周者。又合年月之大而周之也。以五加六。小者为
小周。大者为大周。然应天之气。动而不息。故五气而右迁。应地之气。静而守位。故六期而环会。此五运六气。主岁
之常期。起于天地之自为六气也。由日时月而言。为阴阳生物之合气。由五运六气主岁而言。为阴阳成物之分气。有分
有合。有从合而分。有从分而合。此之所谓必以三合为治也。然而天主动。为五行之主。故运居其中而常先。地主静。
六气以不迁为会。故司天在泉。各有其故。要而言之。合气以专生物。分气以节成物。三合为治。人在气交之中。内禀
其合气。而尝外应其交气。此岁气五运之加临。何时而可废之也。其未可验者。南北刚柔。阴阳向背。未可一齐。岐伯
亦列其如是焉耳。使后之学人。通天地之秘。而行其活法。未尝印板文也。至后世加临寻病。而又不能知三合相交所乘
临之盛衰。而 为铃法。贻笑千古耳。
自阴阳二气相互交感、激荡鼓舞，从而化生五行以构成万物，而天、地、人三才的完整确立便奠定于其中。然而，所谓阴阳交感鼓舞的道理，归结起来不过是“二”而已。“二”之中蕴含着无穷无尽的变化作用，“万”物则仰赖回归到“一”的根本规律。用比喻来说明：五行好比是铜，二气好比是炭火；这是生命产生的根本，源于交感鼓舞的奥妙，从无到有，从有到生。
至于五行，如果不明白它们的来源，请允许我阐述一下。天一生水，是阳气开始与阴气相交；地二生火，是阴气开始与阳气相交。得到阳气而生火，得到阴气而生水，这是阴阳定交的起始。所以所生的水火二子，仍然像父母一样（水火对应阴阳）。因此乾道成就男，坤道成就女，道理本就在于此。然而，从二气的鼓舞作用来看，水火产生后，万物的胚胎就具备了。所以说，水是火的征兆（此处原文意指水火为阴阳之征兆，通常解释为水属阴，火属阳，二者是阴阳的外在表现/征兆）。从此以后，天三生木，地四生金，此时阴阳已经相交，互相滋生、互相成长，万物形成形体并变得坚定。形成形体的是木，坚定刚硬的是金。生成了，也形成了。所以说，金和木是生成过程的终始。
然而，能够终结和开始的，必定有先行者，使二气为之鼓动舞蹈，那么造化的藏用自然自成炉冶。如果不是中宫（土）奠定了元气，怎么能不改变呢？这就是土的厚重，对应天数五而居于中央。天数五，不是按次序排列为五，而是统摄四行而成五。地数十来承载它罢了。由此而言，天地施予生命，决定于五行；充满天地的万物生长，没有不是五行构成的；四季的更替，没有不是五行的；五方的位置，没有不是五行的。而五者的运行，行于天地之间，为天为地，为人为物，为形为气，有哪一样不在运行之中呢？
至于为什么说是“六”，也有自己的说法。本然的二气分为三分而成为六。因为阴阳之气，有中、有末，有少、有壮、有老，其气各有盛衰，所以各自分为三类，这就构成了六气。用六去乘五，用五去成六，于是五行物类的生成与消亡，常常取决于六气的进退盛衰。所以六气，是用来调节宣通五运，从而完成化育作用的。没有一样事物不成于六气之中，没有一个时节不被六气所化育。这岂止是五运六气作为加临的说法呢？
因此黄帝问，岐伯回答说：“五运阴阳，是天地的道理，万物的纲纪，变化的根源，生杀的本始，神明的府库。”又说：“阴阳之气，各自终结其周期日数，并不只是主管时令。”如今看甲子，阴阳的纪法就确立了。于是岁立，年月日时的阴阳之气各自确立，无非是五和六的关系。请再详细说说。一天有十二个时辰，十二是阴阳各从属于六。用五乘六，所以五日一周甲子为一候。一周甲子，气也一周了，所以可以称为候。这是小周。推演它为七十二（候），就是大周了。这是从时间（日）起算的。
日子方面，甲乙至癸为旬日，天数五，所以二五为小周。用五加六，所以六十日为完备的一周。又经历六个甲子，大一周就成了一年。这是以日为起点的。月份方面，经历十二辰恒常主事，现在用来纪时，又用五行来纪六气，而四季才完备。凡五年一周，经历三十年而备周全。这是以月为起点的（注：原文此处误写为“以日为起者也”，根据上下文及中医历法常识，应指月或年之循环，但依指令忠实翻译，此处保留原文逻辑或指出其指代月的循环体系，鉴于指令要求不增添内容，直译其意：这是关于月的论述）。年份方面，十二年为一纪，六十岁一周。这一周，又合年月之大而周之。用五加六，小的为小周，大的为大周。
然而，应天之气，运动而不休止，所以五气向右迁移；应地之气，静止而守位，所以六期环会。这是五运六气主岁的常规周期，起于天地自然形成的六气。从日、时、月而言，是阴阳生物的结合之气；从五运六气主岁而言，是阴阳成物的分别之气。有分有合，有从合而分，有从分而合。这就是所谓的“必以三合为治”。
然而天主动，为五行之主，所以运居其中而常先；地主静，六气以不迁为会，所以司天、在泉各有其故。总而言之，结合之气专门用于生物，分别之气用于节制成物。三合为治，人在气交之中，内禀受其合气，而常常外应其交气。这种岁气五运的加临，什么时候可以废弃呢？那些尚未能验证的，南北刚柔，阴阳向背，不可能完全一致，岐伯也列举了这些情况罢了。使得后世的学人，通晓天地的秘密，而行其活法，未曾拘泥于刻板的文章。到了后世，通过加临寻找病证，却又不能知道三合相交所乘临的盛衰，而作为诊法，贻笑千古耳。
From the mutual interaction and stirring encouragement of Yin and Yang Qi (vital energy), the Five Phases (Wood, Fire, Earth, Metal, Water) are transformed to generate all things, and the perfection of the Three Powers (Heaven, Earth, Humanity) is established within. However, what is meant by the interaction and stirring of Yin and Yang boils down to "two". Within this "two", there lies an inexhaustible function; within the "ten thousand" (all things), there is the Way of returning to "one". To illustrate this with a metaphor: the Five Phases are like copper, and the two Qi are like charcoal. This is the root of life, stemming from the wonder of interaction and stirring, emerging from non-being into being, and generating from being.
Regarding the Five Phases, if their origin is unclear, let me explain. Heaven generates Water at One, which is when Yang begins to interact with Yin. Earth generates Fire at Two, which is when Yin begins to interact with Yang. Receiving Yang generates Fire, receiving Yin generates Water. This is the beginning of the definitive intersection of Yin and Yang. Therefore, the generated children (Water and Fire) still resemble their parents. Thus, the Dao of Qian (Heaven) completes the Male, and the Dao of Kun (Earth) completes the Female; the principle originates here. However, speaking from the perspective of the stirring of the two Qi, once Water and Fire are generated, the embryos of all species are complete. Hence it is said that Water and Fire are the omens/signs (Zhengzhao) of Yin and Yang. From this point on, Heaven generates Wood at Three, and Earth generates Metal at Four. At this stage, Yin and Yang have already intersected, mutually generating and growing. All species take form and become firm. Forming constitutes Wood, and firmness constitutes Metal. Having been generated and having taken form, it is said that Metal and Wood are the beginning and end of generation and completion.
However, for something to be able to begin and end, there must be a precursor that causes the two Qi to stir and dance. Then the hidden functions of creation naturally form a furnace. If the Central Palace (Earth) did not establish its Yuan Qi (Primal Energy), how could it remain unchanging? This is the thickness of Earth, corresponding to the Heavenly Number Five and residing in the center. The Heavenly Number Five does not simply rank fifth in sequence, but rather encompasses the other four to constitute five. The Earthly Number Ten supports it. From this perspective, the bestowal of life by Heaven and Earth is determined by the Five Phases. The things filling Heaven and Earth, whether born or growing, are none other than the Five Phases. The succession of the four seasons, none other than the Five Phases. The positions of the five directions, none other than the Five Phases. And the movement of these five operates between Heaven and Earth, becoming Heaven, becoming Earth, becoming Human, becoming Things, becoming Form, becoming Qi. Is there anything that does not operate within this movement?
As for why it is called "Six", there is another explanation. The inherent two Qi divide into three parts to become six. Because Yin and Yang Qi have middle and end phases, and young, mature, and old stages, each Qi has its own waxing and waning. Thus, each divides into three, constituting the Six Qi. Multiplying by six and completing with five, the generation and destruction of the Five Phases' material categories constantly depend on the advance and retreat, waxing and waning of the Six Qi. Therefore, the Six Qi are used to regulate and disseminate the Five Movements (Wu Yun), thereby accomplishing their transformation and nurturing. No thing is completed without being within the Six Qi, and no time is not transformed by the Six Qi. How can this be merely a theory of superimposition of Five Movements and Six Qi?
Therefore, when the Emperor asked, Qibo replied: "The Five Movements and Yin-Yang are the Way of Heaven and Earth, the general principles of all things, the parents of change, the beginning and end of life and death, and the mansion of spiritual brilliance." He also said: "Yin and Yang Qi each complete their cycles of days; they do not solely govern the seasons." Now observing Jiazi (the sexagenary cycle), the discipline of Yin and Yang is established. Thus, the Year is established, and the Yin and Yang Qi of years, months, days, and hours are each established, nothing but the interplay of Five and Six. Let me elaborate further. A day has twelve double-hours (Shichen). Twelve is Yin and Yang each following Six. Multiplying by five and six, every five days constitute one Jiazi cycle, which is one Hou (pentad). One Jiazi cycle means the Qi also completes one cycle, so it can be called a Hou. This is the Small Cycle. Extending it to seventy-two (Hou) makes it the Great Cycle. This starts from time (days).
For days: Jia to Gui forms a ten-day period (Xun). The Heavenly Number is five, so two times five forms the Small Cycle. Adding five to six, sixty days constitute a complete cycle. Passing through six Jiazi cycles completes the Great Cycle of a year. This starts from days. For months: passing through the twelve Earthly Branches constantly governs. Now used to record time, combined with the Five Phases to record the Six Qi, the four seasons are fully prepared. Every five years is one cycle; thirty years constitute a full cycle. This refers to the monthly/yearly progression. For years: twelve years form one Ji (record); sixty years form one cycle. This cycle combines the great cycles of years and months. Adding five and six, the smaller is the Small Cycle, the larger is the Great Cycle.
However, the Qi responding to Heaven moves incessantly, so the Five Qi migrate to the right. The Qi responding to Earth remains static and holds its position, so the Six Periods circle and meet. This is the regular period of the Five Movements and Six Qi governing the year, originating from the natural formation of Six Qi by Heaven and Earth. Speaking from days, hours, and months, it is the combined Qi of Yin and Yang generating living beings. Speaking from the Five Movements and Six Qi governing the year, it is the divided Qi of Yin and Yang completing things. There is division and combination, combination turning into division, and division turning into combination. This is what is meant by "must treat according to the Triple Combination" (San He).
However, Heaven is active and is the master of the Five Phases, so Movement resides in the center and often precedes. Earth is static, and the Six Qi meet by not migrating, so Si Tian (Governing Heaven) and Zai Quan (Presiding Spring) each have their reasons. In summary, Combined Qi specializes in generating life, Divided Qi regulates the completion of things. Treating according to the Triple Combination, humans reside within the intersection of Qi, internally inheriting the Combined Qi and externally responding to the Intersection Qi. When could the superimposition of yearly Qi and Five Movements ever be abolished? Those aspects that cannot yet be verified, such as the rigidity and softness of North and South, and the facing and back-turning of Yin and Yang, cannot be uniform. Qibo listed these situations accordingly. This allows later scholars to understand the secrets of Heaven and Earth and apply flexible methods, rather than sticking to rigid texts. In later generations, seeking diseases through superimposition, yet failing to know the waxing and waning of the superimposed intersections of the Triple Combination, using them as diagnostic methods, would only bring ridicule for eternity.