天地阴阳一气而已。自太虚而有太乙之生气。由是动静焉而阴阳分。阴阳分而五行具。是五行之生者。不离阴阳之
一气也。而经曰其气三。且曰三而成天。三而成地。三而成人。是三气者。天地人之本始也。试明之。太极无形。静则
为阴。动则为阳。易曰一阴一阳之谓道。此一阴一阳者。非各一之一。乃道之妙用。而合一之一也。唯其合一。乃能各
一。则是其本一而已。有三气存乎其间矣。是故动与静各一也。而所以能动静者又一也。由此观之。太乙之所施生。造
化之所鼓铸。必得三而成物。气不得三。则无以布行于五。而五非得三。又不能各合夫一也。三者一之用也。五者三之
成也。故三而成天。立天之道。曰阴与阳。天总阴阳。而又积阳以自刚也。三而成地。立地之道。曰柔与刚。地具刚柔。
而又积阴以自奠也。三而成人。立人之道。曰仁与义。然理以宰气。而气以载理。故人之成也。本乎气交。禀天之阳动
为气。本地之阴静为精。而有神存乎其间。以立性命之基。是精气神三者。合而不离也。此所谓三而成人也。且太极用
此三气以生五行。而五行之生。又莫不各用夫三气。试就人之五脏言之。心为太阳。而主血脉。是合阴阳而自为阳也。
肾为太阴。而涵命门真火。是合水火而本为阴也。肺主治节。而水出高源。是合金木水以行气也。肝为血海。而生一阳
以升太冲。是合水木火而总于厥阴也。脾上承火。而下涵水。以奠乎中。火以腐熟。水以滋灌。而土以归藏。是合水火
土而养四脏也。是知阴阳之功。相待为用。阴阳之根。互藏其宅。而五行之变化。皆非一气偏至之所成。盖一有偏至。
而合三则无偏。至一无鼓动。而合三则能鼓动。人徒知为三。而不知合三。而后致夫一也。徒知生于一。而不知用三。
而后全夫生也。自轩岐指出三气。而造化之妙用始彰。故三五与一。太上之玄阃。养生之奥关也。
天地之间的阴阳，不过是同一股气罢了。从太虚之中产生了太乙的生气。由此有了动与静，于是阴阳得以区分。阴阳区分之后，五行便具备了。所以五行的生成，离不开阴阳这一股气。而经典中说“其气三”，又说“三而成天，三而成地，三而成人”。这三气，是天、地、人的本源和起始。试加以阐明：太极没有形体，静止时表现为阴，运动时表现为阳。《易经》说：“一阴一阳之谓道。”这“一阴一阳”中的“一”，不是各自独立的一个，而是道的妙用，是合一的一。正因为是合一的，才能各自成为一个整体。因此，其根本是一，但在这中间存在着三气。所以，动与静各为一，而能够使它们产生动静的根源又是一。由此看来，太乙所施加的生命力，造化所进行的塑造，必须凭借“三”才能成就事物。气如果不具备“三”的特性，就无法在五行中布散运行；五行如果不借助“三”，就不能各自合于“一”。“三”是“一”的作用，“五”是“三”的完成。所以说，“三而成天”，确立天的道理，在于阴与阳。天统摄阴阳，又积聚阳气以使自己刚健。“三而成地”，确立地的道理，在于柔与刚。地兼具刚柔，又积聚阴气以使自己稳固。“三而成人”，确立人的道理，在于仁与义。然而理主宰气，气承载理。所以人的形成，根本在于气的交感。禀受天的阳动之气成为气，禀受地的阴静之气成为精，而在其中存有神，以此建立性命的基础。这就是精气神三者，结合而不分离。这就是所谓的“三而成人”。况且太极运用这三气来生成五行，而五行的生成，又无不各自运用这三气。试着就人的五脏来说明：心属于太阳，主司血脉，这是结合了阴阳而自己成为阳。肾属于太阴，而涵藏命门的真火，这是结合了水火而根本为阴。肺主治节，水出自高源（肺），这是结合了金、木、水以运行气。肝为血海，生出一阳之气以升发太冲，这是结合了水、木、火而总归于厥阴。脾上承接火，下涵藏水，以奠定中焦。火用来腐熟食物，水用来滋润灌溉，土用来归藏万物，这是结合了水、火、土以滋养其他四脏。由此可知，阴阳的功效，是相互依存而发挥作用的；阴阳的根本，是互相藏在对方的宅邸中（互根）。五行的变化，都不是单一之气偏颇到达所能完成的。因为一旦有偏颇到达，结合“三”就没有偏颇了；如果只有“一”而没有鼓动，结合“三”就能产生鼓动。人们只知道是“三”，却不知道通过结合“三”来达到“一”的境界；只知道生命源于“一”，却不知道运用“三”，然后才能保全生命的完整。自从轩辕黄帝和岐伯指出了三气，造化的妙用才得以彰显。所以，“三五”与“一”，是太上（大道）的玄妙门径，也是养生的奥妙关键。
Yin and Yang within Heaven and Earth are but one Qi (vital energy). From the Great Void (Tai Xu), the vital Qi of Tai Yi arises. Through movement and stillness, Yin and Yang are distinguished; once Yin and Yang are distinguished, the Five Phases (Wu Xing) are established. Thus, the generation of the Five Phases does not depart from the single Qi of Yin and Yang. The Classics state, "Its Qi is Three," and further say, "Three constitute Heaven, Three constitute Earth, Three constitute Humanity." These three Qis are the origin and beginning of Heaven, Earth, and Humanity. Let us elucidate this. The Supreme Ultimate (Tai Ji) has no form; in stillness it manifests as Yin, and in movement it manifests as Yang. The *I Ching* states, "One Yin and One Yang is called the Dao." This "one" in "One Yin and One Yang" is not a separate individual one, but the wondrous function of the Dao, which is the unity of oneness. Precisely because it is unified, it can be each individually one. Therefore, its root is One, yet within this exist the Three Qis. Hence, movement and stillness are each one, and that which enables movement and stillness is also one. From this perspective, the life-giving force applied by Tai Yi and the shaping power of creation must rely on "Three" to accomplish things. If Qi does not possess "Three," it cannot distribute and circulate among the Five Phases; if the Five Phases do not utilize "Three," they cannot each unite with "One." "Three" is the function of "One," and "Five" is the completion of "Three." Thus, "Three constitutes Heaven": establishing the Way of Heaven lies in Yin and Yang. Heaven encompasses Yin and Yang, and accumulates Yang Qi to make itself firm. "Three constitutes Earth": establishing the Way of Earth lies in Softness and Firmness. Earth possesses both firmness and softness, and accumulates Yin Qi to make itself stable. "Three constitutes Humanity": establishing the Way of Humanity lies in Benevolence and Righteousness. However, Principle (Li) governs Qi, and Qi carries Principle. Therefore, the formation of humanity is rooted in the intersection of Qi. It receives the dynamic Yang of Heaven to become Qi, and receives the static Yin of Earth to become Essence (Jing), while Spirit (Shen) resides within, thereby establishing the foundation of life and nature. These three—Essence, Qi, and Spirit—are united and inseparable. This is what is meant by "Three constitute Humanity." Moreover, the Supreme Ultimate utilizes these three Qis to generate the Five Phases, and the generation of the Five Phases invariably utilizes these three Qis. Consider the five Zang organs of the human body: The Heart belongs to Tai Yang and governs blood vessels; it combines Yin and Yang to become Yang itself. The Kidney belongs to Tai Yin and contains the True Fire of the Gate of Life (Ming Men); it combines Water and Fire to be fundamentally Yin. The Lung governs regulation, and water flows from its high source; it combines Metal, Wood, and Water to circulate Qi. The Liver is the Sea of Blood, generating a Yang Qi to ascend to the Great Surge (Tai Chong); it combines Water, Wood, and Fire and totals into Jue Yin. The Spleen receives Fire from above and contains Water below, stabilizing the Middle Jiao. Fire rots and ripens, Water nourishes and irrigates, and Earth stores and gathers; thus, it combines Water, Fire, and Earth to nourish the other four Zang organs. From this we know that the functions of Yin and Yang depend on each other for use; the roots of Yin and Yang hide within each other's dwellings (mutual rooting). The transformations of the Five Phases are not accomplished by the biased arrival of a single Qi. For if there is a biased arrival, combining with "Three" eliminates bias; if there is only "One" without stirring, combining with "Three" enables stirring. People merely know it as "Three," but do not understand that by combining "Three," one achieves "One." They merely know life originates from "One," but do not understand that by utilizing "Three," one fully preserves life. Since Xuanyuan (Yellow Emperor) and Qibo pointed out the Three Qis, the wondrous functions of creation have been revealed. Therefore, "Three, Five, and One" are the profound gates of the Supreme Dao and the secret keys of health preservation.