名。守位禀命，故曰相火以位。详此说，是将明字改为名字，则殊为不然。此盖因至真要大论言少阴不司气化，故引其
意而云君火不立岁气。殊不知彼言不司气化者，言君火不主五运之化，非言六气也。如子午之岁，上见少阴，则六气分
主天地，各有所司，何谓不立岁气？且君为大主，又岂寄空名于上者乎？以致后学宗之，皆谓君火以名，竟将明字灭去，
大失先圣至要之旨。夫天人之用，神明而已，惟神则明，惟明乃神。天得之而明照万方，人得之而明见万里，皆此明字
之用，诚天地万物不可须臾离者。故《气交变大论》曰∶天地之动静，神明为之纪。《生气通天论》曰∶阳气者若天与日，
失其所则折寿而不彰，故天运当以日光明。此皆君火以明之义也。又如周易说卦传曰∶离也者，明也，万物皆相见，南
方之卦也。圣人南面而听天下，向明而治，盖取诸此也。由此言之，则天时人事，无不赖此明字为之主宰，而后人泯去
之，其失为何如哉？不得不正。又按∶君火以明，相火以位，虽注义如前；然以凡火观之，则其气质上下，亦自有君相
明位之辨。盖明者光也，火之气也。位者形也，火之质也。如一寸之灯，光被满室，此气之为然也。盈炉之炭，有热无
焰，此质之为然也。夫焰之与炭皆火也，然焰明而质暗，焰虚而质实，焰动而质静，焰上而质下，以此证之，则其气之
与质，固自有上下之分，亦岂非君相之辨乎？是以君火居上，为日之明，以昭天道，故于人也属心，而神明出焉。相火
居下，为原泉之温，以生养万物，故于人也属肾，而元阳蓄焉。所以六气之序，君火在前，相火在后，前者肇物之生，
后者成物之实。而三百六十日中，前后二火所主者，止四五六七月，共一百二十日，以成一岁化育之功，此君相二火之
为用也。或曰∶六气中五行各一，惟火言二何也？曰∶天地之道，阴阳而已，阳主生，阴主杀，使阳气不充，则生意终
于不广，故阳道实，阴道虚，阳气刚，阴气柔，此天地阴阳当然之道。且六气之分，属阴者三，湿燥寒是也；属阳者二，
风热而已。使火无君相之化，则阴胜于阳而杀甚于生矣，此二火之所以必不可无也。若因惟火有二，便谓阳常有余而专
意抑之，则伐天之和，伐生之本，莫此为甚。此等大义，学人最宜详察。《至真要大论》云∶少阴不司气化。义详本类二
十四。《生气通天论》云∶天运当以日光明。义详疾病类五。俱当参阅。）五六相合，而七百二十气为一纪，凡三十岁；（天
以六期为备，地以五岁为周，周余一气，终而复会。如五个六，三十岁也；六个五，亦三十岁也。故五六相合，而七百
二十气为一纪，凡三十岁也。然此以大数言之耳，若详求之，则三十年之数，正与一岁之度相合。盖一岁之数，凡三百
六十日，六分分之为六气，各得六十日也；五分分之为五运，各得七十二日也；七十二分分之为七十二候，各得五日也。
三十年之数，凡三百六十月，六分分之，各得六十月；五分分之，各得七十二月；七百二十分分之，各得十五日，是为
一气，又曰一节。此五六之大会，而元会运世之数皆自此起，故谓之一纪，又谓之一世。）千四百四十气，凡六十岁而为
一周，不及太过，斯皆见矣。（以三十年而倍之，则得此数，是为六十年花甲一周也。其间运五气六，上下相临之数，尽
具于此。故凡太过不及、逆顺胜复之气，皆于此而可见矣。）
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？（此以下皆明五六之义也。观帝言上以治民，则圣帝重民之意，
为可知矣。）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。（至
数之机，即五六相合之类也。迫迮以微，谓天地之气数，其精微切近，无物不然也。其来可见，其往可追，谓因气可以
察至，因至可以求数也。然至数之微，为安危所系，故敬之者昌，慢之者亡。敬者，如摄生类诸章所载，凡协议于道者
皆是也。设或无道行私，而逆天妄为，天殃必及之矣，可不慎哉！迮音窄，近也。）谨奉天道，请言真要。（至真之要道
也。）帝曰∶善言始者，必会于终，善言近者，必知其远，（必精明于道者，庶能言始以会终，言近以知远。）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。
（至数之义，本经所见不一，详会通奇恒类。简，要也。匮，乏也。）鬼臾区曰∶昭乎哉问！明乎哉道！如鼓之应桴，响
之应声也。（桴，鼓椎也。发者为声，应者为响。桴音孚。）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。（此即五行之应天干也，是为五运。详义见下章及图翼五
运图解。）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。（此即三阴三阳之应地支也，是为六气。上者言
司天，如子午之岁，上见少阴司天是也。十二年皆然。）少阴所谓标也，厥阴所谓终也。（标，首也。终，尽也。六十年
阴阳之序，始于子午，故少阴谓标。尽于巳亥，故厥阴谓终。）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。（三阴三阳者，由
六气之化为之主，而风化厥阴，热化少阴，湿化太阴，火化少阳，燥化阳明，寒化太阳，故六气谓本，三阴三阳谓标也。
然此六者，皆天元一气之所化，一分为六，故曰六元。本篇曰天元纪者，义本诸此。）帝曰∶光乎哉道！明乎哉论！请着
之玉版，藏之金匮，署曰天元纪。（着之玉版，垂永久也。藏之金匮，示珍重也。署，表识也。）
名。固守其位，禀受天命，所以称为“相火以位”。详细考察这种说法，是将“明”字改为“名”字，这就大错特错了。这大概是引用《至真要大论》中“少阴不司气化”的说法，从而引申出“君火不立岁气”的观点。殊不知原文说“不司气化”，是指君火不主宰五运的化生，并非指六气而言。例如子年和午年，上见少阴君火司天，那么六气分别主管天地之气，各有其职司，怎么能说不确立岁气呢？况且君火为君主，又岂能只在上面空挂一个虚名呢？导致后世学者尊崇这种观点，都认为“君火以名”，竟然将“明”字抹去，大大失去了先圣至关重要的宗旨。
天人之间的作用，在于神明罢了，只有神妙才能光明，只有光明才能显神妙。天得到它而光明照耀万方，人得到它而目光敏锐洞察万里，都是这个“明”字的作用，确实是天地万物片刻也不能离开的。所以《气交变大论》说：“天地的动静，由神明作为纲纪。”《生气通天论》说：“人体的阳气就像天空和太阳一样，如果失去其所处的正常位置，就会折损寿命而不显扬，所以上天的运行应当依靠太阳的光明来显现。”这都是“君火以明”的含义啊。又如《周易·说卦传》说：“离卦，象征光明，万物都相见，是南方的卦象。圣人面向南方治理天下，向着光明进行统治，大概取法于此。”由此说来，天时人事，无不依赖这个“明”字作为主宰，而后人将其泯灭去除，这种失误该有多大呢？不得不加以纠正。
另外按：君火以明，相火以位，虽然注解意义如前所述；但如果从普通的火来看，其气质有上下之分，自然也有君、相在明与位上的区别。所谓“明”，是光，是火的“气”；所谓“位”，是形，是火的“质”。如一寸高的灯，光芒照亮满屋，这是气的表现。装满炉子的炭，只有热量没有火焰，这是质的表现。火焰和木炭都是火，然而火焰明亮而木炭昏暗，火焰虚空而木炭坚实，火焰流动而木炭静止，火焰向上而木炭在下，以此证明，气和质自然有上下之分，这难道不是君火与相火的区别吗？因此，君火居上，像太阳的光明，用来昭示天道，所以在人体属心，神明由此产生。相火居下，像地下泉水的温暖，用来生养万物，所以在人体属肾，元阳由此蓄积。所以六气的次序，君火在前，相火在后，前者开启万物的生长，后者成就万物的结实。而在三百六十天中，前后二火所主掌的时间，仅限于四、五、六、七月，共一百二十天，以完成一年的化育之功，这就是君火和相火的作用。
有人问：六气中五行各占一，唯独火分为二，为什么呢？回答说：天地的道理，不过是阴阳而已，阳主生发，阴主肃杀，假如阳气不充足，那么生发的意趣终究不能广布，所以阳道充实，阴道空虚，阳气刚健，阴气柔和，这是天地阴阳自然的道理。而且六气的分类，属阴的有三，湿、燥、寒是也；属阳的有二，风、热是也。假如火没有君、相的转化，那么阴胜于阳，肃杀就甚于生发了，这就是二火之所以不可缺少的缘故。如果因为火只有两个，就认为“阳常有余”而专门意图抑制它，那么损害天地的和谐，损害生命的根本，没有比这更严重的了。这些大义，学习的人最应该详细考察。《至真要大论》说：“少阴不司气化。”义理详见本类二十四篇。《生气通天论》说：“天运当以日光明。”义理详见疾病类五篇。都应当参阅。）
五六相合，七百二十个节气构成一纪，总共三十年。（天以六期（六年）为完备，地以五岁（五年）为周遍，周遍后余一气，最终又会合。比如五个六，是三十岁；六个五，也是三十岁。所以五六相合，七百二十个节气为一纪，总共三十年。然而这是用大数来说的，如果详细推求，三十年的数目，正与一年的度数相符合。盖一年之数，共三百六十日，六等分之为六气，各得六十日；五等分之为五运，各得七十二日；七十二等分之为七十二候，各得五日。三十年的数目，共三百六十月，六等分之，各得六十月；五等分之，各得七十二月；七百二十等分之，各得十五日，这叫作一气，又叫一节。这是五六的大会合，而元、会、运、世的数目都从这里起始，所以叫作一纪，又叫作一世。）
一千四百四十个节气，总共六十年为一周，不及和太过，都在这里显现了。（以三十年加倍，就得到这个数目，这是六十年花甲一周。其间运气五气六，上下相临的数目，全都具备在这里。所以凡是太过、不及、逆顺、胜复的气，都能在这里看到了。）
黄帝说：先生的话，上终天气，下尽地纪，可以说详尽无遗了。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，使百姓彰明显著，上下和睦亲近，恩泽下流，子孙无忧，传给后世，没有终结的时候，可以告诉我吗？（这以下都在阐明五六的意义。看皇帝的话“上以治民”，可知圣帝重视百姓的心意了。）
鬼臾区说：至数的机理，紧迫细微，它的到来可以看见，它的过去可以追索。敬重它的人昌盛，轻慢它的人灭亡，违背正道而行私欲，必定遭受天灾。（至数的机理，就是五六相合之类。迫迮以微，是说天地的气数，精微切近，没有事物不是这样的。其来可见，其往可追，是说通过气可以察知至，通过至可以求得数。然而至数的微妙，关系到安危，所以敬重它的人昌盛，轻慢它的人灭亡。敬重，像摄生类各章所载，凡是与道契合的都是。假如违背正道行私欲，逆天妄为，天殃必然波及，能不谨慎吗！迮音窄，意思是近。）我恭敬地奉行天道，请讲最重要的道理。（至真的要道。）
黄帝说：善于谈论开始的人，一定会归结于终结；善于谈论近处的人，一定知道远处。（必须精通于道的人，才能言始以会终，言近以知远。）这样则至数穷极而道不迷惑，这就是所谓的明白。希望先生推广并排列次序，使其有条理，简要而不匮乏，持久而不间断，容易使用且难忘，作为纲纪，至于至数的要点，希望能全部听到。（至数的意义，在本经所见不一，详见会通奇恒类。简，是要约。匮，是匮乏。）
鬼臾区说：问得真明白啊！道真高明啊！就像鼓槌击鼓应声，响声回应声音一样。（桴，是鼓椎。发出的是声，回应的是响。桴音孚。）我听说，甲己之年，土运统管；乙庚之年，金运统管；丙辛之年，水运统管；丁壬之年，木运统管；戊癸之年，火运统管。（这就是五行对应天干，称为五运。详细义理见下章及图翼五运图解。）
黄帝说：对于三阴三阳，如何配合呢？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。（这就是三阴三阳对应地支，称为六气。上者指司天，如子午之年，上见少阴司天。十二年皆如此。）少阴称为标，厥阴称为终。（标，为首。终，为尽。六十年的阴阳次序，始于子午，所以少阴称为标。终于巳亥，所以厥阴称为终。）
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。这称为本，这就叫作六元。（三阴三阳，由六气的化生作为主宰，风化厥阴，热化少阴，湿化太阴，火化少阳，燥化阳明，寒化太阳，所以六气称为本，三阴三阳称为标。然而这六种，都是天元一气所化，一分化为六，所以叫六元。本篇名为天元纪，义理本于此。）
黄帝说：道真光辉啊！论述真明白啊！请刻在玉版上，藏在金匮里，题名为天元纪。（刻在玉版上，流传永久。藏在金匮里，表示珍重。署，是表识。）
Name. Adhering to its position and receiving the mandate, it is called "Ministerial Fire by Position." A detailed examination of this view reveals that changing the character "Ming" (Brightness/Clarity) to "Ming" (Name) is fundamentally incorrect. This likely stems from citing the *Suwen: Zhi Zhen Yao Da Lun* which states "Shaoyin does not govern Qi transformation," thereby extrapolating that "Sovereign Fire does not establish the Yearly Qi." However, what is meant by "does not govern Qi transformation" is that Sovereign Fire does not preside over the transformations of the Five Movements (Wu Yun), not that it has no relation to the Six Qi. For instance, in the Zi and Wu years, Shaoyin appears above as the ruling Qi (Si Tian). The Six Qi are divided to govern Heaven and Earth, each having its specific jurisdiction; how can one say it does not establish the Yearly Qi? Moreover, as the Great Master, how could Sovereign Fire merely exist as an empty name above? This has led later scholars to revere this view, asserting "Sovereogn Fire by Name," effectively erasing the character "Ming" (Brightness), which greatly deviates from the crucial intent of the ancient sages.
The function of Heaven and Humanity lies in Shen Ming (Spiritual Clarity). Only through Shen (Spirit/Mystery) is there Ming (Brightness/Clarity); only through Ming is there Shen. Heaven possesses it to illuminate all directions; humanity possesses it to see clearly across vast distances. All these utilize the power of "Ming." It is indeed something that Heaven, Earth, and all things cannot do without for a moment. Thus, the *Qi Jiao Bian Da Lun* states: "The movement and stillness of Heaven and Earth are governed by Shen Ming." The *Sheng Qi Tong Tian Lun* states: "Human Yang Qi is like Heaven and the Sun; if it loses its proper place, lifespan is shortened and brilliance is obscured. Therefore, the movement of Heaven relies on the brightness of the Sun." These all illustrate the meaning of "Sovereign Fire by Brightness." Furthermore, the *Zhouyi: Shuo Gua Zhuan* says: "Li represents Brightness; all things meet. It is the trigram of the South. The Sage faces South to listen to the world and rules towards the Brightness, taking inspiration from this." From this perspective, both Heavenly timing and Human affairs rely on this "Ming" as their master. To erase it later is a grave error, which must be corrected.
Additionally: Although "Sovereign Fire by Brightness, Ministerial Fire by Position" carries the annotated meaning as described, viewing ordinary fire reveals distinctions in quality and form, corresponding to the differences between Sovereign and Ministerial regarding Brightness and Position. "Brightness" refers to light, which is the Qi (Energy/Air) of fire. "Position" refers to form, which is the Zhi (Substance/Matter) of fire. Consider a one-inch lamp: its light fills the room; this is the manifestation of Qi. Consider a furnace full of charcoal: it has heat but no flame; this is the manifestation of Zhi. Both flame and charcoal are fire. Yet, flame is bright while charcoal is dark; flame is void while charcoal is solid; flame is dynamic while charcoal is static; flame rises while charcoal stays below. Proving this, Qi and Zhi naturally have upper and lower distinctions, which is indeed the distinction between Sovereign and Ministerial Fire. Therefore, Sovereign Fire resides above, like the sun's brightness, manifesting the Way of Heaven; in humans, it corresponds to the Heart, from which Shen Ming emerges. Ministerial Fire resides below, like the warmth of underground springs, nourishing all things; in humans, it corresponds to the Kidney, where Yuan Yang (Primordial Yang) is stored.
Thus, in the sequence of the Six Qi, Sovereign Fire comes first, and Ministerial Fire follows. The former initiates the generation of things, and the latter completes their fruition. Among the 360 days, the periods governed by these two fires are limited to the fourth, fifth, sixth, and seventh months, totaling 120 days, accomplishing the year's transformative work. This is the function of the two fires. One might ask: In the Six Qi, each of the Five Elements occupies one, yet Fire is divided into two. Why? The answer is: The Way of Heaven and Earth is Yin and Yang. Yang governs generation, Yin governs destruction. If Yang Qi is insufficient, the potential for life cannot expand. Thus, the Way of Yang is substantial, the Way of Yin is hollow; Yang Qi is firm, Yin Qi is soft. This is the natural law of Yin and Yang. Regarding the division of Six Qi, three belong to Yin: Dampness, Dryness, Cold. Two belong to Yang: Wind, Heat. If Fire did not have the transformations of Sovereign and Ministerial, Yin would prevail over Yang, and destruction would outweigh generation. Hence, the two Fires are indispensable. If one argues that because there are only two Fires, "Yang is always in excess" and attempts to suppress it exclusively, one damages the harmony of Heaven and the root of life, with nothing being more severe. Scholars must carefully examine these great principles. (*Zhi Zhen Yao Da Lun*: "Shaoyin does not govern Qi transformation." See Category 24 for details. *Sheng Qi Tong Tian Lun*: "Heaven's movement relies on the Sun's brightness." See Disease Category 5 for details. Both should be consulted.)
Five and Six combined result in 720 Qi periods forming one Ji (Cycle), spanning thirty years. (Heaven completes its cycle in six periods [six years]; Earth completes its cycle in five years. After a cycle, one Qi remains, until they meet again. Five times six equals thirty years; six times five equals thirty years. Thus, combining five and six, 720 Qi periods constitute one Ji, totaling thirty years. This is stated in general terms. Specifically, thirty years align with the measure of one year. One year has 360 days. Divided by six into Six Qi, each gets 60 days. Divided by five into Five Movements, each gets 72 days. Divided into 72 Hou (periods), each gets 5 days. Thirty years have 360 months. Divided by six, each gets 60 months. Divided by five, each gets 72 months. Divided by 720, each gets 15 days, constituting one Qi period, also called one Jie (Solar Term). This is the great convergence of Five and Six, from which the numbers of Yuan, Hui, Yun, and Shi originate. Hence it is called one Ji, or one Shi.)
1,440 Qi periods span sixty years for one complete Zhou (Cycle). Deficiencies and Excesses are all visible here. (Doubling thirty years yields this number, representing one 60-year Jiazi cycle. Within this, the interactions of the Five Movements and Six Qi, and the numbers of mutual approach, are fully contained. Thus, all excessive, deficient, reverse, smooth, overcoming, and retaliatory Qi patterns can be observed here.)
The Yellow Emperor said: Your words cover the ultimate Heavenly Qi and the complete Earthly records. They are thorough. I wish to hear them and preserve them. Above, to govern the people; below, to cultivate oneself. Let the people be enlightened, let superiors and inferiors be harmonious and affectionate, let virtue flow downward, let descendants be free from worry, and let this be passed down to posterity without end. May I hear it? (This section clarifies the meaning of Five and Six. The Emperor's statement "govern the people above" reveals the Sage-Emperor's emphasis on the welfare of the people.)
Gui Yuzhou replied: The mechanism of the Ultimate Numbers is urgent, narrow, and subtle. Its arrival can be seen; its departure can be traced. Those who respect it prosper; those who slight it perish. Those who act against the Dao for selfish ends will inevitably incur Heavenly punishment. (The mechanism of Ultimate Numbers refers to the combination of Five and Six. "Urgent, narrow, and subtle" means the Qi and numbers of Heaven and Earth are refined, minute, and close at hand, applicable to all things. "Arrival can be seen, departure can be traced" means one can observe the Ultimate through Qi, and seek the Numbers through the Ultimate. Because the subtlety of Ultimate Numbers determines safety and danger, respecting it leads to prosperity, while slighting it leads to ruin. Respect involves following the Dao, as recorded in various chapters on health preservation. Acting against the Dao for selfish purposes and defying Heaven brings disaster. One must be cautious! 'Ze' sounds like 'zha', meaning near.) I respectfully obey the Way of Heaven and request you speak the essential truths. (The essential truth of the Ultimate.)
The Yellow Emperor said: He who speaks well of the beginning must converge on the end. He who speaks well of the near must know the far. (Only one who is clear and profound in the Dao can speak of the beginning to converge on the end, and speak of the near to know the far.) Thus, when the Ultimate Numbers are exhausted, the Dao is not confused; this is called clarity. I hope you will extend and arrange them in order, making them systematic, concise yet sufficient, enduring yet unbroken, easy to use and remember, serving as a guideline. I wish to hear all the essentials of the Ultimate Numbers. (The meaning of Ultimate Numbers varies in this classic; see the Huitong Qiheng category for details. 'Jian' means concise. 'Kui' means lacking.)
Gui Yuzhou said: How clear your question! How bright the Dao! It is like a drum responding to the beat, or an echo responding to sound. ('Fu' is the drumstick. The striker produces sound; the responder produces echo. 'Fu' sounds like 'fu'.) I have heard: 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. (This is the correspondence of the Five Elements to the Heavenly Stems, known as the Five Movements. Details are in the next chapter and the Five Movements diagram in Tu Yi.)
The Yellow Emperor asked: How do they combine with the Three Yin and Three Yang? Gui Yuzhou replied: In Zi and Wu years, Shaoyin appears above. In Chou and Wei years, Taiyin appears above. In Yin and Shen years, Shaoyang appears above. In Mao and You years, Yangming appears above. In Chen and Xu years, Taiyang appears above. In Si and Hai years, Jueyin appears above. (This is the correspondence of the Three Yin and Three Yang to the Earthly Branches, known as the Six Qi. 'Above' refers to the Ruling Qi (Si Tian). For example, in Zi and Wu years, Shaoyin rules above. This applies to all twelve years.) Shaoyin is called the Biao (Surface/Marker); Jueyin is called the Zhong (End). ('Biao' means head/start. 'Zhong' means end. The sixty-year Yin-Yang sequence starts with Zi-Wu, so Shaoyin is the start. It ends with Si-Hai, so Jueyin is the end.)
Above Jueyin, Wind Qi governs. Above Shaoyin, Heat Qi governs. Above Taiyin, Dampness Qi governs. Above Shaoyang, Ministerial Fire governs. Above Yangming, Dryness Qi governs. Above Taiyang, Cold Qi governs. This is called the Ben (Root), known as the Liu Yuan (Six Primals). (The Three Yin and Three Yang are primarily determined by the transformations of the Six Qi: Wind transforms Jueyin, Heat transforms Shaoyin, Dampness transforms Taiyin, Fire transforms Shaoyang, Dryness transforms Yangming, Cold transforms Taiyang. Thus, the Six Qi are the Root, and the Three Yin and Three Yang are the Surface. These six all derive from the One Qi of Tian Yuan, dividing into six, hence called Six Primals. The title 'Tian Yuan Ji' derives its meaning from this.)
The Yellow Emperor said: How radiant the Dao! How clear the discourse! Please inscribe it on jade tablets and store it in golden caskets, labeling it "Tian Yuan Ji." (Inscribing on jade ensures permanence. Storing in gold indicates preciousness. 'Shu' means label/mark.)