帝曰∶余闻五运之数于夫子，不合阴阳，其故何也？岐伯曰∶是明道也，此天地之阴阳也。夫数之可数者，
人中之阴阳也，然所合之数可得者也。夫阴阳者，数之可十，推之可百，数之可千，推之可万。天地阴阳者，
不以数推，以象之谓也。丹天之气经于牛女戊分， 天之气经于心尾己分，（牛女，癸也，戊癸化火。又癸
与子同属，戊与午连位，皆火分也。心尾，甲也，甲己化土。又甲与丑连位，巳与未同属，皆土分也。）
苍天之气经于危室柳鬼，（危室壬地，柳鬼丁地，壬与亥同属，丁与巳连位，齐化木也。）素天之气经于氐
亢昂毕，（氐亢乙地，昴毕庚地，乙与卯同属，庚与酉连位，同化金也。）玄天之气经于张翼娄胃，（张翼丙地，
娄胃辛地，丙与辰连位，辛与戌同属，齐化水也。所谓戊己分者，奎壁角轸，则天地之门户也。（戊己位木
火金水中间，在天地为门户，在四时为长夏，南连午，西连申，故戊己无方位，而经独言戊分己分也。戊火连申，
夹未土于中，癸火连寅，夹丑土于中者，盖湿土在中，火游行其间，在天居土前，在地居土后，而土火常相
混也。）夫候之所始，道之所生，不可不通也。（五气之至，各有五色，经于分野，气太过则先天而至，
气不及则后天而至，常以寅卯前候之自然可见，此占候之所始，道之所生不可不通也。五营运大论）
黄帝说：我从夫子那里听说了五运的数理，但它似乎与阴阳不合，这是什么缘故呢？岐伯回答说：这是阐明大道的道理，这是天地之间的阴阳。凡是可以用数来计算的，是人身中的阴阳，然而所相合的数理是可以得知的。至于阴阳，用数可以推至十，再推可至百；用数可以推至千，再推可至万。但天地的阴阳，不能单靠数理推算，而要通过观察其“象”（征象/现象）来认识。
丹天之气经过牛宿、女宿和戊分区域，（注：牛宿、女宿对应天干癸，戊与癸化火。又因癸与子同属水局之始，戊与午连位，皆属火之分野。）苍天之气经过心宿、尾宿和己分区域，（注：心宿、尾宿对应天干甲，甲与己化土。又因甲与丑连位，巳与未同属，皆属土之分野。）苍天之气经过危宿、室宿、柳宿、鬼宿，（注：危宿、室宿属壬地，柳宿、鬼宿属丁地，壬与亥同属，丁与巳连位，齐化木。）素天之气经过氐宿、亢宿、昂宿、毕宿，（注：氐宿、亢宿属乙地，昴宿、毕宿属庚地，乙与卯同属，庚与酉连位，同化金。）玄天之气经过张宿、翼宿、娄宿、胃宿。（注：张宿、翼宿属丙地，娄宿、胃宿属辛地，丙与辰连位，辛与戌同属，齐化水。）
所谓戊分和己分，是指奎壁宿和角轸宿，这是天地的门户。（戊己位于木、火、金、水四行中间，在天地之间为门户，在四季中对应长夏，南连午位，西连申位，所以戊己没有固定的方位，因此经文单独提及戊分和己分。戊火连接申位，夹着未土在其中；癸火连接寅位，夹着丑土在其中，这是因为湿土居中，火游行其间，在天居土前，在地居土后，而土与火常常相混。）
观察征象是开始，大道由此产生，不可不通晓。（五气到来时，各有五色，运行于分野之上，气太过则先于时令而至，气不及则后于时令而至，通常在寅卯之前观察即可自然看见，这就是占候的开始，大道的产生，不可不通晓。出自《五营运大论》）
The Yellow Emperor said: I have heard from the Master about the numbers of the Five Movements (Wu Yun), yet they do not seem to accord with Yin and Yang. What is the reason for this?
Qibo replied: This elucidates the Great Dao; it refers to the Yin and Yang of Heaven and Earth. Those aspects that can be quantified by numbers belong to the Yin and Yang within humanity, and the corresponding numerical relationships can be derived. However, regarding Yin and Yang itself, numbers can extend to ten, and further to a hundred; they can extend to a thousand, and further to ten thousand. Yet, the Yin and Yang of Heaven and Earth cannot be deduced merely through calculation, but must be understood through their manifestations (Xiang).
The Qi of Dan Tian (Red Sky) traverses the Niu (Ox) and Nu (Girl) mansions and the Wu sector. [Note: Niu and Nu correspond to Gui; Wu and Gui transform into Fire. Furthermore, Gui shares the attribute with Zi, and Wu connects with Wu, both belonging to the Fire sector.] The Qi of Cang Tian (Blue/Green Sky) traverses the Xin (Heart) and Wei (Tail) mansions and the Ji sector. [Note: Xin and Wei correspond to Jia; Jia and Ji transform into Earth. Furthermore, Jia connects with Chou, and Si shares the attribute with Wei, both belonging to the Earth sector.] The Qi of Cang Tian (Azure Sky) traverses the Wei (Danger) and Shi (Room) mansions, and the Liu (Willow) and Gui (Ghost) mansions. [Note: Wei and Shi are in the Ren position; Liu and Gui are in the Ding position. Ren aligns with Hai, and Ding connects with Si, collectively transforming into Wood.] The Qi of Su Tian (White Sky) traverses the Di (Root) and Kang (Neck) mansions, and the Mao (Raven) and Bi (Net) mansions. [Note: Di and Kang are in the Yi position; Mao and Bi are in the Geng position. Yi aligns with Mao, and Geng connects with You, collectively transforming into Metal.] The Qi of Xuan Tian (Black Sky) traverses the Zhang (Extended Net) and Yi (Wings) mansions, and the Lou (Stables) and Wei (Stomach) mansions. [Note: Zhang and Yi are in the Bing position; Lou and Wei are in the Xin position. Bing connects with Chen, and Xin shares the attribute with Xu, collectively transforming into Water.]
What is referred to as the Wu and Ji sectors are the Kui and Bi mansions, and the Jiao and Zhen mansions; these are the gates of Heaven and Earth. [Wu and Ji are situated between Wood, Fire, Metal, and Water. In Heaven and Earth, they serve as gates; in the four seasons, they correspond to Late Summer. They connect southward with Wu and westward with Shen. Therefore, Wu and Ji lack fixed directional positions, which is why the classic text specifically mentions the Wu and Ji sectors alone. Wu Fire connects with Shen, enclosing Wei Earth in between; Gui Fire connects with Yin, enclosing Chou Earth in between. This is because Wet Earth resides in the center, while Fire travels through it. In Heaven, Fire precedes Earth; on Earth, Fire follows Earth, resulting in the constant mixing of Earth and Fire.]
Observation of phenomena marks the beginning, and the Dao arises from it; one must thoroughly understand this. [When the Five Qi arrive, each has its corresponding color and traverses specific celestial divisions. If the Qi is excessive, it arrives before its season; if deficient, it arrives after its season. By observing naturally before the Yin and Mao hours, this can be seen clearly. This constitutes the beginning of prognostication and the generation of the Dao, which must be thoroughly understood. From "Da Yao Lun" of the Five Movements and Six Qi].