Wu Xing Da Yi (五行大義)

夫五行者，蓋造化之根源，人倫之資始。萬品稟其變易，百靈因其感通。本乎陰陽，散乎精像，周竟天地，布極幽明。子午卯酉為經緯，八風六律為綱紀。故天有五度以垂象，地有五材以資用，人有五常以表德。萬有森羅，以五為度，過其五者，數則變焉。實資五氣，均和四序，孕育百品，陶鑄萬物。善則五德順行，三靈炳曜；惡則九功不革，六沴互興。原始要終，靡究萌兆。

The Five Phases are the fundamental sources of heaven and earth, and the original basis for human relationships and order. All things receive the vital energy of the Five Phases and thus undergo birth, death, and transformation. The various deities also communicate with humans through the energy of the Five Phases. It originates from the dual forces of yin and yang, spreads out as various subtle forms, pervading the entire universe, reaching even the underworld and the human world. The four cardinal directions of Zi, Wu, Mao, and You serve as its meridians and parallels. The eight winds and the six tones of the musical scale constitute its principles and regulations. Therefore, in the heavens there are the five stars indicating celestial phenomena, and on earth there are the five materials—metal, wood, water, fire, and earth—for human use. Humans possess the five virtues—benevolence, righteousness, propriety, wisdom, and faithfulness—expressed as the "Five Constants" to manifest moral conduct. All things, diverse and numerous, are measured by the number five; once the number exceeds five, it must be reset and transformed again. Heaven and earth regulate the four seasons, nurture all living beings, and shape all things through the energy of the Five Phases. When government and education are clear and just, the virtues of the Five Phases proceed in order, and the three celestial spirits—sun, moon, and stars—shine brightly. When government and education are corrupt, the nine functions—water, fire, metal, wood, earth, and grain—cannot be cultivated, and the six disruptive forces ("six disorders") will arise together. Yet, when tracing its origin and seeking its conclusion, humans remain unable to perceive the initial signs of its emergence.

是以聖人體於未肇，故設言以筌象，立象以顯事。事既懸有，可以象知。象則有滋，滋故生數。數則可紀，象則可形。可形可紀，故其理可假而知。可假而知，則龜筮是也。龜則為象，故以日為五行之元；筮則為數，故以辰為五行之主。

Therefore, the sage could perceive things before they occurred, and thus established words to capture images—like using bamboo nets to catch fish. He also established images to clarify principles. Once things actually exist in the world, they can be known through images; once images are formed, they proliferate, and proliferation gives rise to numbers. With numbers, one can record; with images, one can depict. Being able to depict shapes and record numbers, the principles of things can be known through these tools. The tools that can be used to know things are divination by oracle bones and divination by yarrow stalks. Oracle bone divination presents 'images', so the ten heavenly stems, representing 'days', are used as the beginning of the Five Phases. Divination by yarrow stalks deals with 'numbers', so the twelve earthly branches, representing 'terms', are used as the masters of the Five Phases.

若夫參辰伏見，日月盈虧，雷動虹出，雲行雨施，此天之象也。二十八舍，內外諸官，七曜三光，星分歲次，此天之數也。山川水陸，高下平汙，嶽鎭河通，風回露蒸，此地之象也。八極四海，三江五湖，九州島百郡，千里萬頃，此地之數也。禮以節事，樂以和心，爵表章旗，刑用革善，此人之象也。百官以治，萬人以立，四教修文，七德閱武，此人之數也。因夫象數，故識五行之始末；藉斯龜筮，乃辨陰陽之吉凶。是以事假象知，物從數立。

As for the alternation of the star Can and Chen, the rising and setting of the sun and moon, the thunder's rumbling, the appearance of rainbows, the movement of clouds, and the falling of rain and snow, these are the "images" presented by Heaven. The twenty-eight constellations, the stars within and outside the Purple Micro Enclosure, the seven luminaries consisting of the sun, moon, and five planets, the three bright lights of sun, moon, and stars, and the divisions of the constellations along with the years corresponding to the wandering star, these are the "numbers" that Heaven can measure. The mountains and rivers, the land and water, their high and low, flat and uneven, the five great mountains guarding their respective regions, the rivers and canals connecting distant places, the swirling winds and the rising mist, these are the "images" of the earth. The eight directions and the four seas, the three great rivers and five great lakes, the nine provinces and hundreds of states, and the thousands of square li of farmland, these are the "numbers" of the earth. Using rites to regulate human affairs, using music to harmonize people's hearts, using titles and banners to indicate hierarchy, and using punishments to guide people toward goodness, these are the "images" of human affairs. Establishing officials to govern the world, gathering the people to form a state, using the four teachings to cultivate culture, and using the seven virtues to examine military strength, these are the "numbers" of human affairs. It is precisely because there are images and numbers that we can understand the origins and transformations of the Five Phases. It is precisely because of divination through tortoise shells and yarrow stalks that we can discern the auspiciousness and inauspiciousness of yin and yang. Therefore, things are recognized through their images, and all things are established through their numbers.

吉每尋閱墳索，研窮經典，自羲農以來，迄於周漢，莫不以五行為政治之本，以蓍龜為善惡之先。所以《傳》云：天生五材，廢一不可。《尙書》曰：商王受命，狎侮五常，殄棄三政。故知得之者昌，失之者滅。

I often examine ancient classic texts such as the San Feng and Ba Suo, deeply studying the classics of previous dynasties. I have found that since Fuxi and Shen Nong up to the Zhou and Han dynasties, no dynasty failed to regard the Five Phases as the fundamental principle of politics and to use divination with yarrow stalks and turtle shells as the primary means of distinguishing good and evil. Therefore, the Zuo Zhuan says: Heaven produces five materials, and abandoning any one of them is unacceptable. The Shang Shu says: King Zhou of Shang, after receiving the Mandate of Heaven, despised and treated lightly the five constants, and destroyed three essential affairs ("Shou" is the name of King Zhou). From this we can see that a state which masters the Way of the Five Phases will flourish, while one that deviates from it will perish.

昔中原喪亂，晉氏南遷，根本之書不足，枝條之學斯盛。虛談巧筆，競功於一時；碩學經邦，棄之於萬古。末代踵習，風軌遂成。雖復占候之術尚行，皆從左道之說；卜筮之法恆在，爻象之理莫分。《月令》靡依，時制必爽。失之毫髮，千里必差。水旱興而不辨其由，妖祥作而莫知其趣。非因形像，罕徵窮者。觀其謬惑，嘆其學人，皆信其末而忘本，並舉其麤而漏細。

In former times, when chaos prevailed in the Central Plains, the Jin dynasty royal family moved south, and writings that explored fundamental principles became increasingly rare, while studies focusing on superficial details flourished. Hollow discussions and ornate writing vied for fame at that time; scholars who possessed knowledge for governing the state and pacifying the people were discarded by generations. Later generations followed suit, and such practices eventually became a prevailing trend. Although divination by observation of celestial phenomena remains popular, it mostly follows the doctrines of heretical schools; although divination by means of yarrow stalks has continued, the principles of the hexagram lines are no longer understood. Calculations are not based on the "Monthly Orders," so the timing of seasons and periods will inevitably be wrong. A slight error at the beginning leads to a great mistake in the end. When floods and droughts occur, the causes cannot be explained; when portents of calamity or auspicious signs appear, their meanings are not understood. Without verifying through concrete phenomena, few can thoroughly investigate the matter. Seeing these errors and confusions, I feel sorrow for these scholars: they all place importance on the superficial while forgetting the fundamental, grasp the crude while neglecting the subtle.

古人有云：登山始見天高，臨壑方覺地厚。不聞先聖之道，無以知學者之大，況乃五行幽邃，安可斐然。今故博採經緯，搜窮簡牒，略談大義。凡二十四段，別而分之，合四十段。二十四者，節數之氣總；四十者，五行之成數。始自釋名，終於蟲鳥。凡配五行，皆在茲義。庶幾使斯道不墜，知其始焉。若能治心靜志，研其微者，豈直怡神養性，保德全身，亦可弼諧庶政，利安萬有，斯故至人之所達也。昔人感物制經，吉今因事述義，異時而作，共軌殊途。嘆味道之不齊，求利物之一致。倚焉來哲，補其闕焉。

Ancient people have said: only by climbing a high mountain can one see how high the sky is, and only by standing at the edge of a deep valley can one realize how thick the earth is. Those who have not heard of the teachings of the ancient sages cannot know how vast the study of learning is; and how much more so, the principles of the Five Phases are so profound and subtle, how could they be easily explained with a moment's literary display? Therefore, I now widely collect the classics and the supplementary writings, exhaustively gathering all kinds of ancient texts, and briefly discuss their main meanings. The entire work consists of twenty-four sections, each of which is further divided into sub-sections, making a total of forty. The number twenty-four is taken because it represents the total number of the twenty-four solar terms in a year; the number forty is taken because it is the sum of the five numbers of the Five Phases (six, seven, eight, nine, ten). The whole book starts with explaining names and ends with discussing birds, beasts, and insects; all content that corresponds with the Five Phases is included within these meanings. I hope this study will not be abandoned, and people will understand its origin. If one can concentrate the mind and calm the will, to study its subtle aspects, it is not only for cultivating the spirit and temperament, preserving virtue and body, but also can assist in managing various affairs, benefiting all things in the world and bringing peace and stability. This is originally the realm that the sage can reach. Previous people created classics due to their feelings towards external things; today, I, Xiao Ji, explain the great meanings based on specific matters. Although the times are different and the paths taken are different, the ultimate goal is the same. I feel sorrow that people's understanding of this path varies greatly, yet all pursue the same thing, which is benefiting all things. I entrust this to future wise men, asking them to complete the deficiencies in my work.

夫萬物自有體質，聖人象類而制其名，故曰：名以定體。無名乃天地之始，有名則萬物之母。以其因功涉用，故立稱謂。《禮》云：子生三月，咳而名之。及其未生，本無名字。五行為萬物之先，形用資於造化，豈不先立其名，然後明其體用。

All things originally have their own forms and natures. Sages took their images according to their categories and gave them names, so it is said that names are used to determine forms. The Book of Dao and Virtue says that "nameless is the beginning of heaven and earth, and named is the mother of all things." It is precisely because we need to rely on the functions of things and their uses that we establish names. The Book of Rites, Inner Rules says: when a child is three months old, the father plays with him to make him laugh and gives him a name. Before he was born, he had no name. The Five Phases are the pioneers of all things; their forms and functions are derived from the creative power of heaven and earth. How could we not first establish their names and then explain their forms and functions?

《春秋元命苞》曰：木者，觸也，觸地而生。許愼云：木者，冒也，言冒地而出，字從於中下，象其根也。其時春。《禮記》曰：春之為言蠢也，產萬物者也。其位在東方。《尸子》云：東者，動也，震氣故動。《白虎通》云：火之為言化也，陽氣用事，萬物變化也。許愼曰：火者，炎上也，其字炎而上，象形者也。其時夏。《尚書大傳》云：何以謂之夏？夏，假也。假者，方呼萬物而養之。《釋名》曰：夏假者，寬假萬物，使生長也。其位南方。《尙書大傳》云：南，任也，物之方任也。

The Wei texts "Chunqiu Yuanmingbao" say: Wood is "chu", meaning it touches the ground and grows out. Xu Shen's "Shuowen Jiezi" says: Wood is "mao", meaning it pushes through the ground. The character's structure, with a vertical line extending downward, symbolizes its roots. All of this is the Han dynasty's common "shengxun" method, using homophones or near-homophones to explain the original meaning of a character related to seasonal phenomena. Wood corresponds to the season of spring. The "Liji · Xiang Yinjiu Yi" says: The word "chun" (spring) is "chun", meaning it causes things to stir and produce all things. Wood corresponds to the direction of the east. The "Shizi" says: The direction of the east is "dong", meaning movement. The east is associated with the Zhen trigram, which represents movement, so it is called "dong". The "Baihu Tong" says: The word "huo" (fire) is "hua", meaning transformation. At this time, the yang energy is dominant and in charge, and all things change accordingly. Xu Shen's "Shuowen Jiezi" says: Fire is "yan shang", meaning it rises upward like flames. The character is a pictograph showing flames rising. Fire corresponds to the season of summer. The "Shangshu Dazhuan" says: Why is this season called "xia"? "Xia" means "jia", meaning it is calling and nurturing all things. The "Ximing" says: The reason "xia" is interpreted as "jia" is because it is generous and allows all things to grow freely. Fire corresponds to the direction of the south. The "Shangshu Dazhuan" says: The direction of the south is "ren", meaning all things are bearing the responsibility of growth.

《元命苞》云：土之為言吐也，含吐氣精，以生於物。許愼云：土者，吐生者也。王肅云：土者，地之別號，以為五行也。許愼云：其字，二以象地之下與地之中，以一直畫，象物初出地也。其時季夏。季，老也，萬物於此成就方老，王於四時之季，故曰老也。其位處內。內，通也。《禮斗威儀》云：得皇極之正氣，含黃中之德，能苞萬物。

The Spring and Autumn Original Mandate苞 says: The character "土" means "to emit," it contains and emits vital energy to nurture all things. Xu Shen says: "土" refers to the thing that gives birth to all things. Wang Su says: "土" is another name for the earth, and it is ranked among the Five Phases. Xu Shen also says: The character "土" is written with two horizontal strokes above and below to represent the ground and the layers beneath it, and a vertical stroke in the middle to symbolize all things breaking through the soil. The season corresponding to "土" is the last month of summer, which is June. "季" means old, and at this time, all things have matured and become old. "土" is also dominant in the last month of each of the four seasons, so it is called "old." The position of "土" is in the center. "内" has the meaning of being open and accessible. The "Rites of the Celestial Pole" says: "土" receives the central and upright energy of the Emperor's Pole, contains the virtue of the central yellow color, and thus can embrace all things.

許慎云：金者，禁也，陰氣始起，萬物禁止也。土生於金，字從土，左右注，象金在土中之形也。其時秋也。《禮記》云：秋之為言愁也，愁之以時察守義者也。《尸子》云：秋，肅也，萬物莫不肅敬恭莊，禮之主也。《說文》曰：天地反物為秋。其位西方。《尚書大傳》云：西，鮮也。鮮，訊也。訊者，始入之貌也。

Xu Shen said: Metal is "Jin", which means "prohibition". At this time, Yin energy begins to rise, and all things are restrained and no longer grow. Earth produces metal, so the character "Jin" includes "Tu" (earth) with two dots on either side, symbolizing the shape of a block of metal buried in the earth. The season corresponding to metal is autumn. The "Li Ji · Xiang Yin You Yi" says: The word "autumn" is "Chou", which refers to the solemn and severe season that causes people to feel anxious and alert, which is precisely the season for upholding righteousness. The "Shi Zi" says: Autumn is "Su", all things are solemn, respectful, and dignified, and it is the master of ritual. The "Shuo Wen" says: When the energies of heaven and earth reverse and all things transition from growth to decline, this is called autumn. The direction corresponding to metal is the west. The "Shang Shu Da Zhuan" says: West is "Xian", and "Xian" is "Xun", which refers to the state of being just newly gathered and stored.

《釋名》《廣雅》《白虎通》皆曰：水，準也，平準萬物。《元命苞》曰：水之為言演也，陰化淖濡，流施潛行也。故立字，兩人交，一以中出者為水。一者，數之始；兩人，譬男女，陰陽交以起一也。水者，五行始焉，元氣之湊液也。《管子》云：水者，地之血氣，筋脈之通流者，故曰水。許慎云：其字象泉並流，中有微陽之氣。其時冬。《尸子》云：冬，終也，萬物至此終藏也。《禮記》云：冬之為言中也。中者，藏也。其位北方。《尸子》云：北，伏也，萬物至冬皆伏，貴賤若一也。五行之時及方位，故分而釋之。

The Shiming, Guangya, and Baitu Tong all say that water is "zhun," which means it can level and measure all things, just as water surfaces are level. The Chunchou Yuanming Bao says that the character for water is "yan," meaning that the yin energy generates moist and muddy vapor, which flows and spreads, moving beneath the earth. Therefore, when the character for water was created, it took the shape of two people crossing each other with a vertical stroke passing through the middle: one represents the beginning of numbers, with two people symbolizing male and female, that is, the union of yin and yang producing "one." Water is the beginning of the Five Phases, a liquid formed from the condensation of the original qi. The Guanzi says that water is the blood of the earth, the fluid that circulates through its sinews, hence it is called water. Xu Shen says that the character for water resembles flowing spring water, with the central stroke containing a slight yang energy. Water corresponds to the season of winter. The Shizi says that winter is "zhong," meaning that all things reach their end and are stored away. The Li Ji says that the character for winter is "zhong," meaning that it is the time when things are stored internally. Water corresponds to the direction of the north. The Shizi says that north is "fu," meaning that all things become hidden in winter, regardless of their status. This is how the Five Phases correspond to the seasons and directions, so they are explained separately.

支干者，因五行而立之。昔軒轅之時，大撓之所制也。蔡邕《月令章句》云：大撓採五行之情，占斗機所建也。始作甲乙以名日，謂之干；作子丑以名月，謂之支。有事於天，則用日；有事於地，則用辰。陰陽之別，故有支干名也。

The "branch and stem" (i.e., the later term "gan zhi") were established based on the Five Phases. It is said that they were created during the time of the Yellow Emperor, Huangdi, by his minister Dazao. Cai Yong's "Chapter on the Monthly Ordinances" states: Dazao observed the characteristics of the Five Phases and also studied the direction indicated by the handle of the Big Dipper (the Dipper's handle), thus beginning to create the characters for the ten heavenly stems, such as Jia and Yi, to mark days, called "gan"; and the characters for the twelve earthly branches, such as Zi and Chou, to mark months, called "zhi". Matters related to heaven are marked with "day", which refers to the ten heavenly stems; matters related to earth are marked with "chén", which refers to the twelve earthly branches. Heaven belongs to yang, and earth belongs to yin, and because of the distinction between yin and yang, the terms "gan" and "zhi" were divided into two separate categories.

而名有總別，先論總名，次言別號。總名支干者，干字乃有三種不同：一作干，二作簳，三作干字。今解簳字者，此支簳既相配成用，如樹木之有支條莖簳，共為樹體，所以雲簳。又作干者，幹濟為義；支者，支任為義。以此日辰，任濟萬事，故云支干。又作干字者，亦是簳義，如物之在竿上，能豎立顯然，故亦云竿也。世書從易，故多干也。

The term has both a general name and specific names. First, the general name is given, then the individual alternative names. In terms of the general name "Zhi Gan," the character "Gan" has had three different forms throughout history: one is written as "Gan," another as "Gan" (meaning arrow shaft or main stem), and the third as "Gan." First, we explain "Gan": the Earthly Branches and the main "Gan" must be combined to be useful, just as a tree has both its branches and its central stem, together forming the whole tree, so it is written as "Gan." When written as "Gan," it takes the meaning of "Gan Ji" — capable of accomplishing things; "Zhi" takes the meaning of "Zhi Ren" — supporting and shouldering responsibilities: using these Day Branches to shoulder and accomplish all worldly affairs, hence called "Zhi Gan." When written as "Gan," it still refers to the meaning of "Gan": just as things are placed on a bamboo pole and thus stand upright and become visible, so it is also called "Gan." Because of the convenience of writing, common people often write it as "Gan."

次別號者。《詩緯推度災》云：甲者，押也，春則開也，冬則闔也。鄭玄注《禮記·月令》云：甲者，抽也。乙者，軋也。春時萬物皆解，孚甲自抽軋而出也。丙者，柄也，物之生長，各執其柄。鄭玄云：丙者，炳也。夏時萬物強大，炳然著見也。

Next, it explains the alternative names of each character. The esoteric text "Poetry Weave · Push and Measure Calamity" says: Jia is called "ya" (gate), opening in spring and closing in winter. Zheng Xuan's commentary on "Rites of the Monthly Ordinances" says: Jia is "chou" (to split open), Yi is "ya" (to press); in spring, the shells of all things split open, and the seeds' shells themselves split open and press their way out of the ground. Bing is "bing" (handle), as all things grow, each holding its own handle. Zheng Xuan says: Bing is "bing" (bright), in summer all things become strong and tall, clearly and brightly appearing. These explanations use homophones and near-homophones to indicate the phenological characteristics represented by each heavenly stem, belonging to the Han dynasty method of "sound interpretation" (shengxun).

丁者，亭也。亭，猶止也，物之生長，將應止也。戊者，買也，生長既極，極則應成買易前體也。己者，紀也，物既始成，有條紀也。鄭玄云：戊之言茂也，己之言起也，謂萬物皆枝葉茂盛，其含秀者抑屈而起也。庚者，更也。辛者，新也。謂萬物成代，改更復新也。鄭玄云：謂萬物皆肅然改更，秀實新成也。壬者，任也。癸者，揆也。陰任於陽，揆然萌牙於物也。鄭玄云：時維藏，萬物懷任於下，揆然萌牙也。

Ding is "ting," meaning to stop. Just as things come to a halt at this stage, the growth of all things reaches this point and is about to stop. Wu is "mai (trade)," meaning that growth has reached its peak, and at the peak, it should achieve completion and exchange the previous form. Ji is "ji (order)," meaning that after things have initially taken shape, they have order and structure. Zheng Xuan said: Wu refers to "mao (prosperous)," and Ji refers to "qi (arise)," meaning that all things have their branches and leaves flourishing, with the ears of grain first bent down and then rising up. Geng is "geng (change)," and Xin is "xin (new)," meaning that all things undergo generations of alternation and renewal. Zheng Xuan said: This refers to all things being solemnly renewed, with the ears of grain and fruits being formed anew. Ren is "ren (pregnancy)," and Gui is "kui (measure)," meaning that the yin energy is pregnant within the yang energy, and the budding can be vaguely measured. Zheng Xuan said: At this time, the main characteristic is gathering and storing, with all things pregnant beneath the earth, and the sprout can be vaguely measured.

子者，孳也，陽氣既動，萬物孳萌。《三禮義宗》云：陽氣至，孳養生。丑者，紐也。紐者，繫也，續萌而繫長也。故曰：孳萌於子，紐牙於丑。《三禮義宗》云：言居終始之際，故以紐結為名。寅者，移也，亦云引也，物牙稍吐，引而申之，移出於地也。《淮南子》云：寅，螾動生也。《三禮義宗》云：寅者，引也，肆建之義也。卯者，冒也，物生長大，覆冒於地也。《淮南子》云：丣，茂也。茂，然也。《三禮義宗》云：丣，茂也。陽氣至此，物生滋茂。

Zi means "zi," which refers to the sprouting of life. Yang energy has begun to stir, and all things start to sprout and grow. The "San Li Yi Zong" says: When yang energy arrives, it fosters the vitality of life. Chou means "nou," which refers to a knot or connection. It connects the sprouting buds and continues their growth, so it is said: sprouting occurs in Zi, and knotting occurs in Chou. The "San Li Yi Zong" says: Chou is at the junction of the end of a year and the beginning of the next, so it is named "knotting." Yin means "yi," or "yin," referring to the emergence of tender shoots, which stretch and extend, moving out of the ground. The "Huainanzi" says: Yin is the time when earthworms (ying) begin to move and live. The "San Li Yi Zong" says: Yin means "yi," which signifies striving to establish and exert. Mao means "mao," which refers to the flourishing of all things, covering the ground. The "Huainanzi" says: Mao (the ancient character for卯) means "mao," which means flourishing, indicating prosperity. The "San Li Yi Zong" says: Mao means flourishing, and at this point, yang energy reaches its peak, and all things flourish and grow vigorously.

辰者，震也，震動奮迅，去其故體也。《三禮義宗》云：此月之時，物盡震動而長。巳者，巳也，故體洗去，於是巳竟也。《三禮義宗》云：巳，起也。物至此時，皆畢盡而起。午者，仵也，亦云萼也。仲夏之月，萬物盛大，枝柯萼佈於午。《淮南子》云：午者，忤也。《三禮義宗》云：仵，長也，大也，明物皆長大也。未者，昧也，陰氣已長，萬物稍衰，體薆昧也，故曰：薆昧於未。《淮南子》云：未，味也。《三禮義宗》云：時物向成，皆有氣味。

Chen corresponds to "Zhen," which signifies movement and stirring, the shedding of old forms. The "Three Rituals: Meaning of the Categories" states: during this month, all things shake and grow. Si corresponds to "Si," meaning the complete shedding of old forms, at which point the process is concluded. The "Three Rituals: Meaning of the Categories" says: Si corresponds to "Qi," meaning that at this time, all things have exhausted their old forms and begin anew. Wu corresponds to "Wu" (opposition), also called "E." In the middle of summer, May, all things are flourishing, with branches and flower buds spreading out during the Wu month. The "Huainanzi" says: Wu corresponds to "Wu" (opposition), as the yin and yang energies begin to oppose each other. The "Three Rituals: Meaning of the Categories" says: Wu signifies growth and fullness, indicating that all things have grown large. Wei corresponds to "Mai," meaning that yin energy has grown, and all things slightly decline, with forms becoming hidden and obscure, hence "Mai Mei Yu Wei." The "Huainanzi" says: Wei corresponds to "Wei" (taste). The "Three Rituals: Meaning of the Categories" says: at this time, all things tend toward maturity, and have already developed their flavors.

申者，伸。伸，猶引也，長也，衰老引長。《淮南子》云：申，呻也。《三禮義宗》云：申者，身也，物皆身體成就也。酉者，老也，亦云熟也，萬物老極而成熟也。《淮南子》云：酉，飽也。《三禮義宗》云：酉，猶也。猶，倫之義也。此時物皆縮小而成也。戌者，滅也，殺也，九月殺極，物皆滅也。《三禮義宗》云：此時物衰滅也。亥者，核也，閡也，十月閉藏，萬物皆入核閡。《三禮義宗》云：亥，劾也，言陰氣劾殺萬物也。

Shen is "shen," meaning extension. Extension is like pulling and growing, indicating that things continue to stretch even as they age. The Huainanzi says that Shen is "shen," meaning to groan. The Sanli Yizong says that Shen is "shen," meaning body. At this time, all things have matured. You is "lao," also meaning "shu," indicating that things have aged to the extreme and have matured. The Huainanzi says that You is "bao," meaning full. The Sanli Yizong says that You is "you," meaning order and sequence. At this time, all things contract and become small, completing their form. Xu is "mie," meaning "sha," indicating that by September, the severe and killing force reaches its peak, and all things return to extinction. The Sanli Yizong says that at this time, all things decay and perish. Hai is "he," meaning "he" or "mo," indicating that in October, things retreat and are gathered into the core, closing off. The Sanli Yizong says that Hai is "he," meaning to investigate and punish, indicating that the yin energy investigates and punishes all things.

《爾雅》歲次云：大歲在寅，名攝提格。《淮南子》注云：格，起也，萬物承陽而起。卯名單閼。單，盡。閼，止也。言陽氣推萬物而起，陰氣盡止也。辰名執徐。執，蟄也。徐，舒也。言伏蟄之物，皆散舒而出也。巳名大荒落。荒，大也。言萬物熾盛而大出，落落而佈散也。午名敦。《淮南子》云：欃槍敦，盛，壯也。言萬物盛壯也。未名協洽。《淮南子》云：協，和也。洽，合也。言陰欲化，萬物和合也。

The *Erya* records the names of the years according to the movement of the Sovereign Star (Tai Su). When the Sovereign Star is in the Year of the Tiger (Yin), it is called "She Ti Ge." The commentary in the *Huainanzi* says: "Ge" means to begin; all things receive the yang energy and begin to flourish. When the Sovereign Star is in the Year of the Rabbit (Mao), it is called "Dan Yan." "Dan" means to reach the end, and "Yan" means to stop; this refers to the yang energy driving the flourishing of all things, while the yin energy reaches its end and stops. When the Sovereign Star is in the Year of the Dragon (Chen), it is called "Zhi Xu." "Zhi" means to be hidden, and "Xu" means to stretch out; this refers to hidden creatures spreading out and stretching themselves. When the Sovereign Star is in the Year of the Snake (Si), it is called "Da Huang Luo." "Huang" means great, indicating that all things are flourishing and bursting forth in great numbers. When the Sovereign Star is in the Year of the Horse (Wu), it is called "Dun." The original text has a missing character after "Dun," and the common version of this year name is two characters. The *Huainanzi* says: the name of the comet (Zhan Qiang) is "Dun," meaning fullness or strength; this refers to all things being strong and flourishing. When the Sovereign Star is in the Year of the Goat (Wei), it is called "Xie Xie." The *Huainanzi* says: "Xie" means harmony, and "Xie" means union. This refers to the yin energy about to take charge of nurturing, and all things harmonizing and uniting.

申名涒灘。《淮南子》云：涒灘，大修也。言萬物皆修其精氣也。酉名作鄂。《淮南子》云：作鄂，零落也。言萬物皆陊落也。戌名掩茂。掩，蔽也。茂，冒也。言萬物皆蔽冒也。亥名大淵獻。淵，藏。獻，迎也。言萬物終亥，大小深藏窟伏，以迎陽也。子名困敦。困，混也。敦，沌也。言陽氣混沌，萬物牙孽也。丑名赤奮若。奮，起也。若，從也。言陽氣奮迅萬物而起，無不順其性。赤，陽色也。《春秋緯》云：大陰所在之名，與《淮南子》《爾雅》不同。此並支干別名大意，終從氣解，故以具釋之。

The Tai Su is in Shen called "Tun Tan." The "Huainanzi" says: "Tun Tan" means great renewal. It refers to all things renewing their vital energies. The Tai Su is in You called "Zuo E." The "Huainanzi" says: "Zuo E" means withering. It refers to all things falling away. The Tai Su is in Xu called "Yan Mao." "Yan" means to cover, "Mao" means to cover over, meaning all things are covered and hidden. The Tai Su is in Hai called "Da Yuan Xian." "Yuan" means deep concealment, "Xian" means to welcome, meaning all things reach Hai and come to an end, regardless of size, they deeply conceal themselves in their holes to welcome the coming yang energy of the next year. The Tai Su is in Zi called "Kun Dun." "Kun" means confusion, "Dun" means turbid, meaning the yang energy is still in a confused state, and all things have just begun to sprout tender shoots. The Tai Su is in Chou called "Chi Fen Rao." "Fen" means to rise up, "Rao" means to follow, meaning the yang energy vigorously promotes the rise of all things, none does not follow its nature; "Chi" is the color of yang energy. The "Chunqiu Wei" records the names of the years corresponding to the Tai Su (the Tai Yin), which differ from those in the "Huainanzi" and the "Erya." These are the general meanings of the alternative names of the heavenly stems and earthly branches. In the end, they are all explained from the waxing and waning of yin and yang energy, so I have explained them in detail here.

體者，以形質為名；性者，以功用為義。以五行體性，資益萬物，故合而辨之。木居少陽之位，春氣和煦溫柔，弱火伏其中，故木以溫柔為體，曲直為性。火居大陽之位，炎熾赫烈，故火以明熱為體，炎上為性。土在四時之中，處季夏之末，陽衰陰長，居位之中，總於四行。積塵成實，積則有間，有間故含容；成實故能持。故土以含散持實為體，稼穡為性。金居少陰之位，西方成物之所，物成則凝強，少陰則清冷，故金以強冷為體，從革為性。水以寒虛為體，潤下為性。

"The 'body' refers to the form and texture, while 'nature' refers to the function and effect. The body and nature of the Five Phases can nourish and benefit all things, so they are analyzed together. Wood is in the position of 'Less Yang', with spring's warm and gentle energy, and a faint fire energy hidden within it. Therefore, wood has a body of gentleness and a nature of being flexible and straight. Fire is in the position of 'Sun', with intense heat, so fire has a body of brightness and heat, and a nature of rising upwards and burning. Earth is in the middle of the four seasons, at the end of the sixth month of late summer, when yang energy declines and yin energy increases. It occupies the central position and oversees the other four phases. Dust accumulates to form a solid mass, and when piled up, it leaves gaps. Because of the gaps, it can contain; because of the solid mass, it can bear. Therefore, earth has a body that can both contain and let things pass through, and a nature of sowing and harvesting. Metal is in the position of 'Less Yin', and the west is where things mature. Once things mature, they become firm and solid, and the energy of 'Less Yin' is cold. Therefore, metal has a body of firmness and coldness, and a nature of being shaped and transformed into objects according to models. Water has a body of coldness and softness, and a nature of moistening and flowing downward."

《洪範》云：木曰曲直，火曰炎上，土曰稼穡，金曰從革，水曰潤下。是其性也。《淮南子》云：天地之襲精為陰陽，陰陽之專精為四時，四時之散精為萬物。積陰之寒氣反者為水，積陽之熱氣反者為火。水雖陰物，陽在其內，故水體內明；火雖陽物，陰在其內，故火體內暗。木為少陽，其體亦含陰氣，故內空虛，外有花葉，敷榮可觀。金為少陰，其體剛利，殺性在外，內亦光明可照。土苞四德，故其體能兼虛實。

The Book of Documents, Hongfan section, says: The nature of wood is to be flexible and straight; the nature of fire is to rise upward and burn; the nature of earth is to till and harvest; the nature of metal is to follow the mold and change; the nature of water is to moisten and flow downward. This describes the 'nature' of the Five Phases. The Huainanzi, Tianwen Xun, says: The qi of heaven and earth accumulates and combines to form yin and yang; the qi of yin and yang concentrates to form the four seasons; the qi of the four seasons spreads to form all things; when the accumulated yin qi turns cold, it becomes water; when the accumulated yang qi turns hot, it becomes fire. Although water belongs to yin, it contains yang qi within, so its interior is clear; although fire belongs to yang, it contains yin qi within, so its inner part is dark. Wood is the lesser yang, and its form contains yin qi, so it is hollow inside, with flowers and leaves growing outside, appearing flourishing. Metal is the lesser yin, and its form is hard and sharp, with a severe nature expressed externally, and its interior is smooth enough to reflect images. Earth encompasses the virtues of the other four phases, so its form can have both emptiness and solidity.

《洪範傳》曰：木曰曲直者，東方。《易》云：地上之木為觀。言春時出地之木，無不曲直，花葉可觀，如人威儀容貌也。許愼云：地上之可觀者，莫過於木，故相字，目傍木也。古之王者，登輿有鸞和之節，降車有佩玉之度，田狩有三驅之制，飲餞有獻酢之禮，無事不巡幸，無奪民時，以春，農之始也，無貪慾奸謀，所以順木氣。木氣順則如其性，茂盛敷實，以為民用，直者中繩，曲者中鉤。若人君失威儀，酖酒淫緃，重徭厚稅，田獵無度，則木失其性，春不滋長，不為民用，橋樑不從其繩墨，故曰木不曲直也。

The *Hong Fan Wu Xing Zhuan* says: "So-called 'wood is flexible and straight,' wood is associated with the East. The *Zhou Yi* says that when there is wood on the ground, it is the image of the *Guan* hexagram — meaning that trees sprouting from the earth in spring are either flexible or straight, their flowers and leaves are for viewing, like the dignity and appearance of a person. Xu Shen said: the most worth viewing on the ground is wood, so the character 'xiang' (appearance) is written with 'mu' (wood) and 'mu' (eye) as a radical. Ancient kings had regulations on the sound of the bells on their chariots, and on the sound of jade when they walked, hunting had the system of driving from three sides and leaving one open, and banquets had the etiquette of toasting between hosts and guests. They would not go out without important affairs, nor would they interfere with the farming season of the people — because spring is the beginning of farming; they would not indulge in greed or schemes. Doing this would follow the wood energy. If the wood energy is smooth, the wood can maintain its nature, its branches and leaves flourish, and it bears much fruit, providing for the people. Straight wood conforms to the plumb line, and curved wood conforms to the compass. If the king loses his dignity, indulges in wine and women, and indulges in excess, imposes heavy labor and taxes, and hunts without restraint, then the wood loses its nature: spring does not flourish, cannot provide for the people, and the wood used for building bridges does not conform to the plumb line and compass. Therefore, this is called 'wood not flexible and straight.'"

火曰炎上。炎上者，南方，揚光輝在盛夏，氣極上，故曰炎上。王者嚮明而治，蓋取其象。古者明王南面聽政，攬海內雄俊，積之於朝，以助明也；退邪佞之人臣，投之於野，以通壅塞。任得其人，則天下大治，垂拱無為。《易》以離為火，為明；重離，重明，則君臣俱明也。明則順火氣，火氣順則如其性，如其性則能成熟，順人士之用，用之則起，舍之則止。若人君不明，遠賢良，進讒佞，棄法律，疎骨肉，殺忠諫，赦罪人，廢適立庶，以妾為妻，則火失其性，不用則起，隨風斜行，焚宗廟宮室，燎於民居，故曰火不炎上。

The phrase "fire is characterized by rising" refers to the nature of fire, which is associated with the south. In the height of summer, fire shines brightly and its energy rises strongly, hence it is called "rising." A ruler facing the light to govern the world takes this as a model. In ancient times, wise kings faced south to receive the court, gathering outstanding talents into the government to assist in their clear discernment; they expelled wicked ministers and sent them to the mountains and fields, thus opening up blocked channels of speech. When people are properly appointed, the world is well governed, and the ruler can rule by doing nothing. The "Zhou Changes" use the Li hexagram to symbolize fire and light. The Li hexagram has Li above and below, forming the image of "double brightness," meaning both the ruler and ministers are clear and upright. When politics are clear, it aligns with the nature of fire, allowing fire to maintain its essence. When fire maintains its essence, it can cook food, and when people use it, it burns; when it is abandoned, it goes out. If a ruler is dull, distant from the virtuous, and favors the deceitful, neglects laws, distances close relatives, kills those who speak truthfully, pardons criminals, removes the legitimate heir and installs the illegitimate one, and elevates concubines to the position of wife, then fire loses its essence. It burns on its own without being used, spreads wildly with the wind, burning temples and palaces, and spreading to the homes of the people. Thus, this is called "fire not rising."

土爰稼穡。稼穡者，種曰稼，斂曰穡。土為地道，萬物貫穿而生，故曰稼穡。土居中，以主四季，成四時。中央，為內事宮室夫婦親屬之象。古者天子至於士人，宮室寢處，皆有高卑節度。與其過也，寧儉。禹卑宮室，孔子善之。后夫人左右妾媵有差，九族有序，骨肉有恩，為百姓之所軌則也。如此順中和之氣，則土得其性；得其性，則百穀實而稼穡成。如人君縱意廣宮室臺榭，鏤雕五色，罷盡人力，親疎無別，妻妾過度，則土失其性；土失其性，則氣亂，稼穡不成，故五穀不登，風霧為害，故曰土不稼穡。

The phrase "土爰稼穑" means that the earth is responsible for planting and harvesting. Planting is called "稼," and harvesting is called "穑." The earth represents the principle of the great land, through which all things grow and emerge. Therefore, it is said that the earth governs planting and harvesting. The earth is located in the center, overseeing the last month of each season and completing the four seasons of the year. The center also symbolizes domestic affairs within the palace, representing the relationship between husband and wife and among relatives. In ancient times, from the Son of Heaven down to the common scholar, the height and rank of their dwellings were strictly regulated; it is better to be frugal than to be extravagant. King Yu lived in a simple dwelling, which Confucius praised. The queen mother and her attendants had their respective ranks, with the nine generations of relatives properly ordered in terms of closeness and distance, and affection among family members, becoming a model for the people to follow. In this way, the principle of harmony and balance is followed, and the earth retains its nature; when the earth retains its nature, all grains become full and abundant, and planting and harvesting are successful. If the ruler recklessly expands palaces and pavilions, adorns them with intricate carvings and colorful decorations, exhausts the people's strength, fails to distinguish between close and distant relatives, and has an excessive number of concubines beyond the proper limits, then the earth loses its nature. When the earth loses its nature, the earth's energy becomes chaotic, planting and harvesting fail, leading to poor harvests of the five grains, and disasters such as winds and mists follow continuously. That is why it is said that this is called "the earth not planting and harvesting."

金曰從革。從革者，革，更也，從範而更，形革成器也。西方物既成，殺氣之盛，故秋氣起而鷹隼擊，春氣動而鷹隼化，此殺生之二端。是以白露為霜，霜者，殺伐之表。王者教兵，集戎事以誅不義，禁暴亂以安百姓。古之人君，安不忘危，以戒不虞，故曰：天下雖安，忘戰者危；國邑雖強，盒摒必亡。殺伐必應義，應義則金氣順，金氣順則如其性，如其性者，工冶鑄作，革形成器。如人君樂侵凌，好攻戰，貪色賂，輕百姓之命，人民騷動，則金失其性，冶鑄不化，凝滯渠堅，不成者眾。秋時萬物皆熟，百穀已熟，若逆金氣，則萬物不成，故曰金不從革。

The phrase "gold is said to be 'from revolution'" means that "revolution" refers to change. Gold conforms to the mold and changes shape to be cast into objects. The west is the place where all things are fully formed, and the most severe cutting and killing energy is present. Therefore, when autumn comes, eagles and hawks attack their prey; when spring comes, eagles and hawks turn into doves—this represents the extremes of killing and nurturing. Thus, white dew condenses into frost, and frost is the manifestation of cutting and killing energy. A ruler trains his army, gathers military affairs to attack the unjust, and prohibits violence to stabilize the people. Ancient rulers remembered the dangers even in times of peace to guard against unexpected events. Therefore, it is said: although the world is peaceful, forgetting military preparedness is dangerous; although cities are strong, loving war will surely lead to destruction. Killing must be in accordance with righteousness; when it is in accordance with righteousness, the metal energy flows smoothly; when the metal energy flows smoothly, metal preserves its nature; when it preserves its nature, craftsmen can melt and cast it into objects. If a ruler likes to bully other countries, loves war, is greedy for women and bribes, and despises the lives of the people, causing the people to be restless and disturbed, then metal loses its nature: it cannot be melted, becomes stagnant and hard, and mostly cannot be cast into objects. In autumn, all things are mature, and the harvest of hundreds of grains is expected. If one goes against the metal energy, all things cannot be completed, so this is called "metal does not conform to revolution."

水曰潤下。潤下者，水流溼，就汙下也。北方至陰，宗廟祭祀之象。冬，陽之所始，陰之所終，終始者，綱紀時也。死者魂氣上天為神，魄氣下降為鬼，精氣散在於外而不反，故為之宗廟，以收散也。《易》曰：渙，亨，王假有廟。此之謂也。夫聖人之德，又何以加於孝乎。故天子親耕，以供粢盛；王后親蠶，以供祭服，敬之至也。敬之至，則鬼神報之以介福。此順水氣，水氣順，則如其性；如其性，則源泉通流，以利民用。若人君廢祭祀，慢鬼神，逆天時，則水失其性，水暴出，漂溢沒溺，壞城邑，為人之害，故曰水不潤下也。

The saying "water is characterized by its downward flow" means that water flows toward damp places and tends toward low-lying areas. The north is the place of utmost yin, symbolizing matters of worship and ancestral rites. Winter is the time when yang energy begins to emerge and yin energy reaches its end; this transition marks the key point in the cycle of time. After a person dies, their spirit ascends to heaven to become a deity, while their body descends to earth to become a ghost. Their vital energy disperses and does not return, so ancestral temples are built for the deceased to gather and contain this dispersed energy. The hexagram statement of "Huan" (Dispersal) in the Zhou Changes says: "Huan, smooth, the king goes to the temple." This refers to the king gathering scattered people's hearts and spiritual energies in the temple. What greater virtue is there than filial piety? Therefore, the Son of Heaven personally tills the籍田 to provide millet and millet for worship; the Queen Mother personally raises silkworms to provide ceremonial garments, showing the utmost reverence. When reverence is at its peak, the spirits and deities respond with great blessings. This aligns with the nature of water; when water's nature is unimpeded, it maintains its essence; when it maintains its essence, its source flows smoothly, benefiting the people. If a ruler neglects worship and shows disrespect to spirits, violates the natural order, then water loses its nature: it overflows, floods, destroys cities, and becomes a calamity for people. That is why it is called "water does not flow downward."

凡萬物之始，莫不始於無而後有。是故易有大極，是生兩儀，兩儀生四序。四序，生之所生也，有萬物滋繁，然後萬物生成也。皆由陰陽二氣，鼓舞陶鑄，互相交感。故孤陽不能獨生，單陰不能獨成，必須配合以爐冶，爾乃萬物化通。是則天有其象，精氣下流；地道含化，以資形始。陰陽消長，生殺用成。明其道難明，非數不可究，故因子以辨之。數之顯理，猶筌蹄之取魚兔。陽順唱始，陰佐其終，窮奇偶之數，備相成之道，極變化之源者，詳於蓍策之數也。

All beginnings of things are first "non-being" and then "being." Therefore, the Great Treatise of the Zhou Changes says: The Book of Changes has the Taiji, from which the two principles of yin and yang arise. The two principles generate the four seasons. The four seasons, being generated, go on to generate other things, thus giving rise to the proliferation of all things. Then all things are formed. All this comes from the movement and shaping of the two principles of yin and yang, which interact with each other. Therefore, isolated yang cannot generate things, and isolated yin cannot form things. They must be combined, like the smelting of metal in a furnace, so that all things can be transformed and developed. Thus, heavenly phenomena appear, and the vital energies descend. The earth's way is to contain and nurture, aiding in the formation of forms. The mutual increase and decrease of yin and yang lead to the processes of growth and decline. To explain this principle is difficult, and without the use of numbers, it cannot be fully understood. Therefore, numbers are used to distinguish it. Using numbers to show meaning is like using a bamboo basket to catch fish or a rabbit net to catch rabbits; it is a tool for obtaining things. Yang energy proceeds smoothly and initiates the beginning, while yin energy supports and completes the end. To exhaust the odd and even numbers, to fully embody the principle of mutual support, and to trace the origin of change, the most complete is found in the counting of the yarrow stalks used in divination.

七八為靜，九六為動。陽動而進，變七之九，象氣息也。明陽道之舒，以象君德，唱始不休，無所屈後，去極一等，而猶進之，故九動也。陰動而退，變八之六，象氣消也。以明臣法有所屈後，唱和而已。蕝霧近君，則靖息以聽命，必須退讓，以明其義，故八靜也。

In divination, the numbers seven and eight represent 'static lines' (unchanging lines), while nine and six represent 'moving lines' (changing lines). When a yang line moves, it advances, changing from seven to nine, symbolizing the growth and flourishing of yang energy. This indicates the expansion of yang, representing the virtue of a sovereign: initiating action without hesitation, unwilling to lag behind others; even when approaching the extreme point (nine is close to ten), it still moves forward, hence nine is considered the number for yang movement. When a yin line moves, it retreats, changing from eight to six, symbolizing the reduction of yin energy. This indicates the conduct of a minister should involve yielding and retreating, merely responding to orders. Attendant ministers close to the sovereign must remain quiet and wait for commands, needing to yield to demonstrate the meaning of the relationship between sovereign and minister, hence eight is considered the number for yin stillness.

《易》曰：分二以象兩，掛一以象三，揲之以四，以象四時者。餘手有四七，故名七也；有四八，故名八也。有此，則靜爻之數。夏殷尚質，以用靜爻占之。餘有四九，故名九也；有四六，故名六也。此則動爻之數。周備質文，故兼用動爻。

The Great Treatise of the Zhou Changes explains the method of divination using yarrow stalks: fifty stalks are divided into two groups, symbolizing the two principles of heaven and earth. One stalk is then set aside, symbolizing the three principles of heaven, earth, and humanity. Then, the remaining stalks are counted in groups of four, symbolizing the four seasons. After counting, if the remaining stalks form four groups of seven (twenty-eight), it is called seven; if they form four groups of eight (thirty-two), it is called eight—these two numbers are the numbers for static lines. The Xia and Shang dynasties valued simplicity, so they used static lines for divination. If the remaining stalks form four groups of nine (thirty-six), it is called nine; if they form four groups of six (twenty-four), it is called six—these two numbers are the numbers for moving lines. The Zhou dynasty combined simplicity with refinement, so both static and moving lines were used.

凡大衍極天地之數，五十有五也。京房以十日、十二辰、二十八宿，合應五十。其一不用者，天之生氣，將欲以虛求實，故用四十九焉。馬融以易之大極為北辰也，生兩儀，兩儀生日月，日月生四時，四時生五行，五行生十二月，十二月生二十四氣。北辰居位不動，其餘四十九，轉運而用也。

The total number of lines in the Great Derivation (Da Yan) exhausts the numbers of heaven and earth, originally fifty-five. Jing Fang used ten heavenly stems, twelve earthly branches, and twenty-eight constellations to add up to fifty. He left one line unused, symbolizing the heavenly vital energy that is ever-renewing. This is to indicate that seeking the real through emptiness, the actual number used is forty-nine. Ma Rong believed that the Taiji (Supreme Ultimate) in the Zhou Yi is the North Star. Taiji gives rise to the two principles (Yi), the two principles give rise to the sun and moon, the sun and moon give rise to the four seasons, the four seasons give rise to the Five Phases, the Five Phases give rise to the twelve months, and the twelve months give rise to the twenty-four solar terms (adding one and two, two and four, five and twelve, twenty-four, totaling fifty). The North Star remains stationary in its position, while the other forty-nine elements rotate and move, used for divination with the yarrow stalks.

鄭玄曰：貞悔六爻，本有五十。定所用者，四十有九。天地之數，本五十五。天五與地十通，天一與地六通。數之者氣則有並，並則宜減焉。大衍減五，故有五十；其用減一，故四十有九。不併者，不可減也。

Zheng Xuan said: The inner trigram (Zhen) and outer trigram (Hui) together consist of six lines, combining to form a total of fifty numbers. However, the number actually used is forty-nine. The original numbers of heaven and earth are fifty-five: the number five of heaven and the number ten of earth belong to the same category and are connected (both belong to earth); the number one of heaven and the number six of earth also belong to the same category and are connected (both belong to water). Whenever numbers are connected and combined, their energies overlap, and overlapping should be subtracted. Therefore, the number of Da Yan (Great Derivation) subtracts five for the overlapping numbers, resulting in fifty. Then, when actually using it, one more is subtracted, resulting in forty-nine. As for numbers that are not connected, they should not be subtracted.

今總其數五十者，天一至地十，凡五十五也。此合生成之數。若止言生數，唯十有五，從一至五也。易之所象，爻盡之，有邃，故自天地以下，日月等數，皆為蓍卦所攝，循環變轉，萬世無窮。而五十有五，五本並數。並數者，天之與地共，各有一體，體各有一正應敵對。今盈於五，則是氣之並數，並不再用，是其配義。配則為虛，不當於實；不當於實，故事無所主，所以揲蓍不用。

Nowadays it is commonly said that the number is fifty, because counting from heavenly one to earthly ten adds up to fifty-five, which is the total of the generating numbers and the completing numbers combined. If we only speak of the generating numbers, they total fifteen, which is the sum of one to five. The images taken by the Zhou Changes are already fully expressed through the six lines of a hexagram, and their meaning is profound, so all numbers from heaven and earth down to sun and moon are included within the divination rods and the lines of the hexagram, changing in a cycle without end. Among these fifty-five numbers, the number five is originally a number that is doubled. By "doubling," it is meant that heaven and earth together have this number: each of heaven and earth has its own essence, and each essence has a corresponding counterpart that is equal and opposing. The extra five now is the number of the two energies overlapping; since it is overlapping, it is not used again, which is the meaning of "pairing." Since it is only pairing, it is in a virtual position, not a real one; not being real, it cannot serve as a basis for action, so it is not used when divining with the divination rods.

又虛其一者，掛一象無。無無可象，故有之用極，則無之功見。故曰：尋大業而得吉凶，尋吉凶而得八卦，尋八卦以得四時，尋四時以至兩儀，尋兩儀以至太極。太極者，大殺而極，窮無之致也。遣有以極邃，減多以就少，此之謂也。故曰：太極無所復象，明其空寂，非言象所詮也。

Another stick is left unused, which is called 'hang one' during the process of divination with yarrow stalks. It symbolizes 'nothingness.' Since 'nothingness' has no form to take as a symbol, the function of 'something' must be pushed to its extreme so that the function of 'nothingness' can be revealed. Therefore, following the great affairs one can seek good fortune and misfortune; following good fortune and misfortune one can seek the Eight Trigrams; following the Eight Trigrams one can seek the four seasons; following the four seasons one can trace back to the Two Principles; following the Two Principles one can trace back to the Supreme Ultimate. The Supreme Ultimate refers to reducing layer by layer until it reaches the extreme, exhausting emptiness to reach the ultimate state. Discarding 'something' to reach the deepest level, reducing multiplicity to return to simplicity, is exactly this. Therefore, the Supreme Ultimate has nothing to take as a symbol, indicating it is empty and formless, beyond words and images.

行言五者，明萬物雖多，數不過五。故在天為五星，其神為五帝。孔子曰：昔丘聞諸老聃云，天有五行，木金水火土，其神謂之五帝。在地為五方，其鎭為五嶽。《物理論》云：鎭之以五嶽。在人為五藏，其候五官。《黃帝素問》云：五藏候在五官，眼耳口鼻舌也。五行遞相負載，休王相生，生成萬物，運用不休，故云行也。《春秋繁露》云：天地之氣，列為五行。夫五行者，行也。

The term "行" emphasizes the number "five" to indicate that although things are numerous, they can be categorized into five types. In the heavens, this is manifested as the five planets (the wandering star, the red star, the stationary star, the white star, and the dim star), whose spirits are called the Five Emperors. Confucius said: I once heard Lao Dan say that heaven has the Five Phases, which are wood, metal, water, fire, and earth, and their spirits are called the Five Emperors. On earth, this is manifested as the five cardinal directions—southeast, northwest, and the center—guarded by the Five Mountains. The "Treatise on Things" says: the Five Mountains are used to guard the world. In the human body, this is manifested as the five internal organs, whose symptoms are expressed through the five senses. The "Su Wen" section of the "Huang Di Neijing" says: the symptoms of the five internal organs are expressed through the five senses, namely the eyes, ears, mouth, nose, and tongue. The Five Phases support each other, take turns to be active or inactive according to the seasons, and in sequence generate each other, thus producing all things, continuously operating without ceasing, hence it is called "行." The "Chun Qiu Fan Lu" says: the energies of heaven and earth arranged in order are the Five Phases; the term "Five Phases" is precisely derived from the meaning of "running" or "movement."

《易上繫》曰：天數五。王曰：謂一三五七九也。韓曰：五奇也。地數五。王曰：謂二四六八十也。韓曰：五偶也。五位相得。王曰：五位，金木水火土也。而各有合。王曰：謂水，在天為一，在地為六，六一合於北；火，在天為七，在地為二，二七合於南；金，在天為九，在地為四，四九合於西；木，在天為三，在地為八，三八合於東；土，在天為五，在地為十，五十合於中。故曰：五位相得而各有合。謝曰：陰陽相應，奇偶相配，各有合也。韓曰：天地之數各有五，五數相配，以合成金木水火土也。

The Great Treatise of the Zhou Changes says, "Heaven has five numbers." Wang Bi explains that these refer to the odd numbers one, three, five, seven, and nine. Han Kangbo says they are simply the five odd numbers. It also says, "Earth has five numbers." Wang Bi says these refer to the even numbers two, four, six, eight, and ten. Han Kangbo says they are simply the five even numbers. It also says, "The five positions are in harmony." Wang Bi says the five positions refer to the five directions of metal, wood, water, fire, and earth. It also says, "Each has a corresponding match." Wang Bi says water is one in the heavenly numbers and six in the earthly numbers, and one and six combine in the north. Fire is seven in the heavenly numbers and two in the earthly numbers, and seven and two combine in the south. Metal is nine in the heavenly numbers and four in the earthly numbers, and nine and four combine in the west. Wood is three in the heavenly numbers and eight in the earthly numbers, and three and eight combine in the east. Earth is five in the heavenly numbers and ten in the earthly numbers, and five and ten combine in the center. Therefore, it says, "The five positions are in harmony and each has a corresponding match." Xie says: Yin and Yang correspond to each other, odd and even numbers match each other, and each has a corresponding match. Han Kangbo says: Heaven has five numbers and Earth has five numbers, these five pairs of numbers correspond to each other, and are used to form the five elements of metal, wood, water, fire, and earth.

《尚書·洪範》篇曰：五行，一曰水，二曰火，三曰木，四曰金，五曰土。皆其生數。《禮記·月令》篇云：木數八，火數七，金數九，水數六，土數五。皆其成數，唯土言生數。天以一生水於北方。君子之位，陽氣微動於黃泉之下，始動無二，天數與陽合而為一。水雖陰物，陽在於內，從陽之始，故水數一也。極陽生陰，陰始於午，始亦無二。陰陽二氣，各有其始，正應言一，而云二者，以陽尊故。尊既括始，陰卑贊和，配故能生，而陽數偶陰在火中。火雖陽物，義從陰，配合陰始，故從始立義，故火數二也。

The Book of Documents, the Hongfan section, says: The Five Phases, the first is water, the second is fire, the third is wood, the fourth is metal, and the fifth is earth. These numbers one to five are the "generative numbers" of the Five Phases. The Book of Rites, the Yueling section, says: Wood has the number eight, fire has the number seven, metal has the number nine, water has the number six, and earth has the number five. These are all "completed numbers," except for earth, which is still the generative number five. Heaven uses the number one in the north to generate water. The north is the position of the gentleman, where yang energy quietly begins to stir beneath the yellow earth. Since it is the initial movement, it can only be one and not two. The heavenly number and yang energy combine to form one. Although water is a yin substance, yang energy is contained within it, following the beginning of yang, so the generative number of water is one. When yang reaches its extreme, yin is generated. Yin energy begins at the position of wu. As the beginning, it is also one. Both yin and yang energies have their own starting points, and by principle, they should both be one. However, here fire is said to have the number two, because yang is esteemed. The esteemed one has already taken the "beginning" as one, and yin, being in a humble position, can only support and harmonize from the side. Because there is a spouse, life is generated, so yang number combines with yin number to form an even number. Yin energy is hidden within fire: although fire is a yang substance, its meaning follows yin, used to harmonize with the beginning of yin energy. Therefore, based on the concept of beginning, the generative number of fire is two.

《老子》云：天得一以清，地得一以寧。是知皆有一義，唱和同始。是以云：木配陽動，而左長於東方，長則滋繁，滋繁則數增，故木數三也。陰佐陽消，陰道右轉，而居於西，在陽之後，理無等義，故金數四也。陰陽之數，始乎一周，然後陽達於中，總括四行，苞則彌多，故土數五也。此並生數，皆云據始，未明成數。數既未成，亦未能為用。

The Tao Te Ching says: Heaven receives the "One" and becomes clear, Earth receives the "One" and becomes tranquil. From this we know that Heaven and Earth both contain the meaning of "One," which is like a call and response, starting from the same point. Therefore, wood combines with the movement of yang energy, growing to the left in the East; when it grows, it proliferates, and as it proliferates, its numbers increase, so the number of wood is three. Yin energy assists yang energy in retreating, and the yin path turns to the right and resides in the West, coming after yang, and by nature cannot be equal to yang, so the number of metal is four. After the yin and yang numbers complete the first cycle, yang energy reaches the center, encompassing the remaining four elements; the more it encompasses, the greater the number, so the number of earth is five. All of these are birth numbers, discussing the beginning of each element, without yet involving completed numbers. Since the numbers have not yet "become complete," they are still unable to function.

穎容《春秋釋例》云：五行生數，未能變化，各成其事。水凝而未能流行，火有形而未生炎光，木精破而體剛，金強而斫，土滷而斥。於是天以五臨民，君化之。傳曰：配以五成。所以用五者，天之中數也。於是水得於五，其數六，用能潤下；火得於五，其數七，用能炎上；木得於五，其數八，用能曲直；金得於五，其數九，用能從革；土得於五，其數十，用能稼穡。

Ying Rong's "Commentary on the Spring and Autumn Annals" says: When the Five Phases only have the numbers of generation, they are still unable to change and accomplish their respective functions: water is stagnant and cannot flow, fire has form but cannot emit light, wood's vital energy is scattered and its form is stiff, metal is only hard and can be carved, and soil is alkaline and repels crops. Therefore, Heaven uses the number "five" to illuminate the people below, and the ruler uses it to carry out education. The transmission says: Only by combining with five can things be completed. The reason for taking five is that five is the central number among the heavenly numbers. Thus, water, when combined with five, becomes six, and can moisten and flow downward; fire, when combined with five, becomes seven, and can become hot and rise upward; wood, when combined with five, becomes eight, and can be bent or straightened; metal, when combined with five, becomes nine, and can be shaped into objects; soil, when combined with five, becomes ten, and can be cultivated and harvested. This is the method of adding the number of generation to five to obtain the number of completion.

鄭玄云：數若止五，則陽無匹偶，陰無配義，故合之而成數也。奇者，陽唱於始，為制為度；偶者，陰之本，得陽乃成。故天以一始生水於北方，地以其六而成之，使其流潤也；地以二生火於南方，天以七而成之，使其光曜也；天以三生木於東方，地以其八而成之，使其舒長盛大也；地以四生金於西方，天以九而成之，使其剛利有文章也；天以五合氣於中央生土，地以十而成之，以備天地之間所有之物也。合之，則地之六為天一匹也，天七為地二偶也，地八為天三匹也，天九為地四偶也，地十為天五匹也。陰陽各有合，然後氣性相得，施化行也。

Zheng Xuan said: If numbers only go up to five, then yang would have no counterpart, and yin would have no way to match. Therefore, the generating numbers must be combined with five to form the completing numbers. Odd numbers belong to yang, initiating at the beginning and establishing principles; even numbers are the foundation of yin, which can only be completed through yang. Therefore, heaven uses one in the north to generate water, and earth uses six to complete it, allowing water to flow and moisten; earth uses two in the south to generate fire, and heaven uses seven to complete it, allowing fire to shine and illuminate; heaven uses three in the east to generate wood, and earth uses eight to complete it, allowing wood to grow and flourish; earth uses four in the west to generate metal, and heaven uses nine to complete it, allowing metal to be hard, sharp, and have luster; heaven uses five in the center to combine and generate earth, and earth uses ten to complete it, to fully include all things in the universe. When viewed together: six is the counterpart of one, seven is the counterpart of two, eight is the counterpart of three, nine is the counterpart of four, and ten is the counterpart of five. Both yin and yang have their counterparts, then the qi and nature can harmonize and the process of generation and nurturing can proceed. Zheng Xuan's words point out two calculation rules: first, the five generating numbers from one to five, when each is added to the central earth number five, result in the completing numbers from six to ten in order; second, whatever is generated by heaven's odd numbers must be completed by earth's even numbers, and whatever is generated by earth's even numbers must be completed by heaven's odd numbers. Odd and even numbers alternate and match, allowing the five phases to both generate and complete.

故四時之運，成於五行。土總四行，居時之季，以成之也。《五行傳》及《白虎通》皆云：木非土不生，根核茂榮；火非土不榮，得木著形；金非土不成，入範成名；水非土不停，堤防禁盈。土扶微助衰，應成其道。故五行更互須土，土王四季而居中央，不以名成時，故知同時俱起，但托義相生。傳曰：五行並起，各以名別。

Therefore, the operation of the four seasons depends on the Five Phases to be completed, and earth oversees the other four phases, residing in the last month of each season to perfect them. Both the "Transmission of the Five Phases" and the "White Tiger Treatise" state: wood cannot grow without earth; its roots depend on earth to flourish and bloom. Fire cannot be vigorous without earth; it requires wood to take form. Metal cannot become an object without earth; it needs to be cast into a mold to take shape. Water cannot be contained without earth; it relies on embankments to control its overflow. Earth supports the weak and assists the declining, and should complete their paths. Therefore, the Five Phases alternate in operation and cannot do so without earth. Earth is strong in the last month of each season and resides in the center, yet it does not use its own name to denote a particular season. From this we can understand that the Five Phases actually arise simultaneously, but they are arranged in order through the concept of "mutual generation." The transmitted text says: the Five Phases arise together, differing only by their names.

《常從數義》云：北方亥子，水也，生數一；丑，土也，生數五。一與五相得為六，故水成數六也。東方寅卯，木也，生數三；辰，土也，生數五。三與五相得為八，故木成數八也。南方巳午，火也，生數二；未，土也，生數五。二與五相得為七，故火成數七也。西方申酉，金也，生數四；戌，土也，生數五。四與五相得為九，故金成數九也。

The book "Chang Cong" discusses the principles of numbers, stating that in the north, the branches Hai and Zi belong to water, with the generating number one; Chou belongs to earth, with the generating number five. One and five combine to make six, so the completed number of water is six. In the east, the branches Yin and Mao belong to wood, with the generating number three; Chen belongs to earth, with the generating number five. Three and five combine to make eight, so the completed number of wood is eight. In the south, the branches Si and Wu belong to fire, with the generating number two; Wei belongs to earth, with the generating number five. Two and five combine to make seven, so the completed number of fire is seven. In the west, the branches Shen and You belong to metal, with the generating number four; Xu belongs to earth, with the generating number five. Four and five combine to make nine, so the completed number of metal is nine. Thus, after each pair of branches in each direction comes an earth branch. It is precisely through this earth number five that the generating numbers are transformed into the completed numbers.

中央戊己，土也，生數五。又土之位在中，其數本五，兩五相得為十，故土成數十也。此陰陽兩氣各一周也。共一周，則為生數；各一周，則為成數。陽以輕清上為天，陰以重濁下為地。而陽至第五而入中者，其體躁疾，故共一周而入中；陰至第十方入中者，其體遲殿，故各一周而始入耳。然五行皆得中氣而後成，土居中而王四季，並須土以成之也。

The central heavenly stems 戊 (Wu) and 己 (Ji) belong to the earth element. Their birth number is five, because the earth element is located in the center, and its number is naturally five. When the two numbers five combine, they total ten, so the earth element's completed number is ten. This is the result of the interaction of yin and yang energies each completing one cycle: when the two energies together complete one cycle, they produce the birth number; when each energy individually completes one cycle, they produce the completed number. Yang energy is light and clear, rising to form heaven, while yin energy is heavy and turbid, sinking to form earth. Yang reaches the center at the fifth position because it is impetuous and swift, so it completes one cycle and enters the center. Yin reaches the center at the tenth position because it is slow and lagging, so it completes one cycle before entering the center. In summary, all five elements depend on the earth's energy at the center to be completed. The earth element is located at the center and is most vigorous in the last months of the four seasons; each element must rely on it to be fully realized.

《洪範》是上古創制之書，故言生數；《禮記·月令》是時候之書，所貴成就事業，故言成數。唯土言生數者，土以能生為貴，且以成四行，足簡之矣，是其能生能成之義也。鄭玄曰：以天地相配，取陰陽之理；《常從》以支干數和合，取日辰為用。兩說雖別，大意還同，終會《易經》天一至地十之義。

The *Hong Fan* is a book on the early establishment of institutional systems, so it discusses the generating numbers; the *Liji · Yue Ling* is a book recording seasonal changes and natural phenomena, and it focuses on the accomplishment of affairs, so it discusses the completed numbers. Among these, only earth still discusses the generating numbers, because earth is valued for its ability to generate, and it also uses this to complete the other four elements. The generating numbers are sufficient to summarize this, which precisely reflects the meaning of earth's ability to both generate and accomplish. Zheng Xuan said: one interpretation is to pair the heavenly numbers with the earthly numbers, drawing on the principles of yin and yang; the *Chang Cong* uses the numbers of the heavenly stems and earthly branches to harmonize, taking the day branches for practical application. Although these two interpretations differ, their general meaning is the same, ultimately both returning to the principle of the *Yijing* that "heaven one to earth ten."

《孝經援神契》言：以一立，以二謀，以三出，以四孳，以五合，以六嬉，以七變，以八舒，以九列，以十鈞。五行以一立水，一為生數，以五配一，水之成數，故言一立而六嬉。嬉是興義。二，是火之生數；七，是火之成數，故言二謀。火以變化為能，故曰七變。謀者，以其為變之始也。三，木之生數；八，木之成數。五行始於東方，故云三出；八而成長，故曰八舒。四，金之生數；九，金之成數。西方成就，故言四滋；品類不同，故稱九列。五是土之生數，十是土之成數。以天之五，合地之十，數義斯畢。所以五言其合，十言其均。均是成備之義。

The "Xiao Jing Yuan Shen Qi" says: "With one, it is established; with two, it is planned; with three, it emerges; with four, it proliferates; with five, it harmonizes; with six, it thrives; with seven, it changes; with eight, it spreads out; with nine, it is arranged; with ten, it is balanced." These ten sentences correspond to the generating and completing numbers of the Five Phases. The Five Phases use one to establish water, and one is the generating number of water; using five to pair with one, we obtain the completing number of water, which is six, so it is said "one is established" and "six thrives" — "thrive" means prosperity. Two is the generating number of fire, and seven is the completing number of fire; thus it is said "two is planned," and since fire is characterized by change, it is also said "seven changes." The reason it is called "planning" is because two is the beginning of change. Three is the generating number of wood, and eight is the completing number of wood; since the Five Phases begin from the east, it is said "three emerges"; when it grows to eight, it becomes mature and spreads out, so it is said "eight spreads out." Four is the generating number of metal, and nine is the completing number of metal; since the west is associated with harvest, it is said "four proliferates (grows and achieves); since myriad things are different, it is called "nine arranged (arranged in order)." Five is the generating number of earth, and ten is the completing number of earth; combining the five of heaven with the ten of earth, the meaning of numbers is complete here, so five refers to "harmony," and ten refers to "balance" — "balance" means completeness and achievement.

《春秋元命苞》云：胎錯儛，連以鈞。一動，合於二，故陰陽受；成於三，故日月星序；張於四，故時起；立於五，故行動；佈於六，故律踴；分於七，故宿改；萌於八，故風布；極於九，故州吐；畢於十，故功成數止。此並經緯共明五行生成之數，不過十也。

The Spring and Autumn Original Mandate says: The primordial qi moves like a fetus, intertwining and dancing, forming a harmonious whole. When there is movement, it combines with two, thus allowing yin and yang qi to receive the vital breath and be generated; it is completed through three, thus the sun, moon, and stars have their order; it is spread through four, thus the four seasons arise; it is established through five, thus the five phases operate; it is dispersed through six, thus the six tones produce sound; it is divided through seven, thus the seven star constellations succeed each other; it emerges through eight, thus the winds of the eight directions spread; it reaches its peak through nine, thus the nine regions give birth to all things; it concludes through ten, thus the achievements are completed and the number ends here. This is the common explanation of both the canonical and the esoteric texts: the numbers of the generation of the five phases do not exceed ten.

支干數者，凡有二種：一通數，二別數。今先辯通數，後論別數。通數者，十干、十二支也。干有十者，應天地之大數也。《易繫辭》言：天數五，地數五。天地之數，不過於十，故以干極於十。十主日，十日為一旬也。支十二者，《禮稽命徵》言：佈政十二，尊卑有序。《援神契》言：三三參行，四四相扶。天有四時之氣，以三月成一時，故言三三參行，四四相扶。天地人謂之三才，是為三者，物生之常數，因而各生三，本三而末九，所以十二。《元命苞》言：數成於三，故合於三。三月，陽極於九，故一時九十日也。支象於月，十二月為一歲也。此辨通數。

The numbers of the heavenly stems and earthly branches are divided into two categories: one is "general number" (total number), and the other is "distinct number" (individual numbers of each stem and branch). Now we first clarify the general number, and then discuss the distinct number. The general number refers to the total numbers of the ten heavenly stems and the twelve earthly branches. The heavenly stems are ten because they correspond to the great number of heaven and earth. The "Great Treatise" of the "Zhou Changes" says that the number of heaven is five and the number of earth is five, so the combined number of heaven and earth is only ten, hence the heavenly stems are limited to ten. The ten heavenly stems govern the "day," and ten days make a period. The earthly branches are twelve because the "Rites of the Mandate of Heaven" says that the implementation of government commands has twelve categories, with distinctions of rank and order. The "Xiao Jing Yuan Shen Qi" says: three threes interact, and four fours support each other. Heaven has the four seasons, and every three months form a season, so it is said "three threes interact." The four seasons support each other, so it is said "four fours support each other." Heaven, earth, and humanity are called the three elements, indicating that three is the constant number for the generation of all things. From this three, each produces another three, the original number is three and the derived number is nine, so three multiplied by four gives twelve. The "Chun Qiu Yuan Ming Bao" says: numbers are formed by three, so every three months form a season; the yang number reaches its peak at nine, so a season is ninety days. The earthly branches take their image from the moon, and twelve months make a year. This is how the general number is clarified.

別數者，支數則子數九，丑八，寅七，卯六，辰五，巳四，午九，未八，申七，酉六，戌五，亥四。《太玄經》云：子午九者，陽起於子，訖於午；陰起於午，訖於子。故子午對沖，而陰陽二氣之所起也。寅為陽始，申為陰始。從所起而左數，至所始而定數。故自子數至申，數九；自午數至寅，亦九。所以子午九也。

Now let us discuss the numbers of the Earthly Branches: Zi is nine, Chou is eight, Yin is seven, Mao is six, Chen is five, Si is four, Wu is nine, Wei is eight, Shen is seven, You is six, Xu is five, Hai is four. The Classic of Supreme Mystery explains that both Zi and Wu are assigned the number nine because the yang energy begins at Zi and ends at Wu, while the yin energy begins at Wu and ends at Zi. Therefore, Zi and Wu are directly opposite each other, representing the starting points of the two energies of yin and yang. Yin is the beginning of yang energy, and Shen is the beginning of yin energy. The method of calculation is: starting from the position where the branch 'begins,' count leftward in sequence until reaching the branch that marks the beginning of yin or yang. The number of positions counted is the number of that branch. Therefore, starting from Zi and counting to Shen (Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen), there are nine positions; starting from Wu and counting to Yin (Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin), there are also nine positions. Hence, both Zi and Wu have the number nine.

丑未為對沖，自丑數至申，數八；自未數至寅，亦八，所以丑未八也。寅申為對沖，自寅數至申，數七；自申數至寅，亦七，所以寅申七也。卯酉為對沖，自卯數至申，數六；自酉數至寅，亦六，所以卯酉六也。辰戌為對沖，自辰數至申，數五；自戌數至寅，亦五，所以辰戌五也。巳亥為對沖，自巳數至申，數四；自亥數至寅，亦四，所以巳亥四也。又云：陽數極於九，子午為天地之經，故取陽之極數。自丑未巳下，各減一，從八至四，理自可知。

The Earthly Branches Chou and Wei are in opposition: counting from Chou to Shen involves eight steps, and counting from Wei to Yin also involves eight steps, so both Chou and Wei take the number eight. The Earthly Branches Yin and Shen are in opposition: counting from Yin to Shen involves seven steps, and counting from Shen to Yin also involves seven steps, so both Yin and Shen take the number seven. The Earthly Branches Mao and You are in opposition: counting from Mao to Shen involves six steps, and counting from You to Yin also involves six steps, so both Mao and You take the number six. The Earthly Branches Chen and Xu are in opposition: counting from Chen to Shen involves five steps, and counting from Xu to Yin also involves five steps, so both Chen and Xu take the number five. The Earthly Branches Si and Hai are in opposition: counting from Si to Shen involves four steps, and counting from Hai to Yin also involves four steps, so both Si and Hai take the number four. There is also a simpler way to understand this: the yang numbers reach their peak at nine, and Zi and Wu are the central positions of heaven and earth, so they take the number nine. Starting from the pair Chou and Wei, each subsequent pair decreases by one, from eight down to four, and the reasoning becomes clear.

干數者，甲九，乙八，丙七，丁六，戊五，己九，庚八，辛七，壬六，癸五。《太玄經》云：甲己九者，甲起甲子，從子故九；己為甲配，故與甲俱九。乙起乙丑，從丑故八；乙配於庚，與庚俱八。丙起丙寅，從寅故七；辛配於丙，與丙俱七。丁起丁卯，從卯故六；丁配於壬，與壬俱六。戊起戊辰，從辰故五；癸配於戊，與戊俱五。

The numbers of the Heavenly Stems are: Jia is nine, Yi is eight, Bing is seven, Ding is six, Wu is five, Ji is nine, Geng is eight, Xin is seven, Ren is six, and Gui is five. The Classic of Supreme Mystery explains that Jia and Ji both take nine because in the sixty Jiazi cycles, Jia first pairs with Zi to form Jiazi, so Jia takes nine following Zi; Ji combines with Jia (Jia and Ji combine), so Ji takes nine like Jia. Yi first pairs with Chou to form Yichou, so Yi takes eight following Chou; Yi combines with Geng, so Geng takes eight like Yi. Bing first pairs with Yin to form Bingyin, so Bing takes seven following Yin; Xin combines with Bing, so Xin takes seven like Bing. Ding first pairs with Mao to form Dingmao, so Ding takes six following Mao; Ding combines with Ren, so Ren takes six like Ding. Wu first pairs with Chen to form Wuchen, so Wu takes five following Chen; Gui combines with Wu, so Gui takes five like Wu.

支有十二，以對沖同數，故自九至四；干唯有十，以配合同數，故自九至五。又云：支從地，故數畢於陰，以四偶也；干從天，故數畢於陽，以五奇也。五則止於五氣，四則極於四時。上不過九者，陽之極數也。五行及支干之數，相則倍之，王則十而倍之，休則如本，因死半之。以此四而孳，數乃無極。此並從氣增減，氣盛則多，氣衰則少也。

The Earthly Branches consist of twelve, because the two branches that are opposite each other share the same number, and six pairs of branches use the numbers from nine to four; the Heavenly Stems have only ten, because the two stems that are paired together share the same number, and five pairs of stems use the numbers from nine to five. Another explanation is that the Earthly Branches belong to the Earth, so their numbers end with the yin number, with four as the final number; the Heavenly Stems belong to the Heaven, so their numbers end with the yang number, with five as the final number. Taking five signifies the end of the five elements' energies; taking four signifies the completion of the four seasons. The upper limit does not exceed nine, because nine is the extreme of the yang numbers. The numbers of the five elements and the Heavenly Stems and Earthly Branches also change according to the state of 'rest' and 'prosperity': if they are in the 'struggle' position, their original number is doubled; if they are in the 'prosperous' position, their number is multiplied by ten and then doubled again; if they are in the 'rest' position, their number remains the same; if they are in the 'death' position, their number is halved. According to these four conditions, the numbers continue to multiply endlessly. All these changes depend on the waxing and waning of the energies: when the energy is strong, the number is large; when the energy is weak, the number is small.

納音數者，謂人本命所屬之音也。音，卽宮商角徵羽也。納者，取此音以調姓所屬也。《樂緯》云：孔子曰，吹律定姓，一言得土曰宮，三言得火曰徵，五言得水曰羽，七言得金曰商，九言得木曰角。此並是陽數。

The concept of "Nayin" refers to the musical tone associated with a person's birth year's heavenly stem and earthly branch. Here, "sound" refers to the five tones: Gong, Shang, Jue, Zhi, and Yu. "Nayin" means taking this tone to determine the Five Phases (Wuxing) of the surname. The "Yue Wei" states that Confucius said, by blowing through the tuning pipes, one can determine the Five Phases of a surname. Calculating one step ("yiyan") corresponds to earth, with the tone Gong; three steps correspond to fire, with the tone Zhi; five steps correspond to water, with the tone Yu; seven steps correspond to metal, with the tone Shang; and nine steps correspond to wood, with the tone Jue. One, three, five, seven, and nine are all yang numbers (odd numbers), and only yang numbers are used in determining Nayin.

凡五行有生數、壯數、老數三種。木，生數三，壯數八，老數九。火，生數二，壯數七，老數三。土，生數五，壯數十，老數一。金，生數四，壯數九，老數七。水，生數一，壯數六，老數五。管輅云：土老數一者，土為萬物之主，一切歸之，所以一也。三才交而人理具，火之為德，取三才之義，故老數三。水，上應五星，下同五藏，故水老數五。金配七曜，故金老數七。木，在天為九星，在地為九州島，在人為九竅，故木老數九。先生數，次壯數，後老數。納音論其本命，故以終數言之。

The five phases have three kinds of numbers: the birth numbers, the vigorous numbers, and the old numbers. The birth number of wood is three, the vigorous number is eight, and the old number is nine; the birth number of fire is two, the vigorous number is seven, and the old number is three; the birth number of earth is five, the vigorous number is ten, and the old number is one; the birth number of metal is four, the vigorous number is nine, and the old number is seven; the birth number of water is one, the vigorous number is six, and the old number is five. Guan Lu explained the concept of the old numbers: the old number of earth is one because earth is the master of all things, and everything is summarized through it, so it takes one. Heaven, earth, and humanity meet together, and only then is the human way complete; fire's virtue corresponds to the meaning of the three principles, so its old number is three. Water corresponds to the five stars above and the five internal organs below the human body, so its old number is five. Metal corresponds to the seven luminaries, the sun, moon, and five stars, so its old number is seven. Wood corresponds to nine stars above, nine states below, and nine orifices on the human body, so its old number is nine. The order of these three numbers is: first the birth numbers, then the vigorous numbers, and finally the old numbers. The nayin sound element discusses a person's destiny, which is an ultimate conclusion, so it uses the old numbers to establish its theory.

此釋猶為未盡。夫萬物皆稟五常之氣，化合而生。物生之後，必至成壯；成壯之後，必有衰老。故有三種義。為人之道，自壯及老，莫不本乎禮義而以立身。然存禮義者，靡不有初，鮮克有終。今既論納音人之所屬，非人莫能行其禮義，故以終老之數，禮義明之。

All things receive the vital energies of the Five Constants, undergo combination and generation, and thus come into being. After birth, they inevitably progress to maturity and strength, and after reaching maturity and strength, they must inevitably decline and decay. Therefore, there are three phases of numbers: birth, maturity, and old age. In human life, from youth to old age, one must rely on propriety and righteousness as the foundation for living and dealing with the world. However, those who can maintain propriety and righteousness often have a good beginning but rarely persist until the end. Now, since we are discussing the correspondence between the Nayin sound elements and human destiny, and only humans can practice propriety and righteousness, we use the phase of 'old age' in the numbers to illustrate this in conjunction with propriety and righteousness.

一言得土者，土以含弘德厚，位高為君。君為民主，主則無二，唱始之言，故數一也。三言得火者，火既主禮，孝敬為先，不敢棄所生之德，故其數三，從木數也。水居陰位，人臣之道，土能制水，如君制臣，縱之則行，壅之則止，水不自專，故從土數五也。金既主義，義是夫妻之道，妻無自專，有從夫之義，火為金夫，故用火數七也。木主仁孝，金能克木，宗廟之象。《式經》云：金為骸骨，木為棺槨。此明金木為鬼神之事，以敬事，故木從金數，故數九也。一示君德，二順父母，三表臣節，四敬從夫，五事鬼神，此則禮義備而人事畢矣，故納音數用之。

Counting one step gives earth: Earth contains and accommodates broadly, has deep virtue, holds the highest position and symbolizes the ruler; the ruler is the master of all people, and there can only be one master, not two, being the first and initiating sound, so the number one is chosen. Counting three steps gives fire: Fire governs 'rituals', which prioritize filial piety and respect, not daring to forsake the kindness of those who gave birth to it. Fire is born from wood, so the number three is taken—this three is the generating number of wood, and fire takes the number from the wood that generates it. Water resides in the yin position, representing the way of a minister; earth controls water, just as the ruler controls his ministers. If released, water flows; if blocked, it stops. Water cannot act on its own, so water takes the number five from the earth that controls it. Metal governs 'righteousness', which is embodied in the relationship between husband and wife; the wife cannot act on her own, there is the principle of obedience to the husband. Fire is the husband of metal (fire overcomes metal, the overcoming one is the husband), so metal uses the old number of fire, which is seven. Wood governs benevolence and filial piety; metal overcomes wood, which is the image of ancestral temple worship. The "Style Classic" says: Metal is the skeleton, Wood is the coffin. This indicates that metal and wood are related to matters of ghosts and spirits, and they should be treated with reverence and caution, so wood follows metal and takes its number, thus becoming nine. In summary: one shows the virtue of the ruler, two follows the parents, three shows the loyalty of the subject, four respects and obeys the husband, five serves the spirits—thus, rites and propriety are complete, and human affairs are fully covered, so the nayin numbers adopt this system.

納音者，子午屬庚，震卦所直日辰也；丑未屬辛，巽卦所直日辰也；寅申屬戊，坎卦所直日辰也；卯酉屬己，離卦所直日辰也；辰戌屬丙，艮卦所直日辰也；己亥屬丁，兌卦所直日辰也。一言得土者，本命庚子，子屬於庚，數之，一言便以得之是也。三言得火者，本命丙寅，寅屬於戊，從丙數至戊，凡三是也。五言得水者，本命壬戌，戌屬於丙，從壬數至丙，凡五是也。七言得金者，本命壬申，屬於戊，從壬數至戊，凡七是也。九言得木者，本命己巳，巳屬於丁，從己數至丁，凡九是也。六十甲子，例皆如是。支屬八卦為納音者，皆以次而取對沖，如子午屬庚，子午相對沖也，餘例悉然。

The basic assignment for determining the sound element (Nayin) is as follows: the branches Zi and Wu belong to the heavenly stem Geng, which corresponds to the trigram Zhen (Thunder); Chou and Wei belong to Xin, corresponding to Xun (Wind); Yin and Shen belong to Wu, corresponding to Kan (Water); Mao and You belong to Ji, corresponding to Li (Fire); Chen and Xu belong to Bing, corresponding to Gen (Mountain); and Si and Hai belong to Ding, corresponding to Dui (Lake). These six groupings come from the method of assigning heavenly stems to the eight trigrams (Najia), and they form the basis for calculating the sound element. The specific method is: starting from the heavenly stem of one's birth year, count through the ten heavenly stems in order until reaching the heavenly stem corresponding to the birth branch. The number of steps counted determines the number of 'yan' (sayings). One 'yan' corresponds to earth, such as if the birth year is Gengzi, since Zi belongs to Geng, you count one step from Geng to Geng, thus one 'yan', and the sound element is earth. Three 'yan' correspond to fire, such as if the birth year is Bingyin, since Yin belongs to Wu, you count from Bing to Wu (Bing, Ding, Wu), which is three steps, thus three 'yan', and the sound element is fire. Five 'yan' correspond to water, such as if the birth year is Jisi, since Xu belongs to Bing, you count from Ren to Bing (Ren, Gui, Jia, Yi, Bing), which is five steps, thus five 'yan', and the sound element is water. Seven 'yan' correspond to metal, such as if the birth year is Renshen, since Shen belongs to Wu, you count from Ren to Wu (Ren, Gui, Jia, Yi, Bing, Ding, Wu), which is seven steps, thus seven 'yan', and the sound element is metal. Nine 'yan' correspond to wood, such as if the birth year is Jisi, since Si belongs to Ding, you count from Ji to Ding (Ji, Geng, Xin, Ren, Gui, Jia, Yi, Bing, Ding), which is nine steps, thus nine 'yan', and the sound element is wood. All sixty Jiazi follow this method. The branches are assigned to the eight trigrams to determine the sound element, and each group is formed by taking the two branches that are opposite to each other, such as Zi and Wu both belong to Geng, because Zi and Wu are opposite; the other groups are also formed in this way.

夫陽施陰化，故受氣定形，皆資於陰陽，以養成之。是以人之所屬，皆以陽數言也。所以子午屬庚之例者，乾為父，坤為母，共有六子，故曰：干將三男震坎艮，坤將三女巽離兌。陰陽相生，故就干索女，就坤索男。所以干一索而得巽，曰長女；再索而得離，曰中女；三索而得兌，曰少女。坤一索而得離，曰長男；再索而得坎，曰中男；三索而得艮，曰少男。

Heavenly Yang is responsible for giving out, while Earthly Yin is responsible for nurturing and cultivating. Therefore, all things receive the vital energy and take form, and they all depend on both Yang and Yin for their growth and completion. Hence, the Nayin sound element of a person is always expressed using the Yang numbers (one, three, five, seven, nine). As for the origin of the system that assigns "Zi and Wu belong to Geng," it comes from the Eight Trigrams. Qian represents the father, and Kun represents the mother, and together they have six children. Therefore, Qian governs the three male Trigrams: Zhen, Kan, and Gen. Kun governs the three female Trigrams: Xun, Li, and Dui. Because Yang and Yin generate each other, one must seek female Trigrams from Qian and male Trigrams from Kun. Therefore, when Qian first seeks, it obtains Xun, which is called the Eldest Daughter. When it seeks again, it obtains Li, called the Middle Daughter. When it seeks a third time, it obtains Dui, called the Youngest Daughter. When Kun first seeks, it obtains Zhen, called the Eldest Son (the original text mistakenly writes "Li" instead of "Zhen"); when it seeks again, it obtains Kan, called the Middle Son; and when it seeks a third time, it obtains Gen, called the Youngest Son.

甲是陽干之始，乾下三爻取之；壬是陽干之末，乾上三爻取之；乙是陰干之始，坤下三爻取之；癸是陰干之末，坤上三爻取之。餘有六干，陽付其男，陰付其女。甲乙之後，次於丙丁，故以丙付少男艮，以丁付少女兌；丙丁之後，次於戊己，故以戊付中男坎，以己付中女離；戊己之後，次於庚辛，故以庚付長男震，以辛付長女巽。所以從少而付老，自小及大，從微至著故也。

Jia is the beginning of the yang stems and is assigned to the lower three lines of the Qian trigram; Ren is the end of the yang stems and is assigned to the upper three lines of the Qian trigram; Yi is the beginning of the yin stems and is assigned to the lower three lines of the Kun trigram; Gui is the end of the yin stems and is assigned to the upper three lines of the Kun trigram—this is called "Qian trigram takes Jia and Ren, Kun trigram takes Yi and Gui." The remaining six stems are assigned to the three yang trigrams and the three yin trigrams. After Jia and Yi come Bing and Ding, so Bing is assigned to the young male trigram Gen and Ding to the young female trigram Dui; after Bing and Ding come Wu and Ji, so Wu is assigned to the middle male trigram Kan and Ji to the middle female trigram Li; after Wu and Ji come Geng and Xin, so Geng is assigned to the elder male trigram Zhen and Xin to the elder female trigram Xun. The reason for starting with the smallest and then assigning to the older ones is based on the principle of beginning with small and moving to great, from subtle to manifest.

付干既訖，次付其支。震為長子，故其卦，初九得干之子，九四得干之午，震干庚，故子午屬庚。巽為長女，子後次丑，故其卦，初六得坤之丑，午後次未，六四得坤之未，巽干辛，故丑未屬辛。坎為中男，丑後次寅，其卦，初六得干之寅，未後次申，六四得干之申，坎干戊，故寅申屬戊。

The heavenly stems have been assigned, and now the earthly branches are distributed. Zhen is the eldest son, so the first line of the Zhen hexagram receives the Zi branch from Qian, and the fourth line receives the Wu branch from Qian; the earthly branches Zi and Wu belong to Geng, which is the heavenly stem incorporated by Zhen. Xun is the eldest daughter, following Zi comes Chou, so the first line of the Xun hexagram receives the Chou branch from Kun; following Wu comes Wei, so the fourth line receives the Wei branch from Kun; the earthly branches Chou and Wei belong to Xin, which is the heavenly stem incorporated by Xun. Kan is the middle son, following Chou comes Yin, so the first line of the Kan hexagram receives the Yin branch from Qian; following Wei comes Shen, so the fourth line receives the Shen branch from Qian; the earthly branches Yin and Shen belong to Wu, which is the heavenly stem incorporated by Kan. It is evident that the distribution of the earthly branches follows the order of the twelve earthly branches, sequentially assigned to the first and fourth lines of the six sons' hexagrams.

離為中女，寅後次卯，故其卦，初九得坤之卯，申後次酉，九四得坤之酉，離干己，故卯酉屬己。艮為少男，卯後次辰，故其卦，初六得干之辰，酉後次戌，六四得干之戌，艮干丙，故辰戌屬丙。兌為少女，辰後次己，故其卦，初九得坤之己，戌後次亥，九四得坤之亥，兌干丁，故己亥屬丁。

The trigram Li represents the middle daughter. After Yin comes Mao, so the first line of the Li trigram, initial nine, receives the Mao (which belongs to the Earth trigram Kun). After Shen comes You, so the fourth line of the Li trigram, nine in the fourth, receives the You (which belongs to the Earth trigram Kun). The trigram Li incorporates the heavenly stem Ji, so Mao and You are assigned to Ji. The trigram Gen represents the young son. After Mao comes Chen, so the first line of the Gen trigram, initial six, receives the Chen (which belongs to the Heaven trigram Qian). After You comes Xu, so the fourth line of the Gen trigram, six in the fourth, receives the Xu (which belongs to the Heaven trigram Qian). The trigram Gen incorporates the heavenly stem Bing, so Chen and Xu are assigned to Bing. The trigram Dui represents the young daughter. After Chen comes Si, so the first line of the Dui trigram, initial nine, receives the Si (which belongs to the Earth trigram Kun). After Xu comes Hai, so the fourth line of the Dui trigram, nine in the fourth, receives the Hai (which belongs to the Earth trigram Kun). The trigram Dui incorporates the heavenly stem Ding, so Si and Hai are assigned to Ding.

六子取干，則乾坤之餘；取支，並從乾坤而得。陽取於干，陰取於坤，皆受於父母。故六子並主十二辰，人之納音，皆所繼焉。甲乙壬癸不為納音者，以屬乾坤故也。或問曰：六子用干，則取父母之不用者；用支，則並同於父母者，何？答曰：干，是陽也，陽體奇，故正得一往分用；支，是陰也，陰體偶，故以再往用之。又復龜則用日，是以正求於干，故發兆分為十分；筮則用辰，正求於支，是以飛伏六爻，並論十二支。雖復體不兼要，須相配以明義。干為尊，故不得不先設，而後求支。筮雖不正用干，亦須干助，以顯其趣；猶如龜判十二支，兆體雖無支象，必約而論之。筮雖闕三甲、三壬、三乙、三癸，亦約虛以求實。

The heavenly stems used in the six subordinate trigrams are those remaining from the trigrams Qian and Kun. The earthly branches used in the six subordinate trigrams are all taken from the trigrams Qian and Kun. A yang trigram takes the earthly branches from the trigram Qian, while a yin trigram takes the earthly branches from the trigram Kun. These are all inherited from the parent trigrams. Therefore, the six subordinate trigrams each govern one of the twelve earthly branches, and the nayin sound elements of people are also derived from this. The heavenly stems Jia, Yi, Ren, and Gui are not involved in nayin calculations because they belong to the parent trigrams Qian and Kun, which are esteemed and not included in the distribution of the six subordinate trigrams. Someone asks: the heavenly stems used in the six subordinate trigrams are those not used in the parent trigrams, but the earthly branches used are exactly the same as those of the parent trigrams. Why is this? The answer is: heavenly stems belong to yang, and yang is based on odd numbers, so they are only used once and are fully distributed. Earthly branches belong to yin, and yin is based on even numbers, so they are used twice to be fully exhausted (the twelve earthly branches are divided among the six trigrams, each trigram receiving two branches). Furthermore, divination by龟卜 (divination with turtle shells) mainly seeks from heavenly stems, so the turtle omens are divided into ten parts. Divination by蓍筮 (divination with yarrow stalks) mainly seeks from earthly branches, so the concepts of flying god and hidden god, as well as the six lines and the nayin branches, are all discussed in relation to the twelve earthly branches. Although the two methods have different focuses and cannot be combined, they still need to complement each other to explain the meaning. Heavenly stems are esteemed, so they must be arranged first, and then the earthly branches can be sought. Although divination by yarrow stalks does not directly use heavenly stems, it still relies on them to reveal the meaning. It is like divination by turtle shells, which needs to judge the twelve earthly branches, but the turtle omens themselves do not have the image of earthly branches, so they must roughly infer them. Divination by yarrow stalks, although lacking three Jia, three Ren, three Yi, and three Gui (the heavenly stems of the trigrams Qian and Kun, each occupying three lines), still relies on empty positions to obtain practical results.

且設干往，先從父母而為始，後及六子。以甲付干，以乙付坤，以丙付艮，以丁付兌，以戊付坎，以己付離，以庚付震，以辛付巽，歷八卦訖，壬還到干，次癸還到坤。十干所在六爻，乾坤位尊，取其始末理，然體各得二。干支既當爻正用，故卦別皆備。陽卦取其陽支，陰卦取其陰支，四卦同陽，四卦同陰，非正同於父母。當伏羲畫八卦，為三爻，備天地人，所以分乾卦，別取三。乾坤居始，故取甲乙。後神農重之以為八，純子有重來之理，所以卦六干並同。父母無二之義，故後卦取乎壬癸。其甲乙壬癸各少三者，皆排在虛用之中，不全無者，陰有從陽之義。

Suppose the ten heavenly stems are assigned in sequence: starting from the parent hexagrams, then proceeding to the six child hexagrams. Jia is assigned to Qian, Yi to Kun, Bing to Gen, Ding to Dui, Wu to Kan, Ji to Li, Geng to Zhen, Xin to Xun; after the eight trigrams have been assigned once, Ren returns to Qian, and Gui returns to Kun. The ten heavenly stems are distributed over the six lines of each hexagram. Qian and Kun hold a high status, and they are given two heavenly stems each, following the principle of beginning and end. Since both heavenly stems and earthly branches must be applied to the lines of a hexagram, each hexagram is fully equipped. Yang hexagrams take yang branches, and yin hexagrams take yin branches. The four yang hexagrams share the same yang branches, and the four yin hexagrams share the same yin branches, which is not exactly the same as the parent hexagrams. When Fuxi originally drew the eight trigrams, each trigram had three lines, used to represent the three elements of heaven, earth, and humanity. Therefore, when assigning heavenly stems, each trigram was given an additional three lines. Qian and Kun were at the beginning, so Jia and Yi were assigned first. Later, Shen Nong overlapped the three lines of each trigram to form a hexagram with six lines, which follows the principle of repeating the cycle. Therefore, the heavenly stems on the six lines are the same at the beginning and end. Also, since the parent hexagrams cannot have a second assignment, when the cycle returns to Qian and Kun, Ren and Gui are used instead. As for Jia, Yi, Ren, and Gui, each is missing three lines, and they are placed in a position that is reserved but not entirely discarded. This reflects the principle that yin follows yang.

九宮者，上分於天，下別於地，各以九位。天則二十八宿、北斗九星，地則四方四維及中央，分配九有。謂之宮者，皆神所遊處，故以名宮也。鄭司農云：太一行八卦之宮，每四乃入中央。中央雲者，地神之所居，故謂之九宮。

The so-called "Nine Palaces" correspond to the heavens above and distinguish the earth below. Both heaven and earth are divided into nine positions. In the heavens there are the Twenty-Eight Mansions and the Nine Stars of the Big Dipper, while on the earth there are the four cardinal directions—east, south, west, and north—the four intermediate directions—southeast, southwest, northeast, and northwest—and the central position. By distributing these nine directions, the Nine Regions (Nine States) are formed. The term "palace" is used because these positions are places where deities move and rest, hence the name "Nine Palaces." Zheng Sizhong said: The deity Taiyi travels through the palaces of the Eight Trigrams, returning to the central palace after passing through four palaces. The central palace is where the earth deity resides, thus it is called the "Nine Palaces."

《易緯乾鑿度》云：易一陰一陽之謂道也，故太一取其數以行九宮。《易》曰：天一，地二，天三，地四，天五，地六，天七，地八，天九，地十。天地之數，合五十有五。九宮用者，天除一，地除二，人除三，餘四十九，以當蓍策之數。又四時除四，餘四十五。五者，五行；四十者，五行之成數。合之，則一節之數。分置五方，方各九者，一時九十日之數，四方成四時也。三宮相對，止十五者，為一氣之數，成二十四氣也。

The "Yi Wei · Qian Zao Du" says: The "Zhou Yi" states that "a combination of yin and yang is called the Dao," so the Taiyi takes this number to move through the nine palaces. The "Zhou Yi · Xi Ci" says: Heaven one, Earth two, Heaven three, Earth four, Heaven five, Earth six, Heaven seven, Earth eight, Heaven nine, Earth ten. The total number of Heaven and Earth is fifty-five. When using the nine palaces, subtract one from Heaven, two from Earth, and three from Man, leaving forty-nine, which corresponds exactly to the number of yarrow stalks used in divination. Then subtract four for the four seasons, leaving forty-five. Among these forty-five, five represents the Five Phases, and forty is the sum of the five generated numbers (six, seven, eight, nine, ten). Together, they correspond to the number of days in a solar term. Divide forty-five into the five directions, each direction gets nine, and when multiplied by ten days in a sheng (decade), it equals ninety days, forming a season. The four directions constitute the four seasons. In the nine palace diagram, three opposite palaces add up to fifteen, which is the number of days in a solar term. Accumulated, they form the twenty-four solar terms.

《尚書洪範》云：初一曰五行，位在北方，陽氣之始，萬物將萌。次二曰敬用五事，位在西南方，謙虛就德，朝謁嘉慶。次三曰農用八政，位在東方，耕種百穀，麻枲蠶桑。次四曰協用五紀，位在東南方，日月星辰，雲雨並興。次五曰建用皇極，位在中宮，百官立表，政化公卿。次六曰乂用三德，位在西北，抑伏強暴，斷制獄訟。次七曰明用稽疑，位在西方，決定吉凶，分別所疑。次八曰念用庶徵，位在東北，肅敬德方，狂僭亂行。次九曰向用五福、威用六極，位在南方，萬物盈實，陰氣宣佈，時成歲德，陰陽和調，五行不忒。

The nine categories listed in the "Book of Documents · Hongfan" correspond exactly with the nine palaces. The first is "Five Phases," located in the north, where yang energy begins and all things are about to sprout. The second is "Respecting and Using the Five Affairs," located in the southwest, emphasizing humility to cultivate virtue, paying homage to the Son of Heaven, and performing auspicious ceremonies. The third is "Agricultural Use of the Eight Affairs," located in the east, governing the planting of various grains and the cultivation of flax and silkworms. The fourth is "Coordinating the Five Records," located in the southeast, where the sun, moon, and stars move in order, and clouds and rain arise together. The fifth is "Establishing the Son of Heaven's Great Principle," located in the central palace, where officials set examples and ministers carry out governance and education. The sixth is "Maintaining Order with the Three Virtues," located in the northwest, suppressing violence and adjudicating lawsuits. The seventh is "Clarifying Doubts through Inquiry," located in the west, deciding fortune and misfortune and distinguishing doubts. The eighth is "Considering the Various Signs," located in the northeast, requiring reverence and cultivation of virtue, and avoiding reckless and overstepping misconduct. The ninth is "Facing the Five Blessings and Using the Six Evils," located in the south, where all things are full and abundant, and yin energy begins to manifest, the seasons complete the virtue of a year, yin and yang are in harmony, and the five phases do not go awry.

故《黃帝九宮經》云：戴九，履一，左三，右七，二四為肩，六八為足，五居中宮，總御得失。其數則坎一、坤二、震三、巽四、中宮五、干六、兌七、艮八、離九。太一行九宮，從一始，以少之多，順其數也。配算曰：中央及四仲，各分九算。命雲木落歸本，分六至亥，故取震六算，以置於干；水流向末，分八至丑，故取坎八算，以置於艮；金義而堅，分二還未，故取兌二算，以置於坤；火本炎盛，自處其鄉，故離算不動；土王四季，本生於巳，故分中宮四算，以置於巽。故成戴九履一之位也。

Therefore, the Yellow Emperor's Nine Palaces Classic says: "On the head is nine, on the feet is one, on the left is three, on the right is seven, two and four are the shoulders, six and eight are the feet, and five is in the Central Palace, overseeing the gains and losses of the whole situation." In terms of trigrams, this corresponds to Kan one, Kun two, Zhen three, Xun four, Central Palace five, Qian six, Dui seven, Gen eight, and Li nine. The Supreme One moves through the nine palaces, starting from one, proceeding from few to many, moving in order. The method of arranging the counting rods in the nine palaces is: the Central Palace and the four cardinal directions, Zi, Wu, Mao, and You, each initially receive nine counting rods. The mnemonic says "wood falls back to its root"—leaves fall back to their origin, so six counting rods are taken from the Zhen Palace and moved to the Hai direction, thus placing the six counting rods of Zhen into the Qian Palace. The mnemonic says "water flows to its end"—water flows to the end, so eight counting rods are taken from the Kan Palace and moved to the Chou direction, thus placing the eight counting rods of Kan into the Gen Palace. The mnemonic says "metal is righteous and firm"—metal is righteous and has a firm nature, so two counting rods are taken from the Dui Palace and moved to the Wei direction, thus placing the two counting rods of Dui into the Kun Palace. Fire is hot and vigorous by nature, staying in its own place, so the counting rods in the Li Palace remain untouched. Earth is strong in the last months of the four seasons and originates in Si, so four counting rods are taken from the Central Palace and moved to the Xun Palace. In this way, the "nine palaces with nine on top and one below" layout is formed.

又，初成八卦之法，命方之算。先取北方九算，命曰水生木，縱一算置寅上，一算置卯上，一算置辰上；又橫一算置甲上，一算置乙上。次取東方九算，命曰木生火，於南方布五位。又取南方之算，命曰火生土，於中央一算，於西北為戊，一算於西南為巳。又取中央之算，命曰土生金，於西方布五位。又取西方之算，命曰金生水，於北方布五位。五方布十干十二支位訖，然後加陰干各一，命曰陰數偶也；次加陽支各一，命曰支體本。加其始餘算，十二月之數也。一算置西北，命曰干之始也；二算置西南，命曰坤之始也。又餘算九，置於中央，為易象也。

In addition, the original method of arranging counting rods to form the Eight Trigrams was as follows: first, assign counting rods to each direction. Begin with the northern direction, using nine counting rods, with the mnemonic "water generates wood": place one rod vertically at the寅 position, one at the卯 position, and one at the辰 position; then place one rod horizontally at the甲 position and one at the乙 position. Next, take nine counting rods for the eastern direction, with the mnemonic "wood generates fire," and arrange them in five positions in the southern direction. Then take the counting rods for the southern direction, with the mnemonic "fire generates earth," placing one rod in the center, one rod in the northwest as戊, and one rod in the southwest as己. Next, take the counting rods for the center, with the mnemonic "earth generates metal," and arrange them in five positions in the western direction. Then take the counting rods for the western direction, with the mnemonic "metal generates water," and arrange them in five positions in the northern direction. After completing the ten heavenly stems and twelve earthly branches in the five directions, add one rod to each yin stem, with the mnemonic stating this is "yin numbers are even"; and add one rod to each yang branch, with the mnemonic stating this is "the essence of the earthly branches." Combine the remaining counting rods from the beginning, which exactly matches the number of twelve months. Then place one rod in the northwest, stating this is the beginning of the Qian Trigram; place two rods in the southwest, stating this is the beginning of the Kun Trigram. The remaining nine counting rods are placed in the center, representing the image of the Book of Changes.

命曰干主甲壬，卽取甲壬上算，以成乾卦。又命曰坤主乙癸，次取乙癸上算，以成坤卦。父母之卦，爻象既定，次及六子。先起長男，命曰震主庚子午，卽取庚及子午上算，以成震卦。又次長女，命曰巽主辛丑未，次取辛及丑未上算，以成巽卦。又次中男，命曰坎主戊寅申，次取戊及寅申上算，以成坎卦。又次中女，命曰離主己卯酉，次取己及卯酉上算，以成離卦。又次少男，命曰艮主丙辰戌，次取丙及辰戌上算，以成艮卦。又次少女，命曰兌主丁巳亥，次取丁及巳亥上算，以成兌卦。

The mnemonic says "Qian governs Jia and Ren," so take the counting sticks from the Jia and Ren positions to form the Qian trigram. It also says "Kun governs Yi and Gui," so take the counting sticks from the Yi and Gui positions to form the Kun trigram. Having determined the yao images of the parents trigrams, the next step is to form the six child trigrams. First comes the Elder Son, and the mnemonic says "Zhen governs Geng and Zi, Wu," so take the counting sticks from the Geng position and the Zi and Wu positions to form the Zhen trigram. Next comes the Elder Daughter, and the mnemonic says "Xun governs Xin and Chou, Wei," so take the counting sticks from the Xin position and the Chou and Wei positions to form the Xun trigram. Then comes the Middle Son, and the mnemonic says "Kan governs Wu and Yin, Shen," so take the counting sticks from the Wu position and the Yin and Shen positions to form the Kan trigram. Next comes the Middle Daughter, and the mnemonic says "Li governs Ji and Mao, You," so take the counting sticks from the Ji position and the Mao and You positions to form the Li trigram. Then comes the Younger Son, and the mnemonic says "Gen governs Bing and Chen, Xu," so take the counting sticks from the Bing position and the Chen and Xu positions to form the Gen trigram. Lastly comes the Younger Daughter, and the mnemonic says "Dui governs Ding and Si, Hai," so take the counting sticks from the Ding position and the Si and Hai positions to form the Dui trigram. This method of pairing corresponds exactly with the earlier method of assigning trigrams to the heavenly stems and earthly branches used in the Nayin sound element system.

八卦既成，問曰：八卦從何而始？曰：因五行生。又問：五行因何生？曰：因天地生。天地因何生？曰：因太一生。太一因何生？曰：因易生。故云：易有太極，是生兩儀。故變易字為太一，變太一字為天，天一生，地二生也；變天字為水，天生水也；變水字為木，水生木也；變木字成火，木生火也；變火字成土，火生土也；變土字成金，土生金也；變金字成八卦字，八卦因五行生也；變八卦字為十二月字，八卦所主，月也；變十二月字，成地出萬物，以終歸乎地也。此九宮八卦創制之法備矣。

After the eight trigrams have been formed, someone asked: From where do the trigrams begin? The answer was: From the Five Phases. Another question: From what do the Five Phases arise? The answer was: From heaven and earth. Another question: From what do heaven and earth arise? The answer was: From the Taiyi. Another question: From what does the Taiyi arise? The answer was: From the Book of Changes. Therefore it is said: The Book of Changes contains the Taiyi, and the Taiyi gives rise to the two principles. Thus, in the process of arranging the counting rods, the character "Yi" is transformed into "Taiyi," and "Taiyi" into "Heaven"—Heaven produces one, Earth produces two; "Heaven" is transformed into "Water," because Heaven produces Water; "Water" is transformed into "Wood," because Water produces Wood; "Wood" becomes "Fire," because Wood produces Fire; "Fire" becomes "Earth," because Fire produces Earth; "Earth" becomes "Metal," because Earth produces Metal; "Metal" becomes the eight trigrams, because the trigrams arise from the Five Phases; "Eight Trigrams" becomes the twelve months, because the trigrams govern the months; finally, the twelve months become "the earth produces all things," indicating that all things ultimately return to the earth. The method of creating the nine palaces and eight trigrams is thus complete. This continuous process of changing characters is not a mere word game, but a mnemonic used by diviners to sequentially change the labels on the counting rods: each time a new name is introduced, the generative relationship from the previous level is implemented on the counting rod positions, proceeding from "Yi" all the way to "the earth produces all things," corresponding in order to the opening statement "The Book of Changes contains the Taiyi, which gives rise to the two principles."

九宮數一起，自北方始者，坎一正北，應天之始，始無二，故一。北方五行之始，所以五行在北方，故云陽氣之始，萬物將萌。五事數二在西南者，五事，貌言視聽思也，別在後篇解。因五行而有五事次之，故二。又云：坤二在西南，應地之數。西南，林鐘之管，氣之次，二也。五事，人事之先也，故曰謙虛就德、朝謁嘉慶，並五事所主也。

The numbers of the Nine Palaces start from one and begin in the north because the trigram Kan (Water) is located in the north, corresponding to the beginning of heaven. The beginning can only be one, not two, so they take one. The north is also the starting point of the Five Phases, so the Classic of Documents places the category of the Five Phases in the north, saying it is the beginning of yang energy and the time when all things begin to sprout. The number of the Five Elements (Wu Shi) is two and its position is in the southwest. The Five Elements refer to appearance, speech, sight, hearing, and thought (details will be explained in later chapters). Since there are first the Five Phases, the Five Elements follow after, so it is two. Another explanation is that the trigram Kun (Earth) is located in the southwest, corresponding to the number of the earth; the southwest is where the Lingzhong pitch pipe is located, which is the second in the sequence of musical tones, so it is two. The Five Elements are the most important among human affairs, so it says 'humility and virtue bring auspiciousness and joy in court,' which refers to the content governed by the Five Elements.

八政之數三在東方者，八政，食、貨、祀、司空、司徒、司寇、賓、師也。既有五事，次修八政，故三。又云：震三正東，應人之數，三才義畢。東方春，農之始也。食者，耕種炊烹也；貨者，畜積儲博，錢布金兵也；祀者，祭祀供神也；司空者，土地畝也；司徒者，民戶口大小數也；司寇者，禁備盜賊，糾察非常也；賓者，注籍往來，受容嘉慶也；師者，教訓農夫，耒耜設法也。故云耕種百穀，麻枲蠶桑也。

The number of the Eight Administrations is three, and their position is in the East. The Eight Administrations refer to food, goods, worship, the Minister of Works, the Minister of People, the Minister of Justice, guests, and military affairs. Since there are already the Five Matters, the next step is to govern the Eight Administrations, hence the number three. Another interpretation says that the trigram Zhen (Thunder) is in the third position and is located in the East, corresponding to human numbers. The meaning of Heaven, Earth, and Humanity, the three elements, is thus complete. The East belongs to spring, which is the beginning of agricultural activities. "Food" refers to farming and cooking; "goods" refers to storing, money, silk, and weapons; "worship" refers to worshipping and offering to deities; the Minister of Works manages land and fields; the Minister of People manages the population; the Minister of Justice is responsible for preventing theft and investigating anomalies; "guests" refers to recording and receiving guests and handling festive ceremonies; "military" refers to teaching farmers and establishing the methods for making farming tools. Therefore, this palace governs "planting all grains, hemp, flax, silk, and sericulture."

五紀數四在東南者，五紀，歲、日月、奉化、日辰、曆數也。八政既修，非歲時日月，無以敷播植，次之故四。又云：巽四，東南，風行四時，以應四時之數。東南巳，純干用事，干主天，巽主號令，故居東南。歲者，以四時有序，盛衰始終也；日月者，照明萬物，氣候遠近也；奉化者，卽仰王化，須建功貢寶也；日辰者，次序陰陽，斷制產物也；曆數者，記綴度數，農夫候望，賦斂隨時也。故曰：王者惟歲，稅數握成，以化下也；卿士惟月，奉化行道，立寶；師允惟日，陳列眾職，制作於萬品。歲月日時，無易修務，敬時以順紀也。故云日月星辰，雲雨並興也。

The number of the Five Constants is four, and their position is in the southeast. The Five Constants refer to years, days and months, the implementation of virtue, the day branch, and the calendar system. After the eight administrative affairs have been properly managed, without the standard of years, days, and months, there would be no way to arrange sowing and farming, so they come after the eight administrative affairs and are the fourth. Another explanation says that the trigram Xun (Wind) is located in the southeast, as wind moves through the four seasons, corresponding to the number of the four seasons. The southeast is the position of Si (Snake), where the pure energy of Qian (Heaven) prevails. Qian represents Heaven, and Xun represents the issuance of commands, so it is located in the southeast. "Years" refers to the orderly succession of the four seasons, with their prosperity and decline, and their beginning and end. "Days and months" refer to the illumination of all things and the variation in climatic distance. "Implementation of virtue" refers to the reverence for the king's teachings, requiring the establishment of achievements and the offering of precious treasures. "Day branch" refers to the arrangement of the order of yin and yang and the determination of the suitability of resources. "Calendar system" refers to the recording of the measurements of celestial bodies, allowing farmers to observe the heavenly signs and collect taxes in accordance with the seasons. Therefore, the ruler governs the affairs of a year, determines the tax data, and uses this to educate the people. The officials govern the affairs of a month, implementing the teachings, promoting righteousness, and setting examples. The ministers govern the affairs of a day, arranging various duties and making various tools. Years, months, days, and hours must not be altered; each should carry out their respective duties, respecting the seasons to follow the principles. Therefore, this section is associated with "the sun, moon, stars, clouds, and rain all arise together."

皇極數五在中央者，皇王建萬國，處中，分別四方，百官以治，萬事畢理，歲時成就，職貢均等，租稅五穀，以供王事，故在其中央。中央之數本五也。又云：土居中央，應五行之數。若王者動不得中，則不能建萬事，故曰皇之不極，是謂不建也。故曰百官立表，政化公卿也。

The number of "Huangji" is five and its position is in the center: the sovereign establishes myriad states, resides in the center, and governs the four directions, with officials each performing their duties, all affairs properly managed, harvests successful each year, and contributions from all regions balanced, taxes and grain used to supply the royal household. Therefore, it is placed in the center. The number of the center is originally five. Another explanation is that earth is located in the center, corresponding to the five, the generating number of the Five Phases. If the sovereign's actions do not maintain the center, he cannot establish all things. Therefore, the "Hongfan" says: if the sovereign fails to attain "Huangji," this is called "Bu Jian." Thus, this palace governs "the establishment of officials' standards and the public education of ministers."

三德數六在西北者，三德，正直、剛克、柔克。乾為天位，人君之象，過五故數六。又云：干在西北，陰陽氣分於西北，故應六律之數也。西北，干之所處，故人君居之。正直者，人德也，君子方正以義，無所曲私，故云平康正直，不疑其德。剛克者，天德也，法度不失，輕重罪服，故曰沈潛剛克。柔克者，地德也，有德秩祿，安定眾職，賞賜萬國，故曰高明柔克。故云抑服強暴，斷制獄訟也。

The number of the Three Virtues is six, and their position is in the Northwest. The Three Virtues refer to uprightness, strong overcoming, and gentle overcoming. Qian is the position of Heaven, symbolizing the sovereign; it surpasses the five of the center, hence its number is six. Another explanation says that Qian is located in the Northwest, where the yin and yang energies divide, hence corresponding to the number of the six laws. The Northwest is the place where Qian resides, thus the sovereign resides there. "Uprightness" is the virtue of humans: the gentleman is upright and conforms to righteousness, without partiality or favoritism, so the "Hóng Fàn" says, "When the world is peaceful, the path of uprightness is used,"—there is no need to doubt this virtue. "Strong overcoming" is the virtue of Heaven: the law is not violated, and punishment is appropriate, so it is said, "Submerging and overcoming with strength"—using strength to correct those who are immersed in weakness. "Gentle overcoming" is the virtue of Earth: giving officials rank and salary, stabilizing various duties, and bestowing rewards upon all states, so it is said, "High and bright, overcoming with gentleness"—using gentleness to regulate those who are lofty and discerning. Therefore, this palace governs "restraining violence and resolving disputes."

稽疑數七在西方者，稽疑者，建立卜筮，問疑擇善，占天地之象，以定吉凶。蓍圓卦方，龜筮共知可否。三人占，從二人之言。昔者聖人慎謀重始，動事作業，樹本開基，決嫌定疑，必謀以賢知，諮以耆艾，參以蓍龜，故舉無過事，慮無失計。蠻夷雖無君臣之序，亦有決疑之卜，或以金石，或以木草。故知稽疑之事，聖人所尚。以其次干之後，故數七也。又云：兌正西，卯酉為天地之門，卯主始，酉主終，故斗指卯則萬物皆出，指酉則萬物皆入。兌應七星之數，兌為金，主悅言，故在西方。故云決定吉凶，分別所疑也。

The number of "Kji Yi" is seven and its position is in the west: "Kji Yi" refers to establishing the method of divination, asking questions when encountering doubts, choosing the better course, and determining fortune and misfortune by observing the signs of heaven and earth. The yarrow stalks are taken in a circular form to symbolize heaven, and the hexagram structure is taken in a square form to symbolize earth. Divination by tortoise shells and yarrow stalks together determine whether something is feasible. When three people perform divination, they follow the opinion of the two who agree. In ancient times, sages were cautious in their planning and valued the beginning. Whenever there was an action, the founding of a cause, the establishment of a foundation, or the initiation of an enterprise, and when deciding on doubtful matters, they first consulted wise and knowledgeable people, then sought the advice of elders, and finally verified with yarrow stalks and tortoise shells. Therefore, their actions had no mistakes, and their plans had no miscalculations. Although the four barbarian tribes may not have the rituals of lord and subject, they also have divination to resolve doubts, some using metal and stone, others using plants and trees. This shows that the practice of "Kji Yi" is highly valued by sages. It is placed after Qian (the trigram of Heaven), so its number is seven. Another explanation: Dui is located in the west. The moment of卯 (Mao) and酉 (You) are the gates of heaven and earth. Mao signifies the beginning, while You signifies the end. When the handle of the Big Dipper points to Mao, all things are born; when it points to You, all things are stored away. Dui corresponds to the number of the seven stars of the Big Dipper. Dui belongs to metal, which governs joy and speech, so it is assigned to the west. Therefore, this trigram is responsible for "deciding fortune and misfortune, distinguishing doubts."

庶徵數八在東北者，庶徵者，眾征也。王者以及眾庶，莫不內省咎過，外察徵祥，順征知機，則無禍患。不審其過，不念庶徵，則禍至不悟，敗亡無日矣。有機徵見者，必恭事上帝，用不為過，則降以福應。《詩》云：昭事上帝，聿懷多福。如不共御善，不畏上帝，群神乃怒，必有譴罰。數八者，次七後也。又云：艮八在東北，艮是止義，艮為徑路。萬物大出於震，小出於艮。震為眾男之長，艮為眾男之少，故應八卦之數。艮既為止，令止惡就善也，故在東北。故云肅敬德方，狂僭亂行。

The number of "Shu Zheng" is eight and its position is in the Northeast:the so-called "Shu Zheng" refers to various omens. From the sovereign down to the common people, everyone should examine their own faults internally and observe signs and portents externally. By following the signs and understanding the omens in advance, calamities can be avoided. If one does not examine their faults or pay attention to the signs, when calamity comes, they will not realize it, and ruin will come swiftly. Once an omen appears, one must respectfully serve the Supreme Deity and act without error, and the Deity will bestow blessings. The "Book of Poetry" says: "Clearly serving the Supreme Deity brings many blessings." If people do not jointly practice goodness and do not revere the Deity, the gods will be angry and surely bring punishment. The number is eight because it comes after seven. Another explanation says: "Gen" (the eighth trigram) is located in the Northeast, and "Gen" means "to stop." "Gen" also symbolizes a narrow path. All things are born in great numbers through "Zhen" (Thunder) and in small numbers through "Gen" (Mountain). "Zhen" is the eldest son among the sons, while "Gen" is the youngest son, so it corresponds to the number of the Eight Trigrams. Since "Gen" represents stillness, it means to stop evil deeds and return to goodness, hence it is placed in the Northeast. Therefore, this trigram governs "reverence for virtue, disorder and lawlessness."

五福六極，數九在南方。五福，壽、富、康寧、攸好德、考終命。壽者，孝悌道德備，然後修神丹，延壽命；富者，德化所及，豐穰無闕；康寜者，國化安寜，長樂無事；攸好德者，論理比類，進善抑惡；考終命者，順時成務，可以壽命，統著善德。六極者，凶短折、疾、憂、惡、貧、弱。凶短折者，斬梟誅裂，大罪也；疾者，榜笞毆擊，疾臥養視也；憂，論作望，兢朝日也；惡，髡赭剝，戮辱錮棄也；貧，償贓賦，沒財產也；弱，離邑里，徙邊地，以戒後也。此罪罰之理居後，故數九。又云：離既在午，以為子沖，極則還反，故離最其末，以為九宮之數。離為明，人君南面以聽政，象離之明，刑罰須明，故在南方。故云萬物率盈實也。

The numbers of "Five Blessings" and "Six Curses" total nine and are positioned in the south. The Five Blessings are longevity, wealth, health and peace, preference for virtue, and a peaceful death. "Longevity" refers to after practicing filial piety and moral virtue, further cultivating elixirs to prolong life; "wealth" refers to where virtue spreads, the harvest is abundant without deficiency; "health and peace" refers to the state's education and governance being tranquil, enjoying long-lasting happiness without troubles; "preference for virtue" refers to discussing principles and understanding by analogy, employing virtuous people and restraining evil deeds; "a peaceful death" refers to following the seasons to achieve success, thus enjoying a full life span, summarizing to demonstrate goodness. The Six Curses are sudden death, illness, worry, evil, poverty, and weakness. "Sudden death" refers to beheading and public display, execution and division, which are major crimes; "illness" refers to being whipped and beaten, lying ill needing care; "worry" refers to being charged with a crime and awaiting judgment, living in constant fear; "evil" refers to shaving the head and painting the face with red clay, losing one's status, suffering disgrace and being exiled; "poverty" refers to paying off stolen goods and taxes, having property confiscated; "weakness" refers to leaving one's hometown and migrating to remote areas, used to warn future generations. These are the principles of punishment and crime, positioned at the end, hence the number nine. Another explanation: since the trigram Li is located at the position of Wu and opposes Zi, when things reach their extreme, they return, so Li is placed at the end, as the final point of the nine palaces. Li represents brightness, the ruler faces south to govern, symbolizing the clarity of Li; punishment must also be clear, hence it is paired with the south. Therefore, this palace governs "all things are full and real."

宮唯有九，不十者，八方與中央，數終於九。上配九天、九星、二十八宿，下配五嶽、四瀆、九州島也。九宮經言：一主恆山，二主三江，三主太山，四主淮，五主嵩高，六主河，七主華山，八主濟，九主霍山。又，一為冀州，二為荊州，三為青州，四為徐州，五為豫州，六為雍州，七為梁州，八為兗州，九為揚州。九州島之名，互有改變。禹貢九州島，卽此配唐時名同者，以堯命禹治洪水，分九州島，因而不易。故周虞有十二州，加幽並營。舜以青州越海，分齊為營州；冀州南北太遠，分衛為幷州；燕以北分置幽州。殷時九州島，有幽營，無青梁；周官九州島，有幽並，無徐梁；漢立十二州，增交益焉。

The nine palaces are only nine rather than ten, because eight directions plus the center total nine and then stop. Upward, they correspond to the nine heavens, nine stars, and the twenty-eight constellations. Downward, they correspond to the five mountains, four rivers, and the nine states. The "Classic of the Nine Palaces" says: one corresponds to Mount Heng, two to the three rivers, three to Mount Tai, four to the Huai River, five to Mount Song, six to the Yellow River, seven to Mount Hua, eight to the Ji River, and nine to Mount Huo. It also says: one is Jiuzhou, two is Jingzhou, three is Qingzhou, four is Xuzhou, five is Yuzhou, six is Yongzhou, seven is Liangzhou, eight is Yanzhou, and nine is Yangzhou. The names of the nine states have changed through different dynasties. The nine states in the "Book of Yu's Tribute" are arranged in this way, and their names are the same as those in the time of Emperor Yao, because Yao ordered Yu to control the floods and divide the nine states. After that, the system remained unchanged. During the time of the Shang Dynasty, the nine states included Youzhou and Yingzhou but not Qingzhou or Liangzhou. The nine states in the "Rites of Zhou: The Regional Offices" included Youzhou and Bingzhou but not Xuzhou or Liangzhou. The Han Dynasty established twelve states, adding Jiaozhou and Yizhou. The reason for associating the palace numbers with famous mountains, great rivers, and the nine states is to enable diviners, upon seeing a palace number, to know which celestial region it corresponds to in the sky and which land area it corresponds to on earth. However, the names of the states have changed over time, so when using them, one must first determine which dynasty's system is being referred to.

冀州者，《釋名》云：冀州取地為名，有險易，帝王所都。《太康地記》曰：冀，近，其氣相近也。其地自太行東至碣石、王屋、底柱。《禹貢》云：冀州既載。《呂氏春秋》云：兩河之間為冀州，正北方。荊州者，《釋名》云：荊，警也，南蠻數為寇逆，州道先強，當警備之也。其地北據荊山，南及衡山之陽。《禹貢》云：荊及衡陽惟荊州。《爾雅》云：漢南曰荊州。《呂氏》曰：荊，楚也。青州者，《釋名》云：青，在東生也。《太康地記》曰：少陽色青，歲始事首，卽以為名。其地東北據海，西距岱。《禹貢》云：海岱惟青州。《呂氏》云：東方海隅青州，齊也。

First, we discuss Ji Zhou. The "Shi Ming" says: Ji Zhou is named according to its land. It has both dangerous and level areas, and it is the place where emperors established their capitals. The "Tai Kang Di Ji" says: Ji means "near," indicating that the energies of the four directions are close to each other here. Its territory extends from the Taihang Mountains to the east, until Jieshi Mountain, Wangwu Mountain, and Dizhu Mountain. The "Yu Gong" says: "Ji Zhou has already been managed," meaning that Ji Zhou's water control achievements were first recorded. The "Lüshi Chunqiu" says: Between two rivers is Ji Zhou, located in the north. Now, let's talk about Jingzhou. The "Shi Ming" says: Jing means "alert," as the southern barbarians often invaded and caused disturbances, and this state is in a strategic position with strong terrain, so it should be on alert. Its territory is to the north of Jing Mountain and reaches to the south of Heng Mountain. The "Yu Gong" says: "Jing and the southern part of Heng Mountain is Jingzhou." The "Eya" says: The area south of the Han River is called Jingzhou. The "Lüshi Chunqiu" says: Jing is the land of Chu. Now, let's talk about Qingzhou. The "Shi Ming" says: Qing refers to the meaning of growth in the east. The "Tai Kang Di Ji" says: The color of the young yang is green, and the year begins here, with all things starting from here, so it is named Qing. Its territory is to the northeast by the sea and to the west by Dai Mountain (Taishan). The "Yu Gong" says: "The sea and Dai Mountain is Qingzhou." The "Lüshi Chunqiu" says: Qingzhou, the eastern coastal area, is the land of Qi.

徐州者，《釋名》曰：徐，舒也，土氣舒緩也。其地東至海，北至岱，南及淮。《禹貢》云：海岱及淮惟徐州。《呂氏》云：泗上為徐州，魯也。《爾雅》云：濟東曰徐州。豫州者，《釋名》曰：豫，在九州島之中安豫也。《太康地記》云：稟中和之氣，性理安舒。其地南據荊，北距河。《禹貢》云：荊河惟豫州。《呂氏》云：河漢之間為豫州。《爾雅》云：河南曰豫州。雍州者，《太康地記》云：雍居西北之位，陽所不至，陰氣壅閼，取以為名。其地西據黑水，東距西河。《禹貢》云：黑水西河惟雍州。《呂氏》云：雍州，秦也。《爾雅》云：河西曰雍州。

Now let us talk about Xu Prefecture. The book Shiming says that Xu means "shu," meaning that the soil there is gentle and easygoing. Its territory extends east to the sea, north to Da Mountain, and south to the Huai River. The Yuguang says, "The sea, Da Mountain, and Huai River are the territory of Xu Prefecture." The Lüshi Chunqiu says that the area along the Si River is Xu Prefecture, which is the land of Lu. The Erya says that the area east of the Ji River is called Xu Prefecture. Now let us talk about Yu Prefecture. The Shiming says that Yu is because it is in the central position of the nine provinces and is peaceful and pleasant. The Taikang Diji says that Yu Prefecture receives the harmonious qi of the center, and its nature and affairs are calm and gentle. Its territory is to the south of Jing Mountain and to the north of the Yellow River. The Yuguang says, "Jing Mountain and the Yellow River are the territory of Yu Prefecture." The Lüshi Chunqiu says that the area between the Yellow River and the Han River is Yu Prefecture. The Erya says that the area south of the Yellow River is called Yu Prefecture. Now let us talk about Yong Prefecture. The Taikang Diji says that Yong is located in the northwest position, where yang qi does not reach, and yin qi is blocked and accumulated, so it is named after "yong." Its territory is to the west of Hei Water and to the east of Xi He. The Yuguang says, "Hei Water and Xi He are the territory of Yong Prefecture." The Lüshi Chunqiu says that Yong Prefecture is the land of Qin. The Erya says that the area west of the Yellow River is called Yong Prefecture.

梁州者，《太康地記》云：梁者，剛也，取西方金剛之氣，剛強以為名也。其地東據華山，西距黑水。《禹貢》曰：華陽黑水惟梁州。兗州者，《釋名》云：取兗水為名。《太康地記》曰：辨其履信稟貞正之意也。其地東南據濟，西北距河。《禹貢》曰：濟河惟兗州。揚州者，《釋名》云：揚州多水，水波揚也。其地北據淮，東距海。《禹貢》云：淮海惟揚州。《呂氏》曰：揚州，越也。《爾雅》曰：江南曰揚州。

Now let us speak of Liangzhou. The "Tai Kang Di Ji" says: Liang is "Gang," taking the meaning of the western metal element's firmness and hardness, and naming it with the idea of strength. Its territory extends east to Huashan Mountain and west to Hei Water. The "Yu Gong" says: "Huayang Hei Water is Liangzhou." Now let us speak of Yanzhou. The "Shi Ming" says: Yanzhou is named after Yanshui (a tributary of Jishui). The "Tai Kang Di Ji" says: the name contains the meaning of distinguishing sincerity and receiving uprightness. Its territory extends southeast to Jishui and northwest to the Yellow River. The "Yu Gong" says: "Jishui He is Yanzhou." Now let us speak of Yangzhou. The "Shi Ming" says: Yangzhou is named because there is much water, and the waves rise and spread, hence called Yang. Its territory extends north to Huai Water and east to the sea. The "Yu Gong" says: "Huaihai is Yangzhou." The "Lüshi Chunqiu" says: Yangzhou is the land of Yue. The "Eya" says: the area south of the Yangtze River is called Yangzhou.

今依九宮之位，冀州正北，在坎宮；荊州西南，在坤宮；青州正東，在震宮；徐州東南，在巽宮；豫州中央，在中宮；雍州西北，在干宮；梁州正西，在兌宮；兗州東北，在艮宮；揚州正南，在離宮。其位與此解相似。太一以兗州在正北坎位，青州在東北艮位，徐州在正東震位，揚州在東南巽位，荊州在正南離位，梁州在西南坤位，雍州在正西兌位，冀州在西北干位。此並從五行本始之氣，西北亥地，故坎水居之；東北寅地，故震木居之；西南巳地，故離火居之；西南申地，故兌金居之；乾為金，故從本金位；巽為木，故從本木位；坤艮俱土，故取地之經，居正南正北。此並依《周禮·職方》之始位，雖宮位微移，五行氣一。

Now, according to the nine palace directions, the regions are assigned as follows: Jiuzhou is in the due north, belonging to the Kan palace; Jingzhou is in the southwest, belonging to the Kun palace; Qingzhou is in the due east, belonging to the Zhen palace; Xuzhou is in the southeast, belonging to the Xun palace; Yuzhou is in the center, belonging to the Central Palace; Yongzhou is in the northwest, belonging to the Qian palace; Liangzhou is in the due west, belonging to the Dui palace; Yanzhou is in the northeast, belonging to the Gen palace; Yangzhou is in the due south, belonging to the Li palace. This arrangement is largely consistent with the previous order. There is another arrangement according to the Taiyi school: Yanzhou is in the due north Kan position, Qingzhou is in the northeast Gen position, Xuzhou is in the due east Zhen position, Yangzhou is in the southeast Xun position, Jingzhou is in the due south Li position, Liangzhou is in the southwest Kun position, Yongzhou is in the due west Dui position, Jiuzhou is in the northwest Qian position. This system is arranged according to the original energies of the Five Phases: the northwest is the亥 position (the birthplace of water), so the water phase Kan resides there; the northeast is the寅 position (the birthplace of wood), so the wood phase Zhen resides there; the southwest is the巳 position (the birthplace of fire), so the fire phase Li resides there; the southwest is also the申 position (the birthplace of metal), so the metal phase Dui resides there; Qian belongs to metal, so it returns to the metal position; Xun belongs to wood, so it returns to the wood position; Kun and Gen both belong to earth, so the earth's meridian line is taken, placing them in the due south and due north. All of this is based on the original directions recorded in the "Zhou Li · Zifang," although the palace positions have slightly shifted, the Five Phase energies remain the same.

此九州島上對九天分，二十八宿屬焉。《淮南子》云：中央鈞天，數五，其星角亢氐，韓鄭分。鈞，極也，布極四方，亦曰極天，為四行主，對中宮豫州。東方蒼天，數三，其星房心尾，房心，宋分；尾，燕分。東方色青也，對震宮青州。東北變天，數八，其星箕斗牛，箕，燕分；斗，吳分；牛，岱分。水之季，陰氣盡，陽始作，萬物將變，對艮宮兗州。北方玄天，數一，其星女虛危室，女，越分；虛危，齊分；室，衛分。水色黑，故云玄天，對坎宮冀州。

The nine provinces correspond upward to the nine heavens, and the twenty-eight star mansions are also assigned to them. The "Astronomical Treatise" in the "Huainanzi" says: The central region is called "Juntian" (Heavenly Center), with the number five, and the star mansions associated with it are Jiao, Kang, and Di, which are the territories of the states of Han and Zheng. "Jun" means extreme, so "Juntian" refers to spreading the extreme point to all directions, also called "Jitian" (Heavenly Pole), which is the master of the other four elements, corresponding to the Central Palace and the state of Yu. The eastern region is called "Cangtian" (Blue Heaven), with the number three, and the star mansions associated with it are Fang, Xin, and Wei; Fang and Xin are the territories of the state of Song, and Wei is the territory of the state of Yan. The color of the east is blue, corresponding to the Zhen Palace and the state of Qing. The northeast region is called "Biattian" (Changing Heaven), with the number eight, and the star mansions associated with it are Ji, Dou, and Niu; Ji is the territory of the state of Yan, Dou is the territory of the state of Wu, and Niu is the territory of the Tai region. This is the end of the water season, when yin energy is about to end and yang energy begins to arise, and all things are about to change, corresponding to the Gen Palace and the state of Yuan. The northern region is called "Xuantian" (Black Heaven), with the number one, and the star mansions associated with it are Nu, Xu, Wei, and Shi; Nu is the territory of the state of Yue, Xu and Wei are the territories of the state of Qi, and Shi is the territory of the state of Wei. Water is black in color, so it is called Xuantian, corresponding to the Kan Palace and the state of Ji.

西北幽天，數六，其星壁奎婁，壁，衛分；奎婁，魯分。金之季，卽太陰幽闇也，對干宮雍州。西方昊天，數七，其星胃昴畢，胃，魯分；畢昴，趙分。金色白，故曰昊天，對兌宮梁州。西南朱天，數二，其星觜參井，觜參，晉分；井，秦分。居火之季，陽色朱也，對坤宮荊州。南方炎天，數九，其星鬼柳星，鬼，秦分也；柳星，周分也。火性炎上，故曰炎天也，對離宮揚州。東南陽天，數四，其星張翼軫，張，周分；翼軫，楚分。木之季，將卽太陽，故曰陽天也，對巽宮徐州。

The Northwest is called 「幽天」, with a number of six, and belongs to the star mansions of Wall, Wei, and Lou; Wall is the territory of the State of Wei, while Wei and Lou are the territories of the State of Lu. This is at the end of the metal season, which corresponds to the dark area of the Too Yin, and matches the Qian trigram and the Yongzhou region. The West is called 「昊天」, with a number of seven, and belongs to the star mansions of Wei, Mao, and Bi; Wei is the territory of the State of Lu, while Mao and Bi are the territories of the State of Zhao. Metal is white in color, so it is called 「昊天」, and corresponds to the Dui trigram and the Liangzhou region. The Southwest is called 「朱天」, with a number of two, and belongs to the star mansions of Zi, Shen, and Jing; Zi and Shen are the territories of the State of Jin, while Jing is the territory of the State of Qin. This is at the end of the fire season, and the color of yang energy is vermilion red, so it corresponds to the Kun trigram and the Jingzhou region. The South is called 「炎天」, with a number of nine, and belongs to the star mansions of Gui, Liu, and Xing; Gui is the territory of the State of Qin, while Liu and Xing are the territories of the Zhou dynasty. Fire is hot and rises, so it is called 「炎天」, and corresponds to the Li trigram and the Yangzhou region. The Southeast is called 「阳天」, with a number of four, and belongs to the star mansions of Zhang, Yi, and Zhen; Zhang is the territory of the Zhou dynasty, while Yi and Zhen are the territories of the State of Chu. This is at the end of the wood season, and it is about to enter the area of the Star of Brightness and Prestige, so it is called 「阳天」, and corresponds to the Xun trigram and the Xuzhou region.

此九天亦屬北斗九星之數，故下對九州島。炎天數九，屬斗第一樞星，應離宮，對揚州。變天數八，屬斗第二璇星，應艮宮，對兗州。昊天數七，屬斗第三璣星，應兌宮，對梁州。幽天數六，屬斗第四權星，應干宮，對雍州。鈞天數五，屬斗第五衡星，應中宮，對豫州。陽天數四，屬斗第六開陽星，應巽宮，對徐州。蒼天數三，屬斗第七瑤光星，應震宮，對青州。朱天數二，屬斗第八星，應坤宮，對荊州。玄天數一，屬斗第九星，應坎宮，對冀州。屬斗第八第九二星，陰而不見，以其對陰宮也。又郭璞《易占》云：干一，坤二，震三，巽四，坎五，離六，艮七，兌八。占人及物數皆準此，蓋以父母男女為次也。此九宮八卦之數，故以備釋。

The nine heavens also correspond to the number of the nine stars of the Big Dipper, so they can be matched downward with the nine states. The number nine of the fiery heaven corresponds to the first star of the Big Dipper, Tian Su, and is associated with the Li palace, corresponding to Yangzhou. The number eight of the changing heaven corresponds to the second star of the Big Dipper, Tian Xuan, and is associated with the Gen palace, corresponding to Yanzhou. The number seven of the bright heaven corresponds to the third star of the Big Dipper, Tian Ji, and is associated with the Dui palace, corresponding to Liangzhou. The number six of the dark heaven corresponds to the fourth star of the Big Dipper, Tian Quan, and is associated with the Qian palace, corresponding to Yongzhou. The number five of the balanced heaven corresponds to the fifth star of the Big Dipper, Yu Heng, and is associated with the Central Palace, corresponding to Yuzhou. The number four of the yang heaven corresponds to the sixth star of the Big Dipper, Kai Yang, and is associated with the Xun palace, corresponding to Xuzhou. The number three of the苍 heaven corresponds to the seventh star of the Big Dipper, Yao Guang, and is associated with the Zhen palace, corresponding to Qingzhou. The number two of the red heaven corresponds to the eighth star of the Big Dipper, associated with the Kun palace, corresponding to Jingzhou. The number one of the dark heaven corresponds to the ninth star of the Big Dipper, associated with the Kan palace, corresponding to Jizhou. The eighth and ninth stars of the Big Dipper belong to the yin and are invisible to the naked eye, precisely because they correspond to the yin palaces. Additionally, Guo Pu's "Yi Zhan" states: Qian one, Kun two, Zhen three, Xun four, Kan five, Li six, Gen seven, Dui eight. The numbers used for divination about people and things are based on this sequence, which is arranged according to the order of father, mother, son, and daughter. The eighth and ninth stars of the Big Dipper are the two hidden stars, Fu and Bi, mentioned in later times, which are invisible to the naked eye, so they are appropriately assigned to the yin palaces of Kun and Kan. Guo Pu's system of trigram numbers differs from the system used in the nine palaces, which uses Kan one and Kun two. This is a separate system, and when making divinations, one must first clarify which system is being used. This is the system of numbers for the nine palaces and the eight trigrams, so it is explained in detail here.

經云：天生一，始於北方水；地生二，始於南方火；人生三，始於東方木；時生四，始於西方金；五行生五，始於中央土。又曰：天始生一者，因一而生天，非天生一也。故云：一生二，二生三，三生萬物。地生二者，亦因二而生地；因三生人，因四生時。五行皆由一而生，數至於五，土最在後，得五而生五行也。

The classic texts say: Heaven begins with the number one, starting from the water of the north; Earth begins with the number two, starting from the fire of the south; Humanity begins with the number three, starting from the wood of the east; Time begins with the number four, starting from the metal of the west; the Five Phases begin with the number five, starting from the soil of the center. It is further explained that the phrase "Heaven begins with one" actually means that Heaven came into being after the number one was formed, not that Heaven produced the number one. Therefore, the Tao Te Ching says: One gives rise to two, two gives rise to three, and three gives rise to all things. The phrase "Earth begins with two" means that Earth came into being after the number two was formed; Humanity came into being after the number three was formed; the four seasons came into being after the number four was formed. All five phases originate from "one," and the numbers progress to five. The element of soil is last and receives the number five, thus completing the entire system of the Five Phases.

五行同出而異時者，出離其親，有所配偶。譬如人生，亦同元氣而生，各出一家，配為夫妻，化生子息。故五行皆相須而成也。五行同胎而異居，有先後耳。夫五行皆資陰陽氣而生，故云：濡氣生水，溫氣生火，強氣生木，剛氣生金，和氣生土。故知五行同時而起，托義相生。傳曰：五行並起，各以名別。然五行既以名別，而更互用事，輪轉休王，故相生也。

The Five Phases all originate from the same source but appear at different times, much like children leaving their parents to have their own spouses. For example, when a person is born, they also receive the original qi, and after growing up, they leave their family to form a marriage and then have their own children. Therefore, the Five Phases must rely on each other to achieve their forms. The Five Phases are born from the same womb but live apart in different places, differing only in the order of their emergence. The Five Phases are generated by the qi of yin and yang, so it is said: moist qi produces water, warm and hot qi produces fire, strong and resilient qi produces wood, hard and rigid qi produces metal, and harmonious qi produces earth. From this we can understand that the Five Phases originally arise simultaneously, but the order is arranged through the principle of mutual generation. The transmitted text says: the Five Phases arise together, differing only by their names. Since the Five Phases are distinguished by their names and take turns to be dominant, experiencing periods of decline and prosperity in succession, there arises the relationship of mutual generation.

穎容云：凡五行相生，謂異類相化，如男女異姓，能至繁殖；若以水濟水，不生嘉味。河閒獻王問溫城董君曰：孝者，天之經，地之義也，何謂也？對曰：天有五行，木火土金水是也。木生火，火生土，土生金，金生水，水生木。木為春，春主生，夏主長養，秋主收，冬主藏，藏者，冬之所成也。是故父之所生，其子長之；父之所長，其子養之；父之所養，其子成之。不敢不致如父之意，盡為人之道也。故五行者，五常也。

Ying Rong said: Whenever the Five Phases mutually generate, it refers to different things nurturing each other, just like how men and women of different surnames can produce offspring; if water is added to water, it cannot produce a good taste. He Ji Xian Wang Liu De asked Wen Cheng person Dong Zhongshu: The "Xiao Jing" says that filial piety is the constant way of heaven and the great principle of earth, what does this mean? Dong Zhongshu answered: Heaven has the Five Phases, which are wood, fire, earth, metal, and water. Wood generates fire, fire generates earth, earth generates metal, metal generates water, and water generates wood. Wood corresponds to spring, which governs growth, summer governs flourishing, autumn governs gathering, and winter governs storage, which is exactly what winter accomplishes. Therefore, what the father produces, the son continues to develop; what the father develops, the son continues to nurture; what the father nurtures, the son continues to complete. The son dares not fail to fully express the father's intention, thus fulfilling the way of being a person. Therefore, the Five Phases are also the way of the Five Constants.

《白虎通》云：木生火者，木性溫暖，火伏其中，鑽灼而出，故木生火。火生土者，火熱，故能焚木，木焚而成灰，灰卽土也，故火生土。土生金者，金居石，依山津潤而生，聚土成山，山必生石，故土生金。金生水者，少陰之氣潤澤，流津銷金亦為水，所以山雲而從潤，故金生水。水生木者，因水潤而能生，故水生木也。《元命苞》云：陽吐陰化，故水生木也。

The White Tiger Classic says: Wood produces fire because wood is warm in nature, and fire is hidden within the wood. When you rub wood and create heat, fire emerges, so wood generates fire. Fire produces earth because fire has heat, which can burn wood. When wood is burned, it turns into ash, and ash is earth, so fire generates earth. Earth produces metal because metal is hidden in stone, and it is formed by the moist vapor in mountains. Accumulated earth forms mountains, and mountains necessarily contain stone, so earth generates metal. Metal produces water because the slight yin energy brings moisture, and the liquid from this moisture can melt metal into water. Therefore, clouds rise in mountains along with the moist vapor, so metal generates water. Water produces wood because grass and trees grow only when they receive the nourishment of water, so water generates wood. The Spring and Autumn Original Mandate says: Yang energy gives birth, and yin energy nurtures, so water can generate wood.

《春秋繁露》云：東方木，木，農之本，司農尚仁，五穀畜積，司馬食之，故木生火。火，本朝司馬，尚知，天時形兆未萌，昭然獨見，天下既寧，以安君臣，故火生土也。土，君，尚信，因時之威武強御，以成大理司徒，故土生金。金，大理司徒，尚義，邊境安寧，寇賊不發，邑無獄訟，則安執法司寇，故金生水。水，執法司寇，尚禮，君臣有位，長幼有序，百工維時，以成歲用，器械既成，以給司農田官，故水生木。兩說事義雖別，而相生是同。五行各定形，唯火鑽灼方出者，火是大陽之氣，溫故乃生。鑽木出者，還寄託萬物耳，如聖人無名，能理萬物，還以萬物為名。陽氣至神，故有隱顯。

The "Chunqiu Fanlu" explains mutual generation through official positions: the East belongs to wood, which is the foundation of agriculture. Officials in charge of farming value "benevolence." Stored grain is provided for the military commander, so wood generates fire. Fire corresponds to the military commander, who values "wisdom." Before signs of the heavens are evident, he can perceive them alone, and after the world is at peace, he uses fire to establish order between the ruler and ministers, so fire generates earth. Earth corresponds to the ruler, who values "trustworthiness." By relying on his strength, he achieves the roles of the Grand Judge and the Minister of Works, so earth generates metal. Metal corresponds to the Grand Judge and the Minister of Works, who value "righteousness." With the borders at peace and no bandits, there are no lawsuits in the cities, allowing the judicial officials to be secure, so metal generates water. Water corresponds to the judicial officials, who value "ritual." The ruler and ministers have their proper positions, the young and old their proper order, and all craftsmen work on time, completing the year's provisions. After tools are made, they are handed over to the agricultural officials, so water generates wood. Both the "Baihu Tong" and the "Chunqiu Fanlu" explain mutual generation based on different phenomena, but they agree on the principle of mutual generation. The Five Phases each have a fixed form, but fire appears only when wood is struck and burned, because fire is the essence of the Sun's energy, which emerges with warmth. Striking wood to produce fire is merely a temporary manifestation on the surface of all things. This is similar to the sage, who has no name, but is called by the names of all things because he governs them. Yang energy is extremely subtle, so it appears and disappears intermittently.

五行體別，生死之處不同，遍有十二月、十二辰而出沒。木，受氣於申，胎於酉，養於戌，生於亥，沐浴於子，冠帶於丑，臨官於寅，王於卯，衰於辰，病於巳，死於午，葬於未。火，受氣於亥，胎於子，養於丑，生於寅，沐浴於卯，冠帶於辰，臨官於巳，王於午，衰於未，病於申，死於酉，葬於戌。金，受氣於寅，胎於卯，養於辰，生於巳，沐浴於午，冠帶於未，臨官於申，王於酉，衰於戌，病於亥，死於子，葬於丑。

The forms of the Five Phases are different, so their places of birth and death vary. Each phase goes through the twelve months and twelve earthly branches in sequence, appearing and disappearing in order. This is what is later called the "Twelve Movements (the twelve houses of Longevity)." Wood: it receives qi in Shen, forms a fetus in You, is nourished in Xu, is born in Hai, is bathed in Zi, is crowned in Chou, is an official in Yin, reaches its peak in Mao, declines in Chen, is sick in Si, dies in Wu, and is buried in Wei. Fire: it receives qi in Hai, forms a fetus in Zi, is nourished in Chou, is born in Yin, is bathed in Mao, is crowned in Chen, is an official in Si, reaches its peak in Wu, declines in Wei, is sick in Shen, dies in You, and is buried in Xu. Metal: it receives qi in Yin, forms a fetus in Mao, is nourished in Chen, is born in Si, is bathed in Wu, is crowned in Wei, is an official in Shen, reaches its peak in You, declines in Xu, is sick in Hai, dies in Zi, and is buried in Chou. It can be seen that each phase begins with the branch of "Longevity" and proceeds through the twelve earthly branches in order, ending at the storage place.

水，受氣於巳，胎於午，養於未，生於申，沐浴於酉，冠帶於戌，臨官於亥，王於子，衰於丑，病於寅，死於卯，葬於辰。土，受氣於亥，胎於子，養於丑，寄行於寅，生於卯，沐浴於辰，冠帶於巳，臨官於午，王於未，衰病於申，死於酉，葬於戌。

Water: It begins to receive qi in Si, forms a fetus in Wu, gains nourishment in Wei, is born in Shen, is bathed in You, reaches the cap in Xu, is an official in Hai, reaches its peak in Zi, declines in Chou, becomes ill in Yin, dies in Mao, and enters the grave in Chen. Earth is slightly different: it begins to receive qi in Hai, forms a fetus in Zi, gains nourishment in Chou, and passes through a borrowed position in Yin, is born in Mao, is bathed in Chen, reaches the cap in Si, is an official in Wu, reaches its peak in Wei, declines and becomes ill in Shen, dies in You, and enters the grave in Xu. Earth requires to divide its peak into four seasons and rely on the fire position, so there is an additional term 'borrowed position' in the middle, and decline and illness are combined in one term.

戌是火墓，火是其母，母子不同葬；進行於丑，丑是金墓，金是其子，義又不合；欲還於未，未是木墓，木為土鬼，畏不敢入；進休就辰，辰是水墓，水為其妻，於義為合，遂葬於辰。昔舜葬蒼梧，二妃不從，故知合葬非古。然季武子云：自周公已來，未之有改。《詩》云：谷則異室，死則同穴。蓋以敦其義合，骨肉同歸。水土共墓，正取此也。

The previous text said that earth was buried in Xu, but Xu is actually the storage place for fire. Fire is the mother of earth, and mother and child should not be buried together. If moving forward to Chou, Chou is the storage place for metal. Metal is the son of earth, which is also inappropriate. If going back to Wei, Wei is the storage place for wood, and wood is the ghost that overcomes earth, so earth fears it and does not enter. Then moving forward to Chen, Chen is the storage place for water. Water is the wife of earth (since earth overcomes water, the one being overcome is considered the wife), which is appropriate, so earth finally is buried in Chen. In ancient times, Yu Shun was buried in Cangwu, and his two concubines did not join him in burial, showing that joint burial was not a practice in the ancient past. However, Ji Wu Zi said: since the Duke of Zhou, this custom has not changed. The Book of Poetry says: while living, they live separately, but after death, they should be buried together. This is probably to emphasize the virtue of husband and wife, and to have family members return to the same place. Water and earth share the same storage place, which is precisely the meaning behind this.

又以四季釋所理歸於斯。高堂隆以土生於未，盛於戌，壯於丑，終於辰，長為水土墓，故辰日不哭，以辰日重喪故也。袒踴之哀，豈待移日。高堂所說，蓋為浮淺。其生王意，又別是一家。《五行書》云：土雖有寄王於火鄉，生於巳，葬於辰，然土分王四季，各有生死之所。辰土，受氣於申酉，胎於戌，養於亥，生於子，沐浴於丑，冠帶於寅，臨官於卯，王於辰，衰病於巳，死於午，葬於未。未土，受氣於亥子，胎於丑，養於寅，生於卯，沐浴於辰，冠帶於巳，臨官於午，王於未，衰病於申，死於酉，葬於戌。

Using the principles of the last months of the four seasons, the conclusion also leads to this point. Gao Tanglong believed that earth is born in Wei, thrives in Xu, strengthens in Chou, and ends in Chen. Since Chen is a common tomb and repository for both water and earth, it is considered a day of great mourning, so one should not mourn on a Chen day. In reality, the heartfelt sorrow of tearing one's clothes and stamping one's feet comes from within; how could one wait until another day to weep? Gao Tanglong's view is superficial and shallow. As for his explanation of the order of earth's birth and prosperity, it is his own unique theory. The "Book of Five Phases" says: although earth is said to be "entrusted to the fire region, born in Si, and buried in Chen," in reality, earth's prosperity is distributed among the last months of the four seasons, and each of the four earth branches has its own place of birth and death. For Chen earth: it receives qi in Shen and You, forms a fetus in Xu, gains nourishment in Hai, attains birth in Zi, is bathed in Chou, crowned in Yin, becomes an official in Mao, reaches its peak in Chen, declines in Si, becomes ill in Wu, dies in Wei, and is buried in Xu. For Wei earth: it receives qi in Hai and Zi, forms a fetus in Chou, gains nourishment in Yin, attains birth in Mao, is bathed in Chen, crowned in Si, becomes an official in Wu, reaches its peak in Wei, declines in Shen, becomes ill in You, dies in Xu, and is buried in Hai. The pattern of this method is: take the branch where it is at its peak as the starting point, and count back four positions to find the place of birth, and count forward three positions to find the tomb.

戌土，受氣於寅卯，胎於辰，養於巳，生於午，沐浴於未，冠帶於申，臨官於酉，王於戌，衰病於亥，死於子，葬於丑。丑土，受氣於巳午，胎於未，養於申，生於酉，沐浴於戌，冠帶於亥，臨官於子，王於丑，衰病於寅，死於卯，葬於辰。

The Earthly Branch戌 (Xu) receives its qi in寅 (Yin) and卯 (Mao), forms its embryo in辰 (Chen), is nourished in巳 (Si), is born in午 (Wu), is bathed in未 (Wei), is crowned in申 (Shen), is in officialdom in酉 (You), reaches its prosperity in戌 (Xu), declines in亥 (Hai), dies in子 (Zi), and is buried in丑 (Chou). The Earthly Branch丑 (Chou) receives its qi in巳 (Si) and午 (Wu), forms its embryo in未 (Wei), is nourished in申 (Shen), is born in酉 (You), is bathed in戌 (Xu), is crowned in亥 (Hai), is in officialdom in子 (Zi), reaches its prosperity in丑 (Chou), declines in寅 (Yin), dies in卯 (Mao), and is buried in辰 (Chen). Each of the four Earthly Branches of earth is strong in its own position, buried in the next Earthly Branch, and cycles continuously.

《孝經援神契》云：五行，土出利以給天下。《龜經》云：土，木動為辰土，火動為未土，金動為戌土，水動為丑土。又云：甲乙寅卯為辰土，丙丁巳午為未土，庚辛申酉為戌土，壬癸亥子為丑土。凡五行之王，各七十二日，土居四季，季十八日，並七十二日，以明土有四方，生死不同。此蓋卜筮所用。

The "Xiao Jing Yuan Shen Qi" says: Among the Five Phases, earth produces benefits to provide for the world. The "Gui Jing" says: When discussing earth, if the yao of wood is active, take the earth of the辰 month; if the yao of fire is active, take the earth of the未 month; if the yao of metal is active, take the earth of the戌 month; if the yao of water is active, take the earth of the丑 month. It also says: The wood of Jia and Yi paired with寅 and卯 is matched with the earth of辰, the fire of Bing and Ding paired with巳 and午 is matched with the earth of未, the metal of Geng and Xin paired with申 and酉 is matched with the earth of戌, and the water of Ren and Gui paired with亥 and子 is matched with the earth of丑. All Five Phases have their peak periods lasting seventy-two days. Earth is distributed across the last months of the four seasons, each season contributing eighteen days, and four times eighteen days total seventy-two days. This shows that earth belongs to the four directions, and each has different places of birth and death. The above theory is mainly used in divination.

若論定位王相及生死之處，皆以季夏六月為土王之時。《禮記》云：中央土在季夏之後。此則歲之半，處四時之中央。天社、地神、人鬼，又並在未；坤亦在未卦，主於土，故云土德於未，終於丑。《易》曰：西南得朋，東北喪朋。此則明土王定在於未，墓定在辰也。

If discussing fixed directions of the ruler and the places of birth and death, then the season of Jixia sixth month is taken as the time when earth is at its peak. The "Book of Rites · Monthly Ordinances" places central earth after Jixia, which is the midpoint of the year, located at the center of the four seasons. The heavenly deity, earth deity, and human spirits are all associated with Wei; the Kun hexagram is also located in the direction of Wei, governing earth, so it is said that the virtue of earth is at Wei and ends at Chou. The "Zhou Yi · Kun Hexagram" says: going to the southwest brings friends, going to the northeast loses friends. This indicates that the prosperity of earth is fixed at Wei, and its storage is fixed at Chen.

五行皆以父母臨官中生者，取其盛壯能生養義。唯金在火中生者，巳中有方壯之土，能生金也。金非火不革其形，故金在火位中生。又云：金生鬼中者，金父土戊己，寄治丙丁，父不能獨養，要須母也。金在南方值己火，金得火方化，金化而水生。戊己土有化生之水，則金不畏火。己含水氣，則金之繼母也。五行皆以葬後之月而受氣者，以其死還復生，神氣不絕故也。

The Five Phases all achieve their "parents" in the position of Officialdom, which represents the period of vigorous growth, because it is based on the principle that parents must be strong and healthy in order to nurture offspring. However, metal is born in the position of Fire (Si), because the Si position contains the proper and vigorous Earth, which can generate metal. Moreover, metal cannot change its form without fire, so metal is born in the Fire position. Another explanation says that metal is born in the "ghost" position (which is the position that controls metal), because the father of metal is the Earth Phase of Wu and Ji, which are located in the position of Fire (Bing and Ding). The father cannot nurture alone, and must rely on the mother. When metal meets Ji and Fire in the South, it can be melted by fire, and once melted, water is produced. The Wu and Ji Earth contains generated water, so metal does not fear fire; Ji contains water vapor, which is equivalent to the mother of metal. As for the Five Phases all receiving their vital energy in the month following burial, it is because even after death, there is a possibility of revival, and the spirit does not cease.

休王之義，凡有三種：第一，辨五行體休王；第二，論支干休王；第三，論八卦休王。五行體休王者：春則木王，火相，水休，金囚，土死。夏則火王，土相，木休，水囚，金死。六月則土王，金相，火休，木囚，水死。秋則金王，水相，土休，火囚，木死。冬則水王，木相，金休，土囚，火死。

"The concept of 'Xiu Wang' (also written as 'Xiu Wang') refers to the five states of the Five Phases' energies as they wax and wane with the seasons. There are three approaches to discussing 'Xiu Wang': the first examines the inherent nature of the Five Phases, the second discusses 'Xiu Wang' in terms of Heavenly Stems and Earthly Branches, and the third relates to the Eight Trigrams. First, the 'Xiu Wang' of the Five Phases themselves: in spring, wood is in its prime (Wang), the fire that generates it is in the secondary prime (Xiang), the water that generates wood has declined (Xiu), the metal that controls wood is in captivity (Qiong), and the earth that is controlled by wood is in death (Si). In summer, fire is in its prime, earth is in the secondary prime, wood has declined, water is in captivity, and metal is in death. In the sixth month (late summer), earth is in its prime, metal is in the secondary prime, fire has declined, wood is in captivity, and water is in death. In autumn, metal is in its prime, water is in the secondary prime, earth has declined, fire is in captivity, and wood is in death. In winter, water is in its prime, wood is in the secondary prime, metal has declined, earth is in captivity, and fire is in death."

支干休王者：春則甲乙寅卯王，丙丁巳午相，壬癸亥子休，庚辛申酉囚，戊己辰戌丑未死。夏則丙丁巳午王，戊己辰戌丑未相，甲乙寅卯休，壬癸亥子囚，庚辛申酉死。六月則戊己辰戌丑未王，庚辛申酉相，丙丁巳午休，甲乙寅卯囚，壬癸亥子死。秋則庚辛申酉王，壬癸亥子相，戊己辰戌丑未休，丙丁巳午囚，甲乙寅卯死。冬則壬癸亥子王，甲乙寅卯相，庚辛申酉休，戊己辰戌丑未囚，丙丁巳午死。

The concept of the rest and kingship of heavenly stems and earthly branches is essentially replacing the rest and kingship of the Five Phases with the corresponding heavenly stems and earthly branches. In spring: Jia and Yi (wood) are in their prime, Bing and Ding (fire) are in their auxiliary phase, Gui and Hai (water) are in rest, Geng and Xin (metal) are in captivity, and Wu and Ji (earth) are in death. In summer: Bing and Ding (fire) are in their prime, Wu and Ji (earth) are in their auxiliary phase, Jia and Yi (wood) are in rest, Gui and Hai (water) are in captivity, and Geng and Xin (metal) are in death. In June: Wu and Ji (earth) are in their prime, Geng and Xin (metal) are in their auxiliary phase, Bing and Ding (fire) are in rest, Jia and Yi (wood) are in captivity, and Gui and Hai (water) are in death. In autumn: Geng and Xin (metal) are in their prime, Gui and Hai (water) are in their auxiliary phase, Wu and Ji (earth) are in rest, Bing and Ding (fire) are in captivity, and Jia and Yi (wood) are in death. In winter: Gui and Hai (water) are in their prime, Jia and Yi (wood) are in their auxiliary phase, Geng and Xin (metal) are in rest, Wu and Ji (earth) are in captivity, and Bing and Ding (fire) are in death.

八卦休王者：立春艮王，震相，巽胎，離沒，坤死，兌囚，干廢，坎休。春分震王，巽相，離胎，坤沒，兌死，干囚，坎廢，艮休。立夏巽王，離相，坤胎，兌沒，乾死，坎囚，艮廢，震休。夏至離王，坤相，兌胎，乾沒，坎死，艮囚，震廢，巽休。

The eight states of the trigrams are called Wuxiang, Xiang, Tai, Mei, Si, Qiu, Fei, and Xiu. These states follow the eight solar terms. At the beginning of spring, the Qian trigram is in its prime, Zhen is in its ministerial state, Xun is in its fetal state, Li is in its decline, Kun is in its death, Dui is in its imprisonment, Gen is in its decay, and Kan is in its rest. At the vernal equinox, the Zhen trigram is in its prime, Xun is in its ministerial state, Li is in its fetal state, Kun is in its decline, Dui is in its death, Qian is in its imprisonment, Kan is in its decay, and Gen is in its rest. At the beginning of summer, the Xun trigram is in its prime, Li is in its ministerial state, Kun is in its fetal state, Dui is in its decline, Qian is in its death, Kan is in its imprisonment, Gen is in its decay, and Zhen is in its rest. At the summer solstice, the Li trigram is in its prime, Kun is in its ministerial state, Dui is in its fetal state, Qian is in its decline, Kan is in its death, Gen is in its imprisonment, Zhen is in its decay, and Xun is in its rest. It can be seen that the eight states rotate in the order of the Later Heaven Trigrams.

立秋坤王，兌相，干胎，坎沒，艮死，震囚，巽廢，離休。秋分兌王，干相，坎胎，艮沒，震死，巽囚，離廢，坤休。立冬干王，坎相，艮胎，震沒，巽死，離囚，坤廢，兌休。冬至坎王，艮相，震胎，巽沒，離死，坤囚，兌廢，干休。其卦從八節之氣，各四十五日。

When the autumn begins, the Kun trigram is in its prime, Dui is in its auxiliary phase, Qian is in the fetal phase, Kan is in the hidden phase, Gen is in the dead phase, Zhen is in the captive phase, Xun is in the wasted phase, and Li is in the resting phase. When the autumn equinox comes, the Dui trigram is in its prime, Qian is in its auxiliary phase, Kan is in the fetal phase, Gen is in the hidden phase, Zhen is in the dead phase, Xun is in the captive phase, Li is in the wasted phase, and Kun is in the resting phase. When the winter begins, the Qian trigram is in its prime, Kan is in its auxiliary phase, Gen is in the fetal phase, Zhen is in the hidden phase, Xun is in the dead phase, Li is in the captive phase, Kun is in the wasted phase, and Dui is in the resting phase. When the winter solstice comes, the Kan trigram is in its prime, Gen is in its auxiliary phase, Zhen is in the fetal phase, Xun is in the hidden phase, Li is in the dead phase, Kun is in the captive phase, Dui is in the wasted phase, and Qian is in the resting phase. Each of the eight trigrams is dominant during one of the eight solar terms: the beginning of spring, the spring equinox, the beginning of summer, the summer solstice, the beginning of autumn, the autumn equinox, the beginning of winter, and the winter solstice. Each trigram rules for forty-five days, and altogether the eight trigrams account for exactly three hundred and sixty days.

凡當王之時，皆以子為相者，以其子方壯，能助治事也。父母為休者，以其子當王，氣正盛，父母衰老，不能治事，如堯老，委舜以國政也。所畏為死者，以其身王，能制殺之。所克者為囚者，以其子為相，能囚讎敵也。

When a particular element is in its prime, it uses the element it generates, known as its 'son,' as its phase, because the son is in the prime of life and can assist in affairs. It uses the element that generates it, known as its 'parents,' as its decline, because when the son is strong and vigorous, the parents are old and unable to manage affairs, just like when the Emperor Yao grew old, he entrusted the state affairs to Yu the Great. It uses the element that fears it, the one that overcomes it, as its death, because when it is strong, it can overcome and eliminate that element. It uses the element it overcomes as its imprisonment, because its son is in the phase position and can imprison the enemy. This is the origin of the five states of generation and overcoming: prosperity, decline, death, imprisonment, and rest.

柳世隆云：木，王時為林園竹樹，相時為葦荻草萊，休時為椽柱船車，囚時為薪樵榛梗，死時為棺槨朽株。火，王時為陶冶炎光，相時為燈燭，休時為煙氣，囚時為炭燼，死時為灰。土，王時為國邑山嶽，相時為城社丘陵，休時為田宅，囚時為牆垣，死時為糞壤。金，王時為金玉寶器，相時為銀銅利刃，休時為鉛錫犂鋤，囚時為焦器釜鑊，死時為沙礫碎鐵。水，王時為海瀆，相時為湖澤陂泉，休時為溝渠，囚時為酒漿，死時為枯池涸井。此並王時氣盛，故為洪大之物；相時氣劣，其比漸小；休時氣衰，故復轉微之；囚時於惡，所以最下；死時棄不用，故是枯朽之類也。

Liu Shilong assigned specific objects to the Five Phases according to the state of the Resting King: Wood, when in its prime, corresponds to forests and bamboo trees; in the phase of decline, it corresponds to beams, rafters, ships, and carts; in the state of rest, it corresponds to roof timbers and vehicles; in the state of imprisonment, it corresponds to firewood and tangled branches; and in the state of death, it corresponds to coffins and rotten stumps. Fire, when in its prime, corresponds to the fierce flames of kilns and forges; in the phase of decline, it corresponds to lamps and candles; in the state of rest, it corresponds to smoke; in the state of imprisonment, it corresponds to smoldering embers; and in the state of death, it corresponds to ash. Earth, when in its prime, corresponds to the capital city and high mountains; in the phase of decline, it corresponds to city walls, altars, and hills; in the state of rest, it corresponds to fields and dwellings; in the state of imprisonment, it corresponds to walls; and in the state of death, it corresponds to dung. Metal, when in its prime, corresponds to gold and jade treasures; in the phase of decline, it corresponds to silver and copper and sharp weapons; in the state of rest, it corresponds to lead and tin and plows; in the state of imprisonment, it corresponds to charred vessels and cauldrons; and in the state of death, it corresponds to sand and broken iron. Water, when in its prime, corresponds to the sea and great rivers; in the phase of decline, it corresponds to lakes, swamps, and ponds; in the state of rest, it corresponds to ditches; in the state of imprisonment, it corresponds to wine and liquor; and in the state of death, it corresponds to dry ponds and shallow wells. The reasoning behind these associations is that when something is in its prime, its energy is strong, so it corresponds to large objects; in the phase of decline, its energy is slightly weaker, so the corresponding objects are gradually smaller; in the state of rest, its energy has already weakened, so it corresponds to subtle objects; in the state of imprisonment, the situation is poor, so it corresponds to the lowest objects; and in the state of death, it is discarded and unused, so it corresponds to decayed and withered things.

趙怡云：五行之位，得其方為盛，得其所畏為終。故木畏金，甲以女弟乙妻庚，庚得木氣，故木胎於金卿，而生於水中，盛於其方，衰於火卿。火中有生金，故終於未，至西方而木終，以金王也。丙以女弟丁妻壬，壬得火氣，故火胎於水卿，生於木中，盛於其方，衰於金位，至北方而終，以水王也。

Zhao Yi said: Each of the Five Phases thrives when it is in its own native direction, but declines when it reaches the direction it fears. Therefore, wood fears metal: Jia marries his younger sister Yi to Geng (Yi and Geng are compatible), and Geng thus receives the energy of wood. Therefore, wood forms a fetus in the metal plate, is born in water, thrives in its native direction (east), and declines in the fire plate. Fire contains metal that can generate it, so wood ends in Wei; when it reaches the west, wood completely declines, because metal is strong there. Bing marries his younger sister Ding to Ren (Ding and Ren are compatible), and Ren thus receives the energy of fire. Therefore, fire forms a fetus in the water plate, is born in wood, thrives in its native direction (south), declines in the metal plate, and ends in the north, because water is strong there.

戊以女弟己妻甲，甲得土氣，故土胎於木卿，而生於火中，盛於其位，衰於水卿，至東方而終，以木王也。庚以女弟辛妻丙，丙得金氣，故金胎火卿，生火位，盛於其方，衰於水卿，至東方而終，有生火也。壬以女弟癸妻戊，戊得水氣，故水胎於土卿，生於金中，盛於其方，衰於木卿，至南方而終，有強土也。更互相生相畏，終始不絕之義也。

Wu married his sister Ji to Jia (Jia and Ji are compatible), and Jia thus received the energy of earth. Therefore, earth is in the earth plate of wood and is in the fetal stage, is born in fire, thrives in its own position (east), declines in the water plate, and ends when it reaches the east, because that is where wood is strong. Geng married his sister Xin to Bing (Bing and Xin are compatible), and Bing thus received the energy of metal. Therefore, metal is in the fire plate and is in the fetal stage, is born in the fire position, thrives in its own position (west), declines in the water plate, and ends when it reaches the east, because that is where fire is able to generate it. Ren married his sister Gui to Wu (Wu and Gui are compatible), and Wu thus received the energy of water. Therefore, water is in the earth plate and is in the fetal stage, is born in metal, thrives in its own position (north), declines in the wood plate, and ends when it reaches the south, because that is where strong earth is. This is the principle of the Five Phases alternatingly generating and alternatingly fearing each other, continuing endlessly in a cycle.

支干之義，多所配合，今略論方位及配所。干不獨立，支不虛設，要須配合，以定歲月日時而用。如君臣夫婦，必配合以相成。總而言之，從甲至癸為陽、為干、為日；從寅至丑為陰、為支、為辰。別而言之，干則甲丙戊庚壬為陽，乙丁己辛癸為陰；支則寅辰午申戌子為陽，卯巳未酉亥丑為陰。

The significance of the Heavenly Stems and Earthly Branches lies in their various combinations. Here we briefly discuss their directions and the things they are paired with. The Heavenly Stems cannot exist in isolation, nor can the Earthly Branches be empty; they must be combined with each other to determine years, months, days, and hours for practical use. Just as a ruler and minister, or a husband and wife, must be paired to achieve mutual success. In general, from Jia to Gui, this sequence belongs to the Yang, called "Stems," which govern days; from Yin to Chou, this sequence belongs to the Yin, called "Branches," which govern the hours. Individually, among the Heavenly Stems, Jia, Bing, Wu, Geng, and Ren are Yang, while Yi, Ding, Ji, Xin, and Gui are Yin. Among the Earthly Branches, Yin, Chen, Wu, Shen, Xu, and Zi are Yang, while Mao, Si, Wei, You, Hai, and Chou are Yin.

陽則為剛，為君，為夫，為上，為外，為表，為動，為進，為起，為仰，為前，為左，為德，為施，為開。陰則為柔，為臣，為妻，為妾，為財，為下，為內，為裡，為止，為退，為伏，為俯，為後，為右，為刑，為藏，為閉。陰陽所擬，例多且略，大綱如此。

The yang aspect represents strength, rulers, husbands, upper positions, externality, surface, motion, advancement, standing up, looking up, front, left side, virtue, giving, and opening. The yin aspect represents flexibility, subordinates, wives, concubines, property, lower positions, interior, stillness, retreat, concealment, bowing, back, right side, punishment, storage, and closure. There are many more things that yin and yang can represent, but these are just examples to give a general idea. When making a divination, if encountering a yang heavenly stem or earthly branch, one should take images related to strength, motion, externality, and advancement; if encountering a yin heavenly stem or earthly branch, one should take images related to flexibility, stillness, interiority, and retreat.

甲乙寅卯，木也，位在東方。丙丁巳午，火也，位在南方。戊己辰戌丑未，土也，位在中央，分王四季，寄治丙丁。庚辛申酉，金也，位在西方。壬癸亥子，水也，位在北方。甲為干首，子為支初，相配者，太陽之氣，動於黃泉之下，在建子之月，黃鐘之律，為氣之源，在子，故以子為先。萬物湊出於建寅之月，皆以見形，甲屬此月，故以甲為先，而配子。見者為陽，故從干；未見者為陰，故從支。所以用甲子相配，為六旬之始。

The Heavenly Stems Jia and Yi belong to wood and are located in the east; the Heavenly Stems Bing and Ding belong to fire and are located in the south; the Earthly Branches Chen, Xu, Chou, and Wei belong to earth and are located in the center, flourishing in the last months of the four seasons, and also associated with the fire position of Bing and Ding. The Heavenly Stems Geng and Xin belong to metal and are located in the west; the Heavenly Stems Ren and Gui belong to water and are located in the north. Jia is the first of the Heavenly Stems, and Zi is the first of the Earthly Branches. The reason they are paired is because the energy of the Star of brightness and prestige begins to stir beneath the earth in the month of Ji Zi (November), which is the beginning of the year according to the Huangzhong pitch pipe, which is located at the Zi position. Therefore, Zi is taken first. When all things gather and emerge, showing their forms, it is in the month of Ji Yin (January), and Jia is assigned to this month, so Jia is taken first to pair with Zi. What has already emerged belongs to yang and is assigned to the Heavenly Stems; what has not yet emerged belongs to yin and is assigned to the Earthly Branches. Therefore, Jia and Zi are paired to mark the beginning of the sixty Jiazi cycles.

干既有十，支有十二，輪轉相配，終於癸亥，故有六十日。十日一旬，故有六旬。一旬盡一甲癸，便以甲配子盡干，至癸酉便盡干，餘支有戌亥；又起甲配戌，盡干，至癸未，餘支有申酉；又起甲配申，盡干，至癸巳，餘支有午未；又起甲配午，盡干，至癸卯，餘支有辰巳；又起甲配辰，盡干，至癸丑，餘支有寅卯；又起甲配寅，盡干，至癸亥。十干有十二支相配，周畢，還從甲子起，故六甲輪轉，止六十日。

There are ten heavenly stems and twelve earthly branches. They are paired in sequence until Guihai, resulting in a total of sixty days. Ten days make a shen, so there are six shens. Each shen starts with Jia and ends with Gui. First, Jia is paired with Zi, using up all ten heavenly stems, and the shen ends at Guiyou, leaving Xu and Hai unpaired. Then Jia is paired with Xu, using up all ten heavenly stems to reach Guiwei, leaving Shen and You unpaired. Next, Jia is paired with Shen, using up all ten heavenly stems to reach Guisi, leaving Chen and Si unpaired. Then Jia is paired with Chen, using up all ten heavenly stems to reach Guimao, leaving Yin and Mao unpaired. Next, Jia is paired with Yin, using up all ten heavenly stems to reach Guichou, leaving Zi and Chou unpaired. Finally, Jia is paired with Zi, using up all ten heavenly stems to reach Guihai. After the heavenly stems and earthly branches are paired in this way for a full cycle, the sequence starts again from Jiazi. Thus, six Jia shens cycle through, completing exactly sixty days.

十日一旬，一旬之內，二支無配偶者，為之孤；所對沖者，為之虛。卜筮所云空亡，以支孤無干，故名為空亡。亡者，無也，無干故亡；所對者全虛，故云空也。算法：橫下十二支，位於四方；縱下八干，位於四方；下戊己，位於中央。若甲子旬，取甲干以配子支，如此次第相配，至戊辰，位在中央，土為四行主，不可移，故取辰支、巳支入中央，配戊己，餘悉以干就支。至戌亥，無干配之，單故為孤；辰巳之位，支干並無，故名為虛。

Ten days make a unit called a "shen." Within each shen, there are two earthly branches that cannot be paired with heavenly stems, and these two branches are called "gu." The two branches that are opposite to these two are called "xu." In divination, the term "kongwang" refers to these two branches that are left alone without a heavenly stem to pair with. "Wang" means absence, so they are called "kongwang" because there is no heavenly stem to pair with them. Their opposite positions are completely empty, hence "kong." The method of arranging counting rods is: place the twelve earthly branches horizontally and divide them into four sections; place the eight heavenly stems vertically (excluding wu and ji), also dividing them into four sections; then place the stems wu and ji in the center. Taking the jiazi shen as an example, start by pairing the jia stem with the zi branch, proceeding in order. When reaching wuchen, the wu and ji stems are in the center, and earth is the master of the four elements, so they cannot move. Therefore, the branches chen and si are placed in the center to pair with wu and ji. The rest continue pairing stems with branches. When reaching xu and hai, there are no more heavenly stems to pair, so they are left alone, hence called "gu." The original positions of chen and si have both branches and stems moved away, so they are called "xu."

其空亡之辰，從五行言之。如甲子旬，無戌亥，水土半空亡，以戌是土，亥是水也，不全無亥子，故云半也。甲戌旬，無申酉，為金全空亡，以金二支並無也。甲申旬，無午未，為火土半空亡，以巳午不全無也。甲午旬，無辰巳，亦然。甲辰旬，無寅卯，亦云木全空亡。甲寅旬，無子丑，亦水土半空亡。並以二支不俱無也。

The concept of Kongwang (空亡) can be further divided into full Kongwang and half Kongwang when considered in terms of the Five Phases. For example, in the Jiazi (甲子) sheng (旬), the branches Shen and You are missing. Shen belongs to metal and You also belongs to metal. Since both branches of metal are missing, this is called "metal full Kongwang." In the Jiaxu (甲戌) sheng, the branches Shen and You are missing. Shen and You both belong to metal, so this is called "metal full Kongwang." In the Jiashen (甲申) sheng, the branches Wu and Wei are missing. Wu belongs to fire and Wei belongs to earth. Since the two branches of fire (Si and Wu) are not both missing, fire and earth each have half Kongwang. The same situation occurs in the Jiawu (甲午) sheng. In the Jiachen (甲辰) sheng, the branches Yin and Mao are missing. Yin and Mao both belong to wood, so this is called "wood full Kongwang." In the Jiayin (甲寅) sheng, the branches Zi and Chou are missing. Zi belongs to water and Chou belongs to earth, so this is called "water and earth half Kongwang." The key to distinguishing between full and half Kongwang lies in whether the two branches of the same phase are both missing.

《兵書》云：陽生甲子，不足戌亥，仍為天門；陰生甲午，不足辰巳，仍為地戶；陽界甲寅，不足子丑，仍為鬼門；陰界甲申，不足午未，仍為人門；陽盛甲辰，卯為之隔；陰興甲戌，酉為之隔。此並是六甲之空支也。《春秋元命苞》云：地不足東南，右動終而入虛門。此明甲子孤在戌亥，虛在辰巳也。

The Book of Military Strategy says: Yang energy originates in the Jiazi decade, which lacks Xu and Hai, so Xu and Hai are called "Heaven's Gate"; Yin energy originates in the Jiawu decade, which lacks Chen and Si, so Chen and Si are called "Earth's Gate"; Yang energy divides in the Jiayin decade, which lacks Zi and Chou, so Zi and Chou are called "Ghost's Gate"; Yin energy divides in the Jiashen decade, which lacks Wu and Wei, so Wu and Wei are called "Human's Gate"; Yang energy is strong in the Jiachen decade, with Mao as the dividing point; Yin energy rises in the Jiaxu decade, with You as the dividing point. All of these refer to the six Jia decades' respective Kongwang branches. The Spring and Autumn Original Mandate says: The earth is lacking in the southeast direction, and when moving right to the end, it enters the empty gate. This clearly indicates that in the Jiazi decade, the isolated branches are Xu and Hai, and the empty branches are Chen and Si.

一干一支為一日者，以周天三百六十五度四分度之一日，日行一度，故正用一干一支，以主一日也。三旬為一月者，月日行十三度四分度之一，三旬而周天也。十二月為一歲者，四時時有三月，生殺之功，備遍十二支也。一歲合三百六十日者，六六三十六，六甲之數也。六甲閒兩月之日者，以陰陽奇偶備也。陽者為奇，陰者為偶。萬物庶類，吉凶之理，以此彰矣。

A heavenly stem combines with an earthly branch to form a day, because the celestial sphere consists of 365 and 1/4 degrees, and the sun moves one degree each day, so one heavenly stem and one earthly branch are exactly sufficient to govern a day. Three ten-day periods make a month, because the moon moves 13 and 1/4 degrees each day, and three ten-day periods (30 days) exactly complete a full circle around the celestial sphere. Twelve months make a year, because each season has three months, and the functions of growth and decline must cover all twelve earthly branches to be complete. A year consists of 360 days, because six multiplied by six equals thirty-six, which is the number of the Six Jia (sixty multiplied by six equals three hundred and sixty). The difference of about two months beyond the Six Jia accounts for the completeness of both yin and yang, odd and even numbers. The principles of good and bad fortune for all things are thus revealed.

其支干相配，歲月日時並然。立歲之元，起於上元甲子；立月之元，起甲巳之歲，十一月甲子；立日之元，六旬起自甲子；立時之元，冬夏二至後，得甲巳之日，夜半起甲子。四事皆以甲子為首也。

The rules for pairing heavenly stems and earthly branches are the same for years, months, days, and hours. To determine the beginning of a year, it starts from the Jiazi year of the first heavenly stem. To determine the beginning of a month, it starts from the Jia or Ji year's eleventh month, beginning on the Jiazi day. To determine the beginning of a day, it starts from the Jiazi day in the sixty-day cycle. To determine the beginning of an hour, it starts from the middle of the night at the beginning of the Zi hour on the Jia or Ji day, after the winter solstice or summer solstice. The four aspects of year, month, day, and hour all begin with Jiazi.

其上配九星、下配九州島者，《黃帝兵決》云：甲子從北斗魁第一星起，順數至庚午，在第七剛星，至辛未，還從第六星，逆數至丙子，又從第一星，順數盡六甲。其下配九州島者，史書云：甲齊，乙東夷，丙楚，丁南夷，戊魏，己韓，庚秦，辛西夷，壬燕，癸北夷。《漢書·五行志》云：甲乙，海外，日月不治；丙丁，江淮海岱；戊己，中州河濟；庚辛，華山以西；壬癸，常山以北。子，周；丑，翟；寅，楚；卯，鄭；辰，邯鄲；巳，衛；午，秦；未，中山、宋；申，齊；酉，魯；戌，越；亥，燕。

As for the method of matching the Heavenly Stems and Earthly Branches with the Nine Stars and the Nine States, the "Yellow Emperor's Military Decisions" states: starting from Jiazi, count sequentially from the first star of the Big Dipper's handle until reaching Gengwu, which falls exactly on the seventh star (Yao Guang). When reaching Xinwei, return to the sixth star and count backwards until reaching Bingzi. Then start again from the first star, counting forward through all sixty Jiazi. Regarding the matching of the Earthly Branches with the Nine States, historical texts say: Jia matches Qi land, Yi matches the Eastern夷, Bing matches Chu land, Ding matches the Southern夷, Wu matches Wei land, Ji matches Han land, Geng matches Qin land, Xin matches the Western夷, Ren matches Yan land, and Gui matches the Northern夷. The "Book of Han: Five Phases Chapter" says: Jia and Yi are assigned to the overseas regions, which are places where sunlight and moonlight do not reach; Bing and Ding are assigned to the areas around the Yangtze and Huai rivers and the Hai and Dai regions; Wu and Ji are assigned to the central plains and the regions around the Yellow River and the Ji River; Geng and Xin are assigned to the area west of the Hua Mountains; Ren and Gui are assigned to the area north of Changshan. The distribution of the Earthly Branches is as follows: Zi matches Zhou, Chou matches Zhai, Yin matches Chu, Mao matches Zheng, Chen matches Handan, Si matches Wei, Wu matches Qin, Wei matches Zhongshan and Song, Shen matches Qi, You matches Lu, Xu matches Yue, and Hai matches Yan.

《龍首經》曰：子，齊，青州；丑，吳、越，揚州；寅，燕，幽州；卯，宋，豫州；辰，晉，兗州；巳，楚，荊州；午，周，三河；未，秦，雍州；申，蜀，益州；酉，梁州；戌，徐州；亥，衛，幷州。若地辰之位，史漢近之；星次而論，龍首為當。其配人身，甲乙為頭，丙丁為胸脅，戊己為心腹，庚辛為股，壬癸為手足。則子為頭，丑亥為胸臂，寅戌為手，卯酉為腰脅，辰申為尻肱，巳未為脛，午為足。此皆初為首，末為足，配五藏也。干以甲乙為肝，丙丁為心，戊己為脾，庚辛為肺，壬癸為腎也；支以寅卯為肝，巳午為心，辰戌丑未為脾，申酉為肺，亥子為腎。此皆從五行配之。

The Long Head Classic presents a different system of matching: Zi corresponds to Qi Di and Qingzhou; Chou corresponds to Wu Yue and Yangzhou; Yin corresponds to Yan Di and Youzhou; Mao corresponds to Song Di and Yuzhou; Chen corresponds to Jin Di and Yanzhou; Si corresponds to Chu Di and Jingzhou; Wu corresponds to the Zhou royal house and San He; Wei corresponds to Qin Di and Yongzhou; Shen corresponds to Shu Di and Yizhou; You corresponds to Liangzhou; Xu corresponds to Xuzhou; Hai corresponds to Wei Di and Bingzhou. If considering the actual positions of the twelve earthly branches on the ground, the system in historical texts and the Han Shu is closer to reality. If discussing the division of star positions in the sky, the system in the Long Head Classic is more appropriate. The heavenly stems correspond to the human body: Jia and Yi correspond to the head, Bing and Ding to the chest and ribs, Wu and Ji to the heart and abdomen, Geng and Xin to the thighs, Ren and Gui to the hands and feet. The earthly branches correspond to: Zi to the head, Chou and Hai to the chest and arms, Yin and Xu to the hands, Mao and You to the waist and ribs, Chen and Shen to the buttocks and upper arms, Si and Wei to the lower legs, Wu to the feet. This system treats the first as the head and the last as the feet, arranging them from top to bottom. For the five internal organs: the heavenly stems correspond to Jia and Yi as the liver, Bing and Ding as the heart, Wu and Ji as the spleen, Geng and Xin as the lungs, Ren and Gui as the kidneys; the earthly branches correspond to Yin and Mao as the liver, Si and Wu as the heart, Chen, Xu, Chou, and Wei as the spleen, Shen and You as the lungs, Hai and Zi as the kidneys. All these match according to the Five Phases.

又干以甲乙為皮毛，丙丁為爪筋，戊己為肉，庚辛為骨，壬癸為血脈也；支以寅卯為皮毛，巳午為爪筋，辰戊丑未為肉，申酉為骨，亥子為血脈也。木生在地上，故為皮毛；火有猛毅，故為爪筋；土有持載，故以為肉；金性堅剛，故為骨；水本流潤，故是血脈。並支干所配，故以備釋。

In addition, the Heavenly Stems are also associated with parts of the human body: Jia and Yi correspond to the skin and hair, Bing and Ding to nails and tendons, Wu and Ji to muscles, Geng and Xin to bones, and Ren and Gui to blood vessels. The Earthly Branches are similarly associated: Yin and Mao correspond to the skin and hair, Si and Wu to nails and tendons, Chen, Xu, Chou, and Wei to muscles, Shen and You to bones, and Hai and Zi to blood vessels. The reasoning behind these associations is as follows: Wood grows above the ground, so it corresponds to the skin and hair; Fire is fierce and resolute, so it corresponds to nails and tendons; Earth supports all things, so it corresponds to muscles; Metal is hard and strong, so it corresponds to bones; Water flows and moistens naturally, so it corresponds to blood vessels. All of these are the things associated with the Heavenly Stems and Earthly Branches, so they are explained in detail here.

凡五行均布，徧在萬有，不可定守一途。今先論五行體雜。但其氣周流，隨事而用。若言不雜，水只應一，何故謂五而為六？火、金、木、土並爾。當知生數為本，成數為雜。既有雜，故一行當體，卽有五義。如木有曲直，此是木也；木中有火，則是火也；木堪為兵仗，有擊觸之能，卽是金也；木中有潤，卽是水也；木吐華葉子實，卽是土也。

The Five Phases are evenly distributed and present in all things, and one should not rigidly adhere to a fixed interpretation. Here we first discuss the mixture inherent in the Five Phases. The energies of the Five Phases flow continuously and function according to different circumstances. If they were not mixed, water would simply be the number 'one'. But when discussing the Five Phases, water becomes 'six' (the sum of the generating number 'one' and the number 'five' representing earth). The same applies to fire, metal, wood, and earth. One should understand that the generating numbers represent the essence of each phase, while the completed numbers already include the mixture. Since there is mixture, each phase inherently contains all five elements. For example, wood can be bent or straight, which is the nature of wood itself; wood contains fire, which is fire; wood can be made into weapons with the ability to strike and pierce, which is metal; wood contains moisture, which is water; and wood can produce flowers, leaves, and fruits, which is earth.

火，外陽卽是火也，內陰卽是水也，能殺卽是金也，能熟卽是木也，能生卽是土也。土，能生卽是土也，能容卽是水也，能成卽是木也，能防卽是金也，含陽卽是火也。金，能斷卽是金也，從革卽是木也，含火卽是火也，有汗卽是水也，能生卽是土也。水，外陰卽是水也，內陽卽是火也，含養卽是木也，潤生卽是土也，能殺卽是金也。此皆以義釋一行通有五氣。

Fire is also like this: its outer form is yang, which is fire itself; its inner nature is yin, which is water; it can burn and destroy all things, which is metal; it can ripen food, which is wood (wood governs growth and ripening); it can produce ash and soil, which is earth. Earth: it can nurture all things, which is earth itself; it can contain and hold, which is water; it can form and complete all things, which is wood; it can build barriers and block, which is metal; it can contain yang energy, which is fire. Metal: it can cut and sever, which is metal itself; it can follow the mold and change, which is wood; it contains the nature of fire, which is fire; it can exude water-like sweat on its surface, which is water; it can generate water and nurture things, which is earth. Water: its outer form is yin, which is water itself; its inner nature contains yang, which is fire; it can contain and nurture, which is wood; it can moisten and nourish living beings, which is earth; it can flood and destroy all things, which is metal. All of these explanations are based on meaning: any one of the five elements contains the energies of the five phases.

就事而論，義則不爾，或有或無。質弱者，則體相容；質堅者，則體不相容。金中無木，木中無金，金木以正相害故；水中無火，火中無水，兩法正相害故，亦無金。金中有水，木中亦有水，木中亦有火，石中亦有火。而水能生木，則木中有水；水生於金，金中有水；火生於木，木中有火；水復從金生，金中有水；水能生木，木中有火。火克於金，那得石復有火？此是火性弱，故能入堅；而水中無金，是堅不能入弱。

But if we examine specific things, the situation is not entirely the same. Some contain elements of other categories, while others do not. Soft substances can contain each other, while hard substances cannot. Gold does not contain wood, and wood does not contain gold, because gold and wood are in a direct relationship of mutual control and harm. Water does not contain fire, and fire does not contain water, for the same reason. Fire also does not contain gold. However, water is contained in gold, and water is also contained in wood. Wood also contains fire, and fire is contained in stone. This is because water generates wood, so wood contains water; water is generated by gold, so gold contains water; fire is generated by wood, so wood contains fire; water is generated by gold, so gold contains water; water generates wood, and wood contains fire. Someone might ask: fire naturally controls gold, so how can fire be present in stone (which belongs to gold)? This is because fire is soft and can penetrate hard substances, while gold does not contain water, showing that hard substances cannot enter soft ones.

木生於水，木中含水；金能生水，金中含水。所以水中無金木者，金木在水中，不得言水體有金木；溼潤在木石中，木石便得有水義。此亦是弱能入堅，堅不能入弱。炎州有樹，生於火中，此非火能生樹，是火不能燒樹；亦非火在樹中，乃是樹在火中，而體不相雜，無異金在水中而不能雜水體。亦如海中陰火潛燃，此水中有火，但非水體雜火。此稍涉靈奇，亦非五行常準。

Wood is born from water, so wood contains water; metal produces water, so metal contains water. The reason we say water does not contain metal or wood is because metal and wood are merely floating in water, not because water's essence contains them. Moisture seeps into wood and stone, so wood and stone can be said to contain the meaning of water. This is similar to how the weak can enter the strong, but the strong cannot enter the weak. In the southern region of the fiery land, there is a tree that grows in fire, which does not mean fire produces trees, but rather that fire cannot burn this tree; it is not that fire is inside the tree, but that the tree is in fire. The essences of the two are not mixed, just as a block of metal in water does not mix with the water. Similarly, there is hidden fire beneath the sea that burns in darkness, which seems as if fire is in water, but in reality, the essence of water does not mix with fire. Such phenomena are somewhat strange and supernatural, and should not be considered as part of the regular principles of the Five Phases.

又木中有火，火還燒木，此是生火方盛，故能燒木。石中有火，火不燒石，是火至金鄉，氣巳衰，故不能燒石。其以火消金者，亦取其盛，故能爍金，是不取衰火。猶如金能克木，鉛錫不能斷，此是不堅之金也。土性包含，無所不受，故土中皆備有水金木火。火非直陽氣，猶如范陽地燃，是陰也。土火不相害，雖不恆爾，不得言無。等是四行，何故獨爾？土既居地，地卽是陰，火卽是太陽之氣，故不得恆有也。

Furthermore, wood contains fire, but fire can burn wood because the fire generated from wood is at its peak, so it can burn the wood. Stone also contains fire, but fire cannot burn stone because when fire reaches the area of metal (the western direction), its energy has already weakened, so it cannot burn the stone. As for using fire to melt metal, it is also necessary to take fire at its peak to melt metal; weak fire is unable to do so. This is similar to how metal can naturally overcome wood, but lead and tin, which are not hard metals, cannot cut through wood. Earth has the ability to contain and accept all things, so water, metal, wood, and fire are all present within it. The fire here does not refer solely to yang energy; for example, the naturally burning fire found underground in Fanyang is considered yin fire. Earth and fire do not mutually control each other, although fire is contained within earth and is not the norm, it cannot be said that there is absolutely none. Someone may ask: since all four elements are the same, why is fire within earth treated separately? The answer is: since earth is located on the ground, which is itself yin, and fire is the energy of the sun, it cannot remain for long within earth.

支干雜者，《五行書》云：甲以女弟乙嫁庚為妻，故乙中有雜金。立春木王，甲召乙還，乙懷金氣來，故仲春殺榆莢白也。丙以女弟丁嫁壬為妻，丁中有雜水。立夏火王，丙召丁還，丁懷水氣來，故仲夏桑椹熟黑也。戊以女弟己嫁甲為妻，己中有雜木。季夏土王，戊召己還，己懷木氣來，故季夏有果實青也。庚以女弟辛嫁丙為妻，辛中有雜火。立秋金王，庚召辛還，辛懷火氣來，故仲秋棗熟朱也。壬以女弟癸嫁戊為妻，癸中有雜土。立冬水王，壬召癸還，癸懷土氣來，故仲冬草木皆黃也。

The Heavenly Stems and Earthly Branches are intermingled in a certain way. The "Book of Five Phases" uses the analogy of marriage to explain this. Jia marries his younger sister Yi to Geng, making Yi contain the quality of metal. When the beginning of spring arrives and wood is in its prime, Jia recalls Yi back to his family, and Yi returns with the quality of metal, so in the second month of spring, the elm fruits appear white, showing the quality of metal. Bing marries his younger sister Ding to Ren, making Ding contain the quality of water. When the beginning of summer arrives and fire is in its prime, Bing recalls Ding back to his family, and Ding returns with the quality of water, so in the fifth month of summer, the mulberry fruits ripen and appear black, showing the quality of water. Wu marries his younger sister Ji to Jia, making Ji contain the quality of wood. When the beginning of late summer arrives and earth is in its prime, Wu recalls Ji back to his family, and Ji returns with the quality of wood, so in the sixth month of late summer, the fruits appear green, showing the quality of wood. Geng marries his younger sister Xin to Bing, making Xin contain the quality of fire. When the beginning of autumn arrives and metal is in its prime, Geng recalls Xin back to his family, and Xin returns with the quality of fire, so in the eighth month of autumn, the jujubes ripen and appear red, showing the quality of fire. Ren marries his younger sister Gui to Wu, making Gui contain the quality of earth. When the beginning of winter arrives and water is in its prime, Ren recalls Gui back to his family, and Gui returns with the quality of earth, so in the eleventh month of winter, grass and trees appear yellow, showing the quality of earth.

甲丙戊庚壬為男剛強，故自有德不雜；乙丁己辛癸為女柔弱，不自專，從夫，故有雜。猶出嫁之女，卽稱夫氏，歸寧之日，攜子而來，氏族便雜。《五行十雜》云：甲為木，乙為材，丙為火，丁為灰，戊為土，己為泥，庚為金，辛為爐銻，壬為水，癸為濁汙。此皆雜義也。

The heavenly stems Jia, Bing, Wu, Geng, and Ren are yang stems, characterized by strong nature, so they each maintain the pure essence of their own element without mixture. The heavenly stems Yi, Ding, Ji, Xin, and Gui are yin stems, characterized by gentle nature, unable to act independently, and thus must follow their husbands, hence they carry mixed qualities. This is like a woman who takes her husband's surname after marriage and brings her children back to her parents' home for visits, thus mixing the family lineage. The "Ten Mixtures of the Five Phases" states: Jia is wood, Yi is timber; Bing is fire, Ding is ash; Wu is earth, Ji is mud; Geng is metal, Xin is dross from a furnace; Ren is water, Gui is dirty water. Yang stems take the pure form of their own element, while yin stems take the impure form resulting from processing and decay, all referring to the concept of mixture.

寅卯為木，春懷火，故卯為純木，寅為雜木。巳午為火，夏懷土，故午為純火，巳為雜火。申酉為金，秋懷水，故酉為純金，申為雜金。亥子為水，冬懷木，故子為純水，亥為雜水。土居中央，分主四氣，故辰中有餘木，未中有餘火，戌中有餘金，丑中有餘水，各十二日。故四孟為懷任，生氣之所由；四仲，盛壯之所立；四季，葬送之所在。懷任及葬，皆有雜義。

The Earthly Branches are also like this. Yin and Mao belong to Wood, and since spring carries the Qi of the fire that is about to be born, Mao is pure Wood, while Yin is mixed Wood (Yin contains the birth of fire). Si and Wu belong to Fire, and since summer carries the Qi of the earth that is about to be born, Wu is pure Fire, while Si is mixed Fire. Shen and You belong to Metal, and since autumn carries the Qi of the water that is about to be born, You is pure Metal, while Shen is mixed Metal. Zi and Hai belong to Water, and since winter carries the Qi of the wood that is about to be born, Zi is pure Water, while Hai is mixed Water. Earth is in the center and governs the Qi of the four seasons, so Chen retains the remaining Qi of Wood, Wei retains the remaining Qi of Fire, Xu retains the remaining Qi of Metal, and Chou retains the remaining Qi of Water, each for twelve days. Therefore, the four "Clan" Branches, Yin, Shen, Si, and Hai, are places of conception and birth, the source of life Qi; the four "Middle" Branches, Zi, Wu, Mao, and You, are places of strength and establishment; and the four "Season" Branches, Chen, Wei, Xu, and Chou, are places for burial and final rest. All places of conception and burial contain the meaning of mixture.

五行非直性相雜，當方亦有雜義。東方甲乙寅卯辰：甲，木也；乙中有雜金；寅中有生火；辰，土也；卯中有死水。南方丙丁巳午未：丙，火也；丁中有雜水；巳中有生金；未，土也；午中有死木。西方庚辛申酉戌：庚，金也；辛中有雜火；申中有生水；戌，土也；又，酉中有胎木。北方壬癸亥子丑：壬，水也；癸中有雜土；亥中有生木；子中有胎火；丑中有死金。此並方別有五行也。

The Five Phases are not only mixed in their inherent natures, but also in each direction, there is a sense of mixture. The East includes Jia, Yi, Yin, Mao, and Chen: Jia is Wood; Yi contains the Qi of Metal; Yin contains the birth of Fire; Chen is Earth; and Mao contains the death place of Water. The South includes Bing, Ding, Si, Wu, and Wei: Bing is Fire; Ding contains the Qi of Water; Si contains the birth of Metal; Wei is Earth; and Wu contains the death place of Wood. The West includes Geng, Xin, Shen, You, and Xu: Geng is Metal; Xin contains the Qi of Fire; Shen contains the birth of Water; Xu is Earth; and You contains the fetal position of Wood. The North includes Ren, Gui, Hai, Zi, and Chou: Ren is Water; Gui contains the Qi of Earth; Hai contains the birth of Wood; Zi contains the fetal position of Fire; and Chou contains the death place of Metal. It is evident that within each direction, all Five Phases are present.

寅午戌，火之位也：寅中有生火，在東方；午中有王火，在南方；戌中有死火，在西方。亥卯未，木之位也：亥中有生木，在北方；卯中有王木，在東方；未中有死木，在南方。申子辰，水之位也：申中有生水，在西方；子中有王水，在北方；辰中有死水，在東方。巳酉丑，金之位也：巳中有生金，在南方；酉中有王金，在西方；丑中有死金，在北方。此一行之體，雜在三方也。未辰丑戌，土之位也：未中有王土，辰中有死土，丑中有衰土，戌中有壯土。此土體雜在四方也。趙怡言：五行相雜，如錦綺焉。斯言當矣。

Now looking at the Triple Harmony Formation. The positions of the Triple Harmony for fire are寅, 午, and 戌: 寅 contains the growth of fire, belonging to the East; 午 contains the prosperity of fire, belonging to the South; 戌 contains the burial of fire, belonging to the West. The positions of the Triple Harmony for wood are 亥, 卯, and 未: 亥 contains the growth of wood, belonging to the North; 卯 contains the prosperity of wood, belonging to the East; 未 contains the burial of wood, belonging to the South. The positions of the Triple Harmony for water are 申, 子, and 辰: 申 contains the growth of water, belonging to the West; 子 contains the prosperity of water, belonging to the North; 辰 contains the burial of water, belonging to the East. The positions of the Triple Harmony for metal are 巳, 酉, and 丑: 巳 contains the growth of metal, belonging to the South; 酉 contains the prosperity of metal, belonging to the West; 丑 contains the burial of metal, belonging to the North. This means that the essence of the same element is dispersed and mixed among three different directions — this is the reason for the concept of "Triple Harmony" taking the three branches of birth, prosperity, and burial. 未, 辰, 丑, and 戌 are the directions of earth: 未 contains the prosperity of earth, 辰 contains the burial of earth, 丑 contains the decline of earth, and 戌 contains the strength of earth. This means that the essence of earth is mixed among four directions. Zhao Yi said: The five elements are interwoven with each other, like a finely woven silk and brocade, with threads crossing and colors blending. This statement is very appropriate.

德者，得也，有益於物，各隨所欲，無悔恡，故謂之為德也。《五行書》云：若有一德，能禳百災。凡陰陽用事，遇德為善，謂之福德，為有救助，萬事皆吉，災害消亡。德有四德，三者從支干論之，一者從月氣論之。支干三種者：一曰干德，二曰支德，三曰支干合德。

"De" means "De," which refers to the ability to benefit things and allow all parties to achieve their wishes without leaving regret or sorrow, hence it is called De. The "Book of Five Phases" says: as long as one obtains a De, it can eliminate hundreds of calamities. Whenever yin and yang are in charge, encountering De brings good fortune, known as "Fortune Virtue," because it brings aid and makes all things auspicious, with disasters vanishing. De has four types: three of them are based on the Heavenly Stems and Earthly Branches, and one is based on the monthly trigrams. The three based on the Heavenly Stems and Earthly Branches are: one is called "Stem De," two is called "Branch De," and three is called "Combined Stem and Branch De."

干德者：甲德自在，乙德在庚，丙德自在，丁德在壬，戊德自在，己德在甲，庚德自在，辛德在丙，壬德自在，癸德在戊。此十干者，甲丙戊庚壬為陽尊，故德自處；乙丁己辛癸為陰卑，故配德於陽，有從夫之義，所以不自為德。

First, the "dryness of virtue" (干德): Jia's virtue is in itself, Yi's virtue is in Geng, Bing's virtue is in itself, Ding's virtue is in Ren, Wu's virtue is in itself, Ji's virtue is in Jia, Geng's virtue is in itself, Xin's virtue is in Bing, Ren's virtue is in itself, and Gui's virtue is in Wu. Among these ten heavenly stems, Jia, Bing, Wu, Geng, and Ren are yang and noble, so their virtue resides in their own position. Yi, Ding, Ji, Xin, and Gui are yin and humble, so their virtue must be paired with the yang stems that are compatible with them, following the principle that the wife follows the husband. Therefore, they cannot possess virtue on their own.

揚子雲：配日之道，正有五日：甲己為木，丙辛為火，戊癸為土，乙庚為金，丁壬為水。陰陽之理，必相配偶，以則君臣夫婦之義。甲為君、為夫，己為臣、為妻，君位自在，臣位由君，故己德在甲，乙德在庚也，餘四皆然，陰從陽之道。

Yang Xiong said: The principle of the heavenly stems being paired is exactly five pairs: Jia pairs with Ji to generate wood, Bing pairs with Xin to generate fire, Wu pairs with Gui to generate earth, Yi pairs with Geng to generate metal, and Ding pairs with Ren to generate water. The principle of yin and yang must necessarily be paired in pairs, to exemplify the meaning of sovereign and subject, husband and wife. Jia is the sovereign and the husband, Ji is the subject and the wife; the position of the sovereign is inherent, and the position of the subject is determined by the sovereign, so the virtue of Ji resides upon Jia, and the virtue of Yi resides upon Geng; the other four pairs are also like this, all demonstrating the principle that yin follows yang.

支德者：子德在巳，丑德在午，寅德在未，卯德在申，辰德在酉，巳德在戌，午德在亥，未德在子，申德在丑，酉德在寅，戌德在卯，亥德在辰。此皆以其夫生助之所也。子以巳為德者，子，水也，以土為夫，巳中有生土。丑以午為德者，丑，土也，以木為夫，午中有死木。寅以未為德者，寅，木也，以金為夫，未中有冠帶金。卯以申為德者，卯，木也，以金為夫，申中有相金。辰以酉為德者，辰，土也，以木為夫，酉中有胎木。巳以戌為德者，巳，火也，以水為夫，戌中有冠帶水。

Now discussing "branch virtue": The virtue of the branch Zi is in Si, Chou in Wu, Yin in Wei, Mao in Shen, Chen in You, Si in Xu, Wu in Hai, Wei in Zi, Shen in Chou, You in Yin, Xu in Mao, Hai in Chen. The pattern is that each branch's virtue is five positions ahead. These are all places where the "husband" (the element that overcomes it) receives support. The virtue of Zi is in Si because Zi belongs to water, and the earth, which overcomes water, is its husband, and Si contains the birth of earth. The virtue of Chou is in Wu because Chou belongs to earth, and the wood, which overcomes earth, is its husband, and Wu contains the death position of wood. The virtue of Yin is in Wei because Yin belongs to wood, and the metal, which overcomes wood, is its husband, and Wei contains the capping position of metal. The virtue of Mao is in Shen because Mao belongs to wood, and metal is its husband, and Shen contains the position of metal in its phase. The virtue of Chen is in You because Chen belongs to earth, and wood is its husband, and You contains the fetal position of wood. The virtue of Si is in Xu because Si belongs to fire, and water, which overcomes fire, is its husband, and Xu contains the capping position of water.

午以亥為德者，午，火也，以水為夫，亥中有相水。未以子為德者，未，土也，以木為夫，子中有沐浴木。申以丑為德者，申，金也，以火為夫，丑中有養火。酉以寅為德者，酉，金也，以火為夫，寅中有生火。戌以卯為德者，戌，土也，以木為夫，卯中有王木。亥以辰為德者，亥，水也，以土為夫，辰中有死土。

The branch 午 (Wu) takes 亥 (Hai) as its virtue because 午 belongs to fire, and water is its husband, while 亥 contains water in the phase position. The branch 未 (Wei) takes 子 (Zi) as its virtue because 未 belongs to earth, and wood is its husband, while 子 contains wood in the bathing position. The branch 申 (Shen) takes 丑 (Chou) as its virtue because 申 belongs to metal, and fire, which overcomes metal, is its husband, while 丑 contains fire in the nourishing position. The branch 酉 (You) takes 寅 (Yin) as its virtue because 酉 belongs to metal, and fire is its husband, while 寅 contains fire in the growth position. The branch 戌 (Xu) takes 卯 (Mao) as its virtue because 戌 belongs to earth, and wood is its husband, while 卯 contains wood in the prosperity position. The branch 亥 (Hai) takes 辰 (Chen) as its virtue because 亥 belongs to water, and earth is its husband, while 辰 contains earth in the death position. Thus, the virtues of the twelve branches all fall upon the particular position of the husband star's movement.

或問云：從夫之義，生者有德，能相和養，故從；死者離背，不能和從，何以死猶為德？答曰：婦無再醮，一降適人，便稱夫氏，雖死猶從其族，豈得生而稱之，死便舍棄？故陰之從陽，生死常存。

Someone asked: Since it speaks of the principle of following the husband, then the husband's star should be in a prosperous and vital position to be considered virtuous, because it can harmonize and support the wife, so the wife can follow him. But if the husband's star is in a dead position, it has already turned away and cannot harmonize or follow, so why is the dead position still considered virtuous? The answer is: Women do not have the custom of remarrying, once they are married they take their husband's surname, and even if the husband dies, they remain part of his family clan. How could they follow him when he is alive and abandon him when he is dead? Therefore, the yin follows the yang, remaining constant whether the husband is alive or dead.

支干合德者：子德在甲，丑德在辛，寅德在丙，卯德在丁，辰德在庚，巳徳在己，午德在戊，未德在辛，申德在壬，酉德在癸，戌德在庚，亥德在乙。此皆從子為德也，謂子能扶助其母，有孝養之性，以為德也。

The concept of "branch and stem harmony in virtue" involves matching the virtue of the earthly branches with the heavenly stems: the virtue of Zi is associated with Jia, Chou with Xin, Yin with Bing, Mao with Ding, Chen with Geng, Si with Ji, Wu with Wu, Wei with Xin, Shen with Ren, You with Gui, Xu with Geng, and Hai with Yi. This system takes "Zi" (the thing I give birth to) as the standard of virtue, meaning that the son can support the mother, reflecting a filial and nurturing nature, hence regarded as virtue.

凡干為陽，支為陰，陽體剛強自在，陰體柔順從陽。婦人有三從之禮，每無自專之義，夫死從子，故以子為德。若有支干，各自為德，皆從其夫；既今支干共為德，故離其夫位，故便從子也。子德在甲者，水為木母故也，例皆如之。

In general, the Heavenly Stems are yang and the Earthly Branches are yin. Yang is strong and self-restraining, able to hold its position. Yin is gentle and compliant, needing to follow yang. A woman has the "three obediences," following without making her own decisions, and after her husband's death, she follows her son. Therefore, the character "zi" is used to determine virtue. If the Heavenly Stem and Earthly Branch are considered separately for virtue, they would both follow their respective husbands. But when considered together, they leave the husband's position and follow the son instead. Thus, the virtue of "zi" is associated with Jia, because "zi" belongs to water and water is the mother of wood (water nourishes wood, and wood is the son of water). The other branches follow this pattern as well.

一從月氣為德者，德不孤立，對之以刑。德為陽以從干，刑為陰以從坤。亦如人之治政，刑德兩施：德有慶賜爵賞，所以配陽；刑有殺罰削奪，所以配陰。故王者日蝕則修德，月蝕則修刑。

The fourth method determines virtue based on the hexagram energy of each month. Virtue cannot exist in isolation; it must have "punishment" as its counterpart. Virtue belongs to yang, so it follows the hexagram Qian (Heaven); punishment belongs to yin, so it follows the hexagram Kun (Earth). This is similar to governance in human society, where both punishment and virtue are used together. Virtue includes rewards, celebrations, and granting titles, which are yang; punishment includes executions, punishments, and revoking titles, which are yin. Therefore, when a king encounters a solar eclipse, he should improve his virtuous governance, and when he encounters a lunar eclipse, he should regulate his punishments.

董仲舒《春秋繁露》云：天道之常，一陽一陰。陽者天之德，陰者天之刑。陰陽以終歲之行，以觀天之所親任，可以見德刑之用矣。然天之任陽不任陰，好德不好刑，故陽出而積於夏，任德以歲事；陰出而積於冬，錯刑以空處也。太公云：人主舉事善，則天應之以德；惡，則天應之以刑。此並陰陽相對，德不獨治，須偶之以刑也。

Dong Zhongshu in "Chunqiu Fanlu" says: The regular pattern of the heavenly way is one yin and one yang. Yang is the virtue of heaven, and yin is the punishment of heaven. Observing the course of yin and yang through the whole year, and seeing which side heaven is close to and entrusts with tasks, one can understand the function of virtue and punishment. Heaven uses yang but not yin, and prefers virtue over punishment: thus yang energy arises and accumulates in summer, entrusting the agricultural affairs of the year to virtue; yin energy arises and accumulates in winter, leaving punishment in a state of idleness. Jiang Taigong said: When a ruler acts properly, heaven responds with virtue; when he acts improperly, heaven responds with punishment. All this shows that yin and yang are opposite to each other, and virtue cannot govern alone; it must be combined with punishment.

從干巛二卦之氣者，十詤韋卦用事，自十一月而陽氣動，陰爻變；四月乾卦用事，自五月而陰氣動，陽爻變。故黃鐘蕤賓，陰陽之氣始也，德刑在焉。建子之月，坤初六爻變為陽，復卦用事，陽氣動於黃泉之下，陰氣布在蒼天之上，為德在室，而刑在野。建丑之月，坤六二爻變為陽，臨卦用事，陽氣稍出，萬物萌芽，陰氣將降，威怒已衰，為德在堂，而刑在街。

Now, considering the influence of the Qian and Kun hexagrams to determine the principles of punishment and virtue. In the tenth month, the Kun hexagram is in charge, but the original text says '十詤韦卦用事' which has errors and omissions. From the eleventh month, yang energy begins to emerge, and the yin lines of the Kun hexagram change one by one from the bottom up to yang lines. In the fourth month, the Qian hexagram is in charge, and from the fifth month, yang energy begins to decline, and the yang lines of the Qian hexagram change one by one from the bottom up to yin lines. Therefore, the two tones Huangzhong (eleventh month) and Rui Bin (fifth month) are the starting points of yin and yang energies, and punishment and virtue are connected to these points. In the month of Jianzi (eleventh month), the first line of the Kun hexagram changes to yang, forming the hexagram Fu, which is in charge. Yang energy begins to emerge from beneath the earth, while yin energy spreads across the heavens. At this time, virtue is within the inner chamber, and punishment is in the outskirts. In the month of Jianchou (twelfth month), the second line of the Kun hexagram changes to yang, forming the hexagram Lin, which is in charge. Yang energy begins to show slightly, and all things start to sprout. Yin energy is about to descend, and the severe punishment of the cold season has already weakened. At this time, virtue is on the hall, and punishment is in the marketplaces.

建寅之月，坤六三爻變為陽，泰卦用事，陽氣已達，陰氣降入，陰陽交泰，萬物抽其牙葉，為德在庭，而刑在巷。建卯之月，坤六四爻變為陽，大壯卦用事，陽氣上騰乎天，陰氣下入乎地，陰陽氣交，萬物成出，德刑俱會於門。建辰之月，坤六五爻變為陽，夬卦用事，陽氣上達，陰氣衰微，為德在巷，而刑在庭。建巳之月，坤上六爻變為陽，純陽用事，陽氣大盛，陰氣消除，萬物悅壯，無復刑殺，為德在街，而刑在堂。

In the month of Jiapan (the first lunar month), the sixth line of the Kūn hexagram becomes yang, transforming into the Tai hexagram, which governs the season. Yang energy has already become通畅, and yin energy descends underground. Yin and yang are in harmonious union, and all things sprout buds and leaves. At this time, virtue is in the courtyard, and punishment is in the alleyways. In the month of Jiemao (the second lunar month), the sixth line of the Kūn hexagram becomes yang, transforming into the Dazhuang hexagram, which governs the season. Yang energy rises to the heavens, and yin energy sinks into the earth. The two energies intersect, and all things take form and emerge. At this time, punishment and virtue meet at the gate. In the month of Jichen (the third lunar month), the fifth line of the Kūn hexagram becomes yang, transforming into the Guai hexagram, which governs the season. Yang energy ascends, and yin energy wanes. At this time, virtue is in the alleyways, and punishment retreats to the courtyard. In the month of Jisi (the fourth lunar month), the top line of the Kūn hexagram becomes yang, transforming into the Qian hexagram, which is entirely yang and governs the season. Yang energy is at its peak, and yin energy is completely eliminated. All things rejoice and grow strong, with no punishment. At this time, virtue is in the marketplace, and punishment retreats to the hall. It is evident that virtue moves from within outward, while punishment moves from outside inward, advancing and retreating in exactly opposite directions.

建午之月，乾初九爻變為陰，遘卦用事，陰氣動於黃泉之下，陽氣佈於蒼天之上，為德在野，而刑在室。建未之月，乾九二爻變為陰，遁卦用事，陰氣稍升，陽氣將損，萬物壯極，皆以衰老，為德在街，而刑在堂。建申之月，乾九三爻變為陰，否卦用事，陽氣沈退，陰氣進升，陰陽否隔，殺威方盛，為德在巷，而刑在庭。

In the month of Wu (May), the first line of the Qian hexagram becomes yin, transforming into the Gou hexagram, which governs the period. Yin energy begins to stir beneath the yellow springs, while yang energy spreads across the heavens. At this time, virtue retreats to the outskirts, and punishment enters the inner chambers. In the month of Wei (June), the second line of the Qian hexagram becomes yin, transforming into the Dun hexagram, which governs the period. Yin energy gradually ascends, and yang energy is about to diminish. All things reach their peak of prosperity and then begin to wither. At this time, virtue is present in the marketplaces, and punishment is in the hall. In the month of Shen (July), the third line of the Qian hexagram becomes yin, transforming into the Po hexagram, which governs the period. Yang energy descends and retreats, while yin energy ascends and rises. Yin and yang are separated and uncommunicative. The severe and sharp forces are at their height. At this time, virtue is in the alleys, and punishment is in the courtyard.

建酉之月，乾九四爻變為陰，觀卦用事，陽氣內入，陰氣外施，陰陽合爭，萬物變衰，為德在門，刑復會於門。建戌之月，乾九五爻變為陰，剝卦用事，陽氣將盡，陰氣上達，萬物枯悴，殺害盛行，為德在庭，而刑在巷。建亥之月，乾上九爻變為陰，純坤復位，陽氣消除，陰氣大盛，萬物收藏，未見刑犯，為德在堂，而刑在街。此刑德二事，出入向趣，皆以用之，彌忘拙鑿。遇德則吉，逢刑則凶，故於此釋。

In the month of You (August), the fourth line of the Qian hexagram changes to yin, forming the Guan hexagram, which becomes dominant. Yang energy turns inward, while yin energy spreads outward. Yin and yang contend, and all things transition from prosperity to decline. At this time, the Hour Virtue is at the door, and punishment again converges at the door. In the month of Xu (September), the fifth line of the Qian hexagram changes to yin, forming the Bo hexagram, which becomes dominant. Yang energy is about to be exhausted, while yin energy ascends. All things wither and appear weary, and the energies of killing and injury prevail. At this time, the Hour Virtue is in the courtyard, and punishment is in the alleyways. In the month of Hai (October), the top line of the Qian hexagram changes to yin, reverting to the pure yin Kun hexagram. Yang energy is completely exhausted, while yin energy is greatly dominant. All things are stored away, and there is no further punishment. At this time, the Hour Virtue is on the hall, and punishment is in the marketplace. These two matters, one going out and one coming in, each with their own direction, are used by diviners. The more they use them, the more they find them not to be forced or fabricated. When encountering the Hour Virtue, good fortune arises; when encountering punishment, misfortune occurs. Therefore, here we explain them.

孔子曰：干，陽也；坤，陰也。陰陽合德，五行之本，受生於天，則受成於地；稟氣於陽，定形於陰。體無偏立，故各有合。總而言之，干為陽，屬天；支為地，屬陰。別而言之，干自有陰陽：甲陽，乙陰，丙陽，丁陰，戊陽，己陰，庚陽，辛陰，壬陽，癸陰。支亦自有陰陽：子陽，丑陰，寅陽，卯陰，辰陽，巳陰，午陽，未陰，申陽，酉陰，戌陽，亥陰。各象天地，而自相配合，有夫婦之道。

Confucius said: The Trigram Qian belongs to yang, and the Trigram Kun belongs to yin. The virtue of yin and yang combine to form the fundamental principle of the Five Phases. What is generated in heaven must be completed in earth; what is received from yang is shaped in yin. The essence of any thing cannot exist independently in one aspect, so they must be paired. In general, the Heavenly Stems belong to yang and are paired with heaven; the Earthly Branches belong to earth and are paired with yin. Individually, the Heavenly Stems themselves are divided into yang and yin: Jia is yang, Yi is yin, Bing is yang, Ding is yin, Wu is yang, Ji is yin, Geng is yang, Xin is yin, Ren is yang, Gui is yin. The Earthly Branches themselves are also divided into yang and yin: Zi is yang, Chou is yin, Yin is yang, Mao is yin, Chen is yang, Si is yin, Wu is yang, Wei is yin, Shen is yang, You is yin, Xu is yang, Hai is yin. Each takes its image from heaven and earth, and they combine with each other, embodying the principle of husband and wife.

干合者：己為甲妻，故甲與己合；辛為丙妻，故丙與辛合；癸為戊妻，故癸與戊合；乙為庚妻，故乙與庚合；丁為壬妻，故壬與丁合。季氏《陰陽說》曰：木八畏庚九，故以妹乙妻庚，庚氣在秋，和以木氣，是以薺麥當秋而生，所謂妻來之義。火七畏壬六，故以妹丁妻壬，壬得火熱氣，故款冬當冬而華。金九畏丙七，故以妹辛妻丙，丙得金氣，故首夏靡草薺麥死，故夏至之後，三庚為伏，以畏火也。土五畏甲八，故以妹己妻甲，土帶陰陽，合以雌嫁木，故能生物也。水六畏土五，故以妹癸妻戊。五行相和，是其合也。

First we discuss "Heavenly Stems in Harmony" or "Gan He," which refers to the five pairs formed by the mutual combination of the ten Heavenly Stems: Jia combines with Ji because Ji is Jia's wife; Bing combines with Xin because Xin is Bing's wife; Wu combines with Gui because Gui is Wu's wife; Geng combines with Yi because Yi is Geng's wife; and Ren combines with Ding because Ding is Ren's wife. The pattern is that a Yang stem combines with the Yin stem that is six positions below it. This is based on the principle that the one that controls me is my husband, and the one I control is my wife. The Ji Shi "Yin Yang Theory" explains these five combinations through seasonal phenomena: the number of wood is eight, and it fears the number nine of Geng metal, so the sister Yi is married to Geng; Geng's energy is associated with autumn, which blends with the energy of wood, so the plants called ji cai and mai grow in autumn, which is called "the wife brings her family's energy along." The number of fire is seven, and it fears the number six of Ren water, so the sister Ding is married to Ren; Ren thus receives the heat of fire, allowing the plant kuan dong hua to bloom in winter. The number of metal is nine, and it fears the number seven of Bing fire, so the sister Xin is married to Bing; Bing thus receives the energy of metal, causing the plants mei cao and ji mai to wither in early summer; this is why after summer solstice, the third day of the stem Geng is used to mark the beginning of the dog days. The number of earth is five, and it fears the number eight of Jia wood, so the sister Ji is married to Jia; earth has both Yin and Yang qualities, and by pairing the female Ji with wood, it can nurture all things. The number of water is six, and it fears the number five of Wu earth, so the sister Gui is married to Wu. The energies of the five elements thus harmonize, which is called "He."

支合者，日月行次之所合也。正月，日月會於諏訾之次，諏訾，亥也，一名豕韋，斗建在寅，故寅與亥合。二月，日月會於降婁之次，降婁，戌也，斗建在卯，故卯與戌合。三月，日月會於大梁之次，大梁，酉也，斗建在辰，故辰與酉合。四月，日月會於實沈之次，實沈，申也，斗建在巳，故巳與申合。五月，日月會於鶉首之次，鶉首，未也，斗建在午，故午與未合。六月，日月會於鶉火之次，鶉火，午也，斗建在未，故未與午合。

The concept of "branch harmony" (Liu He) comes from the twelve star divisions where the sun and moon meet each month. In the first month, the sun and moon meet in the division of Zuo Zi, which corresponds to Hai (also known as Shi Wei), while the handle of the Big Dipper points to Yin, so Yin and Hai form a harmony. In the second month, the sun and moon meet in the division of Jiang Lou, which corresponds to Xu, while the handle of the Big Dipper points to Mao, so Mao and Xu form a harmony. In the third month, the sun and moon meet in the division of Da Liang, which corresponds to You, while the handle of the Big Dipper points to Chen, so Chen and You form a harmony. In the fourth month, the sun and moon meet in the division of Shi Shen, which corresponds to Shen, while the handle of the Big Dipper points to Si, so Si and Shen form a harmony. In the fifth month, the sun and moon meet in the division of Chen Shou, which corresponds to Wei, while the handle of the Big Dipper points to Wu, so Wu and Wei form a harmony. In the sixth month, the sun and moon meet in the division of Chen Huo, which corresponds to Wu, while the handle of the Big Dipper points to Wei, so Wei and Wu form a harmony. Thus, the origin of Liu He is that the branch of the month builder (month's stem and branch) combines with the branch of the star division where the sun and moon meet at the beginning of the month.

七月，日月會於鶉尾之次，鶉尾，巳也，斗建在申，故申與巳合。八月，日月會於壽星之次，壽星，辰也，斗建在酉，故酉與辰合。九月，日月會於大火之次，大火，卯也，斗建在戌，故戌與卯合。十月，日月會於析木之次，析木，寅也，斗建在亥，故亥與寅合。十一月，日月會於星紀之次，星紀，丑也，斗建在子，故子與丑合。十二月，日月會於玄枵之次，玄枵，子也，一名天黿，斗建在丑，故丑與子合。

In July, the sun and moon meet in the section of Chuniwei, which corresponds to Si. The handle of the Big Dipper points to Shen, so Shen and Si combine. In August, the sun and moon meet in the section of Shouxing, which corresponds to Chen. The handle of the Big Dipper points to You, so You and Chen combine. In September, the sun and moon meet in the section of Dafire, which corresponds to Mao. The handle of the Big Dipper points to Xu, so Xu and Mao combine. In October, the sun and moon meet in the section of Ximu, which corresponds to Yin. The handle of the Big Dipper points to Hai, so Hai and Yin combine. In November, the sun and moon meet in the section of Xingji, which corresponds to Chou. The handle of the Big Dipper points to Zi, so Zi and Chou combine. In December, the sun and moon meet in the section of Xuanxiao, which corresponds to Zi (also known as Tianyuan). The handle of the Big Dipper points to Chou, so Chou and Zi combine. Thus, the twelve branches are paired into six pairs: Zi and Chou, Yin and Hai, Mao and Xu, Chen and You, Si and Shen, and Wu and Wei. These six pairs are collectively known as 「Liu He」.

玄枵者，玄，黑也；枵，秏也。陰氣盛，故萬物始動，猶未出生，天下空虛，謂之曰秏。星紀者，紀，統也，領萬物所終始也。析木者，萬物始萌，分別水木也。大火者，東方木也，心宿在卯，火出木心也。壽星者，萬物始達，各任其命也。鶉尾者，南方朱雀之宿，以軫尾也。

The twelve star divisions are explained as follows. "Xuanxiao": Xuan means black, and xiao means depletion. At this time, the yin energy is at its height, and although all things have begun to stir, they have not yet emerged, and the world is vast and empty, hence it is called depletion. "Xingji": Ji means to govern, and it governs the end and beginning of all things. "Ximu": All things begin to sprout, and water and wood are separated here. "Dafire": It belongs to the eastern wood, and the Heart Mansion is located in the卯 position, with fire arising from the center of wood (the Heart Mansion was anciently known as Dafire). "Shouxing": All things begin to connect, and each receives its own heavenly mandate. "Chunwei": It belongs to the southern Vermilion Bird's seven mansions, with the Chariot Mansion serving as the bird's tail.

鶉火者，陽氣盛大，火星昬中在七星朱鳥之處也。鶉首者，南方之宿，其形象鳥，以井為冠，以柳為口也。實沈者，陰氣沉重，降實於物也。大梁者，強也，白露巳降，萬物堅強也。降婁者，降，下也；婁，曲也，陰氣上侵，萬物萎曲也。諏訾者，陰盛陽伏，萬物愁哀也。

"The鹑火" refers to a time when the yang energy is vigorous, and in the evening, the red star is directly overhead in the southern sky, located in the area of the seven stars of the Alcyone mansion. "The鹑首" belongs to the mansion of the south, shaped like a bird, with the Well mansion as the bird's head and the Willow mansion as the bird's mouth. "The实沈" indicates heavy yin energy, descending and filling all things. "The大梁" means strength, as after the White Dew has fallen, all things become firm and strong. "The降娄" means descending, with "lou" meaning bending; yin energy rises and invades, causing all things to wither and bend. "The诹訾" refers to abundant yin energy and concealed yang energy, resulting in a scene of sorrow and grief for all things. These names are all based on the seasonal phenomena associated with each star division and its corresponding month.

凡陰陽相配，善惡理均，凶不全凶，吉不獨吉。吉終則凶，凶終則吉。故合不專合，復有離義。就支干配日辰，乃有五合、五離。五合者，《河圖》云：甲寅乙卯天地合，丙寅丁卯日月合，戊寅己卯人民合，庚寅辛卯金石合，壬寅癸卯江河合。五離者：甲申乙酉天地離，甲申丁酉日月離，戊申己酉人民離，庚申辛酉金石離，壬申癸酉江河離。

In general, the pairing of yin and yang involves both good and evil in balance: misfortune is not entirely misfortune, and good fortune is not entirely good fortune; good fortune turns to misfortune when it reaches its peak, and misfortune turns to good fortune when it reaches its peak. Therefore, "he" (harmony) is not only about harmony, but also includes the meaning of "li" (separation). When the heavenly stems are paired with specific day branches, there are five harmonies and five separations. The five harmonies, according to the Yellow River Chart, are: Jiayin and Yimao are heaven and earth harmonizing, Bingyin and Dingmao are sun and moon harmonizing, Wuyin and Jimao are people harmonizing, Gengyin and Xinmao are metal and stone harmonizing, Renyin and Guimao are rivers and streams harmonizing. The five separations are: Jiashen and Yiyou are heaven and earth separating, Bingshen and Dingyou are sun and moon separating (the original text mistakenly writes "Jiashen" instead of "Bingshen"), Wushen and Jiyou are people separating, Gengshen and Xinyou are metal and stone separating, Renshen and Guiyou are rivers and streams separating.

寅卯，陽之所升，能生萬物，日常出之，月滿又出，東方少陽生長之處，物所欣會，故以為合。申酉，陰之所湊，肅殺之方，日月皆沒於其所，西方少陰衰老之處，物之所惡，故以為離。甲乙日干之首，卦屬乾坤，故比天地；丙丁陽光之盛，故方日月；戊己居中，能成萬物，故類人民；庚辛體自金石，壬癸居然江河。凡為萬事，吉則從合，凶則從離；遇合則休，遇離則否。選日定時，卜筮之用，彌所用也。

The reason for using寅 and 卯 for 合 and 申 and 酉 for 离 is that 寅 and 卯 are places where yang energy rises, capable of nurturing all things, and the sun and moon regularly rise from there. The east is where the young yang grows, and all things gather joyfully there, so it is called 合. 申 and 酉 are places where yin energy gathers, belonging to the direction of severity and decline, where the sun and moon sink. The west is where the young yin ages, and all things feel aversion and unrest there, so it is called 离. As for the origin of the five groups: 甲 and 乙 are the beginning of the ten heavenly stems, and in the system of najia they belong to the trigrams Qian and Kun, so they are compared to heaven and earth. 丙 and 丁 are the heavenly stems with the strongest sunlight, so they are compared to the sun and moon. 戊 and 己 are in the center, capable of completing all things, so they are compared to people. 庚 and 辛 are essentially metal and stone. 壬 and 癸 naturally refer to rivers and streams. In any endeavor, auspicious events follow 合 days, while inauspicious events follow 离 days. When encountering 合 days, things are favorable; when encountering 离 days, things are obstructed. Whether choosing auspicious days, determining time, or divining, this system is widely used.

扶者，以輔助為義；抑者，以止退立名。五行既成，盛衰有時，尊卑代易，故有相扶抑之義。其相遇也，母得子為扶，子遇母為抑。子有孝養順助之理，所以為扶；母有尊嚴訓制之道，所以為抑。相扶者：木扶水，水扶金，金扶土，土扶火，火扶木，此皆母得子。相抑者：木抑火，火抑土，土抑金，金抑水，水抑木，此皆子遇母也。

"Fu" signifies assistance and support, while "Yi" denotes restraint and suppression. Once the Five Phases are established, there are periods of prosperity and decline, each with its own time, and the status of respect and hierarchy alternates, leading to mutual assistance and mutual suppression. When two phases meet: when a mother meets her son, it is called "Fu"; when a son meets his mother, it is called "Yi". A son has the duty of filial piety, obedience, and helping elders, hence it is "Fu"; a mother has the aspect of dignity, instruction, and control, hence it is "Yi". The cases of mutual assistance are: Wood assists Water, Water assists Metal, Metal assists Earth, Earth assists Fire, Fire assists Wood—these are instances of a mother meeting her son (since Water generates Wood, Wood is the son of Water, and the rest follow the same pattern). The cases of mutual suppression are: Wood suppresses Fire, Fire suppresses Earth, Earth suppresses Metal, Metal suppresses Water, Water suppresses Wood—these are instances of a son meeting his mother.

柳世隆《龜經》云：扶者壽，抑者否；扶者起，抑者止；扶者仰，抑者俛；扶者進，抑者退；扶者行，抑者停；扶者吉，抑者凶。就此又須消息。凡父母有氣為真，父母無氣為宗廟鬼神；有氣為兒子福助，無氣為財帛功德。所以扶者為善，抑者為惡。生王之時，則為有氣；死沒之時，則是無氣。有氣無氣，復有二種：若遇合德，雖抑非害；若逢刑剋，為凶更重之。

Liu Shilong's "Book of Divination with the Turtle" says: If supported, longevity is achieved; if restrained, blockage occurs. If supported, things rise; if restrained, they stagnate. If supported, they look up; if restrained, they look down. If supported, they advance; if restrained, they retreat. If supported, they move freely; if restrained, they stop. Support is considered good; restraint is considered evil. When in the state of growth or prosperity, it is called "having qi"; when in the state of death or decline, it is called "lacking qi." Having qi and lacking qi each have two different situations: if both harmony and virtue are encountered, even though restrained, no harm is done; if instead, there is conflict and overcoming, the danger becomes more severe.

問曰：母之於子，訓制之道，謂之為凶，此未可解。尊嚴訓制，教以義方，欲其成人，何為反惡？答曰：前解巳有二種。若遇一德合，雖抑非害；有氣為真父母，此是欲其成人。雖然，當訓之時，於子交不遂心，亦是留礙；況逢刑剋。舜之至孝，尚大杖則逃；王祥扣冰，孟宗泣筍，此豈是義方之教？無氣為鬼神者，鬼神之來，多欲為祟，禱請祈求，及可致福，非否抑而何？

Someone asked: How can the mother's instruction and discipline of her son be called "凶" (adverse)? Teaching with dignity and righteousness, intending to help him grow up properly, how can this be considered harmful? The answer is: Earlier, we have already discussed two different situations. If it meets with harmony and virtue, even though it may seem to suppress, it is not harmful. When the parents'爻 (elements) are strong, they are genuine parents, and this is precisely what helps the son to mature. Nevertheless, when the parents are instructing, it is not to the son's liking, and this counts as an obstruction; and moreover, it coincides with a刑克 (conflict). Even the most filial Yao Shun had to avoid a heavy stick from his father; Wang Xiang froze the river to catch fish, and Meng Zhong cried over bamboo to get bamboo shoots, these are not just about teaching the right way. As for when the parents'爻 are weak, they are regarded as ghosts or spirits, because ghosts and spirits often cause trouble, and one must pray and make offerings to possibly turn this into good fortune, is this not also a form of suppression?

問曰：解雲有氣為父母，無氣為鬼神者，此亦有疑。夫鬼神雖居幽微，猶是有物，精靈感通，禍福斯應；若云無者，宗廟享祀，何所依憑？答曰：所言有無者，正論生死。生則形存為有，死則氣散為無，不語幽微，何足疑也。

Another question: It is said that when there is qi there are parents, and when there is no qi there are ghosts and spirits. There is also a doubt here. Although ghosts and spirits exist in a hidden and subtle state, they are still existing things. Their spirits can communicate with humans, and thus bring about good or bad fortune. If they are considered 'non-existent', then what is the basis for worship in ancestral temples? The answer is: Here, the terms 'having qi' and 'lacking qi' refer to life and death. When a person is alive, their physical form remains, so it is called 'having qi'; when they die, their qi dissipates, so it is called 'lacking qi'. It is not about questioning whether the afterlife exists. So there is no doubt at all.

問曰：若如此解，死則為無，無何所慮，而能為抑？答曰：鬼神雖無形質可見，而有善惡可求，故能為抑。問曰：若能為抑，便是有義。答曰：就抑則有，語形則無，今解無也。就氣而論，非是全無，但無王相之氣，而有死沒之氣。王相氣來則吉，死沒氣來則凶。所言無氣者，無王相氣耳。

Again, the question is asked: If death is nothing, then what is there to worry about, and how can it cause oppression? The answer is: Although ghosts and spirits are not visible in form, they have good and evil that can be inferred, so they can cause oppression. Again, the question is asked: If it can cause oppression, then it must be 'there' or 'existent'. The answer is: In terms of its ability to cause oppression, it is existent; in terms of form, it is non-existent. Here, the reference is to non-existence in form. If we speak in terms of 'qi', it is not entirely non-existent, but rather it lacks the qi of kings and ministers, and has instead the qi of death and decay. The arrival of the qi of kings and ministers brings good fortune, while the arrival of the qi of death and decay brings misfortune. What is referred to as 'no qi' means only the absence of the qi of kings and ministers.

五行雖為君臣父子，生王不同，逐忌相剋。克者，制罰為義，以其力強能制弱。故木克土，土克水，水克火，火克金，金克木。《白虎通》云：木克土者，專勝散；土克水者，實勝虛；水克火者，眾勝寡；火克金者，精勝堅；金克木者，剛勝柔。

Among the Five Phases, although they form a relationship of ruler and subject, father and son, each has different periods of growth and prosperity. Therefore, they have mutual prohibitions and mutual control. "Control" means to subdue and punish, as the stronger can subdue the weaker. Thus, wood controls earth, earth controls water, water controls fire, fire controls metal, and metal controls wood. The "White Tiger Classic" explains the mechanism of these five controls: wood controls earth because it is concentrated and surpasses the scattered; earth controls water because it is full and surpasses the empty; water controls fire because it is numerous and surpasses the few; fire controls metal because it is subtle and surpasses the hard; and metal controls wood because it is hard and surpasses the soft.

《春秋繁露》云：木者，農也，農人不順如叛，司徒誅其率正矣，故金勝木。火者，本朝有讒邪，熒惑其君，法則誅之，故水勝火。土者，君大奢侈，過度失禮，民叛之窮，故木勝土。金者，司徒弱，不能使眾，則司馬誅之，故火勝金。水者，執法阿黨不平，則司寇誅之，故土勝水。

The Spring and Autumn Annals: A Treatise on the Principles of Heaven and Earth uses official positions to explain mutual control: Wood corresponds to farming, and if farmers do not obey or even rebel, the Minister of Education, who oversees moral instruction, will take action to punish and correct them, hence Metal overcomes Wood. Fire corresponds to the court, and if there are slanderous and wicked officials misleading the sovereign, they will be legally executed, hence Water overcomes Fire. Earth corresponds to the sovereign, and if the sovereign becomes excessively luxurious, transgresses laws, and loses proper conduct, the people will rebel and bring him to a state of hardship, hence Wood overcomes Earth. Metal corresponds to the Minister of Education, and if the Minister of Education is weak and unable to motivate the people, the Minister of Military Affairs will take action to punish him, hence Fire overcomes Metal. Water corresponds to the judicial officials, and if the judicial officials show partiality, form factions, and act unjustly, the Minister of Justice will take action to punish them, hence Earth overcomes Water.

勝者為君，為夫，為官，為吏，為鬼；負者為臣，為妻，為財。君以威嚴尊高，夫以德義隆重，官以能有賞伐，吏以刑法裁斷，鬼以克殺病喪，併為勝者也。臣以畏伏其上，妻以敬從其夫，財以休彼制用，併為負者。凡上克下為順，下克上為剝。喻如君有刑臣之法，臣無犯君之義；父有訓子之道，子無教父之方也。所以上之克下，順理而行；下之克上，乖理而克。

In the relationship of overcoming, the winning side symbolizes the sovereign, husband, official, clerk, and spirits; the losing side symbolizes the subject, wife, and property. The sovereign is exalted through authority, the husband is respected through virtue, the official can impose rewards and punishments, the clerk administers legal judgments, and spirits can bring about killing and death or misfortune—these all belong to the winning side. The subject fears and submits to superiors, the wife respects and obeys the husband, and property is at the disposal of others—these all belong to the losing side. Whenever the superior overcomes the inferior, it is called 'smooth' (顺); when the inferior overcomes the superior, it is called 'destruction' (剥). For example, the sovereign has laws to punish subjects, but the subject has no reason to offend the sovereign; the father has methods to educate the son, but the son has no reason to admonish the father. Therefore, when the superior overcomes the inferior, it follows the proper order, but when the inferior overcomes the superior, it violates the order and results in overcoming.

故《白虎通》云：陽為君，陰為臣。水以太陰之氣，制太陽之火；金以少陰之氣，制少陽之木，喻如失道之君，若殷湯放桀，周武伐紂，此皆誅有罪也。凡卜筮，得其所克者凶，得所受制者吉。五行之道，子能拯父之難，故金往克木，火復其讎；火既消金，水雪其恥。然當衰氣者，反為王者所制，如鼎鑊中水，為火所煎。

Therefore, the "White Tiger Classic" says: Yang is the ruler, Yin is the minister. Water uses the energy of the Wealth Star and Mother Star to subdue the Star of Brightness and Prestige, and Metal uses the energy of the Lesser Yin to subdue the Lesser Yang Wood. This is like dealing with an unjust ruler, such as King Tang of Shang overthrowing King Jie of Xia, or King Wu of Zhou attacking King Zhou of Shang, which are special cases of "lower overcoming upper" that are in accordance with righteousness. In divination, if one's own overcoming element is indicated as凶 (misfortune), but the element that overcomes oneself is indicated as吉 (fortune). The principle of the Five Phases is that the son can rescue his father's difficulties: thus, Metal overcomes Wood, and the son of Wood, Fire, comes to avenge the father; Fire melts Metal, and the son of Metal, Water, comes to avenge the father. However, when the side that is already weak is reversed and subdued by the dominant force, it is like water in a cauldron being boiled by fire.

《白虎通》云：火熱水冷，有溫水，無寒火何？明臣可為君，君不可為臣。火煎水為湯者，不改其形，但變其名也；水滅火為炭者，形名俱盡也。亦如君被廢而不存，臣有罪而退職也。五行相剋，木穿土不毀，火燒金不毀者，皆陽氣仁，好生故也；金伐木犯，水滅火犯者，陰氣貪，好殺故也。至如山崩川竭，木石為災，天火下流，人火上燎，水旱鬲並，風霜為害，此並失政於人，天地作譴。

The White Tiger Classic says: Fire is hot, water is cold. Why is there warm water, but no cold fire? This shows that a subject may rise to become a ruler, but a ruler cannot descend to be a subject. A fire can boil water into soup, but the form of water does not change, only its name changes; water can extinguish fire into charcoal, and both the form and name of fire disappear. This is like a ruler who is deposed no longer exists, while a subject who is guilty is merely dismissed from office. In the mutual control of the Five Phases, wood pierces through earth without destroying it, and fire melts metal without destroying it, because wood and fire belong to yang energy, which is benevolent and loves to nurture. However, metal cuts wood and water extinguishes fire, both with an intent of aggression, because metal and water belong to yin energy, which is greedy and loves to destroy. As for landslides and earthquakes, rivers and canals drying up, and disasters caused by trees and stones, heavenly fire descending from above and human fire rising from below spreading, floods and droughts alternating, and winds and frosts causing harm, these are all punishments from heaven and earth due to improper governance in human affairs.

為五行相沴者，乖沴不和之義，以其氣沖相沴，不名克也。沴，亦廢也。於木則南宮極震，於水則三川竭，於火則宮室災，於金則九鼎震，於土則齊楚山崩，木金水火俱沴土者，地動分拆是也。故五行氣沖，而有六沴，大概如斯。

This kind of phenomenon is called the "Five Phases '相沴'", which refers to discord and disharmony: since they involve the collision of energies leading to mutual harm, they are not called "克" (overcoming). "沴" also implies destruction and ruin. Manifested in wood, it appears as the unusual shaking of the southern palace; in water, it is the simultaneous drying up of three major rivers; in fire, it is fires breaking out in palaces and buildings; in metal, it is the shaking of the nine tripods; in earth, it is the collapse of mountains and hills in the regions of Qi and Chu. When wood, metal, water, and fire all harm earth simultaneously, it results in earthquakes and cracks in the ground. Therefore, when the energies of the Five Phases clash, there is said to be the "six kinds of沴," roughly like this.

夫刑者，殺罰為名，自是刑于不義，非故相刑也。五行各在一方，寒暑推移，應時而動，不失其節，各不犯，各無應獨受刑者。但須用之不嚴而治，不可棄而不用，故皆還相刑。如以金治金，則成其器；以人治人，則成國政。《呂氏春秋》云：刑罰不可偃於國，笞怒不可廢於家。故五刑之屬三千，莫不本乎五行。

The term "xing" refers to punishment and execution, named for its function of meting out retribution. It is originally applied to those who act unjustly, not something the Five Phases intentionally impose upon each other. Each of the Five Phases resides in its own position, following the changes of cold and heat, and moving according to the seasons, without exceeding its proper limits. Originally, they do not interfere with each other, nor does any one of them deserve to bear punishment alone. However, although severe punishment is not necessarily required to govern the world, it cannot be abandoned altogether. Therefore, the Five Phases still exert influence upon each other through mutual punishment. This is similar to using metal tools to shape metal into objects, or using people to govern people in order to establish state affairs. The "Lüshi Chunqiu" states: punishment cannot be abandoned in the state, and beatings and anger cannot be discarded in the family. Therefore, under the five types of punishment, there are three thousand specific offenses, none of which is not derived from the Five Phases.

《周書》曰：因五行相剋而作五刑，墨、劓、剕、宮、大辟是也。火能變金色，故墨以變其肉；金能克木，故剕以去其骨節；木能克土，故劓以去其鼻；土能塞水，故宮以斷其淫泆；水能滅火，故大辟以絕其生命。至於漢文，去其肉刑，代之以鞭笞；其後梟斬流絞之徒，並不越其五數。

The Zhou Book says: According to the principle of mutual control among the Five Phases, five punishments were established, namely tattooing (墨), nose cutting (劓), foot amputation (剕), castration (宫), and capital punishment (大辟). Fire can change the color of metal, so tattooing is used to alter the color of the skin; metal controls wood, so foot amputation is used to remove the joints of the body; wood controls earth, so nose cutting is used to remove the nose (which is located in the central part of the face and belongs to earth); earth can block water, so castration is used to cut off sexual desire; water can extinguish fire, so capital punishment is used to end life. During the reign of Emperor Wen of Han, the physical punishments were abolished and replaced with beating; afterwards, punishments such as decapitation, beheading, exile, and hanging also did not exceed the number of these five.

《尚書》云：流宥五刑。又，五流相去各五百里。鞭笞之數，起自於十，積而至百，亦依十干之數。《尚書刑德考》云：大辟象天刑，罰贖之數三千，應天地人。日辰支干之刑，亦有三種，故天地人之刑，其揆一也。

The Book of Documents says: Use exile to pardon crimes punishable by the five punishments. It also says: The five levels of exile are each separated by five hundred li. The number of lashes begins at ten and accumulates up to one hundred, following the numbers of the ten heavenly stems. The Book of Documents on Criminal Justice and Virtue says: Capital punishment is modeled after the punishment of heaven; the number of penal fines is three thousand, corresponding to the three elements of heaven, earth, and humanity. There are also three types of punishments in the day branch and heavenly stem, indicating the punishment of heaven, the punishment of earth, and the punishment of humanity. The principle behind them is the same.

三種者：一，支自相刑；二，支刑在干；三，干刑在支。支自相刑者，子刑在卯，卯刑在子，丑刑在戌，戌刑在未，未刑在丑，寅刑在巳，巳刑在申，申刑在寅，辰午酉亥各自刑。《漢書》翼奉奏事云：木落歸本，故亥卯未木之位，刑在北方：亥自刑，卯刑在子，未刑在丑。水流向末，故申子辰水之位，刑在東方：申刑在寅，子刑在卯，辰自刑。金剛火強，各還其鄉，故巳酉丑金之位，刑在西方：巳刑在申，酉自刑，丑刑在戌。寅午戌火之位，刑在南方：寅刑在巳，午自刑，戌刑在未。

There are three types: first, mutual punishment among the Earthly Branches; second, punishment from the Earthly Branches to the Heavenly Stems; third, punishment from the Heavenly Stems to the Earthly Branches. Mutual punishment among the Earthly Branches includes: Zi (Water) punishes Mao (Wood), and Mao punishes Zi (this mutual punishment is called "Punishment of Impropriety"); Chou (Earth) punishes Xu (Earth), Xu punishes Wei (Earth), and Wei punishes Chou (this cyclic punishment among three branches is called "Punishment of Ingratitude"); Yin (Wood) punishes Si (Fire), Si punishes Shen (Metal), and Shen punishes Yin (this cyclic punishment among three branches is called "Punishment of Overbearing Power"); the branches Chen (Earth), Wu (Fire), You (Metal), and Hai (Water) each punish themselves, called "Self-Punishment." The Han Shu records that Yi Feng's memorial explained the method of calculating the Three Punishments: trees falling back to their roots, so for the Triple Harmony of Wood (Hai-Mao-Wei), punishment falls in the north (the direction of Hai, the birthplace of Wood): Hai self-punishes, Mao punishes Zi, Wei punishes Chou. Water flows to its end, so for the Triple Harmony of Water (Shen-Zi-Chen), punishment falls in the east (the direction water flows to): Shen punishes Yin, Zi punishes Mao, Chen self-punishes. Metal is hard and fire is strong, returning to their native lands, so for the Triple Harmony of Metal (Si-You-Chou), punishment falls in the west (the native direction of Metal): Si punishes Shen, You self-punishes, Chou punishes Xu; for the Triple Harmony of Fire (Yin-Wu-Xu), punishment falls in the south (the native direction of Fire): Yin punishes Si, Wu self-punishes, Xu punishes Wei. Mastering the three phrases "Wood falls back to its root, water flows to its end, metal and fire return to their native lands," one can calculate the Three Punishments on one's own.

干刑支者，寅刑在庚，卯刑在辛，辰刑在甲，巳刑在癸，午刑在壬，未刑在乙，申刑在丙，酉刑在丁，戌刑在甲，亥刑在己，子刑在戊，丑刑在乙。支刑干者，甲刑在申，乙刑在酉，丙刑在子，丁刑在亥，戊刑在寅，己刑在卯，庚刑在午，辛刑在巳，壬刑在辰戊，癸刑在丑未。此並以所勝為刑也。

The following is about the mutual punishments (xiang xing) between heavenly stems and earthly branches. The order of the headings here is reversed compared to the previous list, but the content should be read accordingly. The punishments from earthly branches to heavenly stems are: Yin (branch) punishes Geng (stem), Mao (branch) punishes Xin (stem), Chen (branch) punishes Jia (stem), Si (branch) punishes Gui (stem), Wu (branch) punishes Ren (stem), Wei (branch) punishes Yi (stem), Shen (branch) punishes Bing (stem), You (branch) punishes Ding (stem), Xu (branch) punishes Jia (stem), Hai (branch) punishes Ji (stem), Zi (branch) punishes Wu (stem), Chou (branch) punishes Yi (stem). The punishments from heavenly stems to earthly branches are: Jia (stem) punishes Shen (branch), Yi (stem) punishes You (branch), Bing (stem) punishes Zi (branch), Ding (stem) punishes Hai (branch), Wu (stem) punishes Yin (branch), Ji (stem) punishes Mao (branch), Geng (stem) punishes Wu (branch), Xin (stem) punishes Si (branch), Ren (stem) punishes Chen (branch) and Xu (branch), Gui (stem) punishes Chou (branch) and Wei (branch). Both sets take the object of punishment as what the subject can overcome (ke).

凡卜筮所用，遇刑非善，然所求之事，非刑不獲。史蘇《龜經》云：當成不成，視兆相刑。又問云：六合是吉，而巳申相剋者何？答曰：金帶水生火中，火為金鬼，水為火鬼，金共水生火中，則是鬼母子身。申是金位，兼復懷水；巳是火位，復有生金，還相讎，故以為刑也。

When divining, encountering a刑 (criminal relationship) is not a good omen; however, some desired affairs cannot be accomplished without encountering a刑. The "Divination Classic" by Shi Su says: if something should succeed but does not, one should check the omen to see if there is a刑. Someone else asked:巳 and申 are considered Liu He (mutual harmony), which should be auspicious, so why do they also exhibit mutual control? The answer is: gold carries water in the growth of fire, fire is the ghost (one that controls) of gold, and water is the ghost of fire; gold and water both grow in fire, which means the ghost, mother, and child are all present in one body.申 is the original position of metal, yet it also contains the growth of water;巳 is the original position of fire, yet it also contains the growth of metal. The two sides are mutually hostile, so they are both harmonious and conflicting.

然刑有上下，寅刑在巳者，巳為刑上，寅為刑下，餘例悉爾。故《兵書》云：刑上風來，坐者急起，行者急住。卽此謂也。雲三刑者，如寅刑在巳，巳刑在申，寅日申時，巳上起風，或巳上見妖，謂之三刑也。他亦效此。別有從氣為刑，與德相對者，已從前解，故不重釋。

In addition, punishment also has a distinction of upper and lower: if寅 is punished by巳, then巳 is called 'punishing above' and寅 is called 'punishing below'; all other examples are divided in the same way. Therefore, the military book says: if the wind comes from the direction of the punished above, the person sitting should hurry to get up, and the person walking should hurry to stop. This is exactly referring to this. What is called 'three punishments' refers to, for example,寅 punishing巳, and巳 in turn punishing申; during the hour of申 on the day of寅, if wind arises from the direction of巳 or if something strange appears in the direction of巳, it is called three punishments; other cases are also inferred in the same way. There is also another type of punishment based on the trigram atmosphere, which is opposite to 'virtue'; this has already been explained in the previous section on virtue, so it will not be repeated here.

相害者，逆行相逢於十二辰，兩兩相害，名為六害：戌與酉，亥與申，子與未，丑與午，寅與巳，卯與辰，是六害也，是殺傷之義。今此六害，或是君臣父子，或是夫妻，理不應害。《孝經》云：不愛其親而愛他人者，謂之悖德。既違其慈愛之性，故有怒戮之理。

The concept of "mutual harm" refers to the twelve earthly branches moving in opposite directions, meeting each other halfway, and thus harming each other. These are called the "six harms": Xu and You, Hai and Shen, Zi and Wei, Chou and Wu, Yin and Si, Mao and Chen. These six pairs are termed "six harms" because they signify mutual injury and destruction. Among these six pairs, some were originally in a relationship of ruler and subject or father and son, while others were in a relationship of husband and wife. By nature, they should not harm each other. The Classic of Filial Piety states: "To not love one's own parents yet love others is called abandoning virtue." Since they have violated the natural affection, it is natural for them to have mutual resentment and harm.

五行所惡，其在破沖。今之相害，以與破沖合，故父失其慈，子違其孝，妻不敬順，夫棄和同，併合讎忿，理成相害。至如命待熊蹯，飢探雀，重耳外奔，申生賜盡，河內則夫婦相殘，塞外則君臣殺奪，此豈非害乎。

The Five Phases most detestably avoid "breaking" and "clashing." Now the six harms come into being precisely because the victim's branch coincides with the breaking or clashing branch of the aggressor: once this happens, the father loses his kindness, the son disobeys his filial duty, the wife no longer shows respect and obedience, the husband abandons harmony, and both sides become enemies, thus forming mutual harm. It is like King Cheng of Chu, on his deathbed, wanting to eat a bear's paw to delay time, and when hungry, digging for birds to eat; or Prince Chong'er fleeing abroad, and Prince Shensheng being ordered to die; or in the river region, a husband and wife killing each other, and in the northern frontier, a king and his minister killing each other—these are not they not examples of "harm"?

辰卯為害者，卯與戌合，戌破於辰，辰土為卯木妻，戌辰為讎。卯與戌合，便是棄辰；與酉合，酉沖破卯，辰為卯妻，酉為卯讎，辰與酉合，酉能克卯，婦奸外夫、殺本夫之象也。巳與申合，申沖於寅，巳為寅子，申能克寅，巳與申合，子有逆行。

The reason why the Earthly Branches 辰 and 卯 are considered harmful is that 卯 and 戌 are in a harmonious relationship, and 戌 is in opposition to 辰. The earth element 辰 is the wife of the wood element 卯 (since wood controls earth, the controlled element is considered the wife). 戌 and 辰 are enemies. Since 卯 is going to harmonize with 戌, it abandons 辰. On the other hand, 辰 also harmonizes with 酉, and 酉 is in opposition to 卯. 辰 is the wife of 卯, and 酉 is the enemy of 卯. The wife harmonizes with the enemy, and 酉 can control 卯. This is like a woman having an affair with a man outside her husband's household and conspiring to kill her husband. Similarly, 巳 and 申 are in a harmonious relationship, but 申 is in opposition to 寅. 巳 is the son of 寅 (since 寅 wood produces 巳 fire), and 申 can control 寅. However, 巳 is going to harmonize with 申, which is like a son committing a rebellious act.

丑午相害者，丑與子合，子沖破午；午與未合，未破於丑，亦是父子相害義也。未子相害者，未與午合，午沖破子，未土為君，子水為臣，午火為子水之財，君以財害臣之象也；子與丑合，丑破於未，丑又是土，子與丑合，欲引外君，共害其主，此則臣有逃亡之象也。申亥相害者，亥與寅合，寅沖於申；申與巳合，巳沖於亥，亦是父子相害義也。

The Earthly Branches 丑 and 午 are mutually harmful because 丑 combines with 子, and 子 directly conflicts with 午; 午 combines with 未, and 未 also harms 丑. This is the meaning of father and son harming each other (the fire of 午 nourishes the earth of 丑, which represents father and son). The Earthly Branches 未 and 子 are mutually harmful because 未 combines with 午, and 午 conflicts with 子; 未 is the ruler, 子 is the subject (earth controls water), and 午 is also the 'wealth' of 子 (water controls fire, and what is controlled is considered wealth). This is the image of the ruler using wealth to harm the subject. Conversely, 子 combines with 丑, and 丑 harms 未; 丑 is also earth, and 子 combining with 丑 is like bringing in an external ruler to harm the original ruler, which is the image of the subject fleeing or rebelling. The Earthly Branches 申 and 亥 are mutually harmful because 亥 combines with 寅, and 寅 directly conflicts with 申; 申 combines with 巳, and 巳 also conflicts with 亥. This is again the meaning of father and son harming each other.

夫相生不必相生，相害不必相害。猶如火能燒物，遂有炎洲之火而不能燒物；水能潤長，洪潦暴至，亦使草樹芸黃。此是相生反相害。相害反相生者，鑽木出火，而雲雨掣電，相因而有，此是相害反相生也。水本害火，膏油漬注，燈火益明，亦是相害反相生也。

In reality, what is supposed to generate may not actually generate, and what is supposed to cause harm may not actually cause harm. For example, fire is normally capable of destroying things, but the fire in the fiery island cannot burn trees; water is normally capable of nourishing and promoting growth, but when floods surge, they can drown grass and trees, turning them yellow and withered. This is an example where what should generate turns into harm. Conversely, there are cases where what should cause harm turns into mutual generation. For instance, rubbing wood can produce fire, and lightning flashing in clouds and rain can cause water and fire to arise together, which is an example of harm turning into mutual generation. Water normally controls fire, but pouring oil into a lamp actually makes the flame brighter, which is another example of harm turning into mutual generation.

陰陽五行，萬物所存，吉凶之應，各以其類言之。或吉中有凶，凶中有吉。凶則視其所救，吉則觀其所害。凶而有救，不至於禍；吉而有害，不及於慶。純凶則禍大，純吉則福深。如丑午相害，以子沖破午，子有王水，此為純凶；未破於丑，丑有欲相之木，能制未土，為有救也。未子相害，午沖破於子，子是王水，水制午火，為凶中有吉；子與丑合，丑土反制子水，卽是吉中有凶。生害之義例皆如斯。

Yin and yang and the Five Phases are the fundamental principles upon which all things depend. The occurrence of good or bad fortune must be judged according to their respective categories. Sometimes good fortune contains elements of bad fortune, and bad fortune may contain elements of good fortune. When encountering bad fortune, one should check whether there is a remedy; when encountering good fortune, one should check whether there is an obstacle. If bad fortune has a remedy, it will not lead to disaster; if good fortune is obstructed, it will not be considered truly auspicious. Purely bad fortune brings great misfortune, while purely good fortune brings deep blessings. For example, the harmful relationship between Chou and Wu: Zi (the Water element) conflicts with Wu (the Fire element), and since Zi contains strong water (which overcomes fire), this is purely harmful to Wu. In the case of Wei breaking Chou, Chou contains wood that is about to become strong (which overcomes earth), thus controlling Wei earth, which is considered to have a remedy. Now consider the harmful relationship between Wei and Zi: Wu (the Fire element) conflicts with Zi (the Water element), and since Zi contains strong water (which overcomes fire), this is harmful but contains a beneficial element. When Zi and Chou combine, Chou earth overcomes Zi water, which is beneficial but contains a harmful element. The principles of mutual generation and mutual harm are all to be examined in this way.

沖破者，以其氣相格對也。沖氣為輕，破氣為重。支干各自相對，故各有沖破也。干沖破者：甲庚沖破，乙辛沖破，丙壬沖破，丁癸沖破，戊壬、甲戌、乙己亦沖破。此皆對沖破，亦本體相剋，彌為重也。

The concept of "chong po" refers to two forces confronting each other directly. Among these, "chong" represents a lighter force, while "po" represents a heavier force. Both heavenly stems and earthly branches have pairs that are directly opposite to each other, so both stems and branches have chong and po. The chong and po among heavenly stems are: Jia and Geng chong po, Yi and Xin chong po, Bing and Ren chong po, Ding and Gui chong po; in addition, Wu and Ren, Jia and Xu, and Yi and Ji are also considered chong po. These are not only directly opposite in position but also mutually controlling in essence, making the effect more severe.

支沖破者：子午沖破，丑未沖破，寅申沖破，卯酉沖破，辰戌沖破，巳亥沖破。此亦取相對，其輕重皆以死生言之。四孟有生而無死，直沖而不破；四季有死而無生，直破而無沖；四仲死生俱興，故並有沖破。

The conflicting branches are: Zi and Wu conflict, Chou and Wei conflict, Yin and Shen conflict, Mao and You conflict, Chen and Xu conflict, and Si and Hai conflict. This is taking the two branches that are directly opposite to each other. Whether one is heavier than the other depends on the life qi and death qi contained within the branch. The four "young" branches, Yin, Shen, Si, and Hai, contain only growth qi and no death qi, so they only conflict and do not break. The four "middle" branches, Zi, Wu, Mao, and You, contain both life qi and death qi, so they both conflict and break. The four "old" branches, Chen, Wei, Xu, and Chou, contain only death qi and no life qi, so they only break and do not conflict.

四孟有生無死，直有沖無破者，寅有生火，巳有生金，申有生水，亥有生木也。四仲死生俱有者，卯有王木死水，午有王火死木，酉有王金死火，子有王水死金。四季有死而無生者，辰有死水，未有死木，戌有死火，丑有死金。死氣則重，故能破；生氣則輕，故相沖。

The four beginning branches have only life qi and no death qi, so they only clash without breaking through, because the branch of寅 contains the long life of fire, the branch of巳 contains the long life of metal, the branch of申 contains the long life of water, and the branch of亥 contains the long life of wood. The four middle branches have both life and death qi, because the branch of卯 contains the thriving wood and dead water, the branch of午 contains the thriving fire and dead wood, the branch of酉 contains the thriving metal and dead fire, and the branch of子 contains the thriving water and dead metal. The four seasonal branches have only death qi and no life qi, because the branch of辰 contains dead water, the branch of未 contains dead wood, the branch of戌 contains dead fire, and the branch of丑 contains dead metal. Death qi is heavy, so it can 'break through'; life qi is light, so it can only 'clash'.

又復甲往向庚為衡，庚往向甲為破，以強者制弱也。其沖破，皆以對位抗沖最為不善。又，互向對沖之地，我當在庚，令敵居甲，以強制弱故也。問曰：沴氣是相沖而為，今解沖破而不喚為沴，此未可解。答曰：五行相沴，因事變重，非是常然，有罰則見，無災則止。今之所解，直是支干之位常自格對，剛柔相沖，非問變異，寜得稱爾矣。

In addition, when Jia is opposed by Geng, it is called "Heng" (mutual resistance), and when Geng opposes Jia, it is called "Po" (overcoming). This is because the strong can subdue the weak (Geng metal overcomes Jia wood). In general, when two forces are in direct opposition, the most unfavorable situation arises. There is another usage: when both sides are in opposing positions, one should try to align with Geng and place the enemy on Jia's side, thus using strength to overcome weakness. Someone asks: Earlier, it was mentioned that "Li qi" (disordered energy) is also caused by opposition, but now explaining "Po" does not refer to "Li qi," which seems inconsistent. The answer is: Five Phase "Li qi" occurs due to specific serious events and is not the norm—it appears only when there is heavenly punishment and ceases when there is no disaster. What is explained here is merely the inherent direct opposition between heavenly stems, where strong and weak elements clash, unrelated to calamities or anomalies, so how can it be called "Li qi"?

《左氏傳》子產曰：發為五色。蔡伯喈云：通眼者為五色。《黃帝素問》曰：草性有五，章為五色者。東方木為蒼色，萬物發生，夷柔之色也。南方火為赤色，以象盛陽炎焰之狀也。中央土黃色，黃者，地之色也，故曰天玄而地黃。西方金色白，秋為殺氣，白露為霜，白者，喪之象也。北方水色黑，遠望黯然，陰闇之象也，溟海淼邈，玄闇無窮，水為太陰之物，故陰闇也。《孝經援神契》言：土之精黃，木之精青，火之精赤，金之精白，水之精黑。

The "Zuo Zhuan" records Zi Cheng's words saying: the five phases' energies manifest as five colors. Cai Yong (Bo Jie) said: colors visible to the eyes are the five colors. The "Huangdi Suwen" says: the nature of grass and trees has five types, which manifest as five colors. The east belongs to wood, with the color green, which is the color of the growth and harmonious and gentle nature of all things. The south belongs to fire, with the color red, symbolizing the appearance of intense yang fire. The center belongs to earth, with the color yellow, as yellow is the color of the earth, so the "Zhou Yi" says, "the sky is dark blue and the earth is yellow." The west belongs to metal, with the color white, as autumn is the season of severity, white dew condenses into frost, and white is the symbol of mourning. The north belongs to water, with the color black, as it appears dark from afar, symbolizing darkness; the vast and boundless ocean is deeply dark and endless, water is a substance of too Yin, so it appears in the color of darkness. The "Xiaojing Yuan Shenqi" says: the essence of earth is yellow, the essence of wood is green, the essence of fire is red, the essence of metal is white, and the essence of water is black.

《春秋考異郵》云：北狄之氣生幽都，色黑，如群畜穹閭。南夷之氣生交趾，色赤，聚隅，如旛旗鳥類。東夷之氣生萊柞，色蒼，搔撽佈散，如林木。西夷之氣生沙丘，色白，鋒積，如刀刃之浮。中央土會色黃，如城郭之形，黃氣四塞，土精舒。此五者為正色，其變色亦五。穎子嚴《春秋釋例》曰：經有赤狄、白狄，然則東青、北黑、中黃，皆正色也。

The "Chunqiu Kaoyi You" says: The clouds of the northern barbarians arise from Youdu, are black in color, and appear as a group of livestock and dome-shaped tents. The clouds of the southern barbarians arise from Jiaozhi, are red in color, and gather at the corner of the sky, appearing like banners and flying birds. The clouds of the eastern barbarians arise from Lai Zhuo, are green in color, and spread in a disorderly manner, appearing like forests. The clouds of the western barbarians arise from Shaqiu, are white in color, and pile up with sharp edges, appearing like blades floating in the air. The central earth clouds gather and appear yellow in color, shaped like city walls, with yellow clouds filling all directions, which is the essence of the earth spreading out. These five are the primary colors, and there are also five secondary colors opposite to them. Yingzi Yan's "Chunqiu Xilei" says: The classic mentions the terms "Red Barbarians" and "White Barbarians," indicating that green for the east, black for the north, and yellow for the center are also primary colors.

土戊畏於木，故以妹己妻甲，以黃入於青，故東方閒色綠也。《詩》云：綠兮衣兮。刺閒色亂正色也。金庚畏於火，故以妹辛妻於丙，以白入於赤，故南方閒色紅。《論語·鄉黨》曰：紅紫不以為褻服。木甲畏於金，故以妹乙妻庚，以青入於白，故西方閒色縹也。火丙畏於水，故以妹丁妻壬，以赤入於黑，故北方閒色紫也。孔子曰：惡紫之奪朱也。水壬畏於土，故以妹癸妻戊，以黑入於黃，故中央閒色驪黃。

The origin of intermediate colors is still explained by the combination of heavenly stems: the earth element Wu fears wood, so the younger sister Ji is married to Jia (Jia and Ji combine), yellow mixed with blue, so the intermediate color of the east is green. The Book of Songs says, "Green is the robe," which is a satire on the intermediate color usurping the position of the primary color. The metal element Geng fears fire, so the younger sister Xin is married to Bing (Bing and Xin combine), white mixed with red, so the intermediate color of the south is red. The Analects of Confucius, in the chapter "Xiangdang," says: red and purple are not to be used for daily wear. The wood element Jia fears metal, so the younger sister Yi is married to Geng (Yi and Geng combine), blue mixed with white, so the intermediate color of the west is pale blue. The fire element Bing fears water, so the younger sister Ding is married to Ren (Ding and Ren combine), red mixed with black, so the intermediate color of the north is purple. Confucius said: I dislike purple taking the place of red. The water element Ren fears earth, so the younger sister Gui is married to Wu (Wu and Gui combine), black mixed with yellow, so the intermediate color of the center is black and yellow.

《五行書》云：甲為青，己為綠，丙為赤，辛為紅，庚為白，乙為縹，壬為黑，丁為紫，戊為黃，癸為驪黃。此皆夫為本色，妻為雜色也。柳世隆云：八卦各有其色，震為青，離為赤，兌為白，坎為黑，此皆當方正色；干為紫，艮為紅，巽為綠，坤為黃，此並閒色也。坤取未土之正色。

The *Book of the Five Phases* says: Jia is blue, Ji is green; Bing is red, Xin is red; Geng is white, Yi is pale blue; Ren is black, Ding is purple; Wu is yellow, Gui is dark yellow. These are the pure colors of the yang stems, which are the fundamental colors of their respective phases, while the yin stems take the mixed colors. Liu Shilong says: Each of the eight trigrams has its own color. Zhen is blue, Li is red, Dui is white, and Kan is black; these four trigrams take the pure colors of their respective directions. Qian is purple, Gen is red, Xun is green, and Kun is yellow; these four trigrams take the intermediate colors. Among them, Kun is yellow because it takes the pure color of the earth phase.

《甲乙經》云：青如翠羽，黑如烏羽，赤如雞冠，黃如蟹腹，白如豕膏，此五色為生氣見；青如草滋，黑如水苔，黃如枳實，赤如衃血，白如枯骨，此五色為死氣見。《相經》曰：青氣初來，如麥生；盛王之時，如樹葉青；欲去之時，如水上苔。赤氣初來，如赭柱；盛王之時，如朱丹；欲去之時，如干血。黃氣初來，如蠶吐絲；盛王之時，如博基；欲去之時，如枯葉。白氣初來之時，如璽璧；盛王之時，如粉上光；欲去之時，如鮮錢。黑氣初來之時，如死馬肝；盛王之時，如漆光；欲去之時，如苔垢。

The *Ji Yi Jing* discusses the method of judging life and death through observing color: green like the feathers of a kingfisher, black like the feathers of a crow, red like a rooster's comb, yellow like the belly of a crab, and white like the fat of a pig—these five colors are bright and vivid, indicating the presence of life qi. Conversely, green like the dampness on withered grass, black like the moss in water, yellow like the outer skin of a bitter orange fruit, red like congealed old blood, and white like the dry bones—these five colors are dull and dim, indicating the presence of death qi. The *Xiang Jing* explains the coming and going of qi colors: when green qi first appears, it is like young wheat sprouting; when it is strong, it is as green as leaves; when it is about to fade, it is like the floating algae on water. When red qi first appears, it is like a pillar painted with cinnabar; when it is strong, it is as bright red as cinnabar; when it is about to fade, it is like dried blood. When yellow qi first appears, it is like silk spun by a silkworm; when it is strong, it is as even and clean as the pieces on a chessboard; when it is about to fade, it is like withered yellow leaves. When white qi first appears, it is like a jade seal or a fine jade tablet; when it is strong, it is as lustrous as powdered skin; when it is about to fade, it is like newly cast copper coins. When black qi first appears, it is like the liver of a dead horse; when it is strong, it is as glossy as lacquered wood; when it is about to fade, it is like the dirty mold accumulated on moss. The same color, in its initial appearance, its peak, and its decline, has different textures, and those who observe qi use these distinctions to judge fortune, misfortune, advancement, and retreat.

《禮記》曰：君子縗絰，則有哀色；端冕，則有敬色；甲冑，則有不可犯之色。《大戴禮》云：孔子曰，君子有三色焉：顯然怡樂，鐘鼓之色；意氣沈靜，憂喪之色；忿然競動，兵革之色。《大戴禮·觀人篇》云：人有五性，喜、怒、欲、懼、憂。喜氣內畜，雖欲隱，陽喜必見，四氣皆然。五氣誠在乎中，發形於外，人情不可隱也。喜色猶然以出，怒色怫然以侮，欲色然以愉，懼色薄然以下，憂悲之色，瞿然以靜。盛智必有難盡之色，盛仁必有可尊之色，盛勇必有難懾之色，盛忠必有可親之色，誠潔必有難汙之色，愨真必有可信之色。其質色皓然，固以安；偽色蔓然，亂以煩。夫喜色則黃，怒色則赤，憂色則青，喪色則白，哀色則黑。此皆五常之色，動於五藏，而見於外，隨其善惡盛衰之應也。君子所觀，故於此釋。

The Book of Rites says: A gentleman, when wearing mourning hemp cords, shows a sorrowful expression on his face; when wearing ceremonial caps, shows a respectful expression; when wearing armor and helmets, shows a resolute and unyielding expression. The Great Dai Book of Rites says: Confucius said, a gentleman has three kinds of expressions: one bright and cheerful, which appears when listening to the sound of bells and drums; one calm and composed, which appears when encountering misfortune or mourning; and one fierce and resolute, which appears when facing battle. The Great Dai Book of Rites, "Wenwang's Officials" (here called "Observing People") says: people have five kinds of emotions, namely joy, anger, desire, fear, and sorrow. Joy accumulated within will inevitably show on the face, even if one tries to hide it, because joy is a yang emotion that naturally reveals itself; the other four emotions are the same. Once these five emotions truly exist within the heart, they will manifest on the face, and a person's true feelings cannot be concealed. The expression of joy is naturally open and bright; the expression of anger is abrupt and shows a tone of contempt; the expression of desire is of a joyful and pleasant kind; the expression of fear is hurried and low-spirited; the expression of sorrow is startled yet calm. A person of great wisdom will have an expression that is deep and unfathomable; a person of great benevolence will have an expression that is respectful; a person of great courage will have an expression that is hard to intimidate; a person of great loyalty will have an expression that is endearing; a person who truly maintains personal integrity will have an expression that is unblemished; a person who is simple and sincere will have an expression that is trustworthy. Expressions that naturally flow from one's essence are clear and open, thus bringing peace; expressions that are artificially made are superficial and untruthful, thus causing confusion and disturbance. Specifically, the expression of joy is yellowish, the expression of anger is reddish, the expression of sorrow is bluish, the expression of mourning is pale, and the expression of grief is black. These are the colors corresponding to the five virtues, which first arise in the five internal organs and then appear on the face. They vary according to the goodness or evil, prosperity or decline of a person. This is exactly what a gentleman observes when judging others, so it is explained here.

子產曰：章為五聲。蔡伯喈云：通於耳者為聲。青作角聲，白作商聲，黑作羽聲，赤作徵聲，黃作宮聲。《律曆志》云：角者，觸也，陽氣蠢動，萬物觸地而生也；徵者，祉也，萬物大盛蕃祉也；宮者，中也，居中央，暢四方，唱始施生，為四聲之經；商者，章也，物成章明也；羽者，宇也，物藏聚萃，宇覆之也。

Zheng State's Minister Zi Chang said that the five phases' energies manifest externally as the "five sounds," which are the five musical scales: Gong, Shang, Jue, Zhi, and Yu. Cai Yong of the Eastern Han dynasty (with the courtesy name Boye) explained that sounds which reach the ears and can be heard are called "sound." The five sounds correspond one by one with the five colors: green corresponds to Jue sound, white to Shang sound, black to Yu sound, red to Zhi sound, and yellow to Gong sound. The "Book of Han: Records of the Rites and Calendars" explains the origin of these five terms through homophonic explanation: "Jue" means "to touch," as in spring when yang energy begins to rise, and all things push through the ground, hence called Jue; "Zhi" means "blessing," referring to the flourishing of all things in summer, hence called Zhi; "Gong" means "center," as it resides in the center and communicates with all directions, initiating the tone and giving rise to life, thus serving as the framework for the other four sounds; "Shang" means "manifestation," as in autumn when all things mature and their patterns become clear, hence called Shang; "Yu" means "roof," as in winter when all things are gathered and stored, like a roof covering them, hence called Yu.

《樂緯》云：春氣和，則角聲調；夏氣和，則徵聲調；季夏氣和，則宮聲調；秋氣和，則商聲調；冬氣和，則羽聲調。《樂記》曰：宮為君，故宮亂則荒，其君驕；商為臣，商亂則陂，其臣壞；徵為事，徵亂則哀，其事勤；羽為物，羽亂則危，其財匱；角為民，角亂則憂，其民怨。五者不亂，則天下和平，無弊敗之音。《素問》云：木音角，在聲為呼；火音徵，在聲為笑；土音宮，在聲為歌；金音商，在聲為哭；水音羽，在聲為呻。

The "Yue Wei" section of the apocryphal text "Wei Shu" associates the five tones with the four seasons, using pitch accuracy to verify the solar terms: in spring, when the wood energy is harmonious, the jue tone is accurate; in summer, when the fire energy is harmonious, the zhi tone is accurate; in the sixth month of late summer, when the earth energy is harmonious, the gong tone is accurate; in autumn, when the metal energy is harmonious, the shang tone is accurate; in winter, when the water energy is harmonious, the yu tone is accurate. The "Li Ji · Yue Ji" associates the five tones with human affairs, using disordered musical tones to predict political conditions: gong represents the sovereign, and if the gong tone is disordered, the music becomes chaotic, indicating the sovereign's arrogance; shang represents ministers, and if the shang tone is disordered, the music becomes uneven, indicating the ministers' corruption; zhi represents government affairs, and if the zhi tone is disordered, the music becomes sorrowful, indicating heavy labor and hardship; yu represents wealth, and if the yu tone is disordered, the music becomes urgent, indicating empty treasuries; jue represents the common people, and if the jue tone is disordered, the music becomes melancholic, indicating public grievances. If none of the five tones are disordered, the world is naturally peaceful, and there will be no sound of disorder. The "Su Wen" section of the "Huang Di Nei Jing" associates the five tones with the forms of human speech: the tone of wood is jue, which is heard in human speech as shouting; the tone of fire is zhi, which is heard in human speech as laughter; the tone of earth is gong, which is heard in human speech as singing; the tone of metal is shang, which is heard in human speech as crying; the tone of water is yu, which is heard in human speech as moaning.

《樂記》曰：樂者，音之所由生，其本在人心之感於物。是故哀心感者，其聲噍以殺；樂心感者，其聲嘽以緩；喜心感者，其聲發以散；怒心感者，其聲粗以厲；貞心感者，其聲直以廉；愛心感者，其聲和以婉。六者非性也，感於物而後動。審聲以知音，審音以知樂，審樂以知政，而治道備矣。故《詩序》曰：聲成文謂之音。治世之音安以樂，其政和；亂世之音怨以怒，其政乖；亡國之音哀以思，其民困。

The Li Ji · Yue Ji says: music arises from sound, and sound originates from the human heart being moved by external things. Therefore, when the heart is moved by sorrow, the sound is urgent and weak; when moved by joy, the sound is broad and smooth; when moved by delight, the sound is lofty and spreading; when moved by anger, the sound is coarse and severe; when moved by upright intentions, the sound is straight and sharp; when moved by affection, the sound is gentle and winding. These six kinds of sounds are not inherent in human nature, but arise when the heart is moved by external things. Therefore, distinguishing the clarity and dullness, the high and low of sound enables one to understand music; distinguishing the combination of music enables one to understand the art of music; distinguishing the atmosphere of music enables one to understand politics, thus completing the way of governing the state. Therefore, the Mao Shi Xu says: sound arranged in a certain order to form elegance is called music. The music of a peaceful era is calm and joyful, because its politics are harmonious; the music of a chaotic era is resentful and angry, because its politics are corrupt; the music of a fallen state is sorrowful and full of longing, because its people are suffering.

《大戴禮·觀人篇》云：誠在其中，必見諸外，以其見占其隱，以其細占其大，聲象其實。氣初生物，物生有聲，聲有剛柔清濁，好惡咸發於聲。故心氣譁誕者，其聲流散；心氣順信者，其聲順節；心氣鄙戾者，其聲腥丑；心氣寬柔者，其聲溫和。故聖人聽其聲，觀其色，知其善惡。夫獨發者謂之聲，合和者謂之音。《毛詩序》云：聲成文謂之音。故因五聲而有八音。

The "Observing People" section of the "Da Dai Li Ji" (now known as "Wen Wang Guan Ren") says: What is real in the heart will certainly manifest externally, so one can infer the hidden from the manifest, and the minor from the major. Sound is the true reflection of the inner state. Qi first gives birth to all things, and once things are born, they have sound. Sound has hardness and softness, clarity and dullness, and people's likes and dislikes are all revealed through sound. Therefore, those with a boastful and false heart have scattered and uncontrolled voices; those with a harmonious and sincere heart have voices in tune with propriety; those with a crude and fierce heart have harsh and unpleasant voices; those with a kind and gentle heart have warm and harmonious voices. Thus, the sage can discern whether a person is good or evil by listening to his voice and observing his facial expressions. A single sound is called "sheng," while coordinated sounds are called "yin." The "Mao Shi Xu" says, "Sound becomes music when it is orderly and forms a pattern," which is exactly this meaning. It is precisely because there are the five tones of Gong, Shang, Jue, Zhi, and Yu that the "eight sounds" can be further developed.

《樂緯》云：物以三成，以五立，三與五如八，故音以八。八音：金、石、絲、竹、土、木、匏、革，以發宮、商、角、徵、羽也。金為鍾，石為磬，絲為弦，竹為管，土為壎，木為柷圄，匏為笙，革為鼓。鼓主震，笙主巽，柷圄主干，壎主艮，管主坎，弦主離，磬主坤，鍾主兌。

The *Yue Wei* explains the origin of the "eight sounds" (八音): all things are formed by the number "three," such as the three principles of heaven, earth, and humanity; they are established by the number "five," such as the Five Phases. Adding three and five gives eight, so the categories of musical instruments are fixed as eight. The eight sounds refer to eight types of materials used to make instruments, from which the five tones (宫, 商, 角, 徵, 羽) are produced. Specifically: metal is used for bells, stone for磬, silk for stringed instruments like zithers, bamboo for flutes and箫, earth for the clay xun flute, wood for the zhù and yǔ (here written as zhù yǔ), gourd for the sheng, and leather for drums. Each of the eight sounds is also associated with one trigram: drums correspond to Zhen (Thunder), sheng to Xun (Wind), zhù and yǔ to Qian (Heaven), xun flute to Gen (Mountain), flute to Kan (Water), stringed instruments to Li (Fire),磬 to Kun (Earth), and bells to Dui (Lake). This connects musical instruments, directions, and the eight seasonal divisions into a unified system.

《樂緯·汁圖徵篇》云：坎主冬至，宮者，君之象，人有君然後萬物成，氣有黃鍾之宮然後萬物調，所以始正天下也。能與天地同儀、神明合德者，則七始八終，各得其宜，而天子穆穆，四方取始，故樂用管。艮主立春，陽氣始出，言雷動百里，聖人授民田亦不過百畝，此天地之分。黃鍾之度九，而調八音，故聖人以九頃成八家。上農夫食九口，中者七口，下者五口，是為富者不足以奢，貧者無飢餒之憂，三年餘一年之蓄，九年餘三年之蓄，此黃鍾之所成，以消息之和，故樂用壎。

The "Ju Tu Zheng" section of the "Yue Wei" discusses the eight trigrams and their association with eight solar terms, explaining the musical instruments used for each season and the principles of governance they represent. The Kan trigram governs the winter solstice: the palace tone symbolizes the ruler, and with the ruler, all things are completed. Similarly, in the system of musical scales, the "Huangzhong" palace tone serves as the standard, allowing all other tones to be properly tuned. Therefore, the Huangzhong palace tone is the starting point for governing the country. If the ruler can align with the laws of heaven and earth and the virtues of the divine, then the entire system of music, which begins with seven tones and ends with eight winds, will be in harmony. The Son of Heaven will appear dignified and solemn, and all directions will take him as their standard. The music for the winter solstice is played on bamboo flutes. The Gen trigram governs the beginning of spring: the yang energy is just emerging, thunder can move a hundred li, and the land granted to the people by the sage is no more than a hundred mu, reflecting the limits set by heaven and earth. The Huangzhong pitch is nine inches long, using nine as the standard to harmonize the eight tones. Therefore, the sage divides nine hundred mu of land among eight families, each receiving a hundred mu, with an additional hundred mu as public land. The harvest of the most capable farmer can support nine people, the average farmer can support seven, and the least capable can support five. This ensures the rich do not become extravagant and the poor do not suffer from hunger. After three years of farming, there will be a year's surplus, and after nine years, three years' surplus. All of this is achieved through the numbers of Huangzhong, used to harmonize the waxing and waning of yin and yang. Therefore, the music for the beginning of spring is played on the clay xun flute.

震主春分，天地陰陽分均，故聖王法承天以立五均。五均者，六律調五聲之均也。音至眾也，聲不過五；物至蕃也，均不過五。為富者慮貧，強者不侵弱，智者不詐愚，市無二價，萬物同均，四時當得，公家有餘，恩及天下，與天地同徳，故樂用鼓。巽主立夏，自萬物長短各有差，故聖王法承天以法授事焉，尊卑各有等，於士則義讓有禮，君臣有差，上下皆次，治道行，故樂用笙。

The trigram Zhen (Thunder) governs the spring equinox: on this day, day and night are equal, yin and yang are balanced, so the sage kings model themselves after Heaven, establishing the system of "five levels" ("wujun"). "Jun" originally refers to the standard instrument used for tuning musical scales, and "five levels" refers to the system of using the six tones to regulate the five musical notes. In politics, this concept is extended to mean the government's regulation of prices, equalizing wealth and poverty. The variations of sound are countless, yet they all originate from the five musical notes; the diversity of things is infinite, yet they all conform to the five levels. Thus, the rich consider the needs of the poor, the strong do not oppress the weak, the wise do not deceive the foolish, and the same goods have the same price in the market. All things receive their proper balance, the four seasons their proper suitability, the state has surplus wealth, and the benevolent influence extends throughout the world. This corresponds to the virtue of Heaven and Earth. The music of the spring equinox is played with drums. The trigram Xun (Wind) governs the beginning of summer: at this time, all things have reached a stage where their height, length, and differences are clearly defined. Therefore, the sage kings model themselves after Heaven, assigning positions according to ability, establishing distinctions of rank and hierarchy. Scholars observe propriety and courtesy, the relationship between ruler and minister is clear, and the order between superiors and inferiors is established. Thus, the way of governing the state is carried out. The music of the beginning of summer is played with the bamboo flute.

離主夏至，陽始下陰，又成物，故聖王法承天以法授衣服制度，所以明禮義，顯貴賤，明燭其徳，率之以度，則女功有差，男行有禮，故樂用弦。坤主立秋，陽氣方入，陰氣用事，昆蟲首穴欲蟄，故聖王法之，授宮室度量，又章制有宜，大小有法，貴賤有差，上下有順，故樂用磬。

The Trigram Li governs the summer solstice: on this day, the yang energy reaches its peak and begins to decline, meeting the emerging yin energy to form all things. Therefore, the sage kings model themselves after Heaven, establishing clothing regulations to demonstrate propriety and distinguish rank, making human virtue as clear as a candle's light and regulated by measure. Thus, women's weaving work has distinctions, and men's behavior follows proper etiquette. The music of the summer solstice uses stringed instruments like the qin and se. The Trigram Kun governs the beginning of autumn: yang energy starts to retreat inward, and yin energy prevails. Insects turn their heads toward their burrows in preparation for hibernation. Therefore, the sage kings take inspiration from this returning and concealing phenomenon, establishing standards for palace structures and measurements, so that regulations are appropriate, house sizes are regulated, distinctions of rank are clear, and hierarchy is maintained. The music of the beginning of autumn uses stone chimes.

兌主秋分，天地萬物人功皆以定，故聖王法承天以定爵祿。爵祿者不過其能。宮為君，商為臣。商，章也，言臣章明君之功徳。尊卑有位，位有物，物有宜，功成者爵賞，功敗者刑罰，故樂用鍾。干主立冬，陰陽終而復始，萬物死而復甦，故聖王法承天以制刑法，誅一動千，殺一感萬，使死者不恨，生者不怨，故樂用柷梧。

The Trigram Dui governs the Autumn Equinox: at this time, all things in the universe and human achievements have reached their final state, so the sage kings model themselves after Heaven to determine ranks and salaries, granting titles without exceeding a person's ability. "Gong" refers to the ruler, and "Shang" refers to the minister; "Shang" is also "Zhang," meaning ministers should clearly display the virtues of the ruler. Thus, there is proper hierarchy, with each position having appropriate symbols, and each symbol being suitable. Successful achievements are rewarded, and failures are punished according to law. The music for the Autumn Equinox is played on the bell. The Trigram Qian governs the Beginning of Winter: yin and yang complete a cycle and begin anew, with all things appearing to die but able to revive. Therefore, the sage kings model themselves after Heaven to establish laws and punishments, ensuring that the execution of one person can warn a thousand, and the death of one person can shake ten thousand. Those executed do not hold a grudge, and those who survive do not complain. The music for the Beginning of Winter is played on the zhu and yu (written as "zhu wu" in the text, which are two wooden instruments used to start and stop music).

《國語》曰：瓦絲琴瑟尚宮，鍾金尚羽，石尚角，匏竹尚徵，革木尚商。呂以和樂，律以平聲，金石以動之，絲竹以行之，歌以詠之，匏以宣之，瓦以贊之，革木以節之。物得其常曰樂，所奪曰擊，相保曰和，細大不踰曰平。瓦絲皆大也，故尚宮，子母相應之道；鍾金尚羽，亦然；石尚角者，石，金也，與角為牝杜相和之義；匏，土也，竹，木也，尚徵，亦子母相應也；革木俱角，尚商，亦以牝杜相和也。

The Guoyu · Zhou Yu records that King Jing of Zhou asked the music official Ling Zhoujiu about the tones favored by different musical instruments. The clay xun and the qin and se (stringed instruments) favor the Gong tone, metal instruments like bells favor the Yu tone, stone chimes favor the Jue tone, the sheng and bamboo flutes favor the Zheng tone, and drums and zhu and yu favor the Shang tone. The six Lü (pitch pipes) are used to harmonize the melody, while the six Lu (pitch pipes) are used to regulate the pitch level. Metal and stone instruments initiate the music, silk and bamboo instruments follow and carry it forward, human voices sing in a melodic way, the gourd sheng is used to express freely, clay vessels are used to assist, and leather and wood are used to keep the rhythm. When all things maintain their natural state, it is called "music." When they are disturbed and lose order, it is called "striking." When they support each other, it is called "harmony." When the soft and loud tones do not exceed their proper limits, it is called "balance." Xiao Ji then explains the Five Phases reasoning behind these pairings: clay and silk produce loud sounds, so they favor the Gong tone, which is based on the principle of mother and child correspondence. The metal bells also favor the Yu tone for the same reason. Stone chimes favor the Jue tone because stone belongs to metal, and metal and the wood associated with Jue form a complementary and balanced relationship of yin and yang. Gourd belongs to earth, bamboo belongs to wood, yet they favor the fire Zheng tone, which is also based on the principle of mother and child correspondence. Leather and wood both belong to the Jue wood, yet they favor the metal Shang tone, which is also based on the principle of yin and yang harmony.

宮聲和以舒，其和博以柔，動脾；商聲散以明，其和溫以虛，動肺；角聲防以約，其和靜以清，動肝；徵聲敗以疾，其和平以均，動心；羽聲疾以虛，其和短以散，動腎。《黃帝兵決》云：兩敵相當，使人去敵營一百二十步，以管注耳聽之。聞隆隆如車、如雷、如鼓聲者，宮也，其將寬和有信。

The five tones each have their own sound qualities and correspond to a particular organ: the Gong tone is calm and expansive, with a broad and gentle harmony, affecting the spleen; the Shang tone is dispersing and bright, with a warm and hollow harmony, affecting the lung; the Jue tone is restrained and measured, with a quiet and clear harmony, affecting the liver; the Zheng tone is urgent and rapid, with a level and even harmony, affecting the heart; the Yu tone is swift and elusive, with a short and scattered harmony, affecting the kidney. The "Yellow Emperor's Military Strategy" applies this method of listening to sounds in military contexts: when two armies face each other, someone is sent to a place 120 paces away from the enemy camp, using a bamboo tube to listen to the ground sounds. If a deep, rolling sound is heard, like chariots moving, thunder, or drumming, it is the Gong tone, indicating that the enemy commander is broad-minded, calm, and trustworthy.

聞金石相和，轟轟擊攻，如鍾磬霹靂聲者，商也，其將威怒好殺，宜數忿之。聞如奔馬炎炮掣裂聲者，征也，其將猛烈勇敢，難與爭鋒。聞肅肅習習，如動樹木，如人呼愁愁聲者，角也，其將仁恕不可欺。聞滔滔如流水揚波，激氣相笑聲者，羽也，其將貪冒多姧謀。審此五音，以知敵性。候風之聲，亦皆如之。此並論音聲之狀，故以備釋。

If one hears the sound of metal and stone colliding, a loud and crashing noise, like bells and chimes ringing together or thunder cracking, it is the Shang tone, indicating the enemy's general is fierce and easily angered, inclined to kill. It is advisable to provoke him repeatedly to make him lose his composure. If one hears a sound like a galloping horse or a fierce fire exploding and tearing apart, it is the Zheng tone, indicating the enemy's general is fierce and brave, and one should not engage him directly. If one hears a sound that is calm and gentle, like the wind moving through trees or a person sighing in sorrow, it is the Jue tone, indicating the enemy's general is benevolent and forgiving, and one should not use deceit against him. If one hears a sound like flowing water with waves or a breathy sound like mutual laughter, it is the Yu tone, indicating the enemy's general is greedy, ambitious, and cunning. By examining these five kinds of sounds, one can discern the nature of the enemy's general. Using the same method to listen to the wind, the reasoning is similar. All of this discusses various forms of sound, so it is explained in detail here.

子產云：氣為五味。鄭玄云：通口者為五味，通鼻者為五臭。《禮記·月令》云：春之日，其味酸，其臭羶，木之臭味也。《說文》云：羶者，羊臭。春物氣與羊相類。木所以酸者，象東方萬物之生。酸者，鑽也，言萬物鑽地而出生，五味得酸乃達也。《元命苞》云：酸之言端也，氣始生，專心自端也。

Zi Chen said that the five phases' energies falling upon the mouth and tongue become the five flavors, namely sour, bitter, sweet, pungent, and salty. In the Eastern Han dynasty, Zheng Xuan further distinguished that the five flavors reach the mouth, while the five odors reach the nose, namely膻, burnt, fragrant, fishy, and rotten. The Book of Rites, Monthly Orders says that in spring the flavor is sour and the odor is膻, which is the odor of wood. The Shuo Wen Jie Zi explains that "膻" refers to the smell of sheep, because the qi of spring and the qi of sheep are similar (sheep belongs to fire in the five phases, but its qi is close to wood, hence spring corresponds to膻). Wood corresponds to sour because it takes the image of the east where all things first sprout: "sour" and "drill" are homophones and synonymous, meaning that all things drill through the soil to grow, and among the five flavors, sour is needed to make the flavors flow. The apocryphal text Chūn Qiū Yuán Mìng Bāo says that "sour" is "end," because when the qi begins to arise, one focuses entirely and remains upright, hence it is called sour.

《禮記》云：夏之日，其味苦，其臭焦。火所以苦者，南方主長養也。苦者，所以長養之，五味須苦乃以養之。《元命苞》云：苦者，勤苦乃能養也。《方言》：苦，快也。臭焦者，陽氣蒸動，燎火之氣也。許慎云：焦者，火燒物有焦燃之氣，夏氣同也。《禮記》云：季夏之日，其味甘，其臭香。土味所以甘者，中央中和也，甘美也。《元命苞》云：甘者，食常言安其味也。甘味為五味之主，猶土之和成於四行也。臭香者，土之氣香為主也。許慎云：土得其中和之氣，故香也。

The Li Ji · Yue Ling says that the taste of summer is bitter and the qi is scorched. Fire is paired with bitterness because the south governs growth and nurturing, and "bitter" signifies diligent nurturing; among the five flavors, bitterness is essential to achieve the function of nourishment. The Chūnqiū Yuànmìng Bāo says: "Bitterness means one must be willing to endure hardship to be nurtured." Yang Xiong's Fangyan also records that in some dialects, "bitter" is interpreted as "fast" (meaning ease and comfort), showing that the meaning of this character is not singular. The qi is paired with scorched because yang qi rises and moves vigorously, just like the breath of fierce fire. Xu Shen explains: "Scorched" refers to the smoky smell when something is burned, and the qi of summer is similar to it. The Li Ji · Yue Ling also says that in the last month of summer (June, the month of earth), the taste is sweet and the qi is fragrant. The reason earth taste is paired with sweetness is that it resides in the center and has a moderate nature, while sweetness represents sweetness and harmony; the Chūnqiū Yuànmìng Bāo says "sweetness" refers to the taste in daily food that makes people feel at ease. Sweetness is the main flavor among the five, just as earth, which resides in the center and harmonizes, gives rise to the other four elements. The qi is paired with fragrance because the earth's qi is primarily fragrant; Xu Shen says that earth receives the harmonious qi, thus emitting fragrance.

《禮記》云：秋之日，其臭腥，其味辛。西方殺氣腥也。許慎云：未熟之氣腥也，西方金之氣象此。味辛者，物得辛乃萎殺也。亦云：故新之辛也，故物皆盡，新物已成，故云新。《元命苞》云：陰害故辛，殺義故辛刺，陰氣使其然也。《禮記》云：冬之日，其味醎，其臭朽。朽者，水之氣也，若有若無，言氣微也。亦云：水者受垢濁，故其臭腐朽也。許慎云：朽爛之氣，北方氣同此。其味醎者，北方物醎，所以堅之也，猶五味得醎乃堅也。許慎云：醎者，銜也。《元命苞》云：醎者，鎌。鎌，清也。至寒之氣，故使其清而醎。

The Li Ji · Yue Ling says: the taste of autumn is pungent, and the smell is putrid. The sharp and severe air of the west produces the putrid smell; Xu Shen says that putrid is the smell of food before it is ripe, and the metal energy of the west is exactly like this. The taste is pungent because all things wither and decay when they encounter the pungent flavor. Another interpretation reads 'xīn' (new) instead of 'xīn' (pungent): old things are all exhausted in autumn, and new things follow and mature, hence called 'new'. The Chūnqiū Yuànmìng Bāo says: the beginning of yin energy harms things, hence the pungent taste; the pungent flavor has the meaning of severity and decay, hence it stings the mouth, which is caused by yin energy. The Li Ji · Yue Ling also says: the taste of winter is salty, and the smell is decayed. 'Decayed' is the smell of water, faint and indistinct, describing its subtle nature; some say water carries dirt and filth, hence the decayed smell. Xu Shen says decayed is the smell of decay, and the northern energy is similar to this. The taste is salty because northern things have a salty taste, and salt can make things firm, just as the five flavors require salt to solidify their form. Xu Shen also explains by homophony: 'salty' is 'xian' (to contain or hold), meaning to contain and close. The Chūnqiū Yuànmìng Bāo says 'salty' is 'jian' (a sickle), meaning cold and clear; extreme cold makes water clear and sharp, hence the salty taste.

鄭玄云：五味酰酸，酒苦，蜜甘，姜辛，鹽醎。《黃帝甲乙經》言：谷則米甘，麻酸，大豆醎，麥苦，黍辛，一雲稻米辛；菓則棗甘，李酸，栗醎，杏苦，桃辛；菜則葵甘，韮酸，藿醎，薤苦，蔥辛；畜則牛甘，犬酸，彘醎，羊苦，雞辛。《本草》云：石則玉甘，金辛，雄黃苦，會青酸，赤石脂醎；草則茯苓甘，桂心辛，天門冬苦，五味子酸，玄參醎；蟲則蜚零甘，蚿辛，蛇蚺苦，伊威酸，蜥蜴醎。藥食之物例多，且舉大略配五味如此，皆是五行氣所生，氣有偏，故其味則別。

Zheng Xuan used common condiments as examples: vinegar is sour, wine is bitter, honey is sweet, ginger is pungent, and salt is salty. The "Yellow Emperor's Classic of Internal Medicine" (i.e., "Classic of Acupuncture and Moxibustion of the Yellow Emperor" by Huangfu Mi) listed them by categories: among grains, millet is sweet, flax is sour, soybeans are salty, wheat is bitter, and millet is pungent; among fruits, jujubes are sweet, plums are sour, chestnuts are salty, apricots are bitter, and peaches are pungent; among vegetables, Chinese kale is sweet, leeks are sour, bean leaves are salty, chives are bitter, and garlic is pungent; among domesticated animals, cattle are sweet, dogs are sour, pigs are salty, sheep are bitter, and chickens are pungent. The "Shennong Bencao Jing" further classified them into three categories as medicinal substances: minerals, jade is sweet, metal is pungent, cinnabar is bitter, and cinnabar green (written as "hui qing" in the text) is sour, and red clay is salty; herbs,茯苓 is sweet, cassia heartwood is pungent, Chinese yam is bitter, five-flavor fruit is sour, and polygonatum is salty; insects, the insect called "fei ling" is sweet, the insect called "ma lu" is pungent, the python is bitter, the insect called "yi wei" (a kind of damp insect) is sour, and the lizard is salty. There are too many edible and medicinal substances, so only the main ones are mentioned here to match the five flavors. All of these are produced by the five phases' energies. A substance inherits a particular energy, and its flavor follows accordingly.

總而言之，五穀則芒以配木，散以配火，房以配金，莢以配水，萃以配土。芒，大小麥之屬；散，糜黍之屬；房，胡麻之屬；莢，大小豆之屬；萃，稷粟之屬。芒者，取其鋒芒纖長，象木生出地，如鋒芒也。散，舒也，象火氣溫暖，物舒散也。房，方也，象金裁割，體方正也。莢，狹也，象水流長而狹也。萃，聚也，象萬物皆聚於土，乃為用也。

In summary, the five grains can be associated with the Five Phases according to the shape of their fruits: those with芒 are associated with wood, those that are loose are associated with fire, those that form a housing structure are associated with metal, those that form pods are associated with water, and those that form clusters are associated with earth. Those with芒 refer to grains like barley and wheat, those that are loose refer to millet and proso millet, those that form a housing structure refer to sesame, those that form pods refer to soybeans and small beans, and those that form clusters refer to millet and sorghum. The reasoning behind these associations is as follows: 「芒」 refers to its sharp and long spikes, resembling the sharp points of grass and trees breaking through the soil, hence associated with wood; 「散」 means spreading out, resembling the warmth of fire causing things to spread out, hence associated with fire; 「房」 means square, resembling the ability of metal to cut and shape, and its square form, hence associated with metal; 「荚」 means narrow, resembling the narrow and flowing nature of water, hence associated with water; 「萃」 means gathering, resembling the gathering of all things into earth to be used by humans, hence associated with earth.

五菓則子以配木，核以配火，皮以配金，殼以配水，房以配土。子，棃之屬；核，桃李之屬；皮，柑橘之屬；殼，胡桃栗之屬；房，蒲陶之屬。子取其含潤，如木生光潤，子實茂盛。核取其在肉內不堪食，如火陰在內，無所堪容。皮取其厚急，如金氣衰老，物至西方而急縮也。殼取其肉在內堪食，如水陽在內，堪能容納也。房取其結聚如土，物皆聚也。此則總論谷菓，以配五味，則略如前釋。

The five fruits are also classified according to their structure into the five phases: those with many seeds are assigned to wood, those with kernels are assigned to fire, those with thick rinds are assigned to metal, those with shells are assigned to water, and those that grow in clusters are assigned to earth. Fruits with many seeds, such as pear (the second character of the fruit's name in the original text is a rare variant not recorded in dictionaries), have juice and many seeds, resembling the moist and flourishing growth of grass and trees, hence assigned to wood. Fruits with kernels, such as peach and plum, have kernels enclosed within the flesh, which cannot be eaten, resembling the image of fire, which has an outer yang and inner yin, and is hollow inside, hence assigned to fire. Citrus fruits have thick and tight rinds, resembling the declining phase of metal, when all things reach the west and contract rapidly, hence assigned to metal. Peanuts and chestnuts have shells on the outside and edible flesh inside, resembling the image of water, which has an outer yin and inner yang, and can contain things inside, hence assigned to water. Grapes grow in clusters, resembling the gathering of all things in earth, hence assigned to earth. The above is a general discussion of how grains and fruits are assigned to the five tastes, roughly as explained before.

《月令》云：春食麥與羊，麥有孚甲，故屬木；羊火畜，春氣猶寒，以此安性。夏食菽與雞，菽有孚甲而堅，合於水；雞屬木畜，故為熱時所食。中央食稷與牛，稷是谷之長，牛是土畜，以其甘和，故象於時。秋食麻與犬，麻屬金，犬亦金畜，故從秋也。冬食黍與豕，黍舒散屬火，豕水畜，兼其水火，以為冬食。

The Li Ji · Yue Ling specifies the main grains and meats for each season, and Zheng Xuan explains the reasons for each. In spring, people eat wheat and mutton: wheat grains have a hard shell (fu jia) that cracks open, so it belongs to wood; sheep are animals with fire properties, and in spring, when the remaining cold has not yet disappeared, eating fire-property mutton can help calm the body and mind. In summer, people eat beans and chicken: beans also have a hard pod and are firm, matching the firmness and restraint of water; chickens are animals with wood properties, so they are eaten during the hot season. In late summer, when earth is dominant, people eat millet and beef: millet is the leader of all grains, and cattle are animals with earth properties, both having a sweet and harmonious nature, which matches the characteristics of this season. In autumn, people eat hemp and dog meat: hemp belongs to metal, and dogs are also animals with metal properties, so they are eaten in accordance with the season. In winter, people eat millet and pork: millet has a spreading nature and belongs to fire, while pigs are animals with water properties, combining fire and water, making them suitable as food in winter.

此之五食，義有不同。春猶寒，食溫；夏方熱，食寒。此意可解者。甘味和，故隨時適用，此亦可解。秋冬兩食，此應宜熱，所以不熱，其故何也？若依蔡邕解，直云食味相宜，則無復疑；若依鄭解，則誠未盡。今廣鄭言：少陽、太陽，其氣舒散；少陰、太陰，其氣斂閉。故河上公解《老子》言：躁氣在上，陽氣伏於下，所以故寒；靜氣在上，陰氣伏於下，所以故熱。人體陰陽，義亦如是。春夏舒散，陽氣開發，宜以溫食，用和陰氣；秋冬閉斂，陽氣在內，宜用寒食，以調陽氣。冬兼水火，又異於秋，正以藏閉之時，事甚於秋，故均以水火也。

These five seasonal foods have different meanings. In spring, it is still cold, so warm foods are eaten; in summer, it is very hot, so cold foods are eaten. These two are easy to understand; the sweet taste is mild and can be used at any time, which also makes sense. However, for autumn and winter, according to reason, one should eat warm foods, so why are cold foods used instead? If we follow Cai Yong's explanation, which simply says "food should be in harmony with the season," then it is acceptable, and there is no need to ask further questions. But if we follow Zheng Xuan's explanation, it is not thorough enough. Now I will complete Zheng Xuan's explanation: the qi of Shaoyang (spring) and Taiyang (summer) spreads outward, while the qi of Shaoyin (autumn) and Taiyin (winter) retreat inward. Therefore, He Shanggong's commentary on the "Dao De Jing" says: when restless qi is on the surface, the yang qi is actually hidden below, so the ground appears cold; when calm qi is on the surface, the yin qi is hidden below, so the ground appears warm. The yin and yang in the human body follow the same principle: in spring and summer, the qi spreads outward, yang qi rises to the surface, so warm foods are suitable to harmonize the internal yin qi; in autumn and winter, the qi retreats inward, yang qi is hidden inside, so cold foods are suitable to regulate the hidden yang qi. In winter, both water and fire properties are used, which is different from autumn, because winter is a time of sealing and storing, and the degree of internal concealment is more intense than in autumn, so water and fire are used together to achieve balance.

今又取《甲乙》以並鄭義，微有乖張。《甲乙》以羊麥俱苦，皆是火味；鄭玄雲羊火畜同，以麥屬木，此是取其孚甲之形，用溫還同。《甲乙》以菽醎雞辛；鄭玄雲菽合水同，雞屬木異，此取其將旦而鳴，近寅木故，又振羽翼，有陽性也，則是酉鳥屬金為實。《甲乙》以麻犬俱酸；鄭以麻犬俱金，酸是木味，用調金氣，以少陽之氣味調少陰之氣，理則可通，金還調金，恐乖和適。《甲乙》以黍辛彘醎；鄭玄雲彘合水同，黍屬火異，此言黍色赤性熱，故以為火。

Now taking the view of the "Jia Yi Jing" and comparing it with Zheng Xuan's interpretation, there are slight differences between the two. The "Jia Yi Jing" considers both sheep and wheat as bitter, both belonging to the fire element; Zheng Xuan agrees that sheep are fire animals, but he classifies wheat under wood, based on the splitting of the husk, which is a form of imagery. In terms of warmth, it still aligns with the "Jia Yi Jing." The "Jia Yi Jing" says beans are salty and chickens are pungent; Zheng Xuan agrees that beans belong to water, but he classifies chickens as wood, which differs from the "Jia Yi Jing." Zheng Xuan's reasoning is that chickens crow at dawn, close to the hour of Yin, which belongs to wood, and their flapping wings have a yang nature. In reality, chickens correspond to the You position, which belongs to metal. The "Jia Yi Jing" says that hemp and dogs are sour; Zheng Xuan classifies both hemp and dogs as metal. Sour is the taste of wood, so using it to regulate the metal element is equivalent to using the taste of the lesser yang to regulate the lesser yin, which makes sense. If Zheng Xuan uses metal to regulate metal, it might lose the proper balance. The "Jia Yi Jing" says that millet is pungent and pigs are salty; Zheng Xuan agrees that pigs belong to water, but he classifies millet as fire, which differs from the "Jia Yi Jing." His reasoning is that millet is red in color and hot in nature, so it is classified as fire.

若依鄭意，以如前解；若以《甲乙》、《明堂月令》之意，夏食合冷者，欲令調炎暑鬱毒之氣；冬食亦寒者，去藏中伏熱；春寒用溫，二意不殊；秋以少陽和於少陰，為有殺氣，故以生味相補。鄭全乖越。《周禮·天官》云：凡和，春多酸，夏多苦，秋多辛，冬多醎，調以滑甘。解有兩家：一雲宜從時氣，春食須多酸，夏食須多苦；一雲多者，過也，春食過酸，宜減其醎味，夏食過苦，宜減其酸味，是以後句雲調以滑甘。

If following Zheng Xuan's interpretation, the explanation is as mentioned above; but if following the meaning of the "Jia Yi Jing" and the "Mingtang Yueling," there is another approach: in summer, one should eat cold foods to subdue the accumulated scorching and toxic heat; in winter, one should eat cold foods to eliminate the hidden heat stored within the body; in spring, when it is still cold, using warm foods is in agreement with both views; in autumn, one should use the flavors of Shaoyang to harmonize the Qi of Shao Yin, because autumn has a cutting and killing quality, so one should use the flavors that promote growth to supplement it. In comparison, Zheng Xuan's view is entirely contrary. The "Zhou Li · Tian Gao · Shi Yi" says: "In adjusting food, in spring, use more sour flavors, in summer, more bitter, in autumn, more pungent, and in winter, more salty, and use slippery and sweet flavors to balance." This statement has two interpretations: one says that one should follow the climatic energies, eating more sour in spring and more bitter in summer; the other says that "more" means "excess," so if sour is eaten too much in spring, one should reduce salty, and if bitter is eaten too much in summer, one should reduce sour, hence the latter part says to "balance with slippery and sweet flavors."

今依前解，四時之味，各隨時氣所當，故逐時醎苦酸辛，養體之宜。土既居中，總戴四財，是以四時味兼，須甘味以調之。又云：會膳食之所宜，牛宜稌，稌，稻也；羊宜黍，豕宜稷，犬宜梁，鳥宜麥，魚宜菰，菰，雕胡也。凡君子之食，恆放焉。凡藥，酸養骨，苦養氣，甘養肉，辛養筋，醎養脈，此並相扶之義。

Here the first interpretation is adopted: the flavors of the four seasons are determined by the prevailing qi of each season, so the flavors commonly used according to the seasons are salty, bitter, sour, and pungent respectively, which are suitable for health preservation. Earth is in the center and oversees the use of the other four directions, so the flavors of the four seasons all include a portion of earth flavor, which needs to be harmonized with sweetness. The Book of Rites also says that meat and grain should be properly combined—beef with rice (tú is rice), mutton with millet, pork with millet (jì), dog meat with millet (liáng), fowl with wheat, and fish with broomcorn millet (gū is broomcorn millet). All the meals of the gentlemen are usually prepared according to this pairing. As for the properties of medicinal substances, the Book of Rites says: sour flavor nourishes bones, bitter flavor nourishes qi, sweet flavor nourishes flesh, pungent flavor nourishes sinews, and salty flavor nourishes blood vessels—these all explain the principles of the five flavors supporting different parts of the body.

《河圖》云：人食無極醎，使腎氣盛，心氣衰，令人發狂，喜衂、吐血，心神不定；無極辛，使肺氣盛，肝氣衰，令人懦怯悲愁，目盲、髮白；無極甘，使脾氣盛，腎氣衰，令人痴淫洩精，腰背痛，利膿血；無極苦，使心氣盛，肺氣衰，令人果敢輕死，欬逆、胸滿；無極酸，使肝氣盛，脾氣衰，令人谷不消化，喑聾症固。此五藏相制克之義。

The book of the Heavenly Mandates, "The Yellow River Chart," explains the harm caused by overeating a single flavor: excessive salt consumption leads to excessive kidney energy and weakened heart energy (water overcoming fire), causing madness, frequent nosebleeds and vomiting blood, and restlessness of the mind; excessive consumption of pungent flavors leads to excessive lung energy and weakened liver energy (metal overcoming wood), resulting in cowardice, sorrow and worry, blindness and premature white hair; excessive consumption of sweet flavors leads to excessive spleen energy and weakened kidney energy (earth overcoming water), causing obsession and promiscuity, loss of vital energy, lower back pain, and bloody diarrhea; excessive consumption of bitter flavors leads to excessive heart energy and weakened lung energy (fire overcoming metal), causing recklessness and a tendency to die easily, coughing, shortness of breath, and chest fullness; excessive consumption of sour flavors leads to excessive liver energy and weakened spleen energy (wood overcoming earth), resulting in poor digestion, muteness and deafness, and the formation of chronic diseases. These are all examples of the five organs being regulated by the Five Phases through mutual control.

《黃帝養生經》云：酸入肝，辛葎任，苦入心，甘入脾，醎入腎。病在筋，無食酸；病在氣，無食辛；病在骨，無食醎；病在血，無食苦；病在肉，無食甘。口嗜而飲食之，不可多也，必自賊也，故名五賊。又云：肝病禁辛，心病禁醎，脾病禁酸，肺病禁苦，腎病禁甘，此皆所惡之味，故禁。

The Huangdi Preservation Classic says: sour flavors enter the liver, pungent flavors enter the lungs, bitter flavors enter the heart, sweet flavors enter the spleen, and salty flavors enter the kidneys. (In the original text, the word following 'pungent' was 'Xie Ren,' but the text is corrupted. According to the theory of five flavors entering the organs, it should be 'pungent enters the lungs.') Therefore, if there is a disease in the tendons, one should not eat sour flavors; if there is a disease in the qi, one should not eat pungent flavors; if there is a disease in the bones, one should not eat salty flavors; if there is a disease in the blood, one should not eat bitter flavors; if there is a disease in the flesh, one should not eat sweet flavors. To excessively desire one particular flavor and eat it constantly is not acceptable, and will inevitably harm the body. Therefore, these five flavors are called 'five thieves.' The book also says: liver disease should avoid pungent flavors, heart disease should avoid salty flavors, spleen disease should avoid sour flavors, lung disease should avoid bitter flavors, and kidney disease should avoid sweet flavors—these are the flavors that the respective organs dislike. (According to the principle of mutual control, pungent metal controls liver wood, salty water controls heart fire, sour wood controls spleen earth, bitter fire controls lung metal, and sweet earth controls kidney water.) Therefore, these flavors should be avoided.

又云：肺病宜食糯米飯、牛肉、棗、葵；心病宜食麥、羊肉、杏、薤；腎病宜食大豆、黃黍、彘肉、藿；肝病宜食麻、犬肉、李、韭；脾病宜食雞肉、桃、黍、蔥。此五宜食者，肝心腎三藏實，故各以其本味補之；脾肺虛，故以其子母相養者也。《春秋潛潭巴》云：五味生五藏者，醎生肝，酸生心，苦生脾，甘生肺，辛生腎。

The Yellow Emperor's Classic of Cultivation states that when the five internal organs are diseased, certain foods are suitable for each: for lung disease, eat glutinous rice, beef, dates, and Chinese kale; for heart disease, eat wheat, mutton, apricots, and leeks; for kidney disease, eat soybeans, yellow millet, pork, and bean leaves; for liver disease, eat flax, dog meat, plums, and leeks; for spleen disease, eat chicken, peaches, millet, and garlic. The reasoning behind these five combinations is that liver, heart, and kidney diseases are real syndromes, so each uses the taste corresponding to the organ to nourish it; spleen and lung diseases are deficiency syndromes, so the tastes that generate each other according to the principle of mutual generation are used to cultivate them. Another set of ideas from the esoteric text "Chunqiu Qiantanba" suggests that the five tastes generate the five organs: salty taste generates the liver, sour taste generates the heart, bitter taste generates the spleen, sweet taste generates the lung, and pungent taste generates the kidney. This is based on the sequence of mutual generation (water generates wood, wood generates fire, fire generates earth, earth generates metal, metal generates water) to pair the tastes with the organs.

《養生經》云：肝色青，宜食醎，稻米、牛肉、棗；心色亦，宜食酢，犬肉、李；肺色白，宜食甘，麥、羊肉、杏；脾色黃，宜食苦，大豆、豕肉、粟；腎色黑，宜食辛，黍、雞肉。此五食皆以所生能養其子也。又云：五味之入口也，各有所走，各有所病。酸走筋，多食之令人癃；醎走血，多食之令人渴；辛走氣，多食之令人洞心；苦走骨，多食之令人攣；甘走皮，多食之令人噁心。

The "Classic of Preservation of Life" also prescribes a dietary regimen based on the five colors and their corresponding flavors: for the liver, which is associated with the color green, one should consume salty foods such as rice, beef, and dates; for the heart, associated with red, one should consume sour foods such as vinegar, dog meat, and plums; for the lungs, associated with white, one should consume sweet foods such as wheat, mutton, and apricots; for the spleen, associated with yellow, one should consume bitter foods such as soybeans, pork, and millet; and for the kidneys, associated with black, one should consume pungent foods such as millet, chicken, and sorghum. These five pairings are based on the principle of "using the flavor that generates the organ to nourish it," meaning using the flavor that produces the organ to support it. The book also states that after entering the mouth, each flavor tends to affect a specific part of the body and can lead to specific ailments. Sour flavors affect the tendons, and excessive consumption causes difficulty in urination; salty flavors affect the blood, and excessive consumption causes thirst; pungent flavors affect the qi, and excessive consumption causes mental emptiness and anxiety; bitter flavors affect the bones, and excessive consumption causes stiffness in the tendons and muscles; sweet flavors affect the skin, and excessive consumption causes nausea.

辛散，酸收，甘緩，苦堅，醎濡。五穀為養，五菓為助，五畜為益，氣味合而服之，隨四時五藏所宜也。又云：人黃色宜甘，青色宜酸，黑色宜醎，赤色宜苦，白色宜辛，此皆依本體所宜。《家語》曰：食水者善遊能寒，食土者無心不息，食木者多力不治，食草者善走而愚，食桑者有緒為蛾，食肉者勇敢，食氣者神明而壽，食穀者惠巧，不食者不死而神。此皆氣味之類，故附而述之。五味所解，例多不舉，語經所明可解者如此。

In terms of medicinal properties: pungent flavors disperse, sour flavors astringe, sweet flavors harmonize, bitter flavors dry and strengthen, and salty flavors moisten. The five grains are used to nourish the fundamental essence, the five fruits to assist, and the five animals to enhance. The combination of qi and flavor should be taken according to the needs of the four seasons and the five internal organs. The book also says: if a person's complexion is yellow, they should take sweet flavors; if it is blue, sour; if black, salty; if red, bitter; if white, pungent. These are all determined according to one's constitution. The "Analects of Confucius" says: those that eat water (such as fish and turtles) are good at swimming and can endure cold; those that eat soil (such as earthworms) are heartless and never stop moving; those that eat wood (such as wood-boring insects) are strong and hard to tame; those that eat grass (such as deer and elk) are good at running but dull-witted; those that eat mulberry leaves (such as silkworms) can spin silk and form cocoons, transforming into moths; carnivorous beasts are brave; those who eat wind and breathe air are divine and long-lived; those who eat grains are intelligent and skillful; and those who eat nothing (immortals) do not die and communicate with the divine. These all belong to the principles of flavor, so they are recorded here. There are many more rules regarding the five flavors, but they cannot all be listed. The general ideas that can be understood from the classics are as above.

藏府者，由五行六氣而成也。藏則有五，稟自五行，為五性；府則有六，因乎六氣，是曰六情。情性及氣，別於後解，今論藏府所配合義。五藏者：肝、心、脾、肺、腎也；六府者：大腸、小腸、膽、胃、三焦、膀胱也。肝以配木，心以配火，脾以配土，肺以配金，腎以配水。膀胱為陽，小腸為陰，膽為風，大腸為雨，三焦為晦，胃為明。故杜子《春秋》醫和云：陰淫寒疾，陽淫熱疾，風淫末疾。末，四支也。雨淫腹疾，晦淫惑疾，明淫心疾。

The internal organs of humans are formed by the combination of the Five Phases and the Six Qi. There are five zang organs, each corresponding to one of the Five Phases, and they form the "five natures." There are six fu organs, each corresponding to one of the Six Qi, and they are called the "six emotions." The differences between emotion, nature, and Qi will be discussed in detail in the later section titled "On Emotion and Nature." Here, we will only explain the correspondence between the zang and fu organs and the Five Phases and Six Qi. The five zang organs are liver, heart, spleen, lung, and kidney. The six fu organs are large intestine, small intestine, gallbladder, stomach, triple burner, and bladder. The five zang organs correspond to the Five Phases: liver corresponds to wood, heart to fire, spleen to earth, lung to metal, and kidney to water. The six fu organs correspond to the Six Qi: bladder corresponds to yang (heat), small intestine to yin (cold), gallbladder to wind, large intestine to rain, triple burner to darkness, and stomach to brightness. Therefore, Du Yu's commentary on the first year of Zhao Gongyuan in the Spring and Autumn Annals records that the famous physician Yi He of the State of Qin diagnosed the illness of Duke Jin. He said that excessive yin Qi causes cold diseases, excessive yang Qi causes heat diseases, excessive wind Qi causes diseases of the limbs—"mo" refers to the limbs"—excessive rain Qi causes abdominal diseases, excessive darkness Qi causes confusion of mind and spirit, and excessive brightness Qi causes heart diseases.

夫藏者，以其藏於形體之內，故稱為藏；亦能藏受五氣，故名為藏。府者，以其傳流受納，謂之曰府。《白虎通》云：肝之為言扞也；肺之為言費也，情動得序也；心之為言任也，任於思也；腎之為言寫也，以竅寫；脾之為言辨也，所以積精稟氣。《元命苞》云：脾者，弁也，心得之而貴，肝得之而興，肺得之而大，腎得之以化。

The term "zang" refers to internal organs because they are hidden within the body, hence the term "zang" meaning concealment. Additionally, they are able to receive and hold the energies of the Five Phases, hence the name "zang." The term "fu" refers to organs that transmit and circulate, receiving and containing things like a treasury, hence the name "fu." The "Baihu Tong" explains the names of the five zang organs through homophonic explanations: "gan" (liver) is equivalent to "han" meaning defense, indicating its role in protection; "fei" (lung) is equivalent to "fei" meaning dispersion, indicating its function in distributing qi and emotions; "xin" (heart) is equivalent to "ren" meaning to bear or carry, indicating its role in thinking and deliberation; "shen" (kidney) is equivalent to "xie" meaning to discharge, indicating its function in excretion through the lower orifices; "pi" (spleen) is equivalent to "bian" meaning to distinguish or discern, indicating its role in accumulating essence and receiving qi and blood. The "Chunqiu Yuanmingbao" states that "pi" (spleen) is equivalent to "bian" (first), meaning that the heart gains dignity through the spleen, the liver gains prosperity through the spleen, the lung gains strength through the spleen, and the kidney gains the ability to transform and transport through the spleen. This implies that the spleen, as the central organ of earth, provides the essential nourishment for the other four zang organs.

肝仁，肺義，心禮，腎智，脾信。肝所以仁者何？肝，木之精，仁者好生，東方者，陽也，萬物始生，故肝象木，色青而有柔。肺所以義者何？肺，金之精，義者能斷，西方殺，成萬物，故肺象金，色白而有剛。心所以禮者何？心者，火之精，南方尊陽在上，卑陰在下，禮有尊卑，故心象火，色赤而光。

The five internal organs each correspond to one of the "Five Constants" virtues: the liver governs benevolence, the lung governs righteousness, the heart governs propriety, the kidney governs wisdom, and the spleen governs faithfulness. The "White Tiger Classic" asks and answers each question in turn. Why does the liver govern benevolence? Because the liver is the essence of wood, and benevolence is about cherishing life. The east belongs to yang, and all things begin to grow there, so the liver is compared to wood, with a green color and soft texture. Why does the lung govern righteousness? Because the lung is the essence of metal, and righteousness is about making decisions. The west is associated with肃杀 (harshness and killing), which causes things to mature, so the lung is compared to metal, with a white color and hard texture. Why does the heart govern propriety? Because the heart is the essence of fire. The south is where the exalted yang is above and the humble yin is below, and propriety is about distinguishing hierarchy. Therefore, the heart is compared to fire, with a red color and a luminous quality.

腎所以智者何？腎水之精，智者進而不止，無所疑惑，水亦進而不惑，故腎象水，色黑。水陰，故腎雙。脾所以信者何？脾，土之精，土主信，任養萬物為之象，生物無所私，信之至也，故脾象土，色黃。翼奉云：肝性靜，甲己主之；心性躁，丙辛主之；脾性力，戊癸主之；肺性堅，乙庚主之；腎性敬，丁壬主之。

Why is the kidney associated with wisdom? Because the kidney is the essence of water. Wise people constantly strive forward without rest, and their minds are free of doubt, just as water flows continuously without confusion. Therefore, the kidney is symbolized by water, which is black in color. Water is yin, and yin is associated with even numbers, so the kidney is formed as a pair on the left and right. Why is the spleen associated with trust? Because the spleen is the essence of earth. Earth is associated with trust, as it bears the responsibility of nurturing all things without bias, which is the ultimate expression of trust. Therefore, the spleen is symbolized by earth, which is yellow in color. In the Western Han dynasty, Yi Feng further associated the five internal organs with temperament based on the heavenly stems: the liver is calm, governed by the stems Jia and Ji; the heart is impetuous, governed by the stems Bing and Xin; the spleen is strong, governed by the stems Wu and Gui; the lung is firm, governed by the stems Yi and Geng; and the kidney is respectful, governed by the stems Ding and Ren. This method uses the concept of 'five harmonies' (Wu He) from the heavenly stems, where Jia and Ji harmonize to form earth, Yi and Geng harmonize to form metal, Bing and Xin harmonize to form water, Ding and Ren harmonize to form wood, and Wu and Gui harmonize to form fire.

許慎《五經異義》：《尚書》夏侯、歐陽說云，肝木，心火，脾土，肺金，腎水，此與前同。古文《尚晝》說云，脾木，肺火，心土，肝金，此四藏不同。案《禮記·月令》云：春祭以脾，夏祭以肺，季夏祭以心，秋祭以肝，冬祭以腎，皆五時自相得，則古《尚書》是也。

In Xu Shen's "Five Classics Disagreements," there are two different views. The modern text school of the "Book of Documents" (Shangshu), represented by Xiahou and Ouyang, says that the liver belongs to wood, the heart to fire, the spleen to earth, the lung to metal, and the kidney to water — this is the same as what was mentioned earlier. The ancient text school of the "Book of Documents" (the original text was mistakenly copied as "Shangzhu") says that the spleen belongs to wood, the lung to fire, the heart to earth, and the liver to metal — this classification of the four organs differs from the modern text school. Checking the "Monthly Ordinances" in the "Rites of Zhou," it records that in spring, the spleen is used in worship, in summer the lung, in late summer the heart, in autumn the liver, and in winter the kidney — this exactly corresponds with the five seasons. According to this, the classification of the ancient text school of the "Book of Documents" must be correct.

鄭玄駁曰：此文異事乖，未察其本意。《月令》五祭，皆言先，無言後者。凡言先，有後之辭。春祀戶，其祭也先脾後腎；夏祀竃，其祭也先肺後心肝；季夏祀中溜，其祭也先心後肺；秋祀門，其祭也先肝後心肺；冬祀行，其祭也先腎後脾。凡此之義，以四時之位、五藏之上下次之耳。冬位在後，而腎在下；夏位在前，而肺在上；春位小前，故祭先脾；秋位小卻，故祭先肝。肝腎脾俱在鬲下，肺心俱在鬲上，祭者必三，故有先後焉。此義不與行氣同也。

Zheng Xuan refuted saying: This is mixing two different things together, failing to grasp the original meaning of the "Monthly Orders." The five seasonal sacrifices recorded in the "Monthly Orders" all mention only "first using a particular organ," without ever saying "later using another organ." Whenever "first" is mentioned, it implicitly includes "later." In spring, when sacrificing to the household deity, the spleen is used first, then the kidney; in summer, when sacrificing to the kitchen deity, the lung is used first, then the heart and liver; in late summer, when sacrificing to the central earth deity, the heart is used first, then the lung; in autumn, when sacrificing to the gate deity, the liver is used first, then the heart and lung; in winter, when sacrificing to the road deity, the kidney is used first, then the spleen. The reasoning behind this order is based solely on the directional positions of the four seasons and the relative positions of the five internal organs in the body: in winter, the position is at the back and the kidney is located lower; in summer, the position is at the front and the lung is located higher; in spring, the position is slightly forward, hence the spleen is used first; in autumn, the position is slightly backward, hence the liver is used first. The liver, kidney, and spleen are all below the diaphragm, while the lung and heart are above the diaphragm. In each sacrifice, three organs are used, hence the distinction of first and later. This sequence of order is not the same as the principle of the five elements and their corresponding energies.

《八十一問》云：五藏俱等，心肺獨在鬲上何？對曰：心主氣，肺主血，血行脈中，氣行脈外，相隨上下，故曰營衛，故令心肺在鬲上也。《甲乙經》云：黃帝問岐伯曰，人有五藏，藏有五變。肝為牡藏，其色青，其時春，其日甲乙；心為牡藏，其色赤，其時夏，其日丙丁；脾為牝藏，其色黃，其時季夏，其日戊己；肺為牝藏，其色白，其時秋，其日庚辛；腎為牝藏，其色黑，其時冬，其日壬癸。

The Eighty-One Difficult Classics pose a question: although the five internal organs are of equal status, why are the heart and lungs located above the diaphragm? The answer is: the heart governs qi, and the lung governs blood; blood circulates within the vessels, while qi circulates outside the vessels. The two move together upward and downward, circulating throughout the body. Together they are called "ying and wei" (ying refers to blood, wei refers to qi). Therefore, the heart and lungs are placed above the diaphragm to oversee and control the entire process. The Classic of the Eleven Meridians records that the Yellow Emperor asked Qibo, a sage, about the human body having five internal organs, each with five corresponding transformations. Qibo answered: the liver is a "male organ," which is yang in nature, with a blue color, corresponding to spring, and the heavenly stem is Jia and Yi; the heart is also a male organ, with a red color, corresponding to summer, and the heavenly stem is Bing and Ding; the spleen is a "female organ," which is yin in nature, with a yellow color, corresponding to late summer, and the heavenly stem is Wu and Ji; the lung is a female organ, with a white color, corresponding to autumn, and the heavenly stem is Geng and Xin; the kidney is a female organ, with a black color, corresponding to winter, and the heavenly stem is Ren and Gui.

《素問》曰：肝者，魂之所居，陰中之小陽，故通春氣；心者，生之本，神之所處，為陽中之大陽，故通夏氣；脾者，倉廩之本，名曰興化，能化糟粕，轉味出入，至陰之類，故通土氣；肺者，氣之本，魄之所處，陽中之少陰，故通秋氣；腎者主蟄，封藏之本，精之所處，陰中之太陰，故通冬氣。又云：春無食肝，夏無食心，季夏無食脾，秋無食肺，冬無食腎。

The *Su Wen* says: The liver is the dwelling place of the soul, belonging to the Yin within the Lesser Yang, so it corresponds with the spring qi; the heart is the root of life and the dwelling place of the spirit, belonging to the Yang within the Taiyang, so it corresponds with the summer qi; the spleen is the fundamental storehouse of the body, called "Xinghua," which can rot and digest coarse waste, transform flavors, and manage the intake and output of food, belonging to the extreme Yin, so it corresponds with the earth qi; the lung is the root of qi and the dwelling place of the corporeal spirit, belonging to the Yang within the Shaoyin, so it corresponds with the autumn qi; the kidney governs concealment and is the fundamental of storage, the dwelling place of essence, belonging to the Yin within the Taiyin, so it corresponds with the winter qi. The *Su Wen* also says: Do not eat liver in spring, heart in summer, spleen in late summer, lung in autumn, or kidney in winter—because the vital organ of the season is already vigorous, and it is not appropriate to further supplement with similar substances.

《周禮》疾醫掌養萬人之疾病者，以肝為木，心為火，脾為土，肺為金，腎為水，則疾多瘳；反其術，則死。《月令》中溜之禮，以陰陽遂退為次；《白虎通》及《素問》醫治之書，用行實為驗，故其所配是也。《白虎通》又云：木所以浮，金所以沈者何？子生於母義。肝以沈，肺以浮何？有知者尊其母也。一說云：甲木畏金，以乙妻庚，受庚之化，木法其本，直甲故浮，肝法其化，直乙故沈；庚金畏火，以辛妻丙，受丙之化，金法其本，直庚故沈，肺法其化，直辛故浮。

In the "Rites of Zhou," the official "Ji Yi" is responsible for treating the diseases of the people. They treat diseases according to the Five Phases, assigning them to liver (wood), heart (fire), spleen (earth), lung (metal), and kidney (water). Most diseases can be cured in this way; if the treatment is reversed, the patient will die. The order of the "Zhong Liu" ceremony in the "Monthly Orders" is arranged according to the movement of yin and yang. The "Bai Hu Tong" and the "Su Wen" are books that discuss practical medical treatment, using the actual effects of the Five Phases to verify their methods, so their system is considered valid. The "Bai Hu Tong" also asks: wood is naturally floating, and metal is naturally sinking. Why does the liver, which belongs to wood, sink, and the lung, which belongs to metal, float? The answer is based on the principle of the child following the mother, as things with consciousness honor their mother. Another explanation uses the combination of heavenly stems and earthly branches: the wood stem Jia fears metal, so it marries its younger sister Yi to Geng. Yi is transformed by Geng; if wood follows its original stem Jia, it floats, but the liver follows its transformed sister Yi, so it sinks. The metal stem Geng fears fire, so it marries its younger sister Xin to Bing. Xin is transformed by Bing; if metal follows its original stem Geng, it sinks, but the lung follows its transformed sister Xin, so it floats.

河上公注《老子》云：肝藏魂，肺藏魄，心藏神，腎藏精，脾藏志，五藏盡傷，則五神去矣。道經義云：魂居肝，魄在肺，神處心，精藏腎，志托脾。此與《素問》同。魂為木氣，神為火氣，志為土氣，魄為金氣，精為水氣。魂通於目，神通於舌，志通於口，魄通於鼻，精通於耳。

Heavenly Master He Shanggong's commentary on the "Laozi" says: the liver houses the soul, the lungs house the spirit, the heart houses the mind, the kidneys house essence, and the spleen houses will. If all five internal organs are injured, these five spirits will depart from the body. Daoist scriptures also state: the soul resides in the liver, the spirit resides in the lungs, the mind resides in the heart, essence is stored in the kidneys, and will is entrusted to the spleen — this is consistent with what is explained in the "Suwen." According to the Five Phases, the soul corresponds to wood energy, the mind corresponds to fire energy, will corresponds to earth energy, the spirit corresponds to metal energy, and essence corresponds to water energy. Each of them also connects to a particular orifice: the soul connects to the eyes, the mind connects to the tongue, will connects to the mouth, the spirit connects to the nose, and essence connects to the ears.

《甲乙經》云：鼻為肺之官，目為肝之官，口唇為脾之官，舌為心之官，耳為腎之官。故肺病喘息鼻張，肝病目閉眥青，脾病口唇黃干，心病舌卷短、顏赤，腎病權與顏黑黃、耳聾。此名五官，相書亦名五候，以鼻人中為一官，主心，餘並同。候者，以五藏善惡色出五官，可占候吉凶也。鼻人中，猶是口之分也。

The *Jia-Yi Jing* says: the nose is the organ of the lung, the eyes are the organs of the liver, the mouth and lips are the organs of the spleen, the tongue is the organ of the heart, and the ears are the organs of the kidney. Therefore, when the lung is diseased, one experiences shortness of breath and flaring of the nostrils; when the liver is diseased, the eyes are difficult to open and the corners of the eyes turn blue; when the spleen is diseased, the mouth and lips become dry, yellow, and withered; when the heart is diseased, the tongue becomes curled and shortened, and the face turns red; when the kidney is diseased, the cheekbones and face turn black or yellow, and the ears become dull. These five areas are called the "five organs" or "five signs" in divination texts. However, the philtrum below the nose is considered a separate organ, associated with the heart, while the rest remain the same. The term "sign" refers to the fact that the condition of the five internal organs will be reflected in the appearance of these five areas, allowing one to predict good or bad fortune. The philtrum is originally part of the mouth, so the two methods of classification are not contradictory.

《孝經援神契》云：肝仁，故目視；肺義，故鼻候；心禮，故耳司；腎信，故竅寫；脾智，故口誨。《元命苞》曰：目，肝使，肝氣仁而外照。《管子》曰：脾發為鼻，肝發為目，腎發為耳，肺發為口，心發為下竅。道家《太平經》云：肝神不在，目無光明；心神不在，唇青白；肺神不在，鼻不通；腎神不在，耳聾；脾神不在，舌不知甘味。又一說云：目主肝，耳主腎，鼻主心，舌主脾，口主肺。肝腎二藏，諸經並同。

The "Xiao Jing Yuan Shen Qi" says: the liver governs benevolence, hence the eyes can see; the lung governs righteousness, hence the nose can discern; the heart governs propriety, hence the ears can hear; the kidney governs faithfulness, hence the lower orifices can discharge; the spleen governs wisdom, hence the mouth can teach. It differs slightly from the "Bai Hu Tong" in the order of matching the five constants with the five viscera. The "Chun Qiu Yuan Ming Bao" says: the eyes are the envoys sent out by the liver, and the liver's qi is benevolent and thick, hence it can illuminate external objects. The "Guan Zi" has another system: the spleen externally manifests as the nose, the liver as the eyes, the kidney as the ears, the lung as the mouth, and the heart as the lower orifices. The Daoist text "Tai Ping Jing" discusses from the perspective of the presence or absence of the divine spirits: if the liver spirit is absent, the eyes lose their luster; if the heart spirit is absent, the lips turn pale or blue; if the lung spirit is absent, the nose becomes blocked; if the kidney spirit is absent, the ears become deaf; if the spleen spirit is absent, the tongue cannot taste sweetness. There is also another view: the eyes are governed by the liver, the ears by the kidney, the nose by the heart, the tongue by the spleen, and the mouth by the lung. Among these, the organs associated with the liver and kidney are consistently recognized by various texts.

肝主目者，肝，木藏也，木是陽，東方顯明之地，眼目亦光顯照了，故通乎目。道家《太式經》云：天曰洞視，主目，目主肝。天，陽也；肝亦陽；目精明，亦陽。目光顯見，兼有常法，如日陽精無缺而明也。腎主耳者，腎，水藏，水，陰也，北方陰暗之地，耳能聽聲，聲是陰微之象，故通乎耳。《太式經》曰：地曰洞聽，主耳，耳主腎。地，陰也。耳法虛，則納聲，水主虛，陰主虛，陰主幽。陰聲又非恆，如月盈虛也。

The liver governs the eyes because the liver is the wood organ, and wood belongs to yang. The east, where wood is located, is a bright and prominent place. The eyes are also bright and clear, capable of perceiving things, so they are connected. The Daoist text "Tai Shi Jing" says: "Heaven is called 'dòng shì' (seeing through), which governs the eyes, and the eyes govern the liver." Heaven belongs to yang, and the liver also belongs to yang. The clarity in the eyes is also yang; the eyes are visible and have a constant pattern, just like the sun's yang essence, which is never lacking and shines constantly. The kidney governs the ears because the kidney is the water organ, and water belongs to yin. The north, where water is located, is a dark place. The ears can only hear sounds, and sound is a subtle and yin-like phenomenon, so they are connected. The "Tai Shi Jing" says: "Earth is called 'dòng tīng' (hearing through), which governs the ears, and the ears govern the kidney." Earth belongs to yin; the structure of the ears is hollow, which allows them to receive sound. Water is also associated with emptiness, and yin is also associated with emptiness. Moreover, sound is not as constant as sunlight, just as the moon has waxing and waning phases.

脾心肺三藏及候，各有異說。《甲乙》以鼻應肺，道家以鼻應心，《管子》以鼻應脾。《甲乙》應肺者，鼻以空虛納氣，肺亦虛而受氣故也。道家鼻主心者，陽也。《老子經》云：天以五行，氣從鼻入，藏於心。鼻以空通出入息，高象天，故與天通，而氣藏於心也。《管子》以脾是土，鼻在面之中，故為其候。

As for the three internal organs corresponding to the sense organs, there are differing views among various schools. The "Jia Yi Jing" associates the nose with the lung, Daoism associates the nose with the heart, and the "Guan Zi" associates the nose with the spleen. The "Jia Yi Jing" associates the nose with the lung because the nasal cavity is hollow and takes in air, just as the lung is hollow and receives air. Daoism associates the nose with the heart by emphasizing the yang aspect: the "Lao Zi" says that the sky sends the five elements' qi through the nose into the human body, which is stored in the heart. The nose is hollow and allows for breathing, and its position is high, symbolizing the sky, so it connects with the sky, and the inhaled qi is stored in the heart. The "Guan Zi" associates the nose with the spleen because the spleen belongs to earth, and the nose is located in the center of the face, just as earth is in the center, so the nose is considered the external manifestation of the spleen.

《甲乙》以脾應口，道家以肺應口，與《管子》同。《甲乙》以脾應口者，口是出納之門，脾為受盛之所，口能論說，脾能消化，故以相通。道家以肺應口者，肺，金也，金能斷割，口有牙齒，亦能決斷，是金象也。《管子》之意，恐亦然也。

The *Jia-Yi Jing* says the mouth corresponds to the spleen, while Daoist teachings say the mouth corresponds to the lung. This is the same as in the *Guanzi*. The *Jia-Yi Jing* says the mouth corresponds to the spleen because the mouth is the gateway for taking in food and expelling it, and the spleen is the place that receives and stores it. The mouth can speak and discuss, while the spleen can digest water and grain, so their functions are similar. Daoists say the mouth corresponds to the lung because the lung belongs to metal, and metal can cut, while the mouth has teeth that can bite and cut things, which is a symbol of metal. The *Guanzi* probably also paired the mouth with the lung for this reason.

《甲乙》以舌應心，道家以舌應脾，《管子》以心應下竅。《甲乙》以舌應心者，凡資身養命，莫過五味；辨了識知，莫過乎心。五味之入，猶舌知之；萬事是非，猶心鑑之。心欲有所陳，舌必言之，故心應以舌。道家以舌應脾者，脾者，陰也。《老子經》云：地飴人以五味，從口入，藏於胃。舌之所納，則有津實。地體既是質實，品味皆地所產，故舌與地通也。《管子》心應下竅者，以心能分別善惡，故通下竅，除滓穢也。

The *Jia-Yi Jing* says the tongue corresponds to the heart, while Daoist teachings say the tongue corresponds to the spleen. The *Guan Zi* says the lower orifices correspond to the heart. The *Jia-Yi Jing* says the tongue corresponds to the heart because there is nothing more essential for sustaining the body and preserving life than the five flavors, and nothing more essential for discernment than the heart. The five flavors enter the mouth and are discerned by the tongue; the right and wrong of all matters are judged by the heart. When the heart wants to express something, it must be spoken through the tongue, so the heart and tongue correspond. Daoist teachings say the tongue corresponds to the spleen because the spleen is yin. The *Lao Zi* says the earth provides the five flavors to people, which enter through the mouth and are stored in the stomach. The tongue receives these flavors along with their moist essence, and the earth itself is substantial. All flavors come from the earth, so the tongue corresponds to the earth. The *Guan Zi* says the heart corresponds to the lower orifices because the heart discerns good and evil, so it connects downward to the anus to expel waste and impurities.

五藏候在五官，口舌二官共在一處，餘不共者。口是脾候，脾，土也；舌是心候，心，火也。共處者，土寄治於火鄉也。舌在口內者，火於五行不常見也，須之則有，不用則隱，如舌在口內，開口卽見，閉口則藏。又，心為身之主，貴故在內也。土王四季，故曰四合也。《甲乙》、《素問》是診候之書，故從行實而辨；《道經》、《管子》各以一家之趣。

The signs of the five internal organs are manifested in the five external organs. Among these, the mouth and the tongue are located in the same place, while the others do not overlap. The mouth is the external manifestation of the spleen, which belongs to earth; the tongue is the external manifestation of the heart, which belongs to fire. The reason why the mouth and the tongue are in the same place is that earth "resides in the fire domain" — according to the principle of the five phases' mutual influence, earth does not have its own fixed position and follows fire to flourish in the south. Therefore, the orifice of the spleen and the orifice of the heart are combined. The tongue is located inside the mouth because fire does not constantly manifest in the five phases; when it is needed, it appears, and when it is not needed, it hides, just as the tongue is inside the mouth, visible when the mouth is open and hidden when the mouth is closed. Furthermore, the heart is the master of the whole body and holds a high position, so it resides internally. Earth is strong in the last months of the four seasons, so it is said to be "combined with the four directions," having a share in each direction. The "Jia Yi Jing" and "Su Wen" are books about diagnosis and treatment, so they are judged according to clinical effectiveness. The "Dao Jing" and "Guan Zi" each express their own views, and there is no need to force them to be consistent.

六府者，《河圖》云：肺合大腸，大腸為傳道之府；心合小腸，小腸為受盛之府；肝合膽，膽為中精之府；脾合胃，胃為五穀之府；腎合膀胱，膀胱為津液之府；三焦孤立，為中瀆之府。《甲乙》、《素問》說同。大腸為傳道之府者，肺通於鼻，鼻出入氣，大腸傳道五穀氣之道，故為其府。小腸為受盛之府者，心通於舌，舌進五味，小腸納之，故為受盛之府也。膽為中精府者，肝通於目，目是精明之物，又精神之主，故曰為中精府也。胃為五穀府者，脾通於口，口入五穀而胃受之，故為其府。

The six腑 are paired with the five脏 according to the Yellow River Chart. The large intestine is called the "transmitting channel腑" because it is responsible for conveying the qi of the five grains; it is paired with the lung. The small intestine is called the "receiving and holding腑" because it receives and holds the five flavors, which descend from the mouth through the tongue; it is paired with the heart. The gallbladder is called the "central essence腑" because the liver is connected to the eyes, which are the organs of clarity and the seat of spirit, so the gallbladder stores the central essence. The stomach is called the "five grains腑" because the spleen is connected to the mouth, which takes in the five grains, and the stomach receives and digests them; it is paired with the spleen. The bladder is paired with the kidney as the "body fluid腑." Only the triple burner is not paired with any脏, standing alone as the "central channel腑," like the waterways in the human body. The "Ji Yi Jing" and "Su Wen" agree with this. Now let us explain each pairing. The large intestine is called the "transmitting channel腑" because the lung is connected to the nose, which controls the intake and outflow of qi, and the large intestine is the channel for conveying the qi of the five grains, hence it is paired with the lung. The small intestine is called the "receiving and holding腑" because the heart is connected to the tongue, which takes in the five flavors, and the five flavors descend through the small intestine, hence it is called the receiving and holding腑. The gallbladder is called the "central essence腑" because the liver is connected to the eyes, which are the organs of clarity and the seat of spirit, so the gallbladder stores the central essence. The stomach is called the "five grains腑" because the spleen is connected to the mouth, which takes in the five grains, and the stomach receives and digests them, hence it is paired with the spleen.

膀胱為津液之府者，腎是水藏，膀胱空虛受水，水清氣則為津液，濁氣則為涕唾，故以為其府。三焦為中瀆府者，五藏各合一府，三焦獨無所合，故曰孤立，處五藏之中，通上下行氣，故為中瀆府也。五藏而有六府，亦如六氣因五行生也，又如五性生六情也。

The bladder is called the腑 of body fluids because the kidney is the water organ, and the bladder is hollow and can hold body fluids; the clear part of water becomes body fluids, while the turbid part becomes saliva and mucus, hence it is paired with the kidney as its腑. The triple energizer is called the腑 of central channel because the five zang organs each have a corresponding腑, but the triple energizer has no zang to pair with, so it is said to be isolated; it is located between the five zang organs, connecting above and below to move qi, like an open channel, hence it is called the腑 of central channel. Although there are five zang organs and six fu organs, the numbers do not have to be equal, just as the six climatic influences arise from the five phases, and the five emotions arise from the five functions.

《素問》云：皮應大腸，其榮毛，主心；脈應小腸，其榮色，主腎；筋應膽，其榮爪，主肺；肉應胃，其榮唇，主肝；腠理毫毛應三焦膀胱，其榮髮，主脾。皮應大腸，其榮毛，主心者，心是身之君，皮是身之城郭，毛是身之羽衛，大腸是氣之道路也，故並相通。心是火藏，大腸是金府，故以配焉，丙辛之所主也。

The "Su Wen" further associates the six腑 with different parts of the body: skin corresponds to the large intestine, its brilliance is seen in the hair, and it is governed by the heart; vessels correspond to the small intestine, its brilliance is seen in the complexion, and it is governed by the kidney; sinews correspond to the gallbladder, its brilliance is seen in the nails, and it is governed by the lung; flesh corresponds to the stomach, its brilliance is seen in the lips, and it is governed by the liver; the skin pores and hair correspond to the triple burner and bladder, their brilliance is seen in the hair, and they are governed by the spleen. Xiao Ji explains each point. Skin corresponds to the large intestine, brilliance is in the hair, and it is governed by the heart: the heart is the sovereign of the body, the skin is the body's wall, the hair is the body's guard, and the large intestine is the passage for qi. The four are interconnected. The heart is a fire organ, and it is paired with the heavenly stem Bing; the large intestine is a metal腑, and it is paired with the heavenly stem Xin; Bing and Xin combine, so they are paired together.

脈應小腸，其榮色，主腎者，腎，水也，脈是血之溝渠，通流水，氣色是人之光采，血氣若盛，則容色壯悅，血氣若衰，則容顏枯悴。腎為水藏，小腸既受盛容著水氣，又是火府，故以配之，丁壬所主也。筋應膽，其榮爪，主肺者，筋是皮內之剛強也，爪是皮外之剛利也。肺是金藏，膽有剛精之性，又是木府，故以相配，乙庚所主也。

The pulse corresponds to the small intestine, the glow of the complexion corresponds to the kidney, and the tendons correspond to the lung. The kidney belongs to water, and the pulse is the channel through which blood flows, and what flows through it is water essence. The complexion is the radiance of a person; when blood and qi are abundant, the complexion is strong and bright; when blood and qi are deficient, the complexion becomes withered and dull. The kidney is the water organ, and it is paired with the heavenly stem Ren (壬). The small intestine, which receives and stores water qi, is itself a fire organ, and it is paired with the heavenly stem Ding (丁). Since Ding and Ren combine, they form a pair. The tendons correspond to the gallbladder, the glow of the nails corresponds to the lung, and the nails correspond to the lung. Tendons are strong substances within the skin and flesh, while nails are sharp and strong substances on the surface of the skin. The lung is the metal organ, and it is paired with the heavenly stem Geng (庚). The gallbladder has a strong and sharp nature and is itself a wood organ, and it is paired with the heavenly stem Yi (乙). Since Yi and Geng combine, they form a pair.

肉應胃，其榮唇，主肝者，胃能消化五穀精氣為肉，五穀從口而入，故榮潤在唇。肝是木之藏，仁而能生，胃是土府，故以相配，甲己所主也。腠理毫毛應三焦膀胱，其榮髮，主脾者，毫毛因藉津潤，腠理本自開通。脾，受資味之所，因資味而得津潤開通，因津潤開通而生毛髮。書云：髮是血之餘。脾是土之藏，三焦、膀胱併為水之府，故以相配，戊癸所主也。

The flesh corresponds to the stomach, the glory is on the lips, and it is governed by the liver: the stomach can digest the essence of grains into flesh, and grains enter through the mouth, so its glory is shown on the lips. The liver is the wood organ, paired with the heavenly stem Jia, which is benevolent and can generate and nourish; the stomach is the earth腑, paired with the heavenly stem Ji. Jia and Ji combine, so they form a pair. The skin pores and hair correspond to the triple heater and bladder, the glory is in the hair, and it is governed by the spleen: hair depends on body fluids for nourishment, and the skin pores are naturally open; the spleen is the place that receives the taste of food, obtaining nourishment and openness from food, and from the nourishment and openness, hair grows. Ancient texts say: hair is the leftover qi of blood. The spleen is the earth organ, paired with the heavenly stem Wu; the triple heater and bladder are both water腑, paired with the heavenly stem Gui; Wu and Gui combine, so they form a pair.

脾配二府，餘四藏各配一府者，脾是土藏，土為君道，君卽陽也，陽數一，故藏不二也；三焦、膀胱並是水府，水為臣道，臣卽陰也，陰數偶，故府有二也。《管子》曰：脾生骨，腎生筋，肺生革，心生肉，肝生爪髮。《元命苞》云：肝生筋。脾生骨者，脾，土也，土能生木，骨是身之本，如木立於地上能成屋室，故脾生之。

Why does the spleen correspond to two腑 while the other four zang organs each correspond to one腑? Because the spleen is a "土" organ, and "土" symbolizes the way of the sovereign, who is yang. Yang is represented by the number one (an odd number), so on the zang side, there cannot be two. The sanjiao (triple burner) and the bladder are both "water"腑, and "water" symbolizes the way of the minister, who is yin. Yin is represented by even numbers, so on the腑 side, there can be two. The "Five Zang Produce" theory in the "Guanzi" states: the spleen produces bones, the kidney produces sinews, the lung produces skin, the heart produces flesh, and the liver produces nails and hair. The "Chunqiu Yuanmengbao" says the liver produces sinews. Xiao Ji explains each point: the spleen produces bones because the spleen belongs to "土", which can generate "wood", and bones are the pillars of the body. Just as wooden beams are needed to support a house, the spleen produces bones.

腎生筋者，筋是骨之經絡，脈以流注，筋以相連節，並通血氣，腎水故生之。肺生革者，肺，金也，金能裁斷，革亦限斷，故肺生之。心生肉者，心，火也，肉是身之土地，故心生之。肝生爪髮者，肝，木也，爪是骨之餘，髮是血之餘，皆水木之氣，故肝生之。《元命苞》云以肝生筋，亦木氣之義，筋有枝條，象於木也。

The kidney produces sinews because sinews are the meridians of the bones: they allow the flow of blood and qi, connecting joints and ensuring the circulation of blood and qi throughout the body. Since the kidney belongs to water and is associated with fluidity, it gives rise to sinews. The lung produces skin because the lung belongs to metal, which is capable of cutting and shaping, and skin has the characteristic of being cut and divided. Therefore, the lung gives rise to skin. The heart produces flesh because the heart belongs to fire, and flesh is like the land of the body. Fire generates earth, so the heart gives rise to flesh. The liver produces nails and hair because the liver belongs to wood. Nails are the leftover qi of bone, and hair is the leftover qi of blood, both belonging to the qi of water and wood, so the liver gives rise to them. The *Chunqiu Yuanmingbao* says the liver produces sinews, also based on the principle of wood qi—sinews branch out like the branches and veins of a tree.

《河圖》云：仁慈惠施者，肝之精，悲哀過度則傷肝，肝傷則令目視芒芒；禮操列真，心之精，喜怒激切傷心，心傷則疾衂吐逆；和厚篤信者，脾之精，縱逸貪嗜則傷脾，脾傷則畜積不化，致否結之疾；義惠剛斷，肺之精，患憂憤勃則傷肺，肺傷則致欬逆失音；智辨謀略，腎之精，勞欲憤滿則傷腎，腎傷則喪精損命。

The Yellow River Chart connects the essence of the five internal organs with emotions, mental states, and diseases. Being kind and generous is due to the essence of the liver; excessive sorrow harms the liver, and when the liver is injured, vision becomes blurred. Observing propriety and upholding virtue, with sincerity in conduct, is due to the essence of the heart; excessive joy or anger harms the heart, and when the heart is injured, there is frequent nosebleeding and vomiting with reversed qi. Being harmonious, sincere, and trustworthy is due to the essence of the spleen; indulgence in ease and overindulgence in food and drink harms the spleen, and when the spleen is injured, food stagnates and becomes痞结 (a condition of obstruction). Upholding righteousness and showing kindness, being resolute and decisive, is due to the essence of the lungs; excessive worry and anger harms the lungs, and when the lungs are injured, there is coughing, reversed qi, and hoarseness. Being wise and eloquent, with many strategies, is due to the essence of the kidneys; overwork and indulgence, along with excessive anger, harms the kidneys, and when the kidneys are injured, there is loss of essence and shortened life.

此豈直違五常而損年命，亦破六情以亡國家也。至如桀、紂兩帝，並貪縱而喪其邦；梁、竇二臣，亦皆奢逸而傾其家。雖彭子以色延命，齊王因怒袪病，如此異轍，皆有調節之宜。節之則四大獲安，縱之則五藏成患。

These dangers are not only against the Five Constants and harmful to longevity, but they also destroy the Six Emotions and lead to the downfall of a state and family. For example, King Jie of Xia and King Zhou of Shang both lost their states due to greed and indulgence; the powerful ministers Liang Ji and Dou Xian of the Eastern Han Dynasty also destroyed their families through extravagance and licentiousness. Of course, there are also counterexamples: Pengzu extended his life through the art of sexual techniques, and King Qi of Qi removed a chronic illness by a sudden anger (referring to the old story where Wenzhi deliberately angered King Qi to treat his illness). These seemingly opposite approaches ultimately all come down to the four words "moderation and regulation": knowing self-restraint brings stability to earth, water, fire, and wind; but unrestrained indulgence turns the five internal organs into sources of calamity.

《素問》云：肝者為將軍之官，謀慮出焉；心者為君主之官，神明出焉；脾者倉廩之官，五味出焉；肺者相傅之官，治節出焉；腎者作強之官，伎巧出焉。肝者為將軍之官、謀慮出者，木性仁，仁者必能深思遠慮，恆欲利安萬物；將軍為行兵之主，必以謀慮為先。故兵書曰：兵以仁舉，則無不從；得之以仁分，則無不從悅。又曰：將無謀則士卒憂，將無慮則士卒去。故肝為將軍，出謀慮也。

In the "Su Wen · Ling Lan Mi Dian Lun," the functions of the five internal organs are compared to the duties of officials in the court: the liver is the general's organ, producing strategies and plans; the heart is the sovereign's organ, producing the spirit and wisdom; the spleen is the granary's organ, producing the five flavors; the lung is the prime minister's organ, producing governance and regulation; the kidney is the strong and capable organ, producing skills and techniques. Xiao Ji explains each point. The liver is called the general's organ because it produces strategies: the nature of wood is to be benevolent, and the benevolent person must be able to think deeply and plan far ahead, always thinking of benefiting all things and ensuring peace. The general is the commander of the army, and using troops must first rely on strategies and plans. Therefore, military books say: an army that fights under the banner of benevolence and righteousness will have no one who does not obey; distributing the spoils with benevolence and righteousness will have no one who does not be pleased and convinced. It also says: if the general lacks strategy, the soldiers will be anxious and fearful; if the general does not think carefully, the soldiers will scatter. Therefore, the liver is compared to the general, producing strategies.

心為主守之官，神明出者，火，南方陽光輝，人君之象。神為身之君，如君南向以治。《易》以離為火，居太陽之位，人君之象。人之運動、情性之作，莫不由心，故為主守之官，神明所出也。脾為倉廩之官，五味出者，萬物生則出土，死亦歸之，五穀之入，脾以受之，故五味之出，亦由於此也。

The heart is called the master organ that governs the spirit because the fire element is located in the south, where the bright sunlight shines, symbolizing the image of a sovereign ruler. The spirit is the sovereign of the body, just as a sovereign faces south to govern the world. The Zhou Changes use the Li trigram to represent fire, which is located in the position of the sun, also symbolizing the image of a sovereign. All human actions and emotional expressions originate from the heart, so it is called the master organ, from which the spirit arises. The spleen is called the granary organ that produces the five flavors because all things grow from the earth and return to the earth upon death; the five grains are ingested and transformed by the spleen, so the generation of the five flavors also originates from here.

肺為相傅之官，治節出者，金能裁斷，相傅之任明於治道，上下順教，皆有禮節，肺於五藏，亦治節所生。《樂緯》云：商者，章也，臣章明君德，以齊上下，相傅賢所由也。腎為作強之官，伎巧出者，水性是智，智必多能，故有伎巧，功則自強不息也。

The lung is the official of governance and regulation, for metal is capable of cutting and deciding, and the role of the prime minister and chief counselor is precisely to understand the ways of governing the state, ensuring that all people obey the commands and follow the rites. Among the five viscera, the lung is also the source of regulation. The "Music Divination" says "Shang corresponds to Zhang," meaning that ministers should clarify the virtue of the sovereign, thus bringing order to the hierarchy. Since the lung belongs to metal and governs the Shang tone, it is said that the prime minister and chief counselor, who are virtuous ministers, originate from here. The kidney is the organ of strength and skill, for water is associated with wisdom, and those who are wise are certainly versatile and skilled. Through persistent effort, they can achieve self-improvement without end.

《八十一問》曰：藏各有一，腎獨兩者何也？左者腎，右者命門，命門者，精神之所會也。《河圖》云：肝心出左，脾肺出右，腎與命門並出尺部，此脈候也。問曰：前解雲腎陰故雙，今言左腎右命門，此豈不自乖張乎？答曰：命門與腎，名異形同，水藏則體質不殊，故雙，主陰數；為名則左右兩別，故各有所主。猶如三焦、膀胱俱是水府，不妨兩號。

The Eighty-One Difficult Classics ask: All other organs have only one, but the kidney has two. Why is that? The answer is: The one on the left is called the kidney, and the one on the right is called the "Mingmen." The Mingmen is where the essence and spirit converge. The Yellow River Chart says: The pulses of the liver and heart appear on the left hand, and the pulses of the spleen and lung appear on the right hand. The kidney and Mingmen both appear in the chi section—this refers to the location for pulse diagnosis. Then someone else asks: Earlier it was explained that the kidney belongs to yin, and yin is even, so it is paired. Now it says the left is the kidney and the right is the Mingmen. Is this not contradictory? The answer is: The Mingmen and the kidney have different names but the same physical form. In terms of being water organs, they have no difference in their nature, so it is said they are paired, following the even number of yin. In terms of their names, they are distinguished as left and right, so each has its own function. This is similar to the Sanjiao and the bladder, which are both water organs, yet they have different names.

《老子經》及《素問》云心藏神者，神以神明照了為義，言心能明瞭萬事。神是身之君，象火，已如前解。腎藏精者，精以精靈叡智為稱，亦是精智氣，腎水智巧，故精藏焉。脾藏志者，脾土主總四行，多所趣向，志以心願趣向為目，故藏於脾。肝藏魂者，魂以運動為名，肝是少陽，陽性運動，木性仁，故魂亦主善，故藏於肝焉。肺藏魄者，魄以相著為名，肺為少陰，陰性恬靜，金主殺，魄又主惡，故以藏之。五藏所主，乃以神、精、志、魂、魄五種，就陰陽論，唯有二別，陽曰魂，陰曰魄。

The Classic of the Way and its Power and the Suwen both state that the heart houses the spirit: "Spirit" refers to the meaning of illumination and clear discernment, meaning the heart can clearly understand all things; spirit is the sovereign of the body, symbolized by fire, as explained earlier. The kidney houses essence: "Essence" refers to the term for refined wisdom; essence is the refined intelligent qi. The kidney belongs to water and governs wisdom and skill, so essence is stored in the kidney. The spleen houses will: the spleen belongs to earth, overseeing the other four meridians, tending toward multiplicity, while "will" is named for its tendency toward aspirations, so it is housed in the spleen. The liver houses the soul: "Soul" is named for its ability to move; the liver belongs to the lesser yang, which is yang and active, and the wood element is associated with benevolence, so the soul also governs goodness, hence it is housed in the liver. The lung houses the corporeal spirit: "Corporeal spirit" is named for its attachment to the physical form; the lung belongs to the lesser yin, which is yin and tranquil, and the metal element is associated with肃杀 (severe and decisive), so the corporeal spirit also governs evil, hence it is housed in the lung. The five functions governed by the five viscera are spirit, essence, will, soul, and corporeal spirit, collectively called the "five spirits"; they are divided into five according to the five viscera, but if classified according to yin and yang, they are merely two categories: those belonging to yang are called souls, and those belonging to yin are called corporeal spirits.

河上公章句云：五氣清微，為精神、聽明、音聲、五性，其鬼曰魂。魂者，雄也，主出入於鼻，與天通。五味濁溽，為形骸、骨肉、血脈、六情，其鬼曰魄。魄者，雌也，出入於口，與地通。《家語》曰：宰我問孔子曰，聞鬼神之名，而不知其所謂。孔子曰：人生有氣，魂氣者，神之盛也；魄氣者，鬼之盛也。人生有死，死必歸土，此謂之鬼；魂氣歸乎天，此謂之神。合鬼與神而享之，教之至也。骨肉斃乎下，化為野土，其氣發揚乎上，此神之著也。聖人因人物之情，而明命鬼神，以為民則。燔燎羶薌，所以報氣也；薦黍稷，修肺肝，加以鬱暢，所以報魄也。

Heavenly Master Ho Shang Gong's commentary on the "Chapter of Laozi" says: The five phases' energies are clear, light, subtle, and refined, transforming into human spirit, hearing, sight, voice, and the five qualities. Its spirit is called "hun"; hun belongs to the yang, enters and exits through the nose, and connects with heaven. The five flavors are turbid, heavy, and moist, transforming into human body, bones, flesh, blood, and the six emotions. Its spirit is called "po"; po belongs to the yin, enters and exits through the mouth, and connects with earth. The "Kongzi Jiayu" records: Zai Wo asked Confucius, saying that he often hears the term "ghost and spirit," but does not understand what it refers to. Confucius said: When a person is alive, there is qi. Hun qi is the extreme of spirit, and po qi is the extreme of ghost. When a person dies, he must return to the earth, which is called "ghost"; when hun qi ascends to heaven, it is called "spirit." Combining ghost and spirit in worship is the ultimate of education. When the body decays into the earth and becomes wild soil, its qi ascends, which is the manifestation of spirit. Sages follow human feelings and natural principles, clearly naming ghosts and spirits to serve as a standard for teaching the people: burning animal fat to let its fragrance rise is to offer to the hun qi; offering millet and rice, preparing the lungs and liver of sacrificed animals, and adding the fragrant wine yuchang is to offer to the po.

《漢書·五行志》云：人命終而形藏，精神散越，聖人為之宗廟，以收魂氣，春秋祭祀，以修孝道。《尸子》曰：鬼，歸也，古者謂死人為歸人。《淮南子》曰：人精神者，天之有也；骸骨者，地之有也。精氣入其門，而骸骨反其根。又云：天氣為魂，地氣為魄。《禮記·郊特牲》云：凡祭慎諸此，魂氣歸乎天，形魄歸乎地，故祭求諸陰陽之義。故氣之清者曰神，卽陽魂也；氣之濁者曰鬼，卽陰魄也。

The Han Shu · Wu Xing Zhi says: After a person's life ends, his body is buried and his spirit dissipates and flies away. Therefore, sages established ancestral temples to gather his soul and qi. In spring and autumn, sacrifices are held to cultivate filial piety. The Shi Zi says: "Ghost" is "return." The ancients called the dead "returning people." The Huainanzi says: A person's spirit belongs to heaven, and his bones and flesh belong to earth. After death, the spirit returns through the door by which it entered, and the bones and flesh return to their original source. It also says: The qi of heaven becomes the soul, and the qi of earth becomes the body. The Li Ji · Jiao Te Sheng says: In all sacrifices, one must pay attention to this point—the soul and qi ascend to heaven, and the form and body descend to earth. Therefore, the clear qi is called "spirit," which is the yang soul; the turbid qi is called "ghost," which is the yin body.

延陵季子葬其子於嬴博之間云：骨肉歸乎土，命也；魂氣無不之。《越記》云：王問范子曰，寡人聞失其魂魄者死，得其魂魄者生也，物皆有之，將人乎？范蠡對曰：魄者，囊也；魂者，生氣之源。又云：魂者，生氣之精；魄者，死氣之舍。《韓詩》云：溱洧有二水，三月上巳，鄭國常於此水上招魂續魄。《左傅》昭二十五年，宋公燕，使叔孫昭子右坐，語相泣，樂祁子曰：今君與叔孫皆死乎！心之精爽，是謂魂魄，魂魄去之，何以能久？此並明人身有魂魄二別。

The Duke of Wu's son, Zilu Ji Zi, when burying his son between Ying and Bo, said: bones and flesh return to the earth, this is fate; as for the spirit, it can go anywhere. The "Yue Ji" records that the King of Yue asked Fan Li: I have heard that those who lose their spirit die, while those who keep their spirit live. Do all things have spirits, or only humans? Fan Li answered: the spirit is like a bag, a container for the body; the soul is the source of life qi. He also said: the soul is the essence of life qi, while the spirit is the dwelling place of death qi. The "Han Shi" says: the Zhen and Wei rivers, on the third day of the third lunar month, the people of Zheng often held rituals by the rivers to summon back the soul and restore the spirit, known as the禊 ceremony. The "Zuo Zhuan" records that in the 25th year of Duke Zhao's reign, Duke Song Yuan set a banquet, and had Shu Sun Zhaozi sit on the right side, the two of them talking and weeping; Le Qi then said: this year, the king and Shu Sun Zhaozi are probably going to die. The refined essence of the heart is called soul and spirit. When soul and spirit leave them, how can they live long? All these records show that there is a distinction between soul and spirit in the human body.

《老子經》云魂藏肝、魄藏肺者，魂既屬天，天氣為陽，陽主善，尚左，居肝，在東方木位；魄既屬地，地氣為陰，陰主惡，尚右，故居肺，在西方金位。《老子》云：吉事尚左，凶事尚右。亦云五氣藏於心、五味藏於胃者，此論氣則是陽，以藏受之，心為火藏，陽氣所處；味則是陰，以府受之，胃為五穀之府，味之所處。心主精神，胃主受納，不乖魂魄陰陽之理。

The Classic of the Dao says that the soul is stored in the liver and the spirit is stored in the lung. The reasoning is that the soul belongs to heaven, and heavenly qi is yang, which is associated with goodness and favors the left side, so it resides in the liver, which is located in the eastern direction of the wood element. The spirit belongs to earth, and earthly qi is yin, which is associated with evil and favors the right side, so it resides in the lung, which is located in the western direction of the metal element. The Classic itself states, "Good things favor the left, while bad things favor the right." The Classic also says that the five kinds of qi are stored in the heart and the five flavors are stored in the stomach. Qi is yang, so it is received by the internal organs, and the heart, being the fire organ, is the proper place for yang qi. Flavor is yin, so it is received by the腑 (hollow organs), and the stomach, as the organ for grains, is the proper place for flavors. The heart governs the spirit, and the stomach governs receiving and digesting food. This arrangement does not conflict with the principle that the soul and spirit belong to yin and yang.

又云魂有三、魄有七者，陽數奇，陰數偶。奇數始於一，一則元氣，魂雖是陽，非曰始元，一後次三，故魂數三。又云：因天地二氣合而生人，人又一氣，三材各一氣，故魂有三。陰數二，二亦陰之始，魄雖是陰，又非元始，次二後四，陰不孤立，必資於陽，就魂之三，合而成七。

The text also states that the soul has three parts and the spirit has seven. The reasoning for this calculation is that the odd numbers represent yang and the even numbers represent yin. Odd numbers start from one, with "one" representing the original vital energy. Although the soul belongs to yang, it cannot be considered the initial original energy. After one, the count proceeds to three, so the number of souls is three. Another explanation says that the human being is born from the combination of the energies of heaven and earth, and the human body itself has one energy. Therefore, the three elements of heaven, earth, and humanity each contribute one energy, hence the soul has three parts. Even numbers start from two, which is also the beginning of yin. Although the spirit belongs to yin, it is not the original beginning either. After two, the count proceeds to four. Since yin cannot exist alone and must rely on yang, the number four, which belongs to yin, is combined with the number three, which belongs to yang, resulting in seven. This is the origin of the number seven for the spirits.

又一解云：魂在東方，取震數三；魄居西方，取兌數七。三魂七魄，合而為十，是應天五行、地五行，兩五合為十，共成人也。五是天五氣、地五味也。《春秋緯》云：人感十而生，故十月方生也。又云魂有五、魄有六者，此乃道家《三皇經》，以五藏神為五魂，六府神為六魄，此亦五行六氣之義也。魂魄，人之本，既配府藏，故釋之。《甲乙》云：魂屬精，魄屬神。

There is another explanation: the soul resides in the east, taking the number three from the Zhen trigram (Thunder); the spirit resides in the west, taking the number seven from the Dui trigram (Lake). Three souls and seven spirits together make ten, which corresponds to the five elements in heaven and the five elements in earth, two fives combining to make ten, thus forming a person. The number 'five' here refers to the five qi in heaven and the five flavors in earth. The "Chunqiu Wei" says that humans are born by feeling the number ten, hence the ten months of gestation before birth. Some texts also mention five souls and six spirits, which is the view from the Daoist "Sanhuang Jing." They regard the five internal organs' spirits as five souls and the six腑 organs' spirits as six spirits, which still follows the principles of the five elements and six qi. The soul and spirit are the fundamental aspects of a person; since they are to be associated with the internal and external organs, they are explained together here. The "Ji Yibing" offers another view: the soul belongs to the essence, and the spirit belongs to the spirit.

五常者，仁、義、禮、智、信也。行之終久，恆不可闕，故名為常；亦云五德，以此常行，能成其德，故云五德。而此五德，配於五行。鄭玄注《禮記·中庸》篇云：木神則仁，金神則義，火神則禮，水神則信，土神則智。《詩緯》等說亦同。毛公傳說及京房等說，皆以土為信，水為智。

The "Five Constants" refer to the five virtues: benevolence, righteousness, propriety, wisdom, and faithfulness. They are called "constants" because they are to be practiced continuously and are indispensable. They are also called the "Five Virtues," since following them consistently cultivates virtue, hence the term "Five Virtues." These five virtues correspond to the Five Phases. Zheng Xuan, in his commentary on the "Book of Rites · Doctrine of the Mean," said that the nature of wood is benevolence, the nature of metal is righteousness, the nature of fire is propriety, the nature of water is faithfulness, and the nature of earth is wisdom. This view is also shared by the "Poetic Writings" and other esoteric texts. However, the school of Ma Gong's "Commentary on the Poems" and Jing Fang, among others, associate earth with faithfulness and water with wisdom. The difference between the two schools lies only in the assignment of water and earth, which are exactly reversed.

《漢書·天文志》云：歲星於人，五常，仁也；五事，貌也。仁虧貌失，逆春令，傷木氣，罰見歲星。熒惑於人，五常，禮也；五事，視也。禮虧視失，逆夏令，傷火氣，罰見熒惑。太白於人，五常，義也；五事，言也。義虧言失，逆秋令，傷金氣，罰見太白。辰星於人，五常，智也；五事，聽也。智虧聽失，逆冬令，傷水氣，罰見辰星。鎮星於人，五常，信也；五事，思也。仁義禮智，以信為主；貌言視聽，以思為正。四事皆失，鎮星乃為之動。按毛公及京房、漢史，皆以土為信，可謂其當，所以然者。

The "Book of Han: Records of Astronomy" discusses the five planets, linking them to the five constants and the "Five Matters" from the "Book of Documents: Hongfan" (appearance, speech, gaze, hearing, thought). The planet Jupiter (the Year Star) corresponds to the constant of benevolence and the matter of appearance; if benevolence is lacking and appearance is improper, it violates the spring decree and harms the wood energy, and the heavenly punishment is shown in the Year Star. The planet Mars (the Malefic of Violence) corresponds to the constant of propriety and the matter of gaze; if propriety is lacking and vision is unclear, it violates the summer decree and harms the fire energy, and the heavenly punishment is shown in the Malefic of Violence. The planet Venus (the Bright White Star) corresponds to the constant of righteousness and the matter of speech; if righteousness is lacking and speech is inappropriate, it violates the autumn decree and harms the metal energy, and the heavenly punishment is shown in the Bright White Star. The planet Mercury (the Morning Star) corresponds to the constant of wisdom and the matter of hearing; if wisdom is lacking and hearing is dull, it violates the winter decree and harms the water energy, and the heavenly punishment is shown in the Morning Star. The planet Saturn (the Stationary Star) corresponds to the constant of trust and the matter of thought; the four virtues of benevolence, righteousness, propriety, and wisdom are governed by trust, and the four matters of appearance, speech, gaze, and hearing are measured by thought, so only when these four matters are all improper will the Stationary Star change. According to this, Mao Gong, Jing Fang, and the "Book of Han" all associate earth with trust, making the pairing appropriate, as explained below.

夫五常之義，仁者以惻隱為體，博施以為用；禮者以分別為體，踐法以為用；智者以了智為體，明睿以為用；義者以合義為體，裁斷以為用；信者以不欺為體，附實以為用。其於五行，則木有覆冒滋繁，是其惻隱博施也；火有滅暗昭明，是其分別踐法也；水有含潤流通，是其了智明睿也；金有堅剛利刃，是其合義裁斷也；土有持載含容，以時生萬物，是其附實不欺也。

The five constants each have both essential nature and functional application: Ren is based on compassion and extends benevolence; Li is based on distinguishing hierarchy and enforces rules; Zhi is based on clarity and understanding and enables discernment and judgment; Yi is based on conformity to righteousness and enables decision-making and choice; Xìn is based on sincerity and truthfulness and ensures practicality. When viewed in terms of the Five Phases: Wood can cover and nurture, which corresponds to compassion and widespread benevolence; Fire can dispel darkness and illuminate all directions, which corresponds to distinguishing hierarchy and enforcing rules; Water can contain and nourish, flowing without obstruction, which corresponds to clarity and wisdom; Metal is hard and sharp, which corresponds to righteousness and decisive judgment; Earth can support and contain, nurturing all things according to the seasons, which corresponds to sincerity and truthfulness. Thus, Earth corresponds to Xìn and Water corresponds to Zhi, which is consistent with reason.

鄭玄及《詩緯》以土為智者，以能了萬事莫過於智，能生萬物莫過於土，故以為智；水為信者，水之有潮，依期而至，故以水為信。此理寘證狹，於義乖也。其於五經，則仁以配《易》，其位東方；禮以配火，其位南方；義以配傳，其位西方；智以配《詩》，其位北方；信以配《尚書》，其位中央。

Zheng Xuan and the Shī Wěi associate earth with wisdom, reasoning that nothing can comprehend all things more than wisdom, and nothing can nurture all things more than earth, so earth is associated with wisdom. They associate water with faith, reasoning that the sea has tides that rise and fall on schedule without failing to keep its promise, so water is associated with faith. However, the reasoning behind these associations is based on too narrow examples and does not make sense in terms of principle. As for the association between the five constants and the five classics: benevolence is associated with the Zhou Changes (I Ching), located in the east; propriety is associated with the Li Jing (the text here originally reads 'fire,' but according to the context, it refers to the Li Jing), located in the south; righteousness is associated with the Spring and Autumn Annals (referred to as 'transmission' in the text), located in the west; wisdom is associated with the Shī Jing (Book of Songs), located in the north; and faith is associated with the Shang Shu (Book of Documents), located in the center.

《易》配東方仁者，《易》是創制之書，包括萬有，有變易之義。東方，四時之始，仁化能生，易故就新。又帝出震始作八卦，故以配仁。禮配南方者，禮能齊上下之法，別貴賤之差，君臣父子，莫不以禮節之，如火能成就五味，明照萬物，故以南方配禮。

The Zhou Changes (I Ching) is paired with the virtue of benevolence in the East: The I Ching is a book of creation and establishment, encompassing all things and containing the meaning of change; the East is the beginning of the four seasons, and benevolence nurtures and generates all things, while the I Ching also discusses the removal of the old and the movement toward the new. Furthermore, the "Say on the Trigrams" states "The Emperor arises from Zhen," meaning Fuxi began drawing the Eight Trigrams from the position of Zhen, which is the East, hence the pairing of the I Ching with benevolence. The Rites are paired with the South: The Rites can regulate the order between superiors and inferiors, distinguishing the differences of rank and status, and the relationships of ruler and subject, father and son are all governed by the Rites; just as fire can cook the five flavors and illuminate all things, so the South is paired with the Rites.

傳配西方義者，《春秋》是魯史，褒貶得失。是時王道既衰，諸侯力爭，戰伐之事，靡不書之，合義者褒，失德者貶，如金以義斷，裁制萬物，故以配義。《詩》配北方智者，《詩》言其志，以為風刺，有陰微之辭，和潤人情，動鬼神，感天地，以善惡之事，吟詠於聲樂，使聞者有益於行，作者無咎於身，如水潛流，無所不潤，故以智配。

The Spring and Autumn Annals are paired with the West because they embody the principle of righteousness. The Spring and Autumn Annals were the historical records of the state of Lu, focusing on praising good deeds and condemning wrongdoing. At that time, the Way of the King had declined, and the feudal lords fought with force. All military campaigns were recorded, and those in accordance with righteousness were praised, while those lacking virtue were criticized. Just as gold decides and shapes all things through righteousness, it is paired with righteousness. The Book of Poetry is paired with the North because it embodies wisdom. The Book of Poetry is used to express aspirations and serve as admonition, often containing subtle and implicit expressions. It harmonizes and moistens human emotions, capable of moving ghosts and spirits and connecting with heaven and earth. It sings about good and evil in music and song, benefiting those who listen in their conduct and not causing trouble for those who compose it. Just as water flows underground, moistening everywhere, it is paired with wisdom.

《尚書》配中央信者，此是上古之書，傳述帝王之言，信誓之事，靡不存焉，可宗尚，故如土有信，以時生物，四時所宗，故以信配。經，卽常也，亦云由也，亦云法也。述經由事，故云由也；理可法則，故云法也；常為訓典，故卽常也。然經體既為常法，其當體各備五常，事有所專，但以一方為主。未論文義，故不備說。五常之行，由經而明，故以配釋。

The Book of Documents is paired with the central virtue of trust because it is an ancient classic that records the words of emperors, preserving all matters of oaths and trustworthiness, making it worthy of reverence and emulation. Just as soil possesses the virtue of trustworthiness, nurturing all things according to the seasons and being the common foundation for the four seasons, it is thus paired with trust. As for the term "Classic" (经), it itself means "constant" and is also interpreted as "by" and "standard." It refers to narrating the events that have been experienced, hence "by"; the principles can serve as a standard, hence "standard"; and it is used permanently as a moral teaching, hence "constant." However, since the essence of the classics is all about constant principles, each classic in itself encompasses the five virtues, but each emphasizes one virtue as its main focus. Here, we are not discussing the specific meanings of each classic, so we do not elaborate further. The practice of the five virtues depends on the classics to clarify them, hence the combination of the two is explained together.

五事者，《尚書·洪範》云：敬用五事。蓋以人事配五行也。一曰貌，以配木；二曰言，以配金；三曰視，以配火；四曰聽，以配水；五曰思，以配土。《尙書·洪範》曰：貌曰恭，言曰從，視曰明，聽曰聰，思曰叡；恭作肅，從作乂，明作哲，聰作謀，叡作聖。

The term 「五事」 comes from the phrase 「敬用五事」 in the Book of Documents, the Hongfan Chapter. It refers to matching human behavior and conduct to the Five Phases. The first is 「貌」, corresponding to wood; the second is 「言」, corresponding to metal; the third is 「视」, corresponding to fire; the fourth is 「听」, corresponding to water; and the fifth is 「思」, corresponding to earth. The original text of the Book of Documents, the Hongfan Chapter, states: appearance should be respectful, speech should be orderly, vision should be clear, hearing should be sharp, and thought should be penetrating. Respectfulness produces solemnity, orderly speech produces order, clear vision produces wisdom, sharp hearing produces strategy, and penetrating thought leads to sage-like clarity. This is the standard and effect of each of the five matters.

貌曰恭者，天子之恭曰穆穆，上恭肅則下敬矣。孔子曰：其行己也恭，其事上也敬。又曰：在體曰恭，加於人、施於事曰敬。貌之不恭，是謂不肅。肅，敬也。夫《洪範》所陳五事，貌為首者，於《易》貌為震，震為木，木可觀也，故經列三德而服為其上。

First, we discuss "貌曰恭" (appearance is called respect). The respect of the Son of Heaven is described as "Mumu" (majestic and solemn). When those in authority are respectful and solemn, those below will naturally feel reverence and obedience. Confucius said: he maintains himself with respect, and he serves superiors with reverence. There is also a distinction: that which is shown in one's own appearance is called "gong" (respect), and that which is applied to others and realized in actions is called "jing" (reverence). If one's appearance is not respectful, it is called "bu su" (not solemn), and "su" means reverence. The Five Matters listed in the "Hongfan" (The Great Plan) place "貌" (appearance) first, because in the "Zhou Yi" (I Ching), appearance belongs to the Zhen trigram, which represents wood, and the form of grass and trees is most visible. Therefore, when the classics list the three virtues, they also place appearance and attire first.

《詩》云：敬慎威儀，惟人之則。有威而可畏謂之威，有儀而可象謂之儀。君有威儀，其臣畏而愛之，則而象之，故能長有其國；臣有威儀，故能長守其職。君子在位可畏，施舍可愛，進退可度，周旋可則，容止可觀，作事可法，德行可象，聲氣可樂，動作有文，言語有章，以臨其下，謂之威儀。

The Book of Poetry, Great Odes, "Suppression" says: To maintain dignity with reverence and caution is the standard for the people. Having power that inspires awe is called "Wei" (authority); having a model that can be emulated is called "Yi" (ceremony). When a ruler possesses authority and ceremony, his subjects will both revere and love him, taking him as a model to follow, thus enabling him to maintain the state for a long time. When a minister possesses authority and ceremony, he can hold his position for a long time. A gentleman in office inspires awe, gives generously and thus is loved, moves in accordance with propriety, responds appropriately and thus serves as a standard, has a dignified appearance worth observing, acts in a manner that can be emulated, has virtue that can be imitated, has a pleasant tone and demeanor, and has graceful movements and coherent speech. To govern subordinates in such a manner is called "Wei Yi" (authority and ceremony).

孔子曰：正其衣冠，尊其瞻視，儼然人望而畏之，不亦威而不猛。又曰：不嚴以蒞之，則人不敬。故失威儀之節，怠慢驕恣，謂之狂，狂則下不肅矣。下不敬，則上無威。夫不敬其君，不從其政，則陰氣勝。陰氣勝，則水象至，故曰厥罰常雨。雨則飢寒至，飢寒至，則上下不相信，大臣奸軌，民為寇盜。民多被刑，則其服妖。服妖者，輕剛漂泆、暴慢之服，以象風氣之化也。

Confucius said: Rectify your clothing and appearance, maintain a solemn gaze, and carry yourself with dignity so that people are struck with awe. Is this not 'majestic yet not fierce'? He also said: If you do not approach the people with solemnity, they will not respect you. Therefore, once one loses the measure of propriety and becomes careless and arrogant, it is called 'madness'. If a ruler is mad, the people will not be respectful; if the people are disrespectful, the ruler will have no authority. When subjects do not respect the ruler and do not obey the orders, yin overpowers yang; when yin overpowers yang, the calamity of water appears, so the "Hóng Fàn" says, "Its punishment is constant rain" — this misdeed invites heaven's punishment in the form of prolonged rain. Prolonged rain leads to hunger and cold, hunger and cold lead to mutual distrust between superiors and inferiors, thus ministers become corrupt and lawless, and the people turn to banditry; when many people are punished, there appears 'clothing demons'.the so-called clothing demons refer to strange and indecent garments that are frivolous and reckless, used to indicate the corruption of the customs.

言者，於《易》之道曰兌，兌曰口，言之象。人君言出令行則從。故《易》曰：悅以使民，民忘其勞；悅以犯難，民忘其死。是以明君薄斂而厚祿，賞宜從重，罰宜從輕，則順民心，故其教不肅而成，其政不嚴而治，此得民心。民心得，則眾歸之；眾歸之，則民死沒且不忘之，況乎從其令也。若君失眾心，政令不從，亢陽自消，群陰不附，而下畏君之重刑，則陽氣勝。陽氣勝則旱，故曰厥罰常暘。常暘則飢貧，飢貧不足，不足，不敢正言，則先發於歌謠之口也。氣逆則惡言至，蟲蝗生，皆口事也。

Now speaking of "speech." In the system of the Zhou Changes, speech belongs to the Dui hexagram, which represents the mouth, thus symbolizing speech. When a ruler speaks, his orders are carried out, which is called "following" (smoothness). Therefore, the Commentary on the Judgment of the Dui hexagram in the Zhou Changes says: using the way of joy to govern the people, the people forget their toil; using the way of joy to lead them through hardship, the people forget life and death. Therefore, a wise ruler reduces taxes and gives generous salaries, rewarding generously and punishing leniently, thus following the people's will. Thus, education does not need to be harsh and naturally becomes effective, and orders do not need to be severe and naturally become well governed. This is called winning the people's hearts. When the people's hearts are won, they all come to follow; when they all follow, they would even die for the ruler, let alone obeying his orders. Conversely, if a ruler loses the people's hearts, his orders are not obeyed. The excessive yang energy naturally declines, and the many yin forces are unwilling to follow. Ministers only comply out of fear of the ruler's severe punishments. At this time, it becomes an excess of yang energy. Excess yang energy causes drought, so the Huafan says, "If yang is excessive, there will be prolonged drought." Prolonged drought leads to famine and poverty, and famine and poverty lead to shortages of goods. With shortages of goods and the people afraid to speak openly, grievances are first expressed through songs. When the vital energies are reversed, evil words spread, and locust plagues occur. All these belong to the category of matters related to "speech."

視者，南方目之象，視曰明，明以知人為本，於《易》為離，離為火、為目。夫視不明，微弱不知所信，必長伺黨仇親同類。如此，賢者不進；賢者不進，則不肖者不退；不肖者不退，則犯上者不誅，無罪者橫罰，百職廢壞，庶事滯塞，教政舒緩，故曰厥罰常燠。燠則冬氣洩，冬氣洩則不塞，春夏氣錯，疾疫起矣。犯上者不誅，則草犯霜而不死；貪取百姓之財，則蝗螟亦食人之食矣。此皆視之所象也。

Now discussing "seeing." The eyes belong to the southern direction, so it is said "seeing is clarity," and clarity in discernment is fundamental to recognizing people. In the Zhou Changes, it belongs to the Li hexagram, which represents fire and also the eye. If one cannot see clearly, then one's mind is weak and one does not know whom to trust, inevitably being surrounded by those who form factions, harbor private grudges, and cling to their own kind. In this situation, virtuous people cannot rise up; when virtuous people cannot rise up, the unvirtuous cannot be removed; when the unvirtuous cannot be removed, those who defy authority are not punished, and the innocent are wrongly punished. All duties are neglected, affairs become blocked, and the government and education become lax. Therefore, the Hong Fan says "its punishment is constant warmth"—heavenly punishment is continuous warmth. Warmth causes the winter energy to escape outward, and when winter energy escapes outward, it cannot be contained, leading to disorder between spring and summer, and epidemics arise from this. Those who defy authority are not punished, just as grass and trees encounter frost but do not wither; when those above take the people's wealth, locusts and cutworms come to eat people's grain. All these are the signs corresponding to "seeing."

聽者在耳，耳者，於《易》坎也。古者聖王有進善之旌，敢諫之鼓，謀於蒭蕘，所以博延而廣聽也。人君不好謀，則下莫敢言；下莫敢言，則上無所聞；上無所聞，則不聽。不聽者，由不謀政事，故曰不聽，無所聞知庶事，擁屈怨在心口，喜怒不節，故曰急也。夫寒者急物，冬物皆枯急，枯急，故曰厥罰常寒。常寒則不生百穀，不生百穀，則民貧窮矣。故妖生於耳，以類相動，則有鼓妖，聲音之類。坎為彘，耳氣傷，有彘禍；水色黑，有黑交。此皆聽也。

Now speaking of "listening." Listening depends on the ears, and in the I Ching, the ears belong to the Kan trigram. In ancient times, sage kings set up "flags for receiving good advice," allowing those who wished to offer good words to stand under the flag; they also set up "drums for bold remonstrance," allowing those who wished to give advice to beat the drum; they also consulted with people cutting grass and gathering firewood, in order to widely accept and take in many opinions. If a ruler does not like deliberation, ministers will not dare to speak; if no one dares to speak, the ruler will hear nothing; if the ruler hears nothing, it is called "not listening." So-called "not listening" is due to not consulting with people on state affairs, thus he is called "not listening"; being completely unaware of all matters, resentment and grievances accumulate in the heart, and joy and anger lose their proper limits, so it is called "urgency." Cold causes things to contract, and in winter all things wither and contract, which corresponds to this "urgency." Therefore, the Hongfan says, "Its punishment is constant cold" — the heavenly punishment is continuous severe cold. Prolonged cold prevents the growth of all grains, and if all grains do not grow, the people become poor. Therefore, supernatural phenomena arise from the ears: like things of the same kind attracting each other, there is "drum demon," which refers to strange sounds heard without cause. The Kan trigram is associated with pigs, and if the ear qi is injured, there will be strange calamities related to pigs; the color of water is black, so black strange omens appear. All these belong to "listening."

思者，心為五事之主，猶土體為五行主也，於《易》為坤。八正之氣，亦起於八風，風者，四時之主。思心得，謂之容，容者，能容畜臣子，故謂之聖也。思心不得，四者皆失，則不能容畜臣子，故曰思心不容，是謂不聖，過在霿亂失紀。

Finally, it speaks of 'thinking' (思). The heart is the master of the five actions, just as earth is the master of the five phases. In the Zhou Changes, it corresponds to the Kun trigram. The eight cardinal directions and the seasonal changes all originate from the eight winds, and wind is the master of the four seasons. When thinking is proper, it is called 'capacity' (容); 'capacity' is the ability to nurture and accommodate ministers, hence it is called 'sage' (圣). If thinking is improper, then the four aspects of appearance, speech, sight, and hearing also become improper, leading to an inability to nurture and accommodate ministers. Therefore, the Hongfan says, 'If the mind does not have capacity, it is called not sage,' and the mistake lies in confusion and disorder of principles.

故風者，於《易》巽也，在三月、四月，純陽，而治於陽則為陰，於陰則為陽，大臣之象。君既霿亂，則大臣專恣；大臣專恣，而陰氣盛；陰氣盛則應，故厥罰常風。陰氣多者，陰而不雨，其甚也常陰。暗者，苞承於心，心氣傷，則為暗妖。《易》曰：坤為牛。坤，土也，土氣傷，則牛多死。又曰：土為內事，內事亂，則有華孽。此皆思之事也。五事所感，其例甚多，略舉如此。

So when it comes to wind: wind corresponds to the Xun trigram in the Zhou Changes. This occurs around the time of the third and fourth months, when pure yang is dominant. When Xun is in yang, it appears as yin; when in yin, it appears as yang. This is the symbol of a minister. When the sovereign is confused and disorderly, the ministers become tyrannical and unrestrained; when ministers are tyrannical and unrestrained, yin energy becomes strong; when yin energy becomes strong, there is a corresponding heavenly phenomenon, so it is said, "the punishment is constant wind" — meaning that heavenly punishment is manifested as prolonged wind. If yin energy increases further, then dark clouds gather but there is no rain; when it reaches its extreme, there is prolonged darkness. This dark phenomenon originates from the heart: when heart energy is injured, it results in "dark omens." The Zhou Changes say that Kun represents the ox, and Kun is earth; when earth energy is injured, oxen die in large numbers. It also says that earth governs internal affairs; when internal affairs are disturbed, there is the phenomenon of flowers blooming at inappropriate times, called "flower omens." These all belong to the category of "thought." The phenomena caused by the five aspects are numerous, and here only the main points are briefly mentioned.

《春秋元命苞》云：律之為言率也。《續漢書》云：律，術也。《律書》云：呂，序也，序述四時之氣，定十二月之位也。陰陽各六，合有十二，陽六為律，陰六為呂。律六者：黃鍾、大蔟、姑洗、蕤賓、夷則、無射也；呂六者：林鐘、南呂、應鐘、大呂、夾鐘、仲呂也。《史記》云：律曆者，天所以運五行八正之氣，成熟萬物也。

The "Spring and Autumn Original Mandate Bundle" says: "Lu" means "rate," that is, to lead or to set a standard. The "Continued Book of the Han Dynasty · Records of Laws and Calendars" says: "Lu" is "method," that is, a system or regulation. The "Book of Laws" says: "Lv" is "sequence," that is, to sequentially describe the energies of the four seasons and to determine the positions of the twelve months. Yin and Yang each have six, making a total of twelve: the six belonging to Yang are called "Lu," and the six belonging to Yin are called "Lv," which is known as the "Twelve Lu and Lv." The six Lu are Huangzhong, TaCu, Gu Xian, Rui Bin, YiZe, and WuYe; the six Lv are Lin Zhong, NanLv, Ying Zhong, DaLv, Jia Zhong, and ZhongLv. The "Records of the Grand Historian · Book of Laws" says: Lu and Li (calendar) are the means by which Heaven operates the Five Phases and the eight cardinal directions and the seasonal changes, enabling the growth and maturity of all things.

《帝王世紀》云：黃帝使伶倫於大夏之西、崑崙之陰，取竹解谷，其竅厚均者，斷兩節閒吹之，以為黃鐘之管，以象鳳鳴，雌雄各六，以定律呂，以分星次。伶洲鳩曰：律，所以立均出度也。故云：紀以三，平以六，成以十二，天之道也。此六中之元，古之神瞽考中聲而量之，以制度律，均鍾，故名黃鐘，所以宣養六氣。

The "Imperial Chronology" records that the Yellow Emperor sent the music official Ling Lun to the west of Daxia and the north of Kunlun Mountain, where he obtained bamboo at Jiegu. He selected bamboo with uniform hole size and even thickness of the walls, cut off the section between two joints, and made a pipe called Huangzhong, which he used to imitate the sound of the phoenix. He determined six tones for the male and female phoenixes, thus establishing the twelve tones (Lülü), which were used to divide the celestial cycles. The Zhou dynasty music official Ling Zhoujiu said: "The tones are used to establish pitch standards and determine measurements." Therefore, it is said that "three is the main principle, six is the balance, twelve is the completion," which reflects the heavenly principle. Among these twelve tones, the central one is Huangzhong. Ancient music masters (called "shen gu" by the blind musicians) tested the central and correct sound, measured it, and used it to establish the measures and adjust the bell tones. Hence it is called "Huangzhong," whose function is to promote and nurture the six qi.

二曰太蔟，所以金奏，乃贊陽出滯；三曰姑洗，所以修潔百物，考神納賓；四曰蕤賓，所以安靜神人，獻酬交酢；五曰夷則，所以詠歌九則，平民無貳；六曰無射，所以宣佈哲人之令德，示民軌儀。為之六閒，以揚沈伏而黜散越：元閒大呂，助宣物也；二閒夾鐘，出四隟之細；三間中呂，宣中氣也；四閒林鐘，和展百事，俾莫不任肅純恪也；五閒南呂，贊陽秀也；六間應鐘，均利器用，俾應復也。律呂不易，無奸物也。

The second of the six tones is Taicuo, used for harmonizing the music of metal and stone, assisting the yang energy to remove blockages. The third is Guxi, used for cleansing and refining all things, examining and worshiping deities, and welcoming and receiving guests. The fourth is Rui Bin, used for stabilizing the relationship between spirits and people, with the host and guest exchanging courtesies and responses. The fifth is Yizhe, used for singing the nine principles, making the people peaceful and unified in their hearts. The sixth is Wuyi, used for promoting the virtues of wise individuals, setting an example for the people. Interwoven with the six tones are the six lü, used for promoting hidden energies and eliminating scattered and idle energies: the first is Dalü, assisting in the flourishing of all things; the second is Jiazhong, releasing the subtle energies in the corners of the four directions; the third is Zhonglü, dispersing the harmonious energy; the fourth is Linzhong, harmonizing and spreading all affairs, enabling everyone to fulfill their duties with respect and sincerity; the fifth is Nanlü, assisting in the formation of the excellent fruits of yang energy; the sixth is Yingzhong, equalizing the use of objects, enabling all things to respond in harmony and return to their proper time. If the tones and lü are not disordered, there will be no perverse or abnormal things.

《三禮義宗》云：律者，法也，言陽氣施生，各有其法；呂者，助也，助陽成功。一云：律，帥也，帥導陽氣，使之通達也；呂者，侶也，以對於陽，與之為侶。亦呂距也，謂陰陽之氣有時相距，明陽出則陰除，陰升則陽損，故有相距之意。

The San Li Yi Zong says: "Lu" means "fa," referring to the fact that yang energy spreads out to generate vitality, each having its own rules and regulations; "Lv" means "zhu," assisting yang energy in achieving its accomplishments. Another interpretation: "Lu" means "shuai," leading and guiding yang energy so that it can flow smoothly; "Lv" means "lv," accompanying yang energy to form a companion. "Lv" can also be interpreted as "ju" (resistance), meaning that the two energies of yin and yang sometimes resist each other—when yang energy emerges, yin energy retreats, and when yin energy rises, yang energy is harmed, hence containing the meaning of mutual resistance.

《續漢書》云：陽以圜為形，其性動；陰以方為節，其性靜。動者數三，靜者數二。以陽生陰而倍之，以陰生陽半之，皆以三而一。陽生陰曰下生，陰生陽曰上生，皆參天兩地，圓蓋方覆，六偶承奇之道也。《淮南子》云：數始於一，一而不能生，故分為陰，陰陽合而生萬物，故一生二，二生三，三生萬物。故三月為一時，所以祭有三飯，喪有三踴，兵有三令，皆以三為節。三三如九，故黃鐘之律九寸，而宮音調，因而以九之，九九八十一，黃鐘之數立焉。

The "San Fen Shen Yi" (three parts increase and decrease) principle in the "Continued Book of Han: Records of Laws and Calendars" explains the mathematical reasoning: Yang, which takes the shape of a circle, is active in nature; Yin, which takes the form of a square, is static. The number associated with movement is three, and the number associated with stillness is two. When Yang generates Yin, the original number is doubled (multiplied by two); when Yin generates Yang, the number is halved. In both cases, the result is divided by three—so that when generating downward, it is multiplied by two-thirds, and when generating upward, it is multiplied by four-thirds. Generating Yin from Yang is called "xia sheng" (downward generation), and generating Yang from Yin is called "shang sheng" (upward generation). This principle is based on the idea of "San Tian Li Er" (three for heaven, two for earth), with heaven being round and covering, and earth being square and supporting, with six even numbers receiving the odd numbers. The "Huainanzi" says that numbers begin with one. One cannot generate anything on its own, so it splits into Yin. When Yin and Yang interact, they generate all things, so one becomes two, two becomes three, and three generates all things. Therefore, three months make a season, worship rituals involve three meals, mourning rituals involve three leaps, and military commands involve three orders—all using three as a standard. Three times three is nine, so the Huangzhong pitch pipe is set to nine inches, and the palace tone is thus established. Multiplying nine by itself gives eighty-one, and the Huangzhong pitch number is thus determined.

黃鐘之氣在子，十一月建焉，其辰在星紀。下生林鐘，林鐘之數五十四，氣在未，六月建焉，其辰鶉火。上生大蔟，大蔟之數七十二，氣在寅，正月建焉，其辰諏訾。下生南呂，南呂之數四十八，氣在酉，八月建焉，其辰壽星。上生姑洗，姑洗之數六十四，氣在辰，三月建焉，其辰大梁。下生應鐘，應鐘之數四十二，氣在亥，十月建焉，其辰析木。

Following the order of "隔八相生," the twelve tones are arranged as follows: The tone Huangzhong corresponds to the position of Zi, which is the eleventh month, and the star sequence is "Xingji." Huangzhong generates Linzhong below (81 multiplied by two-thirds equals 54), Linzhong has a tone number of 54, and its corresponding position is Wei, which is the sixth month, with the star sequence "Chunhuo." Linzhong generates TaCu above (54 multiplied by four-thirds equals 72), TaCu has a tone number of 72, and its corresponding position is Yin, which is the first month, with the star sequence "Zuozizi." TaCu generates Nanlv below (72 multiplied by two-thirds equals 48), Nanlv has a tone number of 48, and its corresponding position is You, which is the eighth month, with the star sequence "Shouxing." Nanlv generates GuXǐ above (48 multiplied by four-thirds equals 64), GuXǐ has a tone number of 64, and its corresponding position is Chen, which is the third month, with the star sequence "Daliang." GuXǐ generates Yingzhong below (64 multiplied by two-thirds equals 42), Yingzhong has a tone number of 42, and its corresponding position is Hai, which is the tenth month, with the star sequence "Ximu."

上生蕤賓，蕤賓之數五十六，氣在午，五月建焉，其辰鶉首。上生大呂，大呂之數七十六，氣在丑，十二月建焉，其辰玄枵。下生夷則，夷則之數五十一，氣在申，七月建焉，其辰鶉尾。上生夾鐘，夾鐘之數六十八，氣在卯，二月建焉，其辰降婁。下生無射，無射之數四十五，氣在戌，九月建焉，其辰大火。上生中呂，中呂之數六十，氣在巳，四月建焉，其辰實沈。辰之與建，交錯為表裡，卽其合。然相生以乾坤六體為之：黃鐘初九，下生林鐘初六，又上生大蔟。

The tone of Zhonglü is sixty, with its energy located at the position of Si, the fourth month's builder is Si, and the star position is 'Shi Shen'. The star positions and the month builders move in opposite directions and intermingle, with their intersection being the place where they harmonize. As for the order of mutual generation, it can also be matched with the six lines of the hexagrams of Qian and Kun: Huangzhong corresponds to the first line of the Qian hexagram, the tone of Linzhong, which is generated below, corresponds to the first line of the Kun hexagram, and Linzhong then generates Tai Zhu.

《樂緯》云：黃鐘中宮，數八十一，以天一地二人三之數，以增減律，成五音中和之氣。增治上生，減治下生。上生者，三分益一；下生者，三分減一。益者，以四乘之，以三除之；減者，以二乘之，以三除之。《三禮義宗》云：凡黃鐘之管，本長九寸。所以九者，陽數之極也。數之所起，起自於三，三才天地人之道合成數，故曰三才，是以天地人各有三數。陽得兼三，故稱九；陰但兼二，故稱六。以陽得氣兼三，故因而三之，三三如九，故陽數九為極，所以管用九寸，以度陽氣。陽氣應時而發，此自然神驗者也。

The *Yue Wei* says: The Huangzhong pitch pipe is in the center and serves as the palace tone, with a numerical value of eighty-one. By adding and subtracting the numbers Tianyi (Heavenly One), Di'er (Earthly Two), and Ren San (Human Three), the numerical values of the pitch pipes are generated, thus producing the harmonious energies of the five tones. Addition belongs to the upper generation, and subtraction belongs to the lower generation. Upper generation is called "increasing by one third," and lower generation is called "decreasing by one third." In terms of calculation: when increasing, multiply the original number by four and divide by three (i.e., take four thirds of the original number); when decreasing, multiply the original number by two and divide by three (i.e., take two thirds of the original number). Readers can use this method to calculate step by step from the Huangzhong pitch pipe's value of eighty-one to determine the numerical values of all twelve pitch pipes. The *San Li Yi Zong* says: The original length of the Huangzhong pipe is nine inches. Why nine? Because nine is the extreme of the yang number. The starting number is three, and the three principles of heaven, earth, and humanity combine to form this number, so it is called the Three Principles. Therefore, heaven, earth, and humanity each have a three. Yang contains three threes, so it is called nine; Yin contains two threes, so it is called six. Because yang receives the vital energy and contains three, it multiplies three by three, resulting in nine, so yang numbers reach their limit at nine. The length of the pipe is therefore fixed at nine inches, used to measure yang energy. Yang energy responds to the seasonal changes and is activated, and at the winter solstice, the reed fluff inside the Huangzhong pipe naturally flies out, which is a miraculous and natural effect.

又上生大蔟九二，又下生南呂六二，又上生姑洗九三，又下生應鐘六三，又上生蕤賓九四，又下生大呂六四，又上生夷則九五，又下生夾鐘六五，又上生無射上九，又下生中呂上六。所以同位象夫妻，異位象母子，所謂律娶妻而呂生子者也。

Continuing the sequence of the yao positions for the trigrams Qian and Kun: Tai Zhu corresponds to Qian's nine in the second, and the next descending Nan Lu corresponds to Kun's six in the second; Nan Lu ascending gives Gu Xi, corresponding to Qian's nine in the third, and Gu Xi descending gives Ying Zhong, corresponding to Kun's six in the third; Ying Zhong ascending gives Rui Bin, corresponding to Qian's nine in the fourth, and Rui Bin descending gives Da Lu, corresponding to Kun's six in the fourth; Da Lu ascending gives Yi Ze, corresponding to Qian's nine in the fifth, and Yi Ze descending gives Jia Zhong, corresponding to Kun's six in the fifth; Jia Zhong ascending gives Wu She, corresponding to Qian's nine at the top, and Wu She descending gives Zhong Lu, corresponding to Kun's six at the top. When yao positions are the same, they are paired as one Lu (such as initial nine with initial six), symbolizing husband and wife. When yao positions differ, they symbolize mother and child. This is the so-called saying 'the law marries the wife and the Lu gives birth to the son.'

《白虎通》曰：黃鐘何？黃，中和之氣；鍾者，動也，言陽於黃泉之下動萬物也。《淮南子》云：黃，土色；鍾者，氣之所動。黃鐘為君，冬至得之。《三禮義宗》云：鍾，應也，言陽氣潛動於黃泉之下，應養萬物，萌牙欲出。大呂，大者，太也；呂者，距也，言陽氣欲出，陰距難也。《淮南子》云：呂者，旅也，旅而去也。《三禮義宗》云：呂，助也，十二月陽方生長，陰氣助之，生育之功，其道廣大也。故一云：呂者，侶也，與陽為侶，對生萬物。

The following explains the names of the twelve tones one by one. The "White Tiger Classic" asks: Why is it called Huangzhong? The answer says: "Huang" refers to the middle and harmonious energy, and "Zhong" means "movement," indicating that the yang energy moves beneath the yellow earth to stimulate all things. The "Huainanzi" says: "Huang" is the color of earth, and "Zhong" is the place where energy is stirred; Huangzhong is the sovereign, and on the day of Winter Solstice, this tone is exactly in place. The "Sanli Yizong" says: "Zhong" means "response," indicating that the yang energy quietly moves beneath the yellow earth, responding in season to nurture all things, and the sprouts are about to break through the soil. Now talking about DaLv: "Da" means "Tai," and "Lv" means "Ju," indicating that the yang energy wants to emerge, but the yin energy resists. The "Huainanzi" says: "Lv" means "Lu," meaning to go together in a group. The "Sanli Yizong" says: "Lv" means "Zhu," as the yang energy is growing in the twelfth month, and the yin energy assists it from the side, the merit of giving birth is vast. Therefore, there is another explanation: "Lv" means "Lu," accompanying the yang, facing each other to nurture all things.

大蔟，言萬物始大，湊地而出也。《淮南子》云：萬物蔟而未出也。《三禮義宗》云：蔟者，湊之義也，正月之時，萬物始大，蔟地而出。夾鐘者，言萬物孚甲種類而出也。《淮南子》云：種始夾也。《三禮義宗》云：夾者，佐也，二月之中，物未盡出，陰佐陽氣，應時而出。一云：夾者，俠也，言萬物為孚甲所俠，至此方解，鍾應而出。

Taizu: This refers to the beginning of all things growing strong and gathering towards the surface to emerge. The Huainanzi says: all things gather but have not yet emerged. The Sanli Yizong says: "Cuo" means "gather," and in the first month, all things begin to grow strong and gather to emerge from the ground. Jiazhong: This refers to all things with shells emerging according to their kinds. The Huainanzi says: seeds begin to be wrapped. The Sanli Yizong says: "Jia" means "assist," and in the second month, all things have not yet fully emerged; the Yin energy assists the Yang energy, enabling them to emerge at the right time. Another interpretation says: "Jia" means "support," meaning all things are wrapped in shells and at this time they are released, emerging from the ground in response to the sound of the bell.

姑洗者，姑者，古也；洗者，鮮也，萬物去故就新，莫不鮮明也。《淮南子》云：姑洗，陳去而新來也。《三禮義宗》云：姑者，枯也；洗濯之義，三月物生新潔，洗除其枯也。中呂者，萬物當中皆出也。《淮南子》云：中，宛也。《三禮義宗》云：呂者，距難之義，言陰欲出，陽氣在於中距執之。一云：呂者，四月之時，陽氣盛長，陰助功微，故云爾。

Gu Xi: "Gu" means "old," and "Xian" means "fresh." All things remove the old to welcome the new, thus becoming fresh and bright. The Huainanzi says: Gu Xi is when the old is gone and the new has come. The San Li Yi Zong says: "Gu" means "withered," and "Xian" refers to washing. In the third month, all things are newly born and clean, washing away the withered things. Zhong Lv: this refers to the time when all things are emerging in the middle. The Huainanzi says: "Zhong" means "wǎn," which refers to the meaning of bending and accumulating. The San Li Yi Zong says: "Lv" has the meaning of resistance and difficulty, meaning that the Yin energy wants to come out, but the Yang energy is resisting and controlling it. Another explanation says that in the fourth month, the Yang energy is at its peak and growing, while the assistance from Yin energy is weak, hence the name.

蕤賓者，蕤，下也；賓，敬也，言陽氣下降，故敬之也。《淮南子》云：蕤賓，安而服也。《三禮義宗》云：蕤者，垂下之義；賓者，敬也，五月陽氣下降，陰氣始起，共相賓敬。林鐘者，林，眾也，萬物成熟，種類眾多也。《淮南子》云：林鐘，引而止之也。《三禮義宗》云：林，茂盛也，六月之中，物皆盛茂，聚積於野，故為林也。

Rui Bin: "Rui" means hanging down, and "Bin" means respect. It refers to the beginning of the decline of yang energy, so it is given respect. The Huainanzi says: Rui Bin is stable and obedient. The San Li Yi Zong says: "Rui" takes the meaning of hanging down, and "Bin" means respect; in May, yang energy begins to decline and yin energy starts to emerge, the two are like host and guest, respecting each other. Lin Zhong: "Lin" means many, with all things mature and various kinds. The Huainanzi says: Lin Zhong is to lead and make it stop. The San Li Yi Zong says: "Lin" means flourishing, in June, all things grow vigorously, gathering on the plains, numerous as trees in a forest, hence called Lin. These two correspond to the fifth month, the position of Wu, and the sixth month, the position of Wei, exactly at the turning point where yang reaches its peak and turns to yin, so their names both carry the meaning of transition from prosperity to cessation.

夷則者，夷，傷也；則，法也，言萬物始傷，被刑法也。《淮南子》云：夷則，易其則也。《三禮義宗》云：夷，平也；則，法也，七月萬物將成，平均結實，皆有法則德吉也。南呂者，南，任也，言陽氣有任生孳長也。《淮南子》云：南呂者，任苞大也。《三禮義宗》云：南，任也，八月之中，物皆含秀，有懷任之象，助成功之義。

Yizhe: "Yi" means injury, "Ze" means law, indicating that at this point all things begin to suffer injury, subjected to a punitive regulation. The Huainanzi says: Yizhe signifies changing its law. The Sanli Yizong says: "Yi" means level, "Ze" means law, in July all things are about to mature, evenly producing fruits, following a regulated order and each obtaining its good fortune. Nanlv: "Nan" is "Ren" (to bear or carry), meaning that yang energy still bears the responsibility of nurturing and growing. The Huainanzi says: Nanlv is to carry the developing fruits and make them grow larger. The Sanli Yizong says: "Nan" is "Ren", in August all things contain fine ears of grain, showing the appearance of being pregnant, implying the meaning of assisting in achieving success.

無射者，射，終也，言萬物隨陽而終，當復隨陰而起，無終已也。《淮南子》云：無射者，人之無厭也。《三禮義宗》云：射，厭也，厭惡之義，九月物皆成實，無可厭惡。應鐘者，言萬物應時而鐘下藏也。《淮南子》云：應其所鍾。《三禮義宗》云：十月之時，歲功皆成，陰氣之用，應陽之功，收而聚積，故云鍾也。亦云：應者，應和之義，言此時將復應陽氣而動於下也。

Wu Ye: "She" means completion, indicating that all things end with the yang energy and will again rise with the yin energy, never ending. The Huainanzi says: "Wu Ye" refers to human desires never being satisfied. The San Li Yi Zong says: "She" is "yan," meaning aversion, as by September all things have matured and there is nothing more to be averse to. Ying Zhong: This refers to all things gathering and storing downward according to the seasons. The Huainanzi says: it should harmonize with its place of gathering. The San Li Yi Zong says: at the tenth month, the agricultural work of the year is completed, and the yin energy begins to take effect, harmonizing with the achievements of the yang energy to gather and store all things, hence called "Zhong" (gathering). Some also say "Ying" means harmonizing, indicating that at this time the yang energy will again begin to stir underground, and all things respond accordingly.

《樂緯》云：黃鐘為宮，林鐘為徵，大簇為商，南呂為羽，姑洗為角，應鐘為變宮，蕤賓為變徵，以次配之，五音備矣。黃鐘下生林鐘，故林鐘為徵，次黃鐘；林鐘上生大簇，故大簇為商，次林鐘；大簇下生南呂，故南呂為羽，次大簇；南呂上生姑洗，故姑洗為角，次南呂；姑洗下生應鐘，故應鐘為變宮，次姑洗；應鐘上生蕤賓，故蕤賓為變徵。

The "Yue Wei" says: Huangzhong is the palace tone, Linzhong is the sheng tone, Ta cu is the shang tone, Nanlv is the yu tone, Guxi is the jue tone, Yingzhong is the variant palace tone, and Rui bin is the variant sheng tone. Following this order, the five tones together with the two variant tones are complete. This arrangement is entirely determined by the sequence of "three parts reduction and increase, and mutual generation at intervals of eight." Huangzhong generates Linzhong by reduction, so Linzhong is the sheng tone, following immediately after Huangzhong; Linzhong generates Ta cu by increase, so Ta cu is the shang tone, following immediately after Linzhong; Ta cu generates Nanlv by reduction, so Nanlv is the yu tone, following immediately after Ta cu; Nanlv generates Guxi by increase, so Guxi is the jue tone, following immediately after Nanlv; Guxi generates Yingzhong by reduction, so Yingzhong is the variant palace tone, following immediately after Guxi; Yingzhong generates Rui bin by increase, so Rui bin is the variant sheng tone. Readers only need to calculate in this order to arrange this sequence themselves.

凡有七音，圜相為宮。七音者，蓋以相生數七故也。始黃鐘生林鐘，自十二月至六月，凡七月也。服虔解云：七律為七音。外傳解云：武王克商，歲在鶉火，日在天駟，鶉火去天駟凡七宿；又地辰日在甲子，從子至午又七。天象、地辰，其數皆七，聖人以律同其數，以聲招之，故以七音。

There are a total of seven tones, which cycle and take turns to serve as the palace tone, which is called "rotating the palace." Why seven tones? Probably because the number of mutual generations is exactly seven. Starting from the Huangzhong tone generating the Linzhong tone, counting from the twelfth month to the sixth month, it spans seven months. Fu Qian explains that the seven laws are the seven tones. Another explanation comes from the "Guoyu" (formerly known as the "Chunqiu Waizhuan"): When King Wu of Zhou conquered the Shang dynasty, the star of brightness and prestige was in the "Chenhuo" section, and the sun was in "Tian Si" (the Room mansion). From Chenhuo to Tian Si, there are seven constellations in between. Looking at the earthly branches, the day was on Jiazi, and counting from Zi to Wu, there are seven positions. Both the celestial phenomena and the earthly branches involve the number seven, so the sages used the laws and numbers to correspond with it, using sound to attract it, hence determining the number of tones as seven.

樂以七律配七始，故以定三元四時。故黃鐘以配天，林鐘以配地，大簇以配人，姑洗以配春，蕤賓以配夏，南呂以配秋，應鐘以配冬。凡三元者，周以建子月為天正，故黃鐘之管配之；殷以建丑月為地正，應以大呂之管配之，但陰數偶，未土王，又為天社，故取其沖，應地之氣，以林鐘之管配之；夏以建寅月為人正，故大簇之管配之。夫陽徳自處，故以卽位為正；陰德在他，故取其沖。

Using the seven-character regulated verse to match the "seven beginnings," one can determine the three yuan and the four seasons: Huangzhong corresponds to Heaven, Linzhong to Earth, TaiCu to Humanity, GuiXi to Spring, Rui Bin to Summer, NanLu to Autumn, and Ying Zhong to Winter. The so-called "three yuan" refer to the three official calendar beginnings of the Three Dynasties: the Zhou Dynasty took the month of JiZi (November) as the beginning of the year, called "Tianzheng," hence matching it with the Huangzhong pipe; the Yin Dynasty took the month of Ji Chou (December) as the beginning of the year, called "Dizheng," which should have been matched with the DaLv pipe. However, since the Yin number is even, and Chou's opposite is Wei, which is the position of earth's strength and also the location of the heavenly shrine, it uses its opposite to correspond to the earth's energy, thus using the Linzhong pipe instead; the Xia Dynasty took the month of Ji Yin (January) as the beginning of the year, called "Renzheng," hence matching it with the TaiCu pipe. Generally, Yang virtue resides in its original position, so it takes the original position as the standard; Yin virtue is寄托 in another place, so it takes its opposite.

《漢書·律曆志》云：三元者，天施、地化、人事之紀也。十一月，干之初九，陽氣伏於地下，始著為一，萬物萌動，鍾於太陰，故黃鐘為天元，律長九寸。九者，所以窮極中和，為萬物之元也。《易》曰：立天之道，曰陰與陽。是也。六月，坤之初六，陰氣受任於太陽，繼養化軟，萬物生長，楙之，未令種剛強大，故林鐘為地元，律長六寸。六者，所以陰承陽之施，楙之於六合之內，令剛柔有體也。立地之道，曰柔與剛。是也。乾知大始，坤作成物。

The Han Shu · Lu Li Zhi says: The three origins refer to the three aspects of heavenly operations, earthly transformations, and human affairs, serving as the fundamental principles. In November, which corresponds to the initial line of the Qian hexagram, yang energy is concealed beneath the earth, beginning to show signs and forming the number 'one', with all things starting to sprout and gathering within the Taiyin. Therefore, the Huangzhong pitch pipe is called 'Heavenly Origin', and its length is nine inches. The number nine is used to exhaust the middle and harmony, serving as the fundamental number for all things. The Zhouyi · Shu Gua says, 'Establishing the way of heaven is called yin and yang,' which refers precisely to this meaning. In June, which corresponds to the initial line of the Kun hexagram, yin energy takes over from the Taiyang, continuing to nurture and generate softness, allowing all things to grow; yin energy makes them flourish without allowing the seeds to become too strong too soon. Therefore, the Linzhong pitch pipe is called 'Earthly Origin', and its length is six inches. The number six is the number by which yin receives the giving of yang, flourishing all things within the four directions and making the strong and the flexible each have their own form. The Shu Gua says, 'Establishing the way of earth is called softness and strength,' which refers precisely to this meaning. The Zhouyi · Xici also says: Qian governs the beginning of creation, and Kun governs the completion of all things.

正月，干之九三，萬物棣通，簇出於寅，人奉而成之，仁以養之，義以行之，令事物各得其理。寅，木也，為仁；其聲，商也，為義。故大簇為人元，律長八寸。八象於卦，庖羲氏之所以順天地，通神明，類萬物之情也。立人之道，曰仁與義。是也。在天成象，在地成形，后以裁成天地人道，是為三元，律之始也。

In the first lunar month, the trigram Qian (Heaven) is associated with the Nine in the Third position. All things flow smoothly and emerge from the Yin position. Humans then follow the heavenly timing to realize this. They use benevolence to nurture and righteousness to promote, ensuring that all things attain their proper principles. Yin belongs to wood, and wood represents benevolence; its corresponding sound is Shang, which represents righteousness. Therefore, Tai Zhu is called "Ren Yuan," and the tuning pipe is eight inches long. Eight corresponds to the Eight Trigrams, which Fuxi used to harmonize with heaven and earth, connect with the divine, and compare the forms and conditions of all things. The "Say on the Trigrams" states, "Establishing the way of humanity is called benevolence and righteousness," which refers precisely to this. Heaven completes the symbolic forms, earth completes the physical forms, and sages then use these to establish the principles of heaven, earth, and humanity. This is called the Three Origins, and it is also the beginning of the laws.

《感精符》云：十一月建子，天始施之端，謂之天統，周正服色尚赤，象物萌色赤也；十二月建丑，地始化之端，謂之地統，殷正服色尚白，象物牙色白；正月建寅，人始化之端，謂之人統，夏正服色尚黑，象物生色黑也。此三正律者，亦以五德相承。以前三皇為正，謂天皇、地皇、人皇，皆以天地人為法，周而復始。其歲首所書，乃因以為名，欲體三才之道而君臨萬邦。故受天命而王者，必調六律而改正朔，受五氣而易服色，法三正之道也。

The Wei text "Gan Jing Fu" says: In the eleventh month, the Month Builder is Zi, which is the beginning of Heaven's act of generating life, called "Tian Tong." The Zhou dynasty's official calendar began with this month, and their clothing color was red, symbolizing the red color of all things when they first sprout. In the twelfth month, the Month Builder is Chou, which is the beginning of Earth's act of nurturing life, called "Di Tong." The Yin dynasty's official calendar began with this month, and their clothing color was white, symbolizing the white color of sprouts. In the first month, the Month Builder is Yin, which is the beginning of human generation, called "Ren Tong." The Xia dynasty's official calendar began with this month, and their clothing color was black, symbolizing the black color of things when they first emerge. The laws of these three beginnings follow the order of the Five Phases in succession. Above these, the Three Emperors were the standard, namely Tian Huang, Di Huang, and Ren Huang, who took Heaven, Earth, and Humanity as their models, and this cycle continued. Each dynasty's designated first month was used as the name of its own era. This was to embody the principle of the Three Powers and to rule over all states. Therefore, those who received the Mandate of Heaven to become kings must regulate the six laws, change the official calendar, receive the energies of the Five Phases, and change their clothing colors, thus following the way of the Three Beginnings.

周以天統，服色尚赤者，陽道尚左，故天左旋，周以木德王，火是其子，火色赤左行，用其赤色也。殷以地統，服色尚白者，陰道尚右，其行右轉，殷以水德王，金是其母，金色白，故右行，用其白色。夏以人統，服色尚黑者，人亦尚左，夏以金德王，水是其子，水色黑，故左行，用其黑色。

The Zhou dynasty followed the heavenly order and used red as its ceremonial color. The reason is that the yang principle values the left, so heaven rotates to the left. The Zhou dynasty ruled based on the wood virtue, and fire is the child of wood. Fire is red and follows the sequence of left movement, hence they chose red. The Yin dynasty followed the earthly order and used white as its ceremonial color. The reason is that the yin principle values the right, so movement is to the right. The Yin dynasty ruled based on the water virtue, and metal is the mother of water. Metal is white, so they followed the sequence of right movement and chose white. The Xia dynasty followed the human order and used black as its ceremonial color. The reason is that humans also value the left. The Xia dynasty ruled based on the metal virtue, and water is the child of metal. Water is black, so they followed the sequence of left movement and chose black. Thus, the three dynasties did not use the color of their own virtue, but instead chose the color of their child or mother.

又云：帝王之興，多從符瑞。周感赤雀，故尚赤；殷致白狼，故尚白；夏錫元珪，故尚黑。此皆先兆氣王之符，子母相助之義。如漢以火德，鎮星之精降為黃石，授子房以兵信，助沛公而滅楚，非五運之色，相扶為用。孔子云：夏正得天。此謂得天道四時之氣，應八節生殺之期也。故云：行夏之時，乘殷之輅，服周之冕。兼三代而為法，蓋取其可久者也。秦以建亥之月而為歲首，漢初因秦正朔，自魏已後，自用夏正，至今無改，以其得天氣也。

Another view is that the rise of emperors is often accompanied by auspicious signs. The Zhou dynasty was blessed with the omen of a red bird carrying a scroll, so it favored the color red; the Yin dynasty was marked by the appearance of a white wolf, so it favored white; and the Xia dynasty received the omen of a black jade tablet, so it favored black. These are all signs that appear before the flourishing of an era, embodying the idea of mutual support between parent and child. For example, the Han dynasty rose with the virtue of fire, and the spirit of the earth star (Jupiter) descended in the form of the Duke of Yellow Stone, who gave the military strategy to Zhang Liang, helping Liu Bang defeat Xiang Yu. Yellow was not the original color of the Han dynasty's destiny, which is an example of another element's color coming to support it. Confucius said, "The Xia dynasty's calendar most conforms to the heavenly way," meaning it aligns with the heavenly way of the four seasons' energies and corresponds with the eight seasonal periods of growth, decline, and transformation. Therefore, he also said: to implement the Xia calendar, ride the Yin chariot, and wear the Zhou ceremonial hat—combining the systems of the three dynasties in legislation, taking what can be practiced for a long time. The Qin dynasty took the tenth month (the month of Ji Hai) as the beginning of the year, and the early Han dynasty followed this. From the Cao Wei dynasty onwards, they changed to the Xia calendar, and this has remained unchanged until today, because the Xia calendar most conforms to the heavenly energies.

又，遁甲、太乙、九宮、元辰，皆有三元，並起甲子。初為天元，盡六甲；次甲子為地元；又次甲子為人元。遁甲以冬夏二至後甲己之日夜半時為甲子元首，三元各分為三，故一百八十日為元卒，陰陽兩道，盡一歲之用。太一以初元甲子六十年為一紀，次甲子為第二紀，滿六紀三百三十年為一周。

In addition, the systems of Dun Jia, Taiyi, Jiugong, and Yuanchen all have three yuan, each calculated from Jiazi: the first Jiazi is the Tianyuan, covering sixty Jiazi; the next Jiazi is the Diyuan; and the following Jiazi is the Renyuan. Dun Jia takes the midnight following the winter solstice or summer solstice, when a Jia or Ji day occurs, as the beginning of Jiazi. Each yuan is further divided into three parts, so one yuan takes one hundred and eighty days. Combined, Yin Dun and Yang Dun exactly cover a full year. Taiyi takes the first sixty years of the first Jiazi as one ji, the next Jiazi as the second ji, and six jis total three hundred and thirty years (the original text says three hundred and sixty, but here it is recorded as three hundred and thirty as per the source).

九宮別以己亥為元首，分為五元：初己亥六十年為天元，次己亥六十年為地元，次己亥六十年為人元，次己亥六十年為河元，次己亥六十年為海元。九年一周，四九三十六，亦周六甲之大數也。三元正朔，並從律呂，應歷定時，皆配五行，故同此釋。

The school of Jiugong takes Jihai as the beginning, dividing it into five elements: the first Jihai for sixty years is the Tianyuan, the next Jihai for sixty years is the Diyuan, then the next sixty years is the Renyuan, followed by sixty years as the Heyuan, and finally sixty years as the Haiyuan. It cycles every nine years, with four nines making thirty-six, which corresponds exactly to the great number of the Six Jia. The three elements and the beginning of the year are determined according to the laws of the pitch-pipes, aligning with the calendar to establish the seasons. They are all associated with the Five Phases, so they are explained together in this passage.

夫七政者，乃是玄象之端，正天之度，王者仰之以為治政，故謂之政。七者，數有七也。凡有三解：一雲日月五星合為七政；二雲北斗七星為七政；三雲二十八宿布在四方，方別七宿，共為七政。此三種七政，皆配五行，並三辰之首也。日月五星為七政者，《尚書·考靈曜》七政曰：日月者，時之主也；五星者，時之紀也。故曰：在璇璣玉衡，以齊七政。七政，謂日月五行之政。七政，卽日月五星也。

The term "seven ministers" refers to the main celestial phenomena, serving as the framework for regulating the heavenly order. Emperors observed them to govern the state, hence the term "minister." It is called "seven" because there are seven in number. There have been three traditional interpretations throughout history: one says that the sun, moon, and five wandering stars together make up the seven ministers; another says that the seven stars of the Big Dipper are the seven ministers; and a third says that the twenty-eight constellations are distributed across the four directions, with seven constellations in each direction, totaling seven ministers. All three interpretations of the seven ministers are associated with the Five Phases, and they are all the primary elements among the "three celestial bodies" (sun, moon, and stars). First, let us discuss the interpretation that the sun, moon, and five wandering stars are the seven ministers. The commentary in the esoteric text "Shangshu Kao Lingyao" discusses the seven ministers, stating that the sun and moon are the masters of the seasons, while the five wandering stars are the guidelines for the seasons. Therefore, the "Shangshu·Shun Dian" says, "Using the璇玑 and玉衡 to align the seven ministers"—here, the seven ministers refer to the commands of the sun, moon, and the five stars of metal, wood, water, fire, and earth.

日者，《河圖汗光篇》云：日為陽精，始日實也。《元命苞》云：陽以一起，故日，日行一度；陽成於三，故有三足烏。烏者，陽精，其言僂呼，俗人見僂呼似烏，故以名之。又云：火精陽氣，故外熱內陰，象烏也。日尊故滿，滿故施，施故仁，仁故精。精在外，在外故大。日外暑，外暑故陽精外吐。

First, we discuss the Sun. The "Heguangan Guang篇" of the "He Tu" says: the sun is the essence of yang, so the character "日" is derived from "实", meaning full and without deficiency. The "Chunqiu Yuan Meng Bao" says: yang energy begins from "一", so it is called the sun. The sun moves one degree each day. Yang is completed through "三", so there are three crows in the sun. The crow is the essence of yang, and its call is "lou hu". Common people, seeing a bird that sounds like "lou hu" and looks like a crow, use the character "乌" to refer to it. It also says: the sun is the essence of fire and the energy of yang. Therefore, it is hot on the outside and contains yin within, which is symbolized by the crow (its black feathers belong to yin). The sun is noble because it is full, and because it is full, it can give; because it can give, it is benevolent; because it is benevolent, it is pure; its essence is evident on the outside, so it appears large. The sun is hot on the outside, and because it is hot on the outside, the yang essence is expelled outward.

天有三百六十五度四分度之一，布在四方，日，日一歷，無差遲，使四方合如一，故其字四合一也。《白虎通》云：日徑千里，圍三千里，下於天七千里。《太玄經》云：日一南，萬物死；日一北，萬物生。《物理論》云：夏則陽盛而陰衰，故晝長而夜短；冬則陰盛而陽衰，故晝短而夜長。行陽道長，出入卯酉之北；行陰道短，出入卯酉之南；春秋陰陽等，故行中道，晝夜等也。

The celestial sphere has a total of 365 and 1/4 degrees, distributed across the four cardinal directions. The Sun travels around the celestial sphere each day without any error, making the four directions harmonize as one. Therefore, the character for "sun" is formed by combining the characters for "four" and "one," symbolizing this concept. The "White Tiger Classic" states that the Sun has a diameter of one thousand li and a circumference of three thousand li, and it is seven thousand li away from the heavens. The "Classic of Supreme Mystery" says that when the Sun moves south, all things wither; when it moves north, all things flourish. The "Theory of Things" explains that in summer, yang is abundant and yin is weak, hence the day is long and the night is short; in winter, yin is abundant and yang is weak, hence the day is short and the night is long. When the Sun follows the yang path, the day is long, and its rising and setting points are north of the due east (Mao) and due west (You). When it follows the yin path, the day is short, and its rising and setting points are south of Mao and You. At the vernal and autumnal equinoxes, yin and yang are equal, so the Sun follows the central path, and day and night are of equal length.

《考靈曜》云：春一日，日出卯入酉，昴星一度中而昏，斗星十二度中而明；仲夏一日，日出寅入戌，心星五度中而昏，營室十度中而明；秋一日，日出卯入酉，須女四度中而昏，東井十一度中而明；仲冬一日，日出辰入申，奎星一度中而昏，氐星九度中而明。卯酉陰陽交會，日月至此為中道，萬物盛衰出入之所，故號二八之門，以當二八月也。故《詩推度交》云：卯酉之際為改政。

The Shangshu Kao Lingyao records the stars that appear at dawn and dusk during the four seasons: On the day of the spring equinox, the sun rises at Mao and sets at You, with the Hairy Head mansion (Mao) one degree appearing at the meridian at dusk, and the Dipper mansion (Doubi) twelve degrees appearing at the meridian at dawn; on the day of the midsummer, the sun rises at Yin and sets at Xu, with the Heart mansion (Xin) five degrees appearing at the meridian at dusk, and the Room mansion (Yingshi) ten degrees appearing at the meridian at dawn; on the day of the autumn equinox, the sun rises at Mao and sets at You, with the Female Maiden mansion (Shunnu) four degrees appearing at the meridian at dusk, and the Well mansion (Dongjing) eleven degrees appearing at the meridian at dawn; on the day of the midwinter, the sun rises at Chen and sets at Shen, with the Legs mansion (Kui) one degree appearing at the meridian at dusk, and the Root mansion (Dishi) nine degrees appearing at the meridian at dawn. The positions of Mao and You are the meeting points of yin and yang, where the sun and moon travel along the central path, and also the gateway for the rise and decline of all things. Therefore, they are called "the gate of twenty-eight" because they correspond exactly to the second and eighth months. Therefore, the apocryphal text Shī Tuī Duó Zāi (here written as "Shī Tuī Duó Jiāo") says: At the boundary between Mao and You, it is precisely the time for changing government policies.

《漢書·天文志》云：日者，君之象。君行急則日行疾，君行緩則日行遲，遲疾失其常則蝕。蝕在交道也。蝕者，陰侵陽，臣凌君之象也，故日蝕修德以禳之。月者，《春秋元命苞》云：月者，陰精，為言闕也。中有蟾蜍與兔者，陰陽兩居相附，托抑詘合，陽結治其內，光炬中氣似文耳。兔善走，象陽動也。兔之言僖僖呼呼，溫暖名也。

The Book of Han, Records of Astronomy, says: the sun symbolizes the sovereign. When the sovereign acts hastily, the sun moves quickly; when the sovereign acts slowly, the sun moves slowly; if the speed is out of the usual measure, an eclipse occurs. Solar eclipses happen at the intersection of the Yellow Path and the White Path. A solar eclipse is when yin overpowers yang, which is the image of ministers oppressing the sovereign, so when a solar eclipse occurs, one should cultivate virtue and righteousness to appease it. As for the moon, the Spring and Autumn Original Mandate says: the moon is the essence of yin. The character 'moon' derives its meaning from 'qu', meaning to be deficient. The moon contains the toad and the rabbit, which represent yin and yang coexisting and mutually restraining and yielding to each other. Yang condenses and rules within it, and the speck within the bright light resembles the texture, which is yang energy. The rabbit is good at running, symbolizing the movement of yang; the sound of 'rabbit' is like 'xi xi hu hu', which is a warm name.

月，水之精，故內明而氣冷。陰生不滿者，詘於君也；至望而盈者，氣事合也；盈而缺者，詘向尊也。其氣卑，卑故修表成緯。陰受陽精，故精在內，所以金水內景；內景，故精陰沈執不動。月為陰精，體自無光，藉日照之乃明，猶如臣自無威，假君之勢乃成其威。月初未政對日，故無光缺；月半而與日相對，故光滿；十六日已後漸缺，亦漸不對日也。

The moon is the essence of water, thus it is internally bright and has a cold nature. In the beginning of the month, it is not yet full, showing submission to the sovereign (sun); when it reaches the full moon, its energy and affairs are in harmony; after the full moon, it begins to wane, showing again submission to the superior. Its nature is humble, thus it can only embellish the surface and is called a "secondary star" (in contrast to the constant "primary stars"). Yin receives the vital energy of Yang, thus its essence is contained within, so metal and water are both considered "inner radiance," meaning their brilliance is hidden inside. Since it is inner radiance, its vital energy is阴沉 and holds fast without external movement. The moon is Yin essence, and its own body does not emit light; it becomes bright only through the illumination of the sun, just as a minister has no authority of his own and achieves dignity through the authority of the sovereign. At the beginning of the month, the moon has not yet faced the sun directly, so it is dark and incomplete; when it reaches the half moon and faces the sun directly, its brilliance is complete; after the sixteenth day, it gradually wanes, and thus gradually no longer faces the sun directly.

《漢書·天文志》云：月，日行十三度四分度之一。立春、春分，東從青道；立秋、秋分，西從白道；立冬、冬至，北從黑道；立夏、夏至，南從赤道；季夏行中道。赤青出陽道，白黑出陰道。晦而見西方，謂之朓；朔而見東方，謂之朒。若君舒緩，臣驕慢，故日行遲而月行疾；君肅急，則臣恐懼，故日行疾而月行遲，不敢迫近君位也。其行遲疾失度，亦蝕。蝕者，當日之沖有闇虛，闇虛當月則月蝕，當星則星亡。月蝕者，陽侵陰也。董仲舒云：於人，妃后大臣諸公之象。月為刑，故月蝕修刑以禳之。

The Book of Han, Records of Astronomy, says: The moon moves thirteen and one fourth degrees each day. At the beginning of spring and at the vernal equinox, it travels along the 'Green Path' from the east; at the beginning of autumn and at the autumnal equinox, it travels along the 'White Path' from the west; at the beginning of winter and at the winter solstice, it travels along the 'Black Path' from the north; at the beginning of summer and at the summer solstice, it travels along the 'Red Path' from the south; and during the season of the great summer, it travels along the central path. Among these, the red and green paths belong to the yang paths, while the white and black paths belong to the yin paths. On the day of the new moon, if the moon appears in the west, it is called 'Tiao'; on the day of the full moon, if the moon appears in the east, it is called 'Nu'. If the ruler is lenient and the ministers are arrogant, the sun will move slowly and the moon will move quickly; if the ruler is strict and the ministers are fearful, the sun will move quickly and the moon will move slowly, and will not approach the ruler's position closely. If the moon's speed deviates from its normal course, an eclipse of the moon will occur. The cause of a lunar eclipse is that the side of the moon facing the sun is in the 'dark void' (i.e., the earth's shadow), and when the dark void is directly facing the moon, the moon becomes eclipsed; if it is facing a certain star mansion, that star will disappear. A lunar eclipse is an instance of yang invading yin. Dong Zhongshu said: In terms of human affairs, the moon represents the empress, the ministers, and the marquises; the moon governs punishment, so when a lunar eclipse occurs, one should rectify the penal system to appease the calamity.

五星者，《說文》云：星者，萬物之精。或曰：日分為星，故其字日下生。《史記》云：星，金之散精，星隕為石，此金是也。《春秋》云：隕石於宋，隕星也。又云：星者，陰精，金亦陰也。列而言之，各配五行，不獨主金。歲星，木之精，其位東方，主春，蒼帝之子，人主之象，五星之長，司農之官，主福慶。凡有六名：一名攝提，二名重華，三名應星，四名纏星，五名紀星，六名修人星。其所主國，曰吳、齊。超舍而前為盈，退舍為縮。行邪則主邪，行正則主正；政急則行疾，政緩則行遲；酷則行陰，和則行陽；行陽則旱，行陰則水；治則順度，亂則逆行。以其主歲，故名歲星。

Now let us speak of the Five Stars. The "Shuowen Jiezi" says: "Star is the essence of all things." Some say that the sun disperses into stars, hence the character for "star" is composed of "sun" and "birth." The "Records of the Grand Historian: Celestial Officials" says: "Stars are the scattered essence of metal; when stars fall to the earth, they become stones, showing that they belong to metal." The "Spring and Autumn Annals" records "stones fell upon Song," referring to falling stars. Another view holds that stars are the essence of yin, and metal also belongs to yin. However, if we divide them individually, each of the Five Stars is associated with one of the Five Elements, not solely metal. First, the Star of the Year (Jupiter): it is the essence of wood, located in the east, governing spring, representing the son of the Blue Emperor and the image of a ruler, being the leader among the Five Stars, equivalent to an official in charge of agriculture, overseeing matters of blessing and fortune. It has six names: first, She Ti; second, Chong Hua; third, Ying Star; fourth, Chuan Star; fifth, Ji Star; sixth, Xiu Ren Star. The country it governs is Wu and Qi. If it moves ahead of its designated position, it is called "Ying"; if it retreats one position, it is called "Suo." If its movement is crooked, it indicates the ruler's behavior is perverse; if it moves straight, it indicates the ruler's behavior is upright. If the government is strict, it moves quickly; if the government is lenient, it moves slowly; if the government is harsh, it moves along the yin path; if the government is harmonious, it moves along the yang path; moving along the yang path causes drought, moving along the yin path causes flooding; when the world is well governed, it moves in accordance with its course; when the world is in chaos, it moves in reverse. Because it governs the annual cycle (taking about twelve years to orbit the sky, moving through one position each year), it is called the Star of the Year.

熒惑，火之精，其位南方，主夏，赤帝之子，方伯之象，五星之伯。上承太一，下司人君，謂天子理也。伺無道，出入無常，為天伺察，所往主兵亂賊喪飢疾。凡有二名：一名罰星，二名執法。其所主國，曰荊、越。是太白之雄，出南為熒惑，居西為天理，在東為縣息。以其出入無常，故名熒惑。鎮星，土之精，其位中央，主四季，女主之象，主德，為五星之王，一名地候，伺女主之邪正。入陽則為外，入陰則為內。四星皆失，鎮星乃為動。以其鎮宿不移，故名鎮星。

The planet Mars, known as the Malefic of violence, is the essence of fire, located in the southern direction, governing summer, and representing the son of the Red Emperor and the image of a regional lord. It is the eldest among the five planets, receiving its mandate from Taiyi above and supervising the ruler below, that is, overseeing the governance of the Son of Heaven. It watches over and exposes the unjust rulers, appearing and disappearing without regularity, acting as a heavenly inspector. Where it appears, there are wars, bandits, deaths, famine, and epidemics. It has two names: one is the Punishment Star, and the other is the Law-Enforcer. The territory it governs is Jing and Yue. It is the masculine counterpart of the planet Tai Bai. When it appears in the south, it is called Mars; when it resides in the west, it is called Tian Li; when it is in the east, it is called Xian Xi. Because it appears and disappears without regularity and shines faintly, causing confusion, it is called Mars. The planet Zhun Star, known as the Earth Star, is the essence of earth, located in the central direction, governing the end of the four seasons, and representing the image of a female ruler. It governs virtue and is the king among the five planets, also known as the Earth Inspector. When it enters a yang position, it governs external affairs; when it enters a yin position, it governs internal affairs. Zhun Star only changes when the other four stars are out of order. Because it resides in one mansion each year without moving, it is called Zhun Star.

太白，金之精，其位西方，主立秋，白帝之子，大將之象，以司兵凶。日南方，太白居其南；日北方，太白居其北，曰盈。日南方，太白居其北；日北方，太白居其南，曰縮。未可出東方而出東方，名重華；未可下東方而下東方，名少歲；未可出西方而出西方，名太白；未可下西方而下西方，名白省。凡有六名：一名天相，二名天政，三名大臣，四名大皓，五名明星，六名大囂。《詩》云：東曰啟明，西曰長更。其所主國，曰秦、晉、鄭。太白是歲星之雄。太白主兵，兵，西方，金，色白，故曰太白。

The star Tai Bai (Venus) represents the essence of metal. It appears in the western direction and is associated with the beginning of autumn. It symbolizes the son of the White Emperor and the image of a great general, governing military affairs and ominous events. When the Sun is偏南 (southward inclined), Tai Bai is also to the south of the Sun; when the Sun is偏北 (northward inclined), Tai Bai is also to the north of the Sun. This is called 「盈」 (full). When the Sun is southward inclined but Tai Bai is north of the Sun, or the Sun is northward inclined but Tai Bai is south of the Sun, this is called 「缩」 (diminished). If Tai Bai appears in the east when it should not, it is called 「重华」 (double brilliance). If Tai Bai disappears in the east when it should not, it is called 「少岁」 (early year). If Tai Bai appears in the west when it should not, it is called 「太白」 (Tai Bai). If Tai Bai disappears in the west when it should not, it is called 「白省」 (white province). Tai Bai has six names: first, Tian Xiang (Seal Star); second, Tian Zheng (Celestial Mandate); third, Da Chen (Great Minister); fourth, Da Hao (Great Brightness); fifth, Ming Xing (Bright Star); sixth, Da Xiao (Great Noise). The Book of Songs, Xiao Ya, Da Dong says: the one appearing in the east in the morning is called 「Qiming」 (Dawn Star), and the one appearing in the west in the evening is called 「Changgeng」 (Evening Star) (the text here reads 「Changgeng」). The territories associated with this star are Qin, Jin, and Zheng. Tai Bai is the masculine counterpart of the Year Star. Tai Bai governs military affairs, as military matters belong to the west, the west belongs to metal, and metal has the color white, hence it is called Tai Bai.

辰星，水之精，其位北方，主冬，黑帝之子，宰相之象，主刑。政酷則不入，政和則不出。凡有六名：一名安調，二名細極，三名熊星，四名鉤歲，五名伺農，六名勉星。其所主國，曰趙、代。辰星主德，是天之執政，出入平時，故曰辰星。經云：五車西北第一星曰太白，次北一星曰辰星，次東北一星曰歲星，次東南一星曰鎮星，次西南一星曰熒惑。此當五星分氣也。

Chen Xing (the planet Mercury) is the essence of water, located in the northern direction, governing winter, and representing the son of the Black Emperor and the image of a chancellor, overseeing punishment. When political orders are harsh, it does not follow the usual course; when political orders are peaceful, it does not exceed the usual course. It has six names: first, An Tiao; second, Xi Ji; third, Xiong Xing; fourth, Gou Sui; fifth, Si Nong; sixth, Mian Xing. The regions it governs are Zhao and Dai. Chen Xing represents virtue and is the official in charge of governance from heaven. Its appearances and disappearances conform to the proper time, hence it is called Chen Xing. The Star Classic says: the first star to the northwest of the Five Carriage Stars is Tai Bai, the next star to the north is Chen Xing, the next star to the northeast is Suixing, the next star to the southeast is Zhen Xing, and the next star to the southwest is Ying Huo—this is exactly how the five planets' energies are distributed among the Five Carriage Stars.

又云：歲星變為彗星、欃雲、槍雲、天狗；熒惑變為彗星、蚩尤旗、格澤；鎮星變為獄漢、天沸、旬始、虹蜺；太白變為彗星，卽掃；辰星變為枉矢、天槍、天棓。並是五星氣亂，見妖星也，王者視之以知得失。《考靈曜》云：歲星為規，熒惑為矩，鎮星為繩，太白為衡，辰星為權。權衡規矩繩，並皆有所起，周而復始。故政失於春，歲星滿偃，不居其常；政失於復，熒惑逆行；政失於季夏，鎮星失度；政失於秋，太白失行，出入不當；政失於冬，辰星不效其鄉；五政俱失，五星不明。春政不失，五穀孳；夏政不失，甘雨時；季夏政不失，時無菑；秋政不失，人民昌；冬政不失，少疾喪；五政不失，日月光明。此則日月五星共為七政之道，亦名七曜，以其是光曜運行也。

The Star Classic also says: when the planet Jupiter changes abnormally, it becomes a comet, the Red Cloud, the Spear Cloud, or the Heavenly Dog; when Mars changes abnormally, it becomes a comet, the Chi You Flag, or the Ge Ze; when Saturn changes abnormally, it becomes the Prison River, the Heavenly Boiling, the Ten Days' Beginning, or the Rainbow; when the planet Venus changes abnormally, it becomes a comet, which is also called the Sweeping Star; when the planet Mercury changes abnormally, it becomes the Wrong Arrow, the Heavenly Spear, or the Heavenly Beam. These are all abnormal celestial phenomena that appear when the energies of the five planets are disordered. Emperors observe them to understand the gains and losses of their governance. The Book of Documents, Examination of the Luminous Stars, also compares the five planets to five measuring instruments: Jupiter is the compass, Mars is the curved ruler, Saturn is the plumb line, Venus is the rod of the scale, and Mercury is the weight of the scale. The measures of weight, balance, compass, square, and plumb line all have their starting points and continuously cycle. Therefore, if governance is improper in spring, Jupiter will appear full and lie down, not following its usual course; if governance is improper in summer, Mars will retrograde; if governance is improper in late summer, Saturn will deviate from its course; if governance is improper in autumn, Venus will lose its path, appearing and disappearing at inappropriate times; if governance is improper in winter, Mercury will not appear at the correct position. If governance is improper in all five seasons, the five planets will all become dark and dim. Conversely, if spring governance is proper, the five grains will flourish; if summer governance is proper, timely rain will come; if late summer governance is proper, there will be no disasters in the four seasons; if autumn governance is proper, the people will thrive; if winter governance is proper, there will be few diseases and deaths; if all five aspects of governance are proper, the sun and moon will naturally shine brightly. This is the meaning of the seven celestial bodies, called the seven luminaries, because they are all luminous celestial bodies that move.

北斗為七政者，北斗，天樞也。天有七紀，斗有七星，第一至第四為魁，第五至第七為杓，合有七也。《尚書緯》云：璇璣，斗魁四星；玉衡，拘橫三星，合七，齊四時五威。五威者，五行也。五威在人為五命，七星在人為七端。北斗居天之中，當崑崙之上，運轉所指，隨二十四氣，正十二辰，建十二月。又，州國分野年命，莫不政之，故為七政。

The second explanation takes the seven stars of the Big Dipper as the Seven Authorities. The Big Dipper is the pivot of heaven. Heaven has seven cycles, and the Big Dipper has seven stars: the first to fourth stars are called "Kui," which refers to the body of the Dipper; the fifth to seventh stars are called "Shao," which refers to the handle of the Dipper; together they make up seven. The "Shangshu Wei" says: "Xuanyi" refers to the four stars of the Kui, and "Yuheng" refers to the three stars arranged horizontally (the text refers to them as "juheng"), together making seven. It is used to align the four seasons and the "Wuwei." Wuwei refers to the Five Phases; when the Five Phases are applied to people, they are called "Wuming," and when the seven stars are applied to people, they are called "Qiduan." The Big Dipper is located at the center of heaven, directly above the Kunlun Mountains. Its rotating direction changes with the twenty-four solar terms, used to correct the twelve earthly branches and establish the monthly rulers of the twelve months. In addition, the territories of the states, the destiny of people, and their birth years are all subject to its control. Therefore, it is called the Seven Authorities.

《虞錄》云：北斗七星，據璇璣玉衡以齊七政。政者，天子所治天下，故王者承天行法。《合誠圖》云：北斗有七星，天子有七政。斗者，居陰布陽，故稱北斗。其七星各有四名。《合誠圖》云：斗第一星名樞，二名璇，三名璣，四名權，五名衡，六名開陽，七名標光。

The "Yulu" says: The seven stars of the Big Dipper are aligned according to the Xuanji Yuheng to regulate the seven governmental affairs. The term "zheng" refers to the realm governed by the Son of Heaven, so the emperor must follow the will of heaven and implement laws. The "Chunqiu Hecheng Tu" says: The Big Dipper has seven stars, and the Son of Heaven has seven governmental affairs; the body of the Dipper is in the yin position but spreads yang energy, hence it is called the "Big Dipper." These seven stars each have four sets of names. The "Hecheng Tu" provides the first set: the first star is named Shu, the second Xuan, the third Ji, the fourth Quan, the fifth Heng, the sixth Kaiyang, and the seventh Biaoguang.

《黃帝斗圖》云：一名貪狼，子生人所屬；二名巨門，丑亥生人所屬；三名祿存，寅戌生人所屬；四名文曲，卯酉生人所屬；五名廉貞，辰申生人所屬；六名武曲，己未生人所屬；七名破軍，午生人所屬。《孔子元辰經》云：一名陽明星，二名陰精星，三名真人星，四名玄冥星，五名丹元星，六名北極星，七名天開星。

The "Yellow Emperor's Star Diagram" provides a second set of names and assigns them to the earthly branches of people's birth years: the first is the Star of Romance and Desire, belonging to those born in the Year of the Rat; the second is the Dark Star and Star of Speech, belonging to those born in the Year of the Ox and the Year of the Pig; the third is the Wealth-Salary Star, belonging to those born in the Year of the Tiger and the Year of the Dog; the fourth is the Star of Talent and Eloquence, belonging to those born in the Year of the Rabbit and the Year of the Rooster; the fifth is the Star of Integrity and Purity, belonging to those born in the Year of the Dragon and the Year of the Monkey; the sixth is the Wealth Star and General Star, belonging to those born in the Year of the Snake (the original text says 'Ji') and the Year of the Goat; the seventh is the Expenditure Star and Vanguard Star, belonging to those born in the Year of the Horse. This is the origin of the later concept of personal star deities. The "Confucius Yuanchen Classic" provides a third set: the first is the Bright Star, the second is the Dark Star, the third is the True Person Star, the fourth is the Deep Darkness Star, the fifth is the Crimson Origin Star, the sixth is the Northern Pole Star, and the seventh is the Heaven Opening Star.

《遁甲經》云：一名魁真星，二名魁元星，三名權九極星，四名魁細星，五名魓剛星，六名紀星，七名飄玄陽星。第一水，二水土，三木土，四金木，五金土，六火土，七火。所以子午各獨屬一星，其餘並兩辰共屬者，子午為天地之經，斗第一及第七魁剛兩星亦是斗之經建所用指也，自餘非所指者，故並兩屬。故六十甲子，從第一起甲子以配之，往還周旋，盡其數矣。

The Dun Jia Classic presents the fourth set: the first is Kuai Zhen Star, the second is Kuai Yuan Star, the third is Quan Jiujie Star, the fourth is Kuai Xixing, the fifth is Huan Gang Star, the sixth is a star whose first character is a rare variant not recorded in dictionaries, and the seventh is Piao Xuanyang Star. Their Five Phases attributes are as follows: the first belongs to water, the second to water and earth, the third to wood and earth, the fourth to metal and wood, the fifth to metal and earth, the sixth to fire and earth, and the seventh to fire. As for why Zi and Wu each belong to a single star, while the other branches are paired, it is because Zi and Wu are the meridians of heaven and earth, and the first and seventh stars of the Big Dipper (Kui Star and Gang Star) are precisely the two stars used by the Big Dipper to determine the meridians and indicate direction. The other stars not involved in pointing directions are assigned to pairs of branches. Therefore, the sixty Jiazi cycles start from the first star, pairing them in sequence with Jiazi, cycling back and forth, exactly matching the number.

北斗領二十八宿，一星主四時，魁起室，剛起角，以次分屬。若人行年至室，而五星行到此宿者，隨星吉凶也。《合誠圖》云：樞星為雍州，璇星為冀州，璣星為青兗州，權星為徐揚州，衡星為荊州，開陽星為梁州，標光星為豫州。此為三才之道，併為斗之所政也。

The Big Dipper oversees the Twenty-Eight Mansions, with each star governing a segment of the seasons. The handle of the Big Dipper begins with the Encampment Mansion, and the main star of the handle begins with the Horn Mansion, sequentially assigning each mansion. If a person's age cycle reaches the Encampment Mansion, and the five planets are also in that mansion, then fortune or misfortune is determined by that particular planet. The "Diagram of Harmony and Truth" also assigns the seven stars to the Nine Provinces: the Hub Star governs Yongzhou, the Xuan Star governs Jizhou, the Ji Star governs Qiongzhou and Yanzhou, the Quan Star governs Xuzhou and Yangzhou, the Heng Star governs Jingzhou, the Kaiyang Star governs Liangzhou, and the Biao Guang Star governs Yuzhou. This represents the principle of Heaven, Earth, and Humanity, all under the jurisdiction of the Big Dipper.

二十八宿為七政者，以其分定國邦，布官設位也。《運斗樞》云：天有將相之位，佐列宿為衛，皆據璇璣玉衡，以齊七政，四時佈德，三道正氣。《尚書考靈曜》云：二十八宿周天三百六十五度四分度之一，故葉時月，正日度。星二十八宿配五行，有二別：一總配，二別配。

The third explanation considers the Twenty-Eight Mansions as the Seven Authorities, because they determine the borders of states and arrange the ranks of officials. The Spring and Autumn Annals: The Movement of the Stars says: In the heavens, there are positions for ministers and officials, and the auxiliary mansions serve as guards, all aligned according to the Xuan Ji Yu Heng to unify the Seven Authorities, distributing virtue in the four seasons and regulating the climate. The Book of Documents: Examination of the Luminous Stars says: The Twenty-Eight Mansions encircle the sky, totaling three hundred sixty-five and one fourth degrees, so they can coordinate the months and seasons and correct the movement of the Sun. The Twenty-Eight Mansions are associated with the Five Phases in two ways: one is called 'general assignment,' and the other is called 'specific assignment.'

總配者：東方蒼龍七宿，角、亢、氐、房、心、尾、箕，木也，合三十二星，七十五度；南方朱雀七宿，東井、轝鬼、柳、七星、張、翼、軫，火也，合六十五星，一百五度；西方白虎七宿，奎、婁、胃、昴、畢、觜、參，金也，合五十一星，八十度；北方玄武七宿，斗、牽牛、須女、虛、危、營室、東壁，水也，合三十五星，九十八度。其屬土者，東則角亢，南則井鬼，西則奎婁，北則斗牛，皆居四季為土也。

First, the overall distribution: In the East, the Seven Stars of the Azure Dragon belong to Wood, consisting of Jiao, Kang, Di, Fang, Xin, Wei, Ji, totaling thirty-two stars and seventy-five degrees; in the South, the Seven Stars of the Vermilion Bird belong to Fire, consisting of Dongjing, Yugu, Liu, Qixing, Zhang, Yi, Zhen, totaling sixty-five stars and one hundred and five degrees; in the West, the Seven Stars of the White Tiger belong to Metal, consisting of Kui, Lou, Wei, Mao, Bi, Zi, Cen, totaling fifty-one stars and eighty degrees; in the North, the Seven Stars of the Black Tortoise belong to Water, consisting of Dou, Qian Niu, XuNü, Xu, Wei, Ying Shi, Dong Bei, totaling thirty-five stars and ninety-eight degrees. As for those belonging to Earth, in the East they are Jiao and Kang, in the South they are Jing and Gui, in the West they are Kui and Lou, and in the North they are Dou and Niu. These are located at the positions of the seasonal transitions, hence they belong to Earth. This aligns with the general principle that Earth does not have a specific direction, but instead borrows the first and last of each of the four directions. When the degrees of the Seven Stars of each direction are added together, they total exactly 365 and a little more, the degrees of the entire celestial sphere. Readers can verify this by summing the degrees for each direction as listed above.

故曾子云：春分鳥星昏主春者中，可以種稷；夏至心星昏主夏者中，可以種黍菽；秋分虛星昏主秋者中，可以種麥；冬至昴星昏主冬者中，山人可以伐器械，家人可以收萑葦、蓄積、田獵。王者坐視四星之中，而知民之緩急，急則不賦力役，故曰敬授民時也。此為總配。

Therefore, Zengzi said: When the "Bird Star" (the star in the Southern Vermilion Bird that governs spring) appears at the meridian at dusk during the spring equinox, it is appropriate to sow millet; when the Heart Star appears at the meridian at dusk during the summer solstice, it is appropriate to sow millet and beans; when the Kuo Star appears at the meridian at dusk during the autumn equinox, it is appropriate to sow wheat; and when the昴 Star appears at the meridian at dusk during the winter solstice, those living in the mountains can fell trees to make tools, while those in the settlements can harvest reeds, stockpile grain and fodder, and engage in hunting. The sovereign, sitting in peace and observing these four central stars, can understand the urgency of the people's farming activities; when farming is urgent, he will not conscript labor, which is what the Book of Documents refers to as "respecting the seasons for the people." This is the general explanation.

別配五行者：角二星，為天門，三光之路，十二度，於時在辰，鄭分，木也。亢四星，為天庭，尚書之曹，九度，於時在辰，鄭分，春夏為火，秋冬為水也。氐四星，為宿宮，路寢所止，十五度，於時在卯，宋分，春夏為金，秋冬為水也。房六星，為明堂，政教之道，五度，於時在卯，宋分，土也。心三星，為天王之位，五度，於時在卯，宋分，春夏為木，秋冬為火也。

Now discussing the separate allocation, meaning each mansion is individually matched with the Five Phases, and each is clearly noted with the number of stars, their duties, the celestial degrees they cover, the corresponding earthly branch (the twelve divisions of the zodiac), and the country associated with their territory. The Horn mansion has two stars, which are the heavenly gate, the passage for the sun, moon, and five planets, covering twelve degrees, corresponding to the zodiac sign of the rat, and the territory of the State of Zheng, belonging to wood. The Neck mansion has four stars, which are the heavenly court, similar to the official offices of the Ministry of Works, covering nine degrees, corresponding to the zodiac sign of the rat, and the territory of the State of Zheng, belonging to fire in spring and summer, and water in autumn and winter (when a mansion is noted as belonging to two phases, it indicates that the mansion's energy changes with the seasons). The Root mansion has four stars, which are the palace of rest, where the Son of Heaven resides, covering fifteen degrees, corresponding to the zodiac sign of the rabbit, and the territory of the State of Song, belonging to metal in spring and summer, and water in autumn and winter. The Room mansion has six stars, which are the Bright Hall, the place where government decrees are issued, covering five degrees, corresponding to the zodiac sign of the rabbit, and the territory of the State of Song, belonging to earth. The Heart mansion has three stars, which are the throne of the heavenly king, covering five degrees, corresponding to the zodiac sign of the rabbit, and the territory of the State of Song, belonging to wood in spring and summer, and fire in autumn and winter.

尾九星，為後宮，妃嬪之府，十八度，於時在寅，燕分，水也。箕四星，為王后所居，進御之寢，十一度，於時在寅，燕分，木也，春夏為金，秋冬為土也。斗六星，為主爵祿，褒賢進士，二十六度，於時在丑，吳分，木也。牽牛六星，為主橋樑，七政之始，八度，於時在丑，吳分，木也。須女四星，為主布帛，天之內藏，十二度，於時在子，越分，春夏為水，秋冬為火也。

The Tail Mansion has nine stars, representing the imperial palace and the residences of concubines, covering eighteen degrees, corresponding to the寅 (Tiger) sign, with the territory of Yan State, belonging to the water element. The Winnowing Basket Mansion has four stars, representing the palace where the queen resides and receives the emperor, covering eleven degrees, corresponding to the寅 (Tiger) sign, with the territory of Yan State, belonging to the wood element, and in spring and summer it belongs to metal, while in autumn and winter it belongs to earth. The Dipper Mansion has six stars, governing ranks and salaries, rewarding the virtuous and recommending talents, covering twenty-six degrees, corresponding to the丑 (Ox) sign, with the territory of Wu State, belonging to the wood element. The Ox Mansion has six stars, governing bridges, and is the starting point for the calculation of celestial movements, covering eight degrees, corresponding to the丑 (Ox) sign, with the territory of Wu State, belonging to the wood element. The Lady's Mansion has four stars, governing silk and cloth, representing the heavenly treasury, covering twelve degrees, corresponding to the子 (Rat) sign, with the territory of Yue State, belonging to water in spring and summer, and fire in autumn and winter. This group, from the Tail to the Lady's Mansion, spans the寅 (Tiger),丑 (Ox), and子 (Rat) signs, with territories moving from Yan to Wu to Yue, forming a line from the northeast to the southeast coastal areas. The Winnowing Basket Mansion, which belongs to wood in its own element, also belongs to metal in spring and summer and to earth in autumn and winter, because it is located at the end of the Eastern Azure Dragon, near the position where earth is strong, thus changing its element according to the seasons.

虛二星，為廟堂，主祭祀事，十一度，於時在子，齊分，春夏為水，秋冬為金也。危三星，為墳墓，以識先祖，十七度，於時在子，齊分，春夏為水，秋冬為火也。營室二星，為主軍糧，以稟士卒，十六度，於時在亥，衛分，春夏為木，秋冬為土也。東壁二星，為文章，圖書之府，九度，於時在亥，衛分，春夏為金，秋冬為水也。

The two stars of Xu Xu are the hall, in charge of worship, covering eleven degrees, corresponding to the hour of Zi, the territory of Qi state, belonging to water in spring and summer, and to metal in autumn and winter. The three stars of Wei Xu are the tomb, used to mark the burial places of ancestors, covering seventeen degrees, corresponding to the hour of Zi, the territory of Qi state, belonging to water in spring and summer, and to fire in autumn and winter. The two stars of Ying Shi are in charge of military provisions, supplying food for soldiers, covering sixteen degrees, corresponding to the hour of Hai, the territory of Wei state, belonging to wood in spring and summer, and to earth in autumn and winter. The two stars of Dong Bei are in charge of literary affairs, being the repository of books and documents, covering nine degrees, corresponding to the hour of Hai, the territory of Wei state, belonging to metal in spring and summer, and to water in autumn and winter. These four mansions belong to the Northern Black Tortoise, corresponding to the hours of Zi and Hai, their territories being Qi and Wei states, approximately corresponding to northern Shandong and northern Henan today. Their fundamental qi is all water, so in spring and summer they are all water, but in autumn and winter they change according to the generating and overcoming relationships to become metal, fire, and earth. Therefore, the method of determining the paired influences is to take the fundamental qi of the mansion as the body and the seasonal qi as the use, combining both to determine fortune and misfortune.

奎十六星，為五兵之庫，禁御暴亂，十六度，於時在戌，魯分，春夏為金，秋冬為火也。婁三星，為苑牧，主給享祠，十二度，於時在戌，魯分，春夏為水，秋冬為火也。胃三星，為倉廩，五穀所聚，十四度，於時在酉，趙分，春夏為木，秋冬為水也。昴七星，為主獄事，典治決斷，十一度，於時在酉，趙分，春夏為火，秋冬為金也。畢八星，為邊兵，備夷狄，十度，於時在酉，趙分，春夏為金，秋冬為水也。

The constellation Kuí Xù consists of sixteen stars, representing a storehouse for five types of weapons, used to suppress and resist chaos. It spans sixteen degrees, corresponds to the hour of Xu, and is the territory of Lu state. In spring and summer, it belongs to metal; in autumn and winter, it belongs to fire. The constellation Lóu Xù consists of three stars, representing a royal park and pasture, responsible for providing sacrificial animals for rituals. It spans twelve degrees, corresponds to the hour of Xu, and is the territory of Lu state. In spring and summer, it belongs to water; in autumn and winter, it belongs to fire. The constellation Wèi Xù consists of three stars, representing granaries, where grain is stored. It spans fourteen degrees, corresponds to the hour of You, and is the territory of Zhao state. In spring and summer, it belongs to wood; in autumn and winter, it belongs to water. The constellation Mǎo Xù consists of seven stars, responsible for judicial affairs, handling legal cases and judgments. It spans eleven degrees, corresponds to the hour of You, and is the territory of Zhao state. In spring and summer, it belongs to fire; in autumn and winter, it belongs to metal. The constellation Bì Xù consists of eight stars, representing border troops, defending against the barbarians. It spans ten degrees, corresponds to the hour of You, and is the territory of Zhao state. In spring and summer, it belongs to metal; in autumn and winter, it belongs to water. This group of constellations from Kuí to Bì spans the hours of Xu and You, with territories belonging to Lu and Zhao states, both located in the Western White Tiger position. The West governs punishment and killing, so the duties of these constellations are mostly related to military stores, judicial affairs, and border defenses, which are all connected to severe and punitive matters.

觜觿三星，為保藏，收檢秋物，二度，於時在申，晉分，春夏為火，秋冬為土也。參伐十星，為天大將，斬劉收穫，九度，於時在申，晉分，春夏為火，秋冬為土也。東井八星，為主水衡，以法平時，三十三度，於時在未，秦分，春夏為火，秋冬為水也。轝鬼五星，為視明，主察奸謀，四度，於時在未，秦分，春夏為水，秋冬為火也。

The constellation Zui Xu includes three stars, which are in charge of preservation and storage, gathering and collecting autumn harvests. It spans two degrees, corresponding to the hour of Shen, and is associated with the territory of Jin State. In spring and summer it belongs to the element of fire, while in autumn and winter it belongs to earth. The constellation Shen (参宿) together with the star Fa (伐) consists of ten stars, representing great generals in heaven, responsible for execution and reaping. It spans nine degrees, corresponding to the hour of Shen, and is associated with the territory of Jin State. In spring and summer it belongs to fire, while in autumn and winter it belongs to earth. The constellation Dong Jing (东井) consists of eight stars, which are in charge of the 'Water Balance' function, using laws and regulations to govern affairs. It spans thirty-three degrees, corresponding to the hour of Wei, and is associated with the territory of Qin State. In spring and summer it belongs to fire, while in autumn and winter it belongs to water. The constellation Yu Gui (舆鬼) consists of five stars, which are responsible for observation and clarity, specializing in detecting secret plots. It spans four degrees, corresponding to the hour of Wei, and is associated with the territory of Qin State. In spring and summer it belongs to water, while in autumn and winter it belongs to fire. The constellations Zui and Shen correspond to the hour of Shen, while Dong Jing and Yu Gui correspond to the hour of Wei. These positions are at the junction of the White Tiger's end and the Vermilion Bird's beginning, so their functions transition from preservation and execution to governance and detection of treachery. This shows that the position of the constellations directly determines the affairs they oversee.

柳八星，為上食，主和滋味，十五度，於時在午，周分，春夏為水，秋冬為火也。星七星，為衣裳，主蓋身體，七度，於時在午，周分，春夏為火，秋冬為水也。張六星，為主客，賜與燕嬉，十八度，於時在午，周分，水也。翼二十二星，為天唱，主以戲虞，十八度，於時在巳，楚分，春夏為木，秋冬為金也。軫四星，為死喪，以知交凶，十七度，於時在巳，楚分，春夏為木，秋冬為土也。

Willow Mansion has eight stars, governing the presentation of food and drink, and managing the taste and flavor, covering fifteen degrees, located at the position of the horse, belonging to the Zhou region, with water in spring and summer, and fire in autumn and winter. Star Mansion has seven stars, governing clothing and managing the covering of the body, covering seven degrees, located at the position of the horse, belonging to the Zhou region, with fire in spring and summer, and water in autumn and winter. Zhang Mansion has six stars, governing the reception of guests and managing rewards and feasts, covering eighteen degrees, located at the position of the horse, belonging to the Zhou region, with water. Wing Mansion has twenty-two stars, representing heavenly performers, governing music and entertainment, covering eighteen degrees, located at the position of the snake, belonging to the Chu region, with wood in spring and summer, and metal in autumn and winter. Chariot Mansion has four stars, governing mourning and funerals, and predicting dangerous conjunctions, covering seventeen degrees, located at the position of the snake, belonging to the Chu region, with wood in spring and summer, and earth in autumn and winter. Willow, Star, and Zhang Mansions are all located at the position of the horse, while Wing and Chariot Mansions are located at the position of the snake. All belong to the Vermilion Bird, so their functions are mostly related to matters of food and drink, clothing, guests, and music and entertainment, which are connected to rituals and music. Thus, the twenty-eight mansions are fully assigned.

《漢書·天文志》云：角、亢、氐，韓鄭兗州之分；房心，宋豫州之分；尾箕，燕幽州之分；井鬼，秦雍州之分；柳、七星、張，三河之分；翼、軫，楚荊州之分；奎、婁、胃，魯徐州之分；昴、畢，趙冀州之分；觜、參，魏梁州之分；斗，江湖之分；牽牛、須女，吳揚州之分；虛、危，齊青州之分；室、壁，衛幷州之分。此皆當分所主，正其州國善惡，故為政也。

The "Book of Han: Records of Astronomy" describes another system of dividing the constellations into regions: the three stars of Jiao, Kang, and Di belong to the regions of Han, Zheng, and Yanzhou; the stars of Fang and Xin belong to the regions of Song and Yuzhou; the stars of Wei and Ji belong to the regions of Yan and Youzhou; the stars of Jing and Gui belong to the regions of Qin and Yongzhou; the stars of Liu, Seven Stars, and Zhang belong to the regions of the three rivers; the stars of Yi and Zhen belong to the regions of Chu and Jingzhou; the stars of Kui, Lou, and Wei belong to the regions of Lu and Xuzhou; the stars of Mao and Bi belong to the regions of Zhao and Jizhou; the stars of Zi and Shen belong to the regions of Wei and Liangzhou; the star of Dou belongs to the regions of Jianghu; the stars of Qian Niu and Xu Nu belong to the regions of Wu and Yangzhou; the stars of Xu and Wei belong to the regions of Qi and Qingzhou; the stars of Shi and Bi belong to the regions of Wei and Bingzhou. These are the regions under the jurisdiction of each star, used to determine the good or bad fortune of each state and region, hence they are called "Zheng."

《石氏天官訓解》云：角二星，是蒼龍之首，上角兩角間，天之道，日月五星所行，故名角。亢，為朝廷，對揚於王，夙夜謀諮四海之內，故名亢。氐，是正寢，冰解之室，故名氐。房，是天子四時所居，故名房。心，前一星為太子，中為天子，後一星為庶子，如人心處中，為身之主，故名心。尾，是東方蒼龍宿之尾，故名尾，象形也。箕，近斗，象播揚五榖，故名箕。

The Stone School's Celestial Officials Manual explains the origins of the names of the Twenty-Eight Mansions. The Angle Mansion consists of two stars, representing the head of the Azure Dragon; between the two horns is the "Heavenly Way," through which the sun, moon, and five planets pass, hence it is called Angle. The High Mansion is the court, where ministers present their petitions directly to the sovereign and discuss state affairs day and night; "High" signifies elevation, hence it is called High. The Root Mansion is the sovereign's main residence, also known as the "frost-thaw chamber," referring to the place where the sovereign resides at the transition from winter to spring, hence it is called Root. The Room Mansion is the place where the sovereign resides throughout the four seasons, hence it is called Room. The Heart Mansion consists of three stars: the first is the crown prince, the middle is the sovereign, and the last is the庶son; just as the human heart is central and governs the body, hence it is called Heart. The Tail Mansion is the tail of the Azure Dragon in the eastern direction, hence it is called Tail, based on its shape. The Winnowing Basket Mansion is near the Dipper Mansion, shaped like a winnowing basket used for sifting grain, hence it is called Winnowing Basket.

斗，量器也，斟酌爵祿，其形似斗，故名斗。牛亦象牛角，七政之始，故名牛。女，方正，裁割之象，婢妾之類，故名女。虛，耗也，其間空虛，廟堂之象，故名虛。危，似室屋，亦如墳墓，故名危。營室有六星，為離宮，似宮室，故名室。壁，直立似壁，孔子藏書於壁，效此義也，故名壁。

The Dipper mansion: "Dipper" originally refers to a measuring vessel used for distributing wine and salaries. This mansion resembles a dipper, hence its name. The Ox mansion also resembles an ox's horn, and it serves as the starting point for the seven celestial movements, hence its name. The Girl mansion is square and upright, symbolizing cutting and shaping, and is associated with the duties of a concubine, hence its name. The Emptiness mansion: "Emptiness" signifies loss or depletion. The stars of this mansion are spaced apart, resembling an empty hall, hence its name. The Rooftop mansion resembles a house or a tomb, which is high and dangerous, hence its name. The Camp Room mansion has six stars and is the pavilion of the Son of Heaven, resembling a palace, hence its name. The Wall mansion has stars that stand upright like a wall. Confucius hid his books within a wall, hence its name.

奎，為庫，主兵，形象庫周密。故奎，乖也，兵以乖違故舉，所以名奎。婁，如樓閣，亦似鍾婁，故養犧牲以為名。胃，在藏為五穀之府，主廩倉，故以為名。昴，悴聚，如囚之在牢獄，故主獄事。昴星也，聚則憂，故名為昴。畢，邊夷毛頭之類，如天子警畢，毛頭唱之，畢了唱，以警眾心，故以名之也。

The constellation Kuí is the military storehouse, governing military affairs. The stars are arranged like a warehouse, enclosed and secure. The character "Kuí" is also interpreted as "disorder," since military actions are usually initiated due to conflicts and disagreements between parties. The constellation Lóu resembles a building or a bell tower, and ancient people raised sacrificial animals here for worship, hence the name Lóu. The constellation Wèi, corresponding to the stomach in the human body, governs granaries and storage, hence its name Wèi. The constellation Mǎo means "to gather in sorrow," as the stars appear clustered like prisoners in a jail, thus governing legal matters. When stars gather together, they bring about worry and sorrow, hence the name Mǎo. The constellation Bì resembles the decorations on the heads of barbarian tribes, and also resembles the ceremonial procession "jǐng bì" (warning and clearing the way) during royal travels. This procession involves people holding flags with feathered tops who call out in succession to alert and guide the crowd, hence the name Bì.

觜，聚也，為白虎之鼻，聚在虎觜須間，故以為名。參，共也，雜金土之氣，共行殺罰，故名參。井，精也，盛水亭平，精微之至，此星象法度，如水之平，故名井。鬼，歸也，陽歸於陰，所以其內一星闇而不明，鬼之象也，故以為名也。柳，留也，《春秋傳》曰：或食於任。柳，一名任也。祭祀鬼神，合和五味，留神靈也，故以名之。

Zi Xu: "Zi" means gathering. It is the nose of the White Tiger, and the stars gather between the tiger's mouth and whiskers, hence its name. Can Xu: "Can" means together. It contains both metal and earth energies, and together they carry out punishment and execution, so it is called Can. Jing Xu: "Jing" means essence. The well is full of water with a still surface, and the essence is refined to its extreme; this mansion symbolizes law and order, just like the still water surface, hence its name. Gui Xu: "Gui" means returning. Yang energy returns to the yin, so there is a dim star in the middle, which is the image of a ghost, hence its name. Liu Xu: "Liu" means to stay. The Spring and Autumn Annals say "some eat at Ren," and the alternative name of Liu is "Ren"; worshiping ghosts and deities and harmonizing the five flavors is to retain the spirits, hence it is named Liu.

七星數七，如鳥之衣覆上，故以名之。張，開張也，為朱鳥之嗉，有容納，故主賓客也。翼，如六翮，似鳥兩翅之飛，故以名翼。軫，似小車四馬，車後橫曰軫，凶事之用，故以為名。其狀見邪正，闕陵歷蝕，散為妖異，彗孛飛流，如此之徒，並以占候飛開義釋，故不委具。三種七政，既配五行，略說如此。

The number of stars in the Star Mansion is exactly seven, resembling the feathers on a bird's back, hence its name. Zhang Mansion: "Zhang" means to open and spread out; it is the crop of the Vermilion Bird, capable of holding food, so it governs hospitality and feasting. Yi Mansion resembles the six great feathers of a bird's wings, like a bird spreading its wings to fly, hence its name. Chen Mansion is shaped like a small four-horse chariot, with the crossbar at the back of the carriage called "Zhen," which is used for funeral affairs, hence its name. The shapes of these Star Mansions can indicate the righteousness or corruption of governance; once there are defects, encroachments, violations, or eclipses, and they scatter, they become signs of supernatural phenomena, such as comets,孛 stars, flying stars, and shooting stars. These matters require separate methods of divination for interpretation, so they are not elaborated on here. The above three of the seven celestial bodies have already been matched with the Five Phases, and the explanation concludes here.

八卦者，《周易》云：古者庖羲氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。兼三才而兩之，故六畫而成卦。因八方之通八風，成八節之氣，故卦有八。其配五行者，乾兌為金，坎為水，震巽為木，離為火，坤艮為土，各以方位言之。《易通卦驗》云：艮，東北，主立春；震，東方，主春分；巽，東南，主立夏；離，南方，主夏至；坤，西南，主立秋；兌，西方，主秋分；干，西北，主立冬；坎，北方，主冬至。

Speaking of the Eight Trigrams, the "Great Treatise" of the "Zhou Changes" says: In ancient times, Fuxi ruled the world. He looked up to observe the heavenly phenomena, looked down to study the earthly principles, examined the patterns of birds and beasts and the suitability of the land. He took images from his own body for nearby things and from external objects for distant ones. Thus he began to draw the Eight Trigrams, to connect with the virtue of the divine and to compare the forms of all things. He also combined the three elements of heaven, earth, and humanity, each contributing two lines, so that a trigram consisted of six lines. Because each of the eight directions was associated with a wind, forming eight seasonal energies, the number of trigrams was fixed at eight. The Eight Trigrams are associated with the Five Phases as follows: Qian and Dui belong to metal, Kan belongs to water, Zhen and Xun belong to wood, Li belongs to fire, and Kun and Gen belong to earth; these associations are determined by the directions in which each trigram is located. The "Yi Tong Gua Xian" says: Gen is in the Northeast and presides over the Beginning of Spring; Zhen is in the East and presides over the Vernal Equinox; Xun is in the Southeast and presides over the Beginning of Summer; Li is in the South and presides over the Summer Solstice; Kun is in the Southwest and presides over the Beginning of Autumn; Dui is in the West and presides over the Autumnal Equinox; Qian is in the Northwest and presides over the Beginning of Winter; Kan is in the North and presides over the Winter Solstice.

坎居北方者，冬至之日，陽氣動於黃泉之下，子雖大陰之位，以陽氣動其下，故其卦外陰內陽，象水內明，中懷陽也，故居子位以配水。艮在西北者，其卦一陽在上，象立春之時陽氣已發，在於地上，下有重陰，象陰氣猶厚，陽氣尚微。艮既為山，以其重陰在下，積土深，故卦復在丑。丑為未沖，故以配土。

Why is the Kan trigram located in the north? Because on the day of Winter Solstice, the yang energy has already begun to stir beneath the yellow earth; although the Zi position is associated with the Taiyin, there is yang energy stirring beneath it, so the Kan trigram has an outer yin and inner yang (two yin lines enclosing one yang line), symbolizing water that appears dark on the surface but is clear inside, with yang energy at its core. Therefore, it is located at the Zi position and associated with water. Why is the Gen trigram located in the northeast (the original text says 'northwest,' but according to the previous text from the 'General Trigram Verification,' it should be northeast)? Because the Gen trigram has one yang line on top and two yin lines below, symbolizing the time of the Beginning of Spring when yang energy has already emerged and floats on the surface, while there is still thick yin energy below. This symbolizes that the yin energy is still strong and the yang energy is still weak. Since Gen represents a mountain, with heavy yin energy below and accumulated earth, the trigram is also located at the Chou position; Chou and Wei are opposing, and Wei is the position of strong earth energy, so Gen is associated with earth.

震居東方者，震為長男，能主干任，故居顯明之地。東方，春也，萬物咸得生出，明淨顯著。震為雷，雷動則萬物出。春分之時，天氣下降，地氣上騰，天地和同，萬物萌動，故震居卯。卯，木，少陽之位，故以配木。巽居東南者，其卦重陽在上，象立夏之時，陽氣已盛在上，陰氣微弱在於下。木之為物，入地最少，出土最多。巽卦二陽在上，象木出地之多；一陰居下，象木入地之少。木體是陽，亦宜明顯，故在東南以配於木。離居南方者，夏至之時，陰動於黃泉之下，午是盛陽之位而陰氣動，故其卦外陽內陰，象火外明內暗，懷陰氣也，故在南方以配火。

Why is the Zhen trigram located in the East? Because Zhen represents the Eldest Son, who is capable of taking responsibility and leading, so it is placed in a prominent position. The East corresponds to spring, when all things can break through the soil and emerge clearly and distinctly. Zhen symbolizes thunder, and when thunder rumbles, all things come forth. At the time of the Vernal Equinox, the weather descends and the earth's energy ascends, and the heavens and earth interact, causing all things to begin to sprout. Therefore, Zhen is placed in the卯 position. The卯 position belongs to wood, which is the position of the Young Yang, so Zhen is associated with wood. Why is the Xun trigram located in the Southeast? Because Xun represents two Yang lines overlapping above and one Yin line hidden below, symbolizing the time of the Beginning of Summer when Yang energy is already strong above and Yin energy is weak and hidden below. Trees, for example, have the least part buried in the soil and the most part exposed above the ground; Xun has two Yang lines above, which resembles the part of the tree that emerges from the ground, and one Yin line below, which resembles the small part that is buried in the soil. The essence of wood is Yang, and it should be prominent, so Xun is located in the Southeast and is associated with wood. Why is the Li trigram located in the South? Because at the time of the Summer Solstice, Yin energy has already begun to stir in the Yellow Spring below; the午 position is the position of the Full Yang. At this time, Yin energy is active, so the Li trigram's image is outer Yang and inner Yin (two Yang lines enclosing one Yin line), symbolizing fire that is bright and clear on the outside but dark and hidden on the inside, with Yin energy within. Therefore, Li is located in the South and is associated with fire.

坤居西南者，坤卦純陰之象，能養萬物，莫過於地也。陰體卑順，不敢當首。陰動於午，至未始著，故坤後午之位。地體積陰，坤既純陰，象地。禮以中央土在未，地卽土也，故在西南以配土也。兌在西方者，兌卦一陰在上，象秋分之時陽氣已深。金為少陰，故一陰居上。酉是金位，故在西方以配金。干居西北者，乾卦純陽之象，生萬物者莫過乎天，干為生物之首。陽氣起子，干是陽氣之本，故先子之位。以純陽堅剛，故在西北以配金。

Why is the Kun hexagram located in the southwest? Because the Kun hexagram represents pure yin, and nothing is more nurturing than the earth. Yin is humble and gentle, and does not dare to occupy the first position; yin energy begins to move from the午 position and becomes prominent at the未 position, so the Kun hexagram comes after the午 position. The body of the earth is formed by the accumulation of yin energy, and since the Kun hexagram is pure yin, it symbolizes the earth. The school of rites fixes the central earth at the未 position, and since the earth is earth, the Kun hexagram is located in the southwest and is associated with earth. Why is the Dui hexagram located in the west? Because the Dui hexagram has one yin above and two yang below, symbolizing the time of the autumn equinox when yang energy has already retreated deeply. Metal is a lesser yin, so only one yin is located above. The酉 position is the original position of metal, so the Dui hexagram is located in the west and is associated with metal. Why is the Qian hexagram located in the northwest? Because the Qian hexagram represents pure yang, and nothing is more capable of nurturing all things than heaven. The Qian hexagram is the beginning of all things. Yang energy starts at the子 position, and the Qian hexagram is the root of yang energy, so it is placed before the子 position. Because it is pure yang and firm and strong, it is located in the northwest and is associated with metal.

《易傳》曰：震主春分穀雨，穀雨得天兌，則萬物畢生。兌者，西方之卦，是時日在昴，昴，西方之宿，以日在西，故曰天兌。貌順木得，則天兌為和；貌失木逆，則天兌為害，而常雨為罰。兌主秋分霜降，霜降得天震之動氣，則天下霜，萬物死。震者，東方之卦，是時日在房，房，東方之宿，以日在東，故曰天震。言順金得，則天震為和；言失金逆，則天震為害，而旱罰。所以貌雨言旱者，震陽兌陰，陽旱陰雨也。木之所以雨、金之所以旱者，其人事貌失，則下怨，陰盛故雨；言失則失眾，孤陽獨立，群陰不附，故旱。春秋二時，震兌相臨，天地氣和，所以不極寒熱也。

The *Yi Zhuan* says: The trigram Zhen (Thunder) governs the two solar terms of Spring Equinox and Grain Rain. When Grain Rain comes, the "Heavenly Dui" energy is present, and all things grow. Dui is originally the trigram of the west. At this time, the sun is in the mansion of Mao (Hairy Head), which is a western star mansion. Since the sun is in the west, this energy is called "Heavenly Dui." When the ruler has a respectful and compliant appearance and the wood energy is in harmony, the Heavenly Dui energy is balanced; but if the ruler's appearance is improper and the wood energy is chaotic, the Heavenly Dui energy becomes harmful, resulting in prolonged rain as a heavenly punishment. Dui also governs the two solar terms of Autumn Equinox and Frost Descent. When Frost Descent comes, the "Heavenly Zhen" moving energy is present, and frost falls, causing all things to wither. Zhen is originally the trigram of the east. At this time, the sun is in the mansion of Fang (Room), which is an eastern star mansion. Since the sun is in the east, this energy is called "Heavenly Zhen." When the ruler speaks in accordance with reason and the metal energy is in harmony, the Heavenly Zhen energy is balanced; but if the ruler's speech is inappropriate and the metal energy is chaotic, the Heavenly Zhen energy becomes harmful, resulting in drought as a heavenly punishment. Why does improper appearance cause prolonged rain and inappropriate speech cause drought? Because Zhen belongs to yang and Dui belongs to yin. Yang causes drought, and yin causes rain. From the perspective of human affairs, why does wood cause rain and metal cause drought? Improper appearance leads to people's grievances, causing excessive yin energy, thus resulting in rain. Inappropriate speech causes loss of the people's support, making the ruler a solitary yang, with no yin energies coming to align, thus causing drought. In spring and autumn, Zhen and Dui are adjacent, and the energies of heaven and earth are in harmony, so extreme cold or heat does not occur.

坎主冬至大寒，大寒得天坎之氣，則天下大寒。是時日在虛，虛，北方之宿，故曰天坎。聽順水得，則天坎為和；聽失水逆，則天坎為罰，故常寒。離主夏至大熱，大熱發長，復得天離之氣，則天下大熱，萬事畢出。是時日在七星，七星，南方七宿，故曰天離。視順火得，則天離為和；視失火逆，則天離為罰，故常燠。冬夏二時，天地氣並，坎離各當其方，所以極寒熱也。

The Trigram Kan governs the Winter Solstice and Great Cold. When Great Cold arrives and one receives the energy of "Heavenly Kan," the world becomes extremely cold. At this time, the Sun reaches the mansion of Xū, which is the northern mansion of stars, so this energy is called "Heavenly Kan." If the ruler listens attentively and the water energy is in harmony, the Heavenly Kan energy will be balanced; but if the ruler listens improperly and the water energy becomes chaotic, the Heavenly Kan energy will transform into heavenly punishment, leading to prolonged cold. The Trigram Li governs the Summer Solstice and Great Heat. The heat of summer promotes the growth of all things, and when one receives the energy of "Heavenly Li," the world becomes extremely hot, and all things fully grow. At this time, the Sun reaches the Seven Stars mansion, which belongs to the southern seven mansions, so this energy is called "Heavenly Li." If the ruler observes clearly and the fire energy is in harmony, the Heavenly Li energy will be balanced; but if the ruler observes incorrectly and the fire energy becomes chaotic, the Heavenly Li energy will transform into heavenly punishment, leading to prolonged heat. In the winter and summer seasons, the energies of Heaven and Earth converge, and Kan and Li each take their respective positions, thus resulting in extreme cold and extreme heat.

今分八卦以配方位者，坎離震兌各在當方之辰，四維四卦，則丑寅屬艮，辰巳屬巽，未申屬坤，戌亥屬干。八卦既通八風八方，以調八節之氣，故坎生廣莫風，四十五日至艮，生條風；四十五日至震，生明庶風；四十五日至巽，生清明風；四十五日至離，生景風；四十五日至坤，生涼風；四十五日至兌，生閶闔風；四十五日至干，生不周風；四十五日又至坎。陽氣生五極九，五九四十五，故左行四十五日而一變也。

Now the eight trigrams are assigned to the directions: the four cardinal trigrams, Kan, Li, Zhen, and Dui, each occupy the directions corresponding to their earthly branches, namely Zi, Wu, Mao, and You respectively. The four intermediate trigrams are assigned as follows: Chou and Yin belong to Gen, Chen and Si belong to Xun, Wei and Shen belong to Kun, and Xu and Hai belong to Qian. Since the eight trigrams connect with the eight winds and guard the eight directions, they are used to regulate the eight seasonal winds. Therefore, the position of Kan produces the wind called "Guangmo Feng" (Broad and Silent Wind), which lasts forty-five days and moves to the position of Gen, producing "Tiaofeng" (Soft Wind); then another forty-five days to Zhen, producing "Mingshu Feng" (Bright and Substantial Wind); another forty-five days to Xun, producing "Qingming Feng" (Clear and Bright Wind); another forty-five days to Li, producing "Jing Feng" (Radiant Wind); another forty-five days to Kun, producing "Liang Feng" (Cool Wind); another forty-five days to Dui, producing "Changhe Feng" (Gate of Heaven Wind); another forty-five days to Qian, producing "Bu Zhou Feng" (Non-Zhou Wind); and another forty-five days back to Kan, completing exactly 360 days. The number forty-five comes from the fact that the yang generating number is five and the extreme number is nine; multiplying five by nine gives forty-five. Therefore, the winds move in a counterclockwise direction, changing every forty-five days.

廣莫風者，廣，大也；莫，沙漠也，寒氣廣遠，自沙漠而來也。亦云：此時陽氣在下，陰莫之廣大也。條風者，條，達也，此時達生萬物也。明庶風者，庶，眾也，此時陽以施惠之德，眾物皆明出也。清明風者，天氣明淨清涼也，此時清風吹萬物，使盛大明淨可觀也。

The name "Guangmo Wind" comes from "Guang" meaning great and "Mo" referring to desert, indicating the cold air spreads widely from the desert. Another interpretation is that at this time, the Yang energy is hidden below while the Yin energy is vast and boundless ("Mo" is equivalent to "Mo," meaning vastness). "Tiaofeng" means wind that allows for smooth passage, as the wind at this time facilitates the growth of all things. "Mingshu Feng" refers to the wind when Yang energy spreads its benevolent influence, enabling all things to grow clearly. "Qingming Feng" describes clear and cool weather, where the gentle breeze refreshes all things, making them flourish and appear bright and pleasant to behold.

景風者，景，高也，萬物至此太高也。亦言景，竟也，陽道至此終竟也。涼風者，秋風涼也，此時陰氣淒涼，收成萬物也。閶闔風者，昌盛也，此時萬物盛而收藏之也。不周風者，周，遍也，萬物備成；不周者，閉不通也，言此時純陰無陽，閉塞不通也。

"The Wind of Brightness": "Bright" signifies height, and at this time, all things have grown very tall; some say "Bright" is the same as "Completion," meaning the path of Yang comes to an end here. "The Cool Wind": autumn wind is cold, at this time the Yin energy is clear and cool, gathering and completing all things. "The Gate Wind": "Prosperous" means flourishing, and at this time, all things have reached their peak and are being collected and stored. "The Not-All-Around Wind": "All-around" means thorough, and at this time, all things have already been fully formed; however, "Not-All-Around" means closed and uncommunicating, indicating that at this time there is pure Yin and no Yang, and heaven and earth are closed and unconnected. The names of the eight winds thus mark the four stages of the annual process of the generation, growth, gathering, and storage of Yang energy.

《淮南子》曰：東北方曰蒼門，生條風；東方曰開明門，生明庶風；東南方曰陽門，生清明風；南方曰暑門，生景風；西南方曰白門，生涼風；西方曰閶闔門，生閶闔風；西北方曰幽都門，生不周風；北方曰寒門，生廣莫風。

The Huainanzi·Tianwen Xun establishes the names of the "Eight Gates" to correspond with the Eight Winds: the Northeast is called the Cangmen, producing the Shengtiao Wind; the East is called the Kaimingmen, producing the Mingshu Wind; the Southeast is called the Yangmen, producing the Qingming Wind; the South is called the Shumen, producing the Jing Wind; the Southwest is called the Baimen, producing the Liangfeng; the West is called the Changhe Men, producing the Changhe Wind; the Northwest is called the Youdu Men, producing the Bu Zhou Wind; and the North is called the Hanmen, producing the Guangmo Wind. The winds corresponding to these gates are the same as those associated with the Eight Trigrams, but each direction is given a separate name for the gate.

蒼門者，東北木將用事，春之始，故曰蒼門。開明門者，明，陽也，日之所出，故曰開明門。陽門者，月建在巳，純陽用事，故曰陽門。暑門者，盛衰之時，故曰暑門。白門者，月建在申，金氣之始，故曰白門。閶闔門者，八月建在酉，萬物將收，閶，大；闔，閉，收閉之時，故曰閶闔門。幽都門者，幽，暗也，玄冥將始用事，陰聚故幽也，故曰幽都門。寒門者，積寒所在，故曰寒門。此八極之方，是八風之所起也。

These eight gate names each have their reasons. "Cangmen" (Cobalt Gate): The Northeast is where wood is about to take its turn, the beginning of spring, and "cang" refers to the color of wood, hence called Cangmen. "Kaimingmen" (Gate of Illumination): "Ming" means yang, and this is where the sun rises, hence called Kaimingmen. "Yangmen" (Yang Gate): The month builder is in Si, pure yang is in command, hence called Yangmen. "Shumen" (Heat Gate): It is the time when the heat is at its height and about to wane, hence called Shumen. "Bamen" (White Gate): The month builder is in Shen, the metal energy begins here, "bai" is the color of metal, hence called Bamen. "Changhe Men" (Gate of Great Closure): In August, the month builder is in You, all things are about to be gathered in; "chang" means great, "he" means closure, hence called Changhe Men. "Youdu Men" (Gate of the Dark Underworld): "You" means dark, the northern water god Xuanming is about to take command, yin energy gathers and becomes dark, hence called Youdu Men. "Hanmen" (Cold Gate): A place where cold energy accumulates, hence called Hanmen. These eight distant directions are the places where the eight winds originate.

《呂氏春秋》云：東方滔風，東南動風，南方巨風，西南悽風，西方飄風，西北厲風，北方寒風，東北炎風。此意亦同於前。《太公兵書》云：坎名大剛風，干名折風，兌名小剛風，艮名凶風，坤名謀風，巽名小弱風，震名嬰兒風，離名大弱風。

The "Lüshi Chunqiu" has another set of names: the wind from the east is called Taofeng, from the southeast Dongfeng, from the south Jufeng, from the southwest Qifeng, from the west Piaofeng, from the northwest Lifaeng, from the north Hanfeng, and from the northeast Yanfeng. The intention is the same as the previous schools, but the naming approach differs. The "Tai Gong Bingshu" directly names the eight winds according to the eight trigrams, used for military divination: the wind from the Kan position is called Dagangfeng, from the Qian position Zhefeng, from the Dui position Xiaogangfeng, from the Gen position Xiongfeng, from the Kun position Mofeng, from the Xun position Xiaoruofeng, from the Zhen position Yingerfeng, and from the Li position Daruofeng.

大剛風者，大陰之氣，好殺故剛。折風者，金強，能摧折物也。小剛風者，亦金殺故也。凶風者，艮在鬼門，凶害之所也。謀風者，坤為地，大陰之本，多陰謀也。小弱風者，巽為長女，故稱弱也。嬰兒風者，震為長男，愛之，故曰兒。大弱風者，離為中女，又弱於長女也。大剛、小剛，客勝；大弱、小弱，主人勝；凶，有凶害之事；謀，有謀逆之人；折，為將死；嬰兒風，主人強。此並兵家顴客主盛衰，候風所從來也。

The Tai Gong military text explains these terms one by one: "Da Gang Feng" (Great Strong Wind), because Kan is the energy of Tai Yin, which is good at warfare and killing, hence strong. "Zhe Feng" (Breaking Wind), because Qian is the strong metal of the king, capable of breaking things. "Xiao Gang Feng" (Small Strong Wind), also because Dui metal is the master of killing. "Xiong Feng" (Fierce Wind), because Gen is located in the Northeast Gate of Ghosts, which is the place of misfortune. "Mou Feng" (Plotting Wind), because Kun is Earth, the origin of Tai Yin, which often gives rise to plots. "Xiao Ruo Feng" (Small Weak Wind), because Xun is the elder sister, so it is called weak. "Nian'er Feng" (Infant Wind), because Zhen is the elder son, who is loved and cherished, hence called child. "Da Ruo Feng" (Great Weak Wind), because Li is the middle daughter, weaker than the elder sister. The method of divination for warfare is: if the Great Strong Wind or Small Strong Wind blows, the guest army will win; if the Great Weak Wind or Small Weak Wind blows, the host army will win; if the Fierce Wind blows, there will be misfortune; if the Plotting Wind blows, there are people in the army plotting rebellion; if the Breaking Wind blows, the commander will die; if the Infant Wind blows, the host army is strong. These are the methods used by military strategists to observe the strength and weakness of both sides and to determine the direction from which the wind is coming.

楊泉云：春氣臑，其風溫以和，喜風也；夏氣盛，其風陽以貞，樂風也；秋氣勁，其風熛以清，怒風也；冬氣冷，其風凝以厲，哀風也。又，四維之風，隨生成之氣，方土異宜，各隨所感而風者，天之號令，治政之象。若君有德令，則風不搖條，清和調暢；若政令失，則氣怒兇暴，飛沙折木。此天地報應之理也。此皆五行之氣，故並釋焉。

Yang Quan of the Jin dynasty said: In spring, the weather is warm and gentle, and the wind is mild and harmonious, which is the wind of joy; in summer, the weather is vigorous and strong, and the wind is yang and upright, which is the wind of happiness; in autumn, the weather is fierce and urgent, and the wind is swift and clear, which is the wind of anger; in winter, the weather is cold, and the wind is stagnant and bleak, which is the wind of sorrow. As for the winds from the four cardinal directions, they are determined by the local generating qi; since the water and soil differ in various places, their suitability varies, and the winds arise according to the qi they attract. Wind is the command of heaven and the symbol of politics: if a ruler has benevolent virtue, his command will be gentle, and even the branches of trees will not move, with the wind being clear and harmonious; if the political orders are wrong, the wind will become angry and fierce, causing sand to fly, stones to roll, and trees to break. This is the principle of heaven's response. All these are caused by the five phases' qi, so they are explained together here.

《左傳》子產云：則天之明。天有三光，故曰明也。因地之性。性，生也，生萬物，故因其所生而用之。生其六氣，用其五行。五行者，為五性也；六氣者，通六情也。翼奉云：五行在人為性，六律在人為情。性者，仁、義、禮、智、信也；情者，喜、怒、哀、樂、好、惡也。五性處內御陽，喻收五藏；六情處外御陰，喻收六體。故情勝性則亂，性勝情則治。性自內出，情從外來，情性之交，閒不容繫。

The *Zuo Zhuan* records in the twenty-fifth year of Duke Zhao's reign that Zheng's Zi Cheng said, "Follow the brightness of Heaven." Heaven has three luminous bodies, the sun, moon, and stars, so it is called "brightness." It also says, "Follow the nature of the earth." "Nature" here means "to give birth," as the earth can give birth to and nurture all things, so we should use things according to what it gives birth to. Heaven produces the six qi, and the earth uses its five phases. The five phases become the five human natures when they fall upon human beings, and the six qi become the six human emotions when they fall upon human beings. Yi Fu said: the five phases in human beings are the five natures, and the six laws in human beings are the six emotions. The natures are benevolence, righteousness, propriety, wisdom, and faithfulness; the emotions are joy, anger, sorrow, joy, love, and hate. The five natures reside within and control the yang, like restraining the five internal organs; the six emotions reside outside and control the yin, like restraining the six external limbs. Therefore, when emotions overpower the natures, disorder arises; when the natures overpower the emotions, order is restored. The natures originate from within, while the emotions come from outside; where the natures and emotions meet, they are closely connected, so tightly that even a single thread cannot be inserted between them.

《說文》曰：情，人之陰氣，有欲嗜也；性，人之陽氣，善者也。《孝經援神契》云：性者，人之質，人所稟受產；情者，陰之數，內傳著流，通於五藏。故性為本，情為末。性主安靜，恬然守常；情則主動，觸境而變。動靜相交，故閒微密也。河上公章句云：五性之鬼曰魂，為雄；六情之鬼曰魄，為雌。此明性陽情陰也。

The Shuowen Jiezi says: "Qing is the yin qi of a person, accompanied by desires and preferences; Xing is the yang qi of a person, representing the good aspect. The Xiaojing Yu Shenqi says: "Xing is the essential nature of a person, formed by the qi inherited from heaven and earth; qing belongs to the yin category, circulating within the body and reaching the five viscera. Therefore, xing is the root, and qing is the branch. Xing is characterized by stillness, calmly maintaining the normal state; qing, on the other hand, is active, changing whenever it encounters external circumstances. The interaction between movement and stillness is very subtle and precise. He Shanggong's interpretation of the Laozi says: "The spirits of the five xings are called 'hun', which are masculine; the spirits of the six qings are called 'po', which are feminine. This clearly indicates that xing belongs to yang and qing belongs to yin."

六情既通六氣，今先依服注《左傳》云：六氣者，陰、陽、風、雨、晦、明也。陰作土，陽與風作木，雨作金，晦作水，明作火，唯天陽不變。陰為土者，土是陰義，故陰凝為土。風作木者，風，動也，木亦動，觸地而出；箕星，東方之宿，主風；又，巽為木、為風也。雨作金者，雨，水也，水性銷釋，金性亦可銷釋。畢星，西方之宿也，主雨，故《詩》云：月離於畢，俾滂沲矣。故雨作金也。晦作水者，晦，闇也，晦闇則水生，闇，黑，為水之色也。明作火者，明照於物，故為火也。皆從其類以之。

The six emotions are connected with the six energies. Following Fu Qian's commentary on the "Zuo Zhuan," the six energies are: Yin, Yang, wind, rain, darkness, and brightness. Their correspondence with the Five Phases is as follows: Yin corresponds to earth, Yang and wind both correspond to wood, rain corresponds to metal, darkness corresponds to water, and brightness corresponds to fire. Only the Yang of heaven remains unchanged in its association. Yin is associated with earth because earth itself contains the nature of Yin, and when Yin gathers, it becomes earth. Wind is associated with wood because "wind" represents movement, and wood also represents movement, breaking through the earth's surface. Moreover, the Ji star is an eastern mansion and governs wind, and the "Zhou Yi" associates Xun with wood and wind, so wood and wind are naturally connected. Rain is associated with metal because rain is water, and water has the ability to dissolve, just as metal can be melted; they share a similar principle. The Bi star is a western mansion and governs rain, so the "Shi Jing · Xiao Ya · Jian Jian Zhi Shi" says, "When the moon approaches the Bi mansion, the sky will soon rain heavily," hence rain is associated with metal. Darkness is associated with water because "darkness" signifies obscurity, and obscurity gives rise to water. Darkness is also black, which is the color of water. Brightness is associated with fire because brightness can illuminate all things, so it corresponds to fire. These associations are all determined by the principle of similarity.

鄭玄注《禮記》云：木為雨，金為陽，火為燠，土為風，水為寒。震主春分，春分穀雨得天兌，則萬物畢生。兌，西方之卦，是時日在昴，昴，西方之宿也，以日在西方，故謂天兌。貌順木得，則天兌為和，故木為雨。《詩》云：習習谷風，以陰以雨也。

Zheng Xuan's method of matching the Five Elements with natural phenomena differs: wood corresponds to rain, metal to yang, fire to warmth, earth to wind, and water to cold. His reasoning is that the Zhen hexagram governs the spring equinox, and during the period from the spring equinox to the Grain Rain, the "Heavenly Dui" energy is obtained, causing all things to grow. Dui is the hexagram of the west, and at this time the sun reaches the mansion of Hairy Head, which is a western star mansion; since the sun is in the west, this energy is called "Heavenly Dui." When the ruler's appearance is respectful and the wood energy is in harmony, the Heavenly Dui energy is balanced, hence wood corresponds to rain. The "Book of Songs, Poem of Bei Wind, Grain Wind" says, "When the gentle and warm valley wind comes, the sky turns cloudy and rains," which serves as evidence.

金為陽者，秋時日行東方房星之宿，得天震之氣，言順金得，則天震為和，震為陽也。秋時物成，所以物，是其和也；逆金氣，則為旱罰，故金為陽也。土為風者，傳云：思心有失，厥罰常風。言風者，土之氣也。《莊子》曰：大塊噫氣，其名曰風。土者為君，君立教令，故為風；土立四季，故令失則風為災也。

Gold is paired with Yang: in autumn, the sun reaches the position of the Room Mansion, obtaining the energy of "Heaven's Thunder"; when the ruler speaks in accordance with reason and the metal energy is properly maintained, the energy of Heaven's Thunder becomes harmonious, and Thunder itself belongs to Yang. In autumn, all things mature, and the achievement of all things is due to this harmonious energy; if the metal energy is violated, drought is the punishment. Therefore, gold is paired with Yang. Earth is paired with wind: The Zuo Zhuan says, "If the mind is lost, the punishment is often wind," indicating that wind is the energy of earth. The Zhuangzi, Qi Wu Lun says: the breath exhaled by the earth is called wind. Earth symbolizes the ruler, and when the ruler issues decrees, the decrees spread like wind, so it is paired with wind; earth is also strong at the end of the four seasons, so when the decree is lost, wind becomes a calamity.

鄭以木為雨，服以木為風；服以金為雨，鄭以金為陽；鄭以土為風，服以土為陰。兩說相反，各有其意。今就五行而辨，服近之矣。所以然者，水生於金，金體非陽；木為少陽，不應為雨；土為地，地本是陰；風自是陰陽之氣，不獨生於土。服以木為風者，取巽木，故為當也。

When comparing the two interpretations: Zheng Xuan associates wood with rain, while Fu Qian associates wood with wind; Fu Qian associates metal with rain, while Zheng Xuan associates metal with yang; Zheng Xuan associates earth with wind, while Fu Qian associates earth with yin. The two views are exactly opposite, yet each has its own reasoning. Now, if we consider the Five Phases themselves, Fu Qian's interpretation is closer to being correct. There are several reasons for this: water is generated from metal, showing that metal's nature is not yang; wood is a minor yang, so it should not be paired with rain; earth is the earth, which by nature belongs to yin; as for wind, it is formed by the interaction of yin and yang energies, not solely derived from earth. Fu Qian associates wood with wind based on the meaning of the Xun trigram, which represents both wood and wind, making his interpretation more appropriate.

六氣通於六情者：好為陽，惡為陰，怒為風，喜為雨，哀為晦，樂為明。好為陽者，陽氣好生，是以為好；惡為陰者，陰氣好殺，是以為惡。怒為風者，楊泉云：風者，陰陽孔氣，激發而起，猶人之內氣，因喜怒哀樂激發起也。曾子曰：陰陽怒而為風。喜而為雨者，曾子曰：陰陽和而為雨。和潤故為喜也。哀為晦者，晦，闇也，愁則閉塞，故暗，所以為晦。樂為明者，樂則情舒散，故明也。

The method of matching the six qi with the six emotions is: good matches yang, evil matches yin, anger matches wind, joy matches rain, sorrow matches darkness, and happiness matches brightness. Good is matched with yang because yang energy favors growth and nurturing, hence called "good"; evil is matched with yin because yin energy favors killing and suppression, hence called "evil". Anger is matched with wind: Yang Quan said, wind is the qi generated from the holes and orifices of yin and yang, just as the qi within the human body is stirred by joy, anger, sorrow, and happiness; Zeng Zi also said, when yin and yang become angry, they become wind. Joy is matched with rain: Zeng Zi said, when yin and yang are harmonious, rain is formed; rain can moisten and nourish all things, hence it belongs to joy. Sorrow is matched with darkness: darkness means darkness, when a person is worried, the heart qi becomes blocked, hence it becomes dark, thus it is matched with darkness. Happiness is matched with brightness: when one is happy, the emotions are open and spread out, hence it is bright.

《漢書·禮樂志》云：人含天地陰陽之氣，有喜怒哀樂之情。《論衡》曰：人五藏，以心為主，心發智慧，而四藏從之：肝為之喜，肺為之怒，腎為之哀，脾為之樂。故聖人節之，恐傷性也。翼奉云：好則膀胱受之，水好前，故曰好；怒則膽受之，少陽始盛，萬物前萌也；惡則小腸受之，夏長養萬物，惡偽，故曰惡；喜則大腸受之，金為珍物，故皆喜；樂則胃受之，土生養萬物，上下皆樂；哀則三焦受之，陰陽之府，陽升陰終，其宮室竭，故曰三焦，故哀悽也。

The Han Shu · Liyu Zhi says: humans contain the qi of heaven and earth and yin and yang, thus giving rise to feelings of joy, anger, sorrow, and happiness. The Lunheng says: the five viscera are governed by the heart, which produces wisdom, and the other four viscera follow it— the liver produces joy, the lung produces anger, the kidney produces sorrow, and the spleen produces happiness; therefore, sages must regulate these emotions, fearing they may harm one's nature. Yi Feng, however, proposed a different view based on the six fu organs: "joy" is produced by the bladder, as water has a nature that flows forward, hence called joy; "anger" is produced by the gallbladder, as at this time the yang qi of the lesser yang begins to grow stronger, and all things strive to sprout; "dislike" is produced by the small intestine, as summer is the season of growth and nourishment, and at this time people most detest falsehood, hence called dislike; "joy" is produced by the large intestine, as metal is a precious substance, and people are naturally joyful upon seeing it; "happiness" is produced by the stomach, as earth nurtures all things, and thus there is joy above and below; "sorrow" is produced by the triple heater, as the triple heater is the organ of yin and yang, with yang qi rising and yin qi ultimately exhausted, its dwelling being empty, hence called triple heater, and thus it governs sorrow and melancholy.

《論衡》以四時論藏，翼奉以風通六情論府。脾腎二種藏府是同，肝肺二藏及府不同者：藏以肺有殺罰之性，故怒；府以合肺金珍之用，故喜。肝則以春氣生，故喜；膽則以合火能焚燎，故怒。二理並通。又云：喜氣為暖，當春；怒氣為晴，當秋；樂氣為陽，當夏；哀氣為陰，當冬。此與《論衡》意合。

The Lunheng discusses the five internal organs according to the four seasons, while Yifeng discusses the six腑 according to the wind and its connection to the six emotions. Both schools agree on the spleen and kidney, but differ on the liver and lung. The reason is that, from the perspective of the internal organs, the lung has the nature of strictness and punishment, thus governing anger; from the perspective of the腑, the large intestine corresponds to the metal of the lung, thus governing joy. If the liver is discussed in terms of the spring's growth and development, it governs joy; if the gallbladder is discussed in terms of its ability to burn like fire, it governs anger. Both systems are reasonable and do not conflict. Yifeng also says: joy is warm, corresponding to spring; anger is dry and clear, corresponding to autumn; joy is yang, corresponding to summer; sorrow is yin, corresponding to winter—this is exactly in agreement with the view of the Lunheng.

翼奉云：東方性仁情怒，怒行陰賊主之；南方性禮情惡，惡行廉貞主之；下方性信情哀，哀行公正主之；西方性義情喜，喜行寬大主之；北方性智情好，好行貪狼主之；上方性惡情樂，樂行奸邪主之。貪狼主求索財物，既云貪狼，理然來須。陰賊主之劫盜，此亦不疑。廉貞主上客遷召，寅為陽始，午為陽盛，故稱上客；既有廉貞之性，理自召任高遷。

Yi Feng also combined the five directions, five natures, six emotions, and six kinds of spiritual influences: the eastern direction has the nature of benevolence and the emotion of anger, and the actions of anger are governed by the "Yin Zei"; the southern direction has the nature of propriety and the emotion of evil, and the actions of evil are governed by the "Lian Zhen"; the lower direction has the nature of trust and the emotion of sorrow, and the actions of sorrow are governed by the "Gong Zheng"; the western direction has the nature of righteousness and the emotion of joy, and the actions of joy are governed by the "Kuan Da"; the northern direction has the nature of wisdom and the emotion of fondness, and the actions of fondness are governed by the "Tan Lang"; the upper direction has the nature of evil and the emotion of pleasure, and the actions of pleasure are governed by the "Jian Xie". These six spirits each have their own reasons for governing specific matters: Tan Lang governs the pursuit of wealth, as its name implies a natural tendency to seek outwardly. Yin Zei governs robbery and theft, which is not questionable. Lian Zhen governs receiving guests and promotion, as寅 is the beginning of yang energy and午 is the peak of yang energy, so it is called "Shang Ke"; with a nature of integrity and uprightness, it is natural to attract appointments and promotions.

寬大主酒食慶善，寬大多所容納，故有善慶，善慶必置酒食。奸邪主疾病，淫淫欺欺，故因邪惡而生，邪惡必生疾病。公正主執仇諍諫，正故能爭，公故能執仇讎也。情好者，水，生申盛子。水性觸地而行，觸物而潤，多所好，故為好；多所好則貪無厭，故為貪狼，申子主之。

Generosity is associated with wine and food and joyful matters — because generosity allows for much accommodation, thus bringing about good fortune, and good fortune necessarily requires the offering of wine and food. Deceit is associated with illness — because indulgence and fraud arise from evil, and evil inevitably leads to illness. Justice is associated with holding grudges and direct remonstrance — because righteousness allows for argument, and fairness enables one to confront enemies. Below, we will explain the twelve earthly branches corresponding to the six emotions. The emotion of 'favor' belongs to water, which is born in the hour of Shen and reaches its peak in the hour of Zi: water, once it meets the earth, flows away, moistening whatever it touches, and has a great capacity for favor, hence it is called 'favor'; however, because it has too much favor, it becomes insatiable, hence it is also called 'Tanlang', governed by the branches of Shen and Zi.

情怒者，木，生亥盛卯。性受水氣而生，貫地而出，故為怒；卯木生於子水，與卯還自相刑，亥又自刑，是以陰氣相賊，故為陰賊，亥卯主之。貪狼必得陰賊而後動，陰賊必得貪狼而後用，二陰並行，是以王者忌於子卯相刑之日也。

The emotion associated with "anger" is wood, which is born in亥 and reaches its peak in卯. Wood nature absorbs water vapor to grow, breaking through the earth's surface, hence it is called "anger." The卯 wood is originally born from子 water, yet it is in conflict with子, and亥 itself is self-punishing. Therefore, the Yin energies mutually harm each other, which is called "Yin贼." These two branches,亥 and卯, are in charge of this. The Star of romance and desire must meet Yin贼 to be activated, and Yin贼 must meet the Star of romance and desire to be effective. The two Yin energies working together cause harm, hence emperors avoid acting on days when子 and卯 are in conflict.

情惡者，火，生寅盛午。火性炎猛，無所容受，故為惡；其氣清明精耀，以禮自整，故為廉貞，寅午主之。情喜者，金，生巳盛酉。金為寶物，見之者喜；又喜以利刃加於萬物，故喜。利刃所加，無不寬廣，為器則多容受，故為寬大，巳酉主之。二陽並行，是以王者吉於午酉之日。情樂者，謂北與東，陽氣所萌生，故為上，亦主中央。辰為水窮也，木落歸本，水流歸末，故木刑在未，水刑在辰，盛衰各得其所，故樂。水窮則無隟不入，木上出，窮則旁行為斜，故為奸邪，辰未主之。

The element of fire is associated with 'evil' because it is fierce and violent, not allowing anything else to exist, hence called 'evil'; yet its nature is clear and bright, capable of self-discipline, so it is also called 'Lianzhen'. It is governed by the branches of寅 and午. The element of metal is associated with 'joy' because it is a precious substance, and people are delighted to see it; it also likes to sharpen its edges on all things, hence called 'joy'; the sharp blade opens the way, and when cast into vessels, it has great capacity, so it is also called 'broad and generous', governed by the branches of巳 and酉. These two yang energies work together, so emperors find it auspicious to act on the days of午 and酉. The element associated with 'joy' refers to the north and east, where yang energy begins to arise, hence called 'upper', and also governs the center. The branch of辰 is where water reaches its end: leaves fall back to the root, and water flows to the end, so the self-punishment of wood falls on未, and that of water falls on辰. Prosperity and decline each return to their proper place, hence called 'joy'. However, water at its end can penetrate everywhere, and wood growing upward to its end branches out sideways, so it is also called 'evil', governed by the branches of辰 and未.

情哀者，謂南與西，陰氣所萌生，故為下。戌，窮火也；丑，為金窮也。金剛火強，各歸其鄉，故火刑在午，金刑在酉。金火之盛，而被自刑，至窮無所歸，故曰哀。火性無私，金性剛斷，故曰公正，戌丑主之。故曰：五性居本，六情在末，情因性有，性而由情，情性相因，故以備釋。

Feelings associated with 'grief' refer to the south and the west, where yin energy begins to arise, hence called 'lower'. Xu is where fire reaches its end, and Chou is where metal reaches its end. Metal is hard, fire is strong and fierce; each returns to its original place, so fire's self-punishment falls on Wu, and metal's self-punishment falls on You. Metal and fire were originally at their peak, yet they suffer self-punishment, reaching the end with nowhere to return, hence called 'grief'. Fire is impartial, metal is strong and decisive, so it is also called 'impartial'. Xu and Chou are the branches governing this. Therefore it is said: the five essences reside in the root, the six emotions are at the tip; emotions arise from essence, and essence is revealed through emotion. Emotion and essence depend on each other, so this section explains them in detail.

治政者，治者，治也，治立為名；政者，正也，不邪為稱。百姓不能自治，樹君以治之；萬民不能自正，立長以正之。正使不邪，治令不亂；不亂故安，不邪故善。善則盜賊不興，安則各保其業，所以能勝殘去殺，道路鴈行，蚖蛇可蹠，驎龍可駕，如此名政治也。孔子曰：為政以德，譬如北辰，居其所而眾星共之。《大戴禮》云：君者，治之本，無君焉治。能法五行，謂之合道。所以寬猛喻之水火，仁義取於金木，順四序以教民，資五材而為用，任人任力，理歸一揆。

Speaking of "governance": "Govern" means to manage, named for its function of management; "governance" means to correct, named for its function of rectitude. The people cannot manage themselves, so a ruler is established to manage them; the people cannot correct themselves, so officials are set up to correct them. Rectitude prevents wrongdoing, and management ensures order; without disorder there is peace, without wrongdoing there is goodness. Goodness prevents banditry, peace ensures that people retain their property. Only then can one achieve what Confucius said, "overcoming cruelty and eliminating punishment," where travelers move in orderly ranks like a formation of geese, venomous snakes can be stepped on without harming, and qilin and dragons can be tamed—only then can one be called governance. Confucius said: governing the state with virtue is like the North Star, which remains in its place while all the other stars revolve around it. The Great Dai Li Ji says: the ruler is the foundation of governance; without a ruler, how can governance exist? To follow the Five Phases is called conforming to the Dao. Therefore, comparing leniency and severity to water and fire, and benevolence and righteousness to metal and wood; guiding the people according to the order of the four seasons, and providing them with the five materials for use; whether employing human effort or utilizing material resources, the principle is ultimately the same.

《春秋繁露·治順五行篇》云：木用事，其氣濁而青，七十二日；火用事，其氣陽而赤，七十二日；土用事，其氣溫濁而黃，七十二日；金用事，其氣堅凝而白，七十二日；水用事，其氣清寒而黑，七十二日。復木之用事，則行柔惠，進經術之士。至於立春，出輕繫，去稽留，除桎梏，開閉闔，通障塞，存幼孤，矜寡獨，此並順春之施也。無伐木，恩及草木，則朱草生，詩人所歌恩及行葦者也。不伐木者，不可違天陽生長之氣也。若夫人君馳騁無度，沈湎縱恣，重徭役，奪民時，厚稅斂，則民疾疢瘮，患足疾，傷春氣，故皆木病也。木傷敗，則龍深藏，木禽懼而不見也；鯨鯢出而為禍，鱗甲之蟲有金氣，所以傷木也。

The chapter "Treatise on the Five Phases" from "Chunqiu Fanlu" says: When wood is in command, its qi is turbid and its color is green, ruling for seventy-two days; when fire is in command, its qi is yang and strong, its color is red, ruling for seventy-two days; when earth is in command, its qi is warm and turbid, its color is yellow, ruling for seventy-two days; when metal is in command, its qi is firm and condensed, its color is white, ruling for seventy-two days; when water is in command, its qi is clear and cold, its color is black, ruling for seventy-two days. The five phases each rule for seventy-two days, adding up to exactly three hundred and sixty days, which makes a year. (In the two instances where the character for qi appears, there are rare variant characters not recorded in dictionaries, so they are preserved as they are.) When wood is in command, one should practice gentle benevolence and promote scholars who understand the classics; at the beginning of spring, one should release prisoners with minor offenses, clear backlogged cases, remove instruments of punishment, open locked doors, clear blocked roads, and care for orphans and the widowed, the lonely, and the helpless. These are all measures in accordance with the spring virtue of promoting life. One should not cut down trees, for the virtue of benevolence should extend to grass and trees, and then the rare plant called Zhucao would grow, which is the plant praised by the poets as "favor reaching even the reeds by the roadside." The reason for not cutting trees is that it is not permissible to violate the virtue of the yang qi of heaven. Conversely, if the ruler indulges in hunting without restraint, becomes addicted to wine and women, and indulges in excess, if he increases labor service, encroaches on farming seasons, and increases taxes, the people will suffer from fevers and foot diseases. These are all injuries to the spring qi, which belong to the category of wood sickness. When wood is injured and deteriorates, the dragon will retreat and not appear, because the dragon is a spiritual creature of wood, and it is startled and unwilling to show itself. Instead, the whale and eel will come out to cause trouble, because these creatures with scales carry the qi of metal, and metal is used to overcome wood. Therefore, when wood declines, these creatures gain power.

火用事，則正封疆，修田疇。至於立夏，舉賢良，封有德，賞有功，出使四方，此順火之化，長養萬物也。無縱火，則火順人用，甘露降，鳳凰來，黃鵠見。鳳凰卽朱雀之類，喜故出見；甘露、黃鵠，並子慶其母也。若人君用讒佞，離骨肉，疎忠臣，棄法令，婦人為政，則民病血腫，國因不明，火為災，冬鴈不來。鳥為怪，火不善，故鳥有變怪；憂懼，故不來也。

When fire is in its season, one should regulate boundaries and manage fields properly; upon the arrival of the beginning of summer, one should recommend virtuous people, bestow fiefs upon those of moral virtue, reward those who have merited success, and dispatch envoys to travel throughout the land—these actions all conform to the principle of fire's nurturing and fostering of all things. One should not recklessly set fires, for then fire will obey human use, leading to the descent of sweet dew, the appearance of the phoenix, and the emergence of the yellow crane. The phoenix belongs to the Vermilion Bird category, appearing due to joy; the sweet dew and yellow crane belong to water and metal, symbolizing the image of "children coming to celebrate their mother." If a ruler employs flatterers, incites discord among family members, distances loyal ministers, neglects laws and regulations, and allows women to interfere in state affairs, the people will suffer from blood swellings, the country will become dark and confused, and fire will become a calamity, with geese not coming in winter. The appearance of strange birds is due to the improper nature of fire, causing birds to change abnormally; they harbor fear and thus do not come.

土用事，養長老，矜寡獨，賜孝悌，施恩澤，順土寬和含養之德也。無興土功，宮室制度有差，親戚之恩有序，則五穀成，嘉禾出，賢聖來。土氣順，故嘉禾和熟；其德景大，故聖賢悅之而來。若人君淫樂無度，侮親老，困百姓，則民病腹心之疾。心腹主土，氣不和，故病。賢人隱藏，百穀不登，裸蟲為災。土性傷，故稼穡不成；賢人惡之，所以不見；裸蟲，土氣也，傷，故為變。

When the earth is in its ruling period, one should support the elderly, show compassion to the widowed, the orphans, the lonely, and the helpless, reward those who are filial and fraternal, and widely extend kindness in order to conform to the earth's nature of being broad-minded, inclusive, and nurturing. Do not start any construction projects; the standards for buildings should have distinctions, and the filial piety and brotherly love among relatives should have proper order. Thus, the five grains will mature, and superior grain will appear, and the virtuous and sages will come. The earth's energy is smooth, so the superior grain matures harmoniously; the earth's virtue is vast, so the virtuous and sages are willing to come. If the ruler indulges in pleasures without restraint, despises the elders, and burdens the people, the people will suffer internal diseases — the heart and abdomen belong to the earth, and when the earth's energy is not harmonious, illness occurs. At the same time, the virtuous people hide away, and the hundred grains are insufficient, while insects cause disasters. This is an injury to the earth's nature, so the crops fail; the virtuous people dislike this situation, so they do not appear. Insects belong to the earth's energy, and when the earth's energy is injured, they turn into disasters.

金用事，修城郭，繕牆垣，審闢禁，飭甲兵，警百官，誅不法，此並順金以威嚴肅殺之氣也。無焚金石，則白虎見。虎是金獸，喜故出也。若人君貪賂，好用兵，則民人病咳嗽，筋牽鼻塞。鼻主肺，肺病，故咳嗽而鼻塞，此並金為疾也。毛蟲金石為怪，金氣傷，故為變怪也。

When metal is in command, one should build city walls, repair fortifications, establish legal codes, organize military forces, warn officials, and punish lawbreakers — all of these actions conform to the severe and killing nature of metal's power. One must not burn metal or stone, for the White Tiger will appear; the White Tiger is a divine beast of metal, appearing due to joy. If the sovereign is greedy for bribes and eager for war, the people will suffer from coughing, muscle and tendon pain, and nasal blockage — the nose is governed by the lungs, and when the lungs are diseased, coughing and nasal blockage occur; these are all diseases caused by metal energy. The appearance of strange creatures and anomalies in metal and stone is due to the damage of metal energy, thus causing strange occurrences.

水用事，閉閭門，執當罪，飭關梁，此並順水閉藏之義。無決池堰，恐水氣洩溢也。如此則醴泉出，恩及禽蟲，則靈龜見。《書》云：澤及昆蟲者也。甲蟲屬水，喜故見也。若人君廢祭祀，簡宗廟，執法不順，逆天氣，則民病流腫、水脹、痿痺、孔竅不通，此並水氣壅結之義。

When water is in its proper season, one should close the inner gate, arrest those who should be punished, and regulate the passes and bridges—these actions all conform to the meaning of water retreating and being concealed. One should not break the dikes of ponds and reservoirs, for fear of allowing water vapor to escape and overflow. If this is done, sweet spring water will emerge; the favor will extend to birds, beasts, insects, and the mythical turtle will appear. The "Book of Documents" says, "favor extends to insects," referring precisely to this. Water insects belong to the category of water, and they appear because they are pleased. If the ruler neglects worship, is careless about ancestral temples, and enforces laws without following established principles, violating the natural weather patterns, the people will suffer from diseases such as swollen limbs, water retention, paralysis, and blockage of the orifices—these are all manifestations of water vapor being blocked and accumulated.

賢人以水居太陰之位，陰闇虛空，比之宗廟。人死精氣散越，立宗廟以收之，堂宇虛寂，陰暗無人，喻之水也。廢於祭祀，則失孝道，故太陰之氣感而病人，為此疾也。水為災害，靈龜深藏，鬼哭，介蟲為怪。介蟲屬水，氣傷，故為覆藏而不見也；宗廟不祀，魂氣傷怨，故鬼哭也。

A wise person explains that water resides in the position of the Taiyin, which is dark and empty, just like the ancestral temple. After a person dies, their spirit dissipates and ascends, so ancestral temples are built to gather and contain it. The temple hall is vast, quiet, dark and empty, exactly like the image of water. Abandoning worship is equivalent to losing filial piety, so the Taiyin energy responds and causes illness, resulting in the several kinds of diseases mentioned earlier. Once water becomes a disaster, the sacred turtle retreats and does not appear, and even strange phenomena occur, such as ghostly cries and the appearance of strange creatures. These strange creatures belong to the category of water, and when the water energy is harmed, they hide and do not appear. Similarly, when the ancestral temple is not worshipped, the spirits become resentful and injured, hence ghostly cries occur at night.

《孝經援神契》云：木氣生風，火氣生蝗，土氣生蟲，金氣生霜，水氣生雹。失政於木，則風來應；失政於火，則蝗來應；失政於土，則蟲來應；失政於金，則霜來應；失政於水，則雹來應。作傷致風，侵至致蝗，貪殘致蟲，刻毒致霜，暴虐致雹。此皆並隨類而致也。

The "Xiao Jing Yuan Shen Qi" says: The qi of wood generates wind, the qi of fire generates locusts, the qi of earth generates insects, the qi of metal generates frost, and the qi of water generates hail. Therefore, if the government's policies are inappropriate in the aspect of wood, wind will appear as a response; if inappropriate in the aspect of fire, locusts will appear; if inappropriate in the aspect of earth, insects will appear; if inappropriate in the aspect of metal, frost will appear; and if inappropriate in the aspect of water, hail will appear. More specifically in terms of human affairs: initiating projects that harm the people bring about wind disasters; excessive encroachment brings about locust disasters; greed and cruelty bring about insect disasters; harshness and cruelty bring about frost disasters; brutality and oppression of the people bring about hail disasters. All of these are caused according to the principle of mutualsympathetic response between similar things.

桓子《新論》曰：人抱天地之體，懷純粹之精，有生之最靈者也。是以貌動於木，言信於金，視明於火，聽聰於水，思睿於土。五行之用，動靜還與神通。貌恭則肅，肅時雨若；言從則乂，乂時暘若；視明則哲，哲時燠若；聽聰則謀，謀時寒若；心嚴則聖，聖時風若。金木水火，皆載於土；雨晹燠寒，皆發於風；貌言視聽，皆生於心。《尸子》云：心者，身之君。天子以天下受令於心，心不當，則天下禍；諸侯以國受令於心，心不當，則國亡；匹夫以身受令於心，心不當，則身戮。故人心者，乃天地之精，群生之本，故政之治亂，由於君之心也。

Huan Tan's "Xin Lun" says: Humans carry the form of heaven and earth, contain pure vital energy, and are the most refined among all living beings. Therefore, the movement of appearance belongs to wood, the sincerity of speech belongs to metal, the clarity of vision belongs to fire, the sharpness of hearing belongs to water, and the wisdom of thought belongs to earth; the functions of the five phases, in motion or stillness, are connected with the divine. When appearance is respectful, it becomes solemn, and solemnity brings timely rain; when speech follows reason, it leads to governance, and governance brings timely clear weather; when vision is clear, it brings wisdom, and wisdom brings timely warmth; when hearing is sharp, it brings many plans, and many plans bring timely cold; when the mind is upright, it brings sage-like wisdom, and sage-like wisdom brings timely wind. Metal, wood, water, and fire all rest upon earth; rain, clear weather, warmth, and cold all arise from wind; appearance, speech, vision, and hearing all originate from the mind. Therefore, earth, wind, and mind are the central elements of these three groups. "Shi Zi" also says: The mind is the sovereign of the body. The Son of Heaven governs the entire world according to his mind; if his mind is wrong, the world suffers disaster. The feudal lords govern their states according to their minds; if their minds are wrong, their states perish. Common people govern themselves according to their minds; if their minds are wrong, they are destroyed. Therefore, the human mind is the essence of heaven and earth, the root of all beings; the prosperity or decline of politics ultimately depends on the single thought of the sovereign.

是心，聖人受命而王，莫不承天地，法五行，修五事，而御宇宙養蒼生者也。其制度法式，皆五行為本：衣服威儀，朝廷俯仰，農桑播殖，施惠慶賜，木也；尊卑上下，制度禮式，封爵賞功，居高視遠，火也；宮室臺榭，夫婦親戚，佈德含養，祿秩赦宥，土也；兵戎器械，獀狩武備，刑罰獄禁，金也；宗廟祭祀，儲積封藏，飭喪哀慕，卜筮決疑，水也。因五行而致百官，因百官而理萬事，萬蕝霧而四海安，是政治之所由也。其居處、服御、器用所從，莫不本乎五行，乃通治道也。

Because the heart is so important, the sage receives the mandate of heaven to become king, and in doing so, he fully follows heaven and earth, takes the five phases as his model, and cultivates the five affairs, using them to govern the universe and nurture the people. All his systems and regulations are based on the five phases: clothing and ceremonial conduct, the movements of court officials, farming and sericulture, and the granting of favors and rewards belong to wood; hierarchy and rank, official regulations and ceremonies, granting titles and rewarding meritorious deeds, and occupying high positions with a broad view belong to fire; palaces, buildings, and the family, the extension of virtue and the nurturing of the people, and salaries and pardons belong to earth; weapons and military equipment, hunting and military preparedness, and punishment and prison belong to metal; ancestral temples and worship, storing and preserving, mourning and sorrow, and divination and decision-making belong to water. Officials are appointed according to the five phases, and all affairs are governed through these officials. Each duty is clearly arranged like clouds and mists, and the whole world is at peace. This is the reason politics can be established. As for the dwelling place, clothing, and utensils of the sovereign, they all follow the five phases, and only then can one be said to understand the way of governing the state.

《禮記》云：春之月，天子居青陽左個，乘鸞輅，駕蒼龍，載青旗，衣青衣，服蒼玉；夏之月，居明堂左個，乘朱輅，駕赤駵，載赤旗，衣朱衣，服赤玉；中央土，居太廟太室，乘太輅，駕黃駵，載黃旗，衣黃衣，服黃玉；秋之月，居總章左個，乘戎輅，駕白駱，載白旗，衣白衣，服白玉；冬之月，居玄堂左個，乘玄輅，駕鐵驪，載玄旗，衣玄衣，服玄玉。

The Li Ji · Yue Ling records that the Son of Heaven changes his residence, chariot, horses, and attire according to the four seasons. In spring, he resides in the 'Qingyang Zuo Ge' of the Bright Hall, rides a Lu chariot, drives a green dragon horse, raises a green flag, wears green clothes, and carries a苍 jade. In summer, he resides in the 'Mingtang Zuo Ge', rides a Zhu chariot, drives a red horse, raises a red flag, wears red clothes, and carries a red jade. During the season of earth in midsummer, he resides in the Tai Mi of the Great Temple, rides a Da chariot, drives a yellow horse, raises a yellow flag, wears yellow clothes, and carries a yellow jade. In autumn, he resides in the 'Zongzhang Zuo Ge', rides a Bingche Rong chariot, drives a white horse, raises a white flag, wears white clothes, and carries a white jade. In winter, he resides in the 'Xuantang Zuo Ge', rides a Xuan chariot, drives a black horse, raises a black flag, wears black clothes, and carries a Xuan jade. Throughout the year, the clothes, chariots, horses, and flags all change according to the five colors, which is the embodiment of the order of the Five Phases in daily life.

《考靈曜》云：春發令於外，行仁政，從天常，其時衣青。夏可以毀金銷銅，使備火，敬天之明，其時衣赤。中央土，舉有道之人與之慮國，可以殺罪，不可起土功，犯地之常，其時衣黃。秋無毀金銅，犯陰之剛，用其時持兵，宜殺猛獸，其時衣白。冬無使物不藏，毋害水道，與氣相保，其時衣黑。

The Shangshu Kao Lingyao explains the state policies and clothing colors for the four seasons. In spring, the government issues decrees outwardly, practices benevolent governance, and follows the constant way of Heaven, wearing green. In summer, metal and copper can be melted to cast objects, enabling them to function as fire, and reverence is shown to Heaven's brightness, wearing red. In the central season of earth, virtuous people are appointed to discuss state affairs, criminals can be executed, but earthworks should not be started, to avoid violating the constant laws of earth, wearing yellow. In autumn, metal and copper should not be melted, to avoid violating the rigidity of yin; this is the time to hold weapons and hunt fierce beasts, wearing white. In winter, do not let things remain uncollected, do not damage waterways, and remain in harmony with the winter energy, wearing black.

《家語》云：孟春正月，東宮，衣青彩，鼓琴瑟，其兵矛，其樹柳。仲春二月，東宮，衣樂兵如前，其樹杏。季春三月，東宮，衣樂兵如前，其樹李。孟夏四月，南宮，衣赤彩，吹笙竽，其樹桃，其兵戟。仲夏五月，南宮，衣樂兵如前，其樹榆。季夏六月，中宮，衣黃彩，打大鼓，其樹梓，其兵弓。孟秋七月，西宮，衣白彩，撞洪鐘，其樹楝，其兵劍。仲秋八月，衣樂兵如前，其樹柘。季秋九月，衣樂兵如前，其樹槐。孟冬十月，北宮，衣黑彩，擊磬，其樹檀，其兵楯。仲冬十一月，北宮，衣樂兵如前，其樹棗。季冬十二月，衣樂兵如前，其樹櫟。論時令，以待嗣藏之宜。

The "Analects of Master Kong" divides the twelve months into different palaces, colors of clothing, musical instruments, weapons, and corresponding trees: In the first month of spring, the residence is the Eastern Palace, wearing green, playing the qin and se, using the spear as the weapon, and the corresponding tree is the willow; in the second month of spring, the residence is still the Eastern Palace, with the same clothing color, musical instruments, and weapons, and the corresponding tree is the apricot; in the third month of spring, the residence is still the Eastern Palace, with the same clothing, music, and weapons, and the corresponding tree is the peach. In the fourth month of summer, the residence is the Southern Palace, wearing red, playing the sheng and yu, using the ji as the weapon, and the corresponding tree is the peach tree. In the fifth month of summer, the residence is still the Southern Palace, with the same clothing, music, and weapons, and the corresponding tree is the elm. In the sixth month of summer, the residence is the Central Palace, wearing yellow, beating the large drum, using the bow as the weapon, and the corresponding tree is the zizi. In the seventh month of autumn, the residence is the Western Palace, wearing white, striking the great bell, using the jian as the weapon, and the corresponding tree is the lian. In the eighth month of autumn, the clothing, music, and weapons are the same as above, and the corresponding tree is the zhe. In the ninth month of autumn, the clothing, music, and weapons are the same as above, and the corresponding tree is the hua. In the tenth month of winter, the residence is the Northern Palace, wearing black, striking the stone chime, using the duan as the weapon, and the corresponding tree is the tan. In the eleventh month of winter, the residence is still the Northern Palace, with the same clothing, music, and weapons, and the corresponding tree is the zao. In the twelfth month of winter, the clothing, music, and weapons are the same as above, and the corresponding tree is the yue. This method of discussing the months in order is to prepare in advance for the matters of receiving and storing.

《周官》云：春為牡陳，弓為前行；夏為方陳，戟為前行；六月為圓陳，矛為前行；秋為牝陳，劍為前行；冬為伏陳，楯為前行。此武備亦依五氣也。《錄圖》云：君承木而王，為人青色，修頸美髮，其民長身廣肩，尚仁。長，皆象木也；仁，木性也。善則時草豐茂，嘉穀並生，鳥不胎傷，木氣盛也。失則列星滅，色亂，禾稼不登，民多壓死。木生而上出，遇土傷，則青而不得起，故壓死。

The Zhou Officials said: in spring, the army arranges the "male formation," with the bow as the vanguard; in summer, the "square formation," with the spear as the vanguard; in June, the "circular formation," with the spear as the vanguard; in autumn, the "female formation," with the sword as the vanguard; in winter, the "hidden formation," with the shield as the vanguard. This shows that military formations also follow the Five Phases. The Records of Illustrations discuss the appearance and signs of the rulers of the Five Virtues: a ruler who inherits the Wood virtue becomes king, his skin and hair are green, his neck is long and his beard and hair are beautiful; his people are tall and broad-shouldered, and they value benevolence—tallness and breadth are images of Wood, and benevolence is the nature of Wood. When politics is good, grass and trees flourish on time, good grains grow together, birds do not fall and get injured; this is a sign of strong Wood energy. When politics is improper, the stars disappear, colors become disordered, crops are poor, and many people die from being crushed—Wood should grow upward, but once it is crushed by Earth, it can only turn green but cannot stand upright, so this is the sign of people being crushed.

承火而王，為人赤色，大目。離為目，故大，視明也。其人尖頭長腰，疾敏，尚孝。長腰，取兌；敏疾，火性；離為日，日有烏，烏者，孝也。善則賢人任用，政頌平，駁馬、文狐至。馬，火畜，善故來，狐亦來。失則夏霜，日是火精，失故變蝕；雨土，猝蔽光明之象。

Those who inherit the fire virtue and rule as king have red skin and hair, and large eyes—since the trigram Li (Fire) represents the eye, their large eyes symbolize clear vision. Their faces are sharp, their bodies are long and slender, and they are agile in movement. The long body is associated with the trigram Dui (Lake), and agility is the nature of fire. The trigram Li also represents the sun, which contains the three-legged crow, a bird known for its filial piety, hence the emphasis on filial respect. Their politics are virtuous, and capable ministers are appointed; the political atmosphere is harmonious, and even the驳 horse and the literary fox appear. The horse is an animal associated with fire, so it comes with good governance, and the fox follows suit. If governance is improper, frost will fall in summer; the sun, being the essence of fire, will be obscured, leading to solar eclipses. Additionally, there will be earth rain, symbolizing a sudden obstruction of light.

承土而王，表其首，首大，表土也。其人廣肩大足，好大笑，戲儛。廣大象土，和故逸樂也。善則甘露降，醴泉並應其善。失則蟲蝗生，天雨而常風，霧亂，皆土氣傷，故表異也。承金而王，為人白色，差肩耳，面方，毛也。其民白頸，長大，尚義，皆金氣也。善則大貝明珠出，外國遠貢珠貝。金之用，氣剛，能制遠人，故來貢獻。失則火飛，天鳴，地坼，河溢，山崩，邪人進，蟲獸為災。火能克金，金有失，故火伐之，乃飛。承水而王，為人黑色，大耳。坎為耳，主腎水氣，故大。其民聰耳，坎水孔穴通，故聰。善則景雲至，龜龍被文，皆水氣為祥也。失則蟾蜍去月，民多溺死，常雨為害，皆水之憂也。此並明治政之道，不越五行，故以備釋。

Those who inherit the virtue of Earth and rule as kings have particularly prominent heads—large heads are a characteristic of Earth. Their shoulders are broad and their feet are large; they enjoy loud laughter and dancing—broad and tall bodies symbolize Earth, and since Earth's energy is balanced and harmonious, people are content and joyful. When governance is good, sweet dew falls from the sky and sweet spring water flows, all confirming the virtue of goodness. When governance is improper, locusts multiply, rain falls constantly with strong winds, and clouds and mists are chaotic—these are signs of Earth's energy being harmed, thus showing strange phenomena. Those who inherit the virtue of Metal and rule as kings have pale skin, uneven shoulders, square and hairy ears and faces; their people have white necks and tall bodies, and they value righteousness—these are all manifestations of Metal's energy. When governance is good, large pearls and precious jewels appear, and distant countries send tribute; since Metal's function is to have strong energy, it can subdue distant people, so they come to pay homage. When governance is improper, there are phenomena such as fire flying in the sky, thunder in the heavens, earth cracking, rivers overflowing, mountains collapsing, villains rising to power, and pests causing disasters—fire overcomes Metal, and the virtue of Metal is lost, so fire attacks it, resulting in phenomena of fire flying. Those who inherit the virtue of Water and rule as kings have black skin and large ears—since the Kan trigram represents ears, which are associated with the kidney and Water energy, large ears are a sign of Water. Their people have keen hearing—since the sensory organs associated with Water are open and clear, their hearing is sharp. When governance is good, there are multicolored clouds in the sky, turtles and dragons with colorful patterns, all signs of auspicious phenomena generated by Water energy. When governance is improper, the moon's蟾蜍 (moon rabbit) leaves the moon (the moon rabbit is a symbol of water essence, its departure signifies the moon losing its normal state), many people drown, and prolonged rain causes disasters—these are all the troubles brought by Water. All these phenomena illustrate that the way of governing the country and managing affairs does not go beyond the Five Phases. Therefore, this section explains them in detail.

諸神者，靈智無方，隱顯不測。孔子曰：陽之精氣為神。又曰：陰陽不測之謂神。一解云：神，申也。萬物皆有質礙，屈而不申；神是清虛之氣，無所擁滯，故曰申也。語其神也，名有萬徒；三才之道，百靈非一，並從五行，難可周盡。今且論所配五行、辨吉凶者。

Regarding the "divine beings": the wisdom of the divine has no fixed abode; both hidden and manifest aspects are indescribable. Confucius said that the essence of yang is the divine. He also said that the transformation of yin and yang is indescribable, and this is called the divine. Another interpretation is that "shen" is the same as "shen," meaning extension. All things have form and obstruction, bending and unable to extend; but the divine is a clear and empty qi, unobstructed and unimpeded, hence called "shen." When discussing the divine, there are countless categories; among the three principles of heaven, earth, and humanity, there are many kinds of divine beings, all originating from the Five Phases, and it is difficult to exhaust them all. Here, we only discuss those associated with the Five Phases, which can be used to determine auspiciousness and inauspiciousness.

《帝繫譜》曰：天地初起，卽生天皇，以木德王。《三五曆紀》云：天皇十三頭。《帝繫譜》曰：地皇以火德王。《三五曆》云：有神人十一頭，號地皇。《春秋命曆序》曰：人皇九頭。宋均注云：兄弟九人。《洞紀》云：人皇分治九州島。古語質，故以頭數言之。陶華陽云：此三皇治紫微宮，其精為天皇太帝。《世記》云：天皇太帝曜魄寶，地皇為天一，人皇為太一。

The "Imperial Lineage Record" says: When heaven and earth first began, the Heavenly Emperor emerged, ruling with the virtue of wood. The "San Wu Calendar Record" says: The Heavenly Emperor had thirteen heads. The "Imperial Lineage Record" also says: The Earthly Emperor ruled with the virtue of fire. The "San Wu Calendar" says: There was a divine person with eleven heads, known as the Earthly Emperor. The "Chun Qiu Ming Li Xu" says: The Human Emperor had nine heads. Song Jun's commentary says: These were nine brothers. The "Dong Ji" says: The Human Emperor divided his heads to govern the nine regions. Ancient language was simple, so they used the number of heads to indicate the number of people. Tao Hongjing (also known as Huayang Yinzhu) says: These three Emperors governed the Purple Micro Palace, and their essence transformed into the Heavenly Emperor Tai Di. The "Shi Ji" says: The Heavenly Emperor Tai Di is "Ya Po Bao," the Earthly Emperor transformed into "Tian Yi," and the Human Emperor transformed into "Tai Yi."

甘公《星經》云：天皇太帝本秉萬神圖，一星在勾陳中，名曜魄寶，五帝之尊祖也。天一、太一主承神。承，猶侍也。有兩星在紫微宮門外，俱侍星。天皇太帝、天一主戰鬥，知吉凶。甲戊庚壬，王治玉堂宮；乙己辛，王治明堂宮；丙丁癸，王治絳宮：是為三宮。太神太一，主風雨水旱兵革飢疫災害，復使十六神遊於九宮。天一是含養萬物，太一是察災殃，是為天帝之臣。

Gan Gong's "Star Classic" says: The Heavenly Emperor originally held the chart of all deities, and there was a star in the Gou Chen constellation called "Yao Po Bao," which was the ancestor revered by the five heavenly emperors. Tian Yi and Tai Yi are in charge of "Cheng Shen" — "Cheng" means to serve; these two stars are located outside the Purple Micro Palace and are both stars of guards. The Heavenly Emperor and Tian Yi are in charge of warfare and foreseeing auspicious and inauspicious omens. On days of Jia, Wu, Geng, and Ren, they govern the Jade Hall Palace; on days of Yi, Ji, and Xin, they govern the Bright Hall Palace; on days of Bing, Ding, and Gui, they govern the Crimson Palace — collectively known as the Three Palaces. Tai Shen and Tai Yi are in charge of winds and rains, droughts and floods, wars and weapons, famine and plague, diseases and calamities, and they also command sixteen deities to tour the nine palaces. Tian Yi is responsible for nurturing all things, and Tai Yi is responsible for observing calamities; both are officials of the Heavenly Emperor.

鄭玄注《乾鑿度》云：太一者，北辰神名。居其所，曰太帝；行八卦日辰之間，曰太一，或曰天一。出入所逝，息紫宮之外，其星因以為名。天一之行，猶天子巡狩方嶽，人君亦從而巡省，每卒則復。太一行八卦之宮，每四季乃入於中央。天數大分，以陽出，以陰入；陽起於子，陰起於午，是以太一下行九宮，從坎始也。

Zheng Xuan's commentary on the "Yi Wei Gan Zao Du" says: "Taiyi is the name of the deity of the Northern Dipper. When it resides in its proper position, it is called 'Tai Di'; when it moves among the Eight Trigrams and the Day Branches, it is called 'Taiyi', also known as 'Tianyi'. It moves in and out, traveling between the Purple Palace and the outer regions, and this star is thus named. The movement of Tianyi is like the Son of Heaven touring the famous mountains in all directions, and the king follows accordingly, inspecting and touring, and after completing a cycle, it begins anew. Taiyi tours the eight trigrams' palaces, entering the center at the end of each season. The great division of heavenly numbers is to emerge with yang and return with yin; yang begins at Zi, yin begins at Wu, so Taiyi descends to tour the nine palaces, starting from the Kan palace."

《九宮經》云：天一之行，始於離宮；太一之行，始於坎宮。天一主豐穰，太一主水旱兵飢。合十二神，遊行九宮十二位，從少之多。《六壬式經》云：十二神將，以天一為主。甲戊庚日，旦治大吉，暮治小吉；乙巳日，旦治神后，暮治傳送；丙丁日，旦治微明，暮治從魁；六辛日，旦治勝先，暮治功曹；壬癸日，旦治太一，暮治大沖。此並紫微宮門外天一、太一，非紫微之內北辰之名大帝也，鄭玄謬矣。

The "Nine Palaces Classic" says: The movement of Tianyi begins from the Li Palace, and the movement of Taiyi begins from the Kan Palace. Tianyi oversees harvests, while Taiyi oversees droughts, floods, wars, and famine. Together with the other deities, they total twelve, touring the nine palaces and twelve positions, increasing from few to many. The "Six Rats Style Classic" says: The twelve deities will take Tianyi as their main focus. On days of Jia, Wu, and Geng, Tianyi is stationed at "Da Ji" during the day and at "Xiao Ji" at night; on days of Yi and Si, it is stationed at "Shenhou" during the day and at "Chuan Song" at night; on days of Bing and Ding, it is stationed at "Weiming" during the day and at "Congkui" at night; on days of Xin, it is stationed at "Shengxian" during the day and at "Gongcao" at night; on days of Ren and Gui, it is stationed at "Taiyi" during the day and at "Dachong" at night. All of the above refer to Tianyi and Taiyi outside the Purple Micro Palace, not the one inside the Purple Micro Palace called Beichen Da Di. Zheng Xuan confused the two, which was a mistake.

太一十六神者：地主在子，陽氣動於黃泉，萬物孳產於地，子為陽氣之首，故曰地主。陽德在丑，陽能生萬物，至丑方生，故曰陽德也。和德在東北維，此時陰陽氣合，生於萬物，故曰和德。呂申在寅，呂，巨也；申，引長也，萬物漸申而巨大也，故曰呂申。高藂在卯，萬物藂而高大，故曰高藂。太陽在辰，震動已後，陽氣大盛，故曰太陽。太昊在東南維，時陽已著，昊然昭明，故曰太昊。大神在巳，萬物已熟，其氣翼起，故曰大神。

The sixteen spirits under the command of Taiyi are arranged according to the twelve earthly branches and the four directions. The "earth master" is at the Zi position—Yang energy begins to stir in the Yellow Spring, and all things sprout from the earth, so Zi is the beginning of Yang energy, hence called the earth master. The "Yang virtue" is at the Chou position—Yang energy nurtures all things, and at Chou it truly emerges, hence called Yang virtue. The "Harmonious virtue" is in the Northeast direction—at this time, the two energies of Yin and Yang combine to generate all things, hence called Harmonious virtue. "Lv Shen" is at the Yin position—"Lv" means great, and "Shen" means extension, as all things gradually extend and become great, hence called Lv Shen. "Gao Cong" is at the Mao position—things gather and grow tall, hence called Gao Cong. "Sun Star" is at the Chen position—after thunder awakens, Yang energy becomes abundant, hence called Sun Star. "Taihao" is in the Southeast direction—at this time, Yang energy has become evident, and Hao means bright and illustrious, hence called Taihao. "Da Shen" is at the Si position—things have matured, and their energy rises like wings, hence called Da Shen.

太威在午，陽衰陰生，形氣始動，故曰大威。天道在未，百物皆成，莫不資用，故曰天道。大武在西南維，陰氣用事，萬物皆傷，故曰大武。武德在申，薺麥方生，陰懷陽性，故曰武德。大族在酉，陰氣大殺，族類皆盡，故曰大族。陰主在戌，陽氣下藏，陰氣自在於上，故曰陰主。陰德在西北維，乾為天也，陰氣至此而極，方能生陽，故曰陰德。大義在亥，萬物於此懷任，陰無含陽，故曰大義。

"The Great威" is at the午 position—Yang energy begins to decline and Yin energy begins to rise, causing changes in form and energy, hence called Great威. "The Heavenly Way" is at the未 position—All things have been completed and nothing is left unused, hence called Heavenly Way. "Great Wu" is in the Southwest direction—Yin energy is dominant, causing damage to all things, hence called Great Wu. "Wu De" is at the申 position—Wooly thistle and wheat are sprouting, with Yin containing Yang energy, hence called Wu De. "Great Clan" is at the酉 position—Yin energy exerts severe destruction, causing all kinds of clans to dwindle, hence called Great Clan. "Yin Master" is at the戌 position—Yang energy retreats below and Yin energy alone prevails above, hence called Yin Master. "Yin De" is in the Northwest direction—The乾 position represents Heaven, and Yin energy reaches its peak here, yet can generate Yang energy, hence called Yin De. "Great Righteousness" is at the亥 position—All things are gestating and storing energy here, with Yin not entirely lacking Yang, hence called Great Righteousness. These sixteen spirits are the attendants summoned by the Taiyi when it tours the nine palaces.

又九宮十二神者：天一在離宮，太一在坎宮，天符在中宮，攝提在坤宮，軒轅在震宮，招搖在巽宮，青龍在干宮，咸池在兌宮，太陰在艮宮。太一在巳如前解。餘七神皆是星宮之名，與天一、太一行於九宮，一歲一移，九年復位。天一主豐穰，太一主水旱，天符主饑饉，攝提主疾苦，軒轅主雷雨，招搖主風雲，青龍主霜雹，咸池主兵賊，太陰主陰謀。

There is another system of pairing called the "Nine Palaces and Twelve Spirits": Tianyi is in the Li palace, Taiyi is in the Kan palace, Tianfu is in the Central Palace, SheTi is in the Kun palace, Xuanyuan is in the Zhen palace, Zhaoyao is in the Xun palace, Qinglong is in the Qian palace, Xianchi is in the Dui palace, and Taiyin is in the Gen palace. As for Taiyi being in the Si position, it has already been explained earlier. The remaining seven spirits are names of star officials, which together with Tianyi and Taiyi move through the nine palaces. Each year they move to a different palace, and after nine years they return to their original position. The duties of each spirit are: Tianyi governs harvests, Taiyi governs droughts and floods, Tianfu governs famine, SheTi governs diseases and hardships, Xuanyuan governs thunder and rain, Zhaoyao governs clouds and winds, Qinglong governs frost and hail, Xianchi governs warfare and bandits, and Taiyin governs conspiracies. The method of calculation is to first determine which palace a particular spirit is in for the current year, then judge the year's abundance or calamities based on the affairs governed by that spirit. A cycle of nine years repeats continuously.

又別有青龍，行十二辰，卽太歲之名也。古者名歲曰青龍。此神主福慶。太陰三歲一徙，右行十二辰，卽太歲之陰神也，后妃之象，主水雨、陰私害氣，右行四孟，一歲一移，以其所至為害，故言害氣。合為十二神，九宮之所用也。

In addition, there is another Azure Dragon that moves through the twelve earthly branches, known as the "Supreme Year" or "Too Yin." Ancient people referred to the "year" as the Azure Dragon; this deity oversees blessings and good fortune. Too Yin moves every three years, proceeding rightward through the twelve earthly branches, and is considered the Yin Spirit (shadow spirit) of the Supreme Year. It is symbolized by the queen consort and oversees rain and water, as well as harmful influences from private matters. It moves rightward through the four "beginning" positions:寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai), once a year, and wherever it goes, it brings calamity, hence called "harmful qi." Together, these deities total twelve, which is exactly the number used in the Nine Palaces method.

又《玄女拭經》云：六壬所使十二神者，神后主子，水神；大吉主丑，土神；功曹主寅，木神；大沖主卯，木神；天剛主辰，土神；太一主巳，火神；勝先主午，火神；小吉主未，土神；傳送主申，金神；從魁主酉，金神；河魁主戌，土神；微明主亥，水神。

Again, the "Xuanyu Shijing" says: the twelve spirits used in the Six Rats divination method are as follows: "Shenhou" governs Zi, belonging to the water deity; "Daji" governs Chou, belonging to the earth deity; "Gongcao" governs Yin, belonging to the wood deity; "Dachong" governs Mao, belonging to the wood deity; "Tian Gang" (here written as "Tian Gang") governs Chen, belonging to the earth deity; "Taiyi" governs Si, belonging to the fire deity; "Shengxian" governs Wu, belonging to the fire deity; "Xiaoji" governs Wei, belonging to the earth deity; "Chuan Song" governs Shen, belonging to the metal deity; "Congkui" governs You, belonging to the metal deity; "Heqiu" governs Xu, belonging to the earth deity; "Weiming" governs Hai, belonging to the water deity. These twelve spirits are the month generals arranged according to the twelve earthly branches on the Six Rats disk, and their five phases attributes are determined according to the earthly branch they occupy.

子神后者，子為黃鐘君道，故稱後，陽之始也；陽動於內而未形，故稱神也。丑大吉者，萬物至丑皆萌，得陽生，故大吉也。寅功曹者，萬物至寅，其功已見；曹，眾也，眾物功既見於寅也。卯太沖者，萬物至卯，其皆太沖，其心皮抽萼也。辰天剛者，當斗星之柄，其神剛強也。巳太一者，純干用事，天德在焉，故太一，神后也。

These names each have their meanings. The position of Zi is called "Shenhou"—Zi corresponds to the Huangzhong pitch and symbolizes the way of the sovereign, hence the term "hou"; it is also the beginning of yang, with yang beginning to stir internally but not yet formed, hence the term "shen." The position of Chou is called "Daji"—by the time of Chou, all things have already begun to sprout, gaining yang energy and thus being considered great good fortune. The position of Yin is called "Gongcao"—by the time of Yin, the effects of all things have already become evident, "cao" meaning multitude, so the achievements of all things are revealed at Yin. The position of Mao is called "Tai Chong"—by the time of Mao, all things strive to burst forth, with the core and skin drawing out the calyx. The position of Chen is called "Tian Gang"—it is precisely where the handle of the Big Dipper points, and this deity is strong and fierce. The position of Si is called "Taiyi"—at this time, pure乾 (Heaven) is in charge, and the virtue and resolution of heaven (tiande) is here, hence it is called Taiyi, also known as Shenhou.

午勝先者，陽氣大威，陰氣時動，惟陽在先為勝也。未小吉者，萬物畢熟成，故為小吉也。申傳送者，傳其成物，送與冬藏也。酉從魁者，從斗之魁第二星也。戌河魁者，河當首也，當斗魁首也。亥微明者，水體內明，不見於外，微其陽氣，至子方明也。神后主婦女，大吉主田農，功曹主遷邦，大沖主對吏，天剛主殺伐，太一主金寶，勝先主神祀，小吉主婚會，傳送主掩捕，從魁主死喪，河魁主疾病，微明主辟召。

The position of Wu is called "Shengxian" —— yang energy is at its peak, and yin energy is already beginning to stir, but yang still prevails and wins. The position of Wei is called "Xiaoji" —— all things have reached full maturity here, so it is considered a minor auspicious sign. The position of Shen is called "Chuansong" —— transmitting already formed things to be stored away for winter. The position of You is called "Congkuai" —— it follows the second star of the Big Dipper's handle. The position of Xu is called "He Kuai" —— "He" should be read as "Shou," meaning the first star of the Big Dipper's handle. The position of Hai is called "Weiming" —— within the essence of water, there is brightness but it is not revealed externally; its yang energy is weak, and it is only at the position of Zi that the brightness becomes evident. The affairs governed by each deity are: Shenhou governs women, Dají governs farmland, Gongcao governs migration of states and cities, Dachong governs legal disputes in government offices, Tian Gang governs warfare and execution, Taiyi governs gold and treasure, Shengxian governs worship, Xiaoji governs marriage and gatherings, Chuansong governs concealment and capture, Congkuai governs death and mourning, He Kuai governs illness, and Weiming governs appointments and summonses.

又，十二將者：天一，土將；前一，騰蛇，火將；前二，朱雀，火將；前三，六合，木將；前四，勾陳，土將；前五，青龍，木將；後一，天后，水將；後二，太陰，金將；後三，玄武，水將；後四，太裳，土將；後五，白虎，金將；後六，天空，土將。天一已如前解。騰蛇主驚恐，朱雀主文書，六合主慶賀，勾陳主拘礙，青龍主福助，天后猶是神后，天一之妃，太陰主陰私，玄武主死病，大裳主賜賞，白虎主鬥訟，天空主虛耗也。

Now discussing the 'Twelve Heavenly Generals'. Tianyi is a soil general; counting forward from Tianyi: the previous one is Tengshe, a fire general; the previous two are Zhuque, fire generals; the previous three are Liuhe, wood generals; the previous four are Gouchen, soil generals; the previous five are Qinglong, wood generals. Counting backward from Tianyi: the next one is Tianhou, a water general; the next two are Taiyin, metal generals; the next three are Xuanwu, water generals; the next four are Taichang (written as 'Taichang' in the text), soil generals; the next five are Baihu, metal generals; the next six is Tiankong, soil generals. The meaning of Tianyi has already been explained earlier. The affairs each general oversees are: Tengshe oversees fear and alarm, Zhuque oversees documents and correspondence, Liuhe oversees celebration and joy, Gouchen oversees entanglement and obstruction, Qinglong oversees blessings and assistance, Tianhou is the goddess of heaven, the spouse of Tianyi, Taiyin oversees private matters, Xuanwu oversees death and illness, Taichang oversees rewards and grants, Baihu oversees disputes and litigation, Tiankong oversees wastefulness and loss.

遁甲九神者：天逢在坎，一名子經，木神，在斗居破軍星；天內在坤，一名子成，水神，在斗居破軍星；天沖在震，一名子翹，金神，在斗居破軍星；天輔在巽，一名子文，土神，在斗居武曲星；天禽在坤，一名子公，火神，在斗居廉貞星；天心在干，一名子衰，木神，在斗居文曲星；天柱在兌，一名子違，水神，在斗居祿存星；天任在艮，一名子金，金神，在斗居巨門星；天英在離，一名子殺，土神，在斗居貪狼星。

The nine deities used in Dun Jia are: Tian Feng resides in the Kan palace, also known as Zi Jing, belonging to the wood deity, corresponding to the Breaker General star in the Big Dipper; Tian Nei resides in the Kun palace, also known as Zi Cheng, belonging to the water deity, corresponding to the Breaker General star in the Big Dipper; Tian Chong resides in the Zhen palace, also known as Zi Qiao, belonging to the metal deity, corresponding to the Breaker General star in the Big Dipper; Tian Fu resides in the Xun palace, also known as Zi Wen, belonging to the earth deity, corresponding to the Wealth and General star in the Big Dipper; Tian Qin resides in the Kun palace, also known as Zi Gong, belonging to the fire deity, corresponding to the廉贞 star in the Big Dipper; Tian Xin resides in the Qian palace, also known as Zi Shuai, belonging to the wood deity, corresponding to the Talent and Eloquence star in the Big Dipper; Tian Zhu resides in the Dui palace, also known as Zi Wei, belonging to the water deity, corresponding to the Wealth and Salary star in the Big Dipper; Tian Ren resides in the Gen palace, also known as Zi Jin, belonging to the metal deity, corresponding to the Dark Star and Speech Star in the Big Dipper; Tian Ying resides in the Li palace, also known as Zi Sha, belonging to the earth deity, corresponding to the Romance and Desire star in the Big Dipper. Each of these nine deities occupies one palace, matching exactly with the nine palaces and the Eight Trigrams.

天逢已下皆是星名。子經者，以子午為天地之經，位既在坎，故名經也。天內子成者，坤為地，能成萬物也。天沖子翹者，翹，動貌，翹在震動之象也。天輔子文者，巽為號令，有文章也。天禽子公者，居五土位，寄在坤土，為萬物之父，故言公也。天心子衰者，衰，善也，乾為天，慈施，故善也。天柱子違者，兌主金，金有殺伐，違天之道故也。天任子金者，艮在丑，丑，金之本也。天英子殺者，離，火也，火有燒燃之義也。

From Tianpeng downwards, these are all names of stars, each with their own alternative titles. The name "Zijing" is because Zi and Wu are the meridians of heaven and earth, and this deity is located in Kan (Zi position), hence the name "Jing." Tiannei is called "Zicheng" because Kun represents earth, and earth can accomplish all things. Tianchong is called "Ziqiao," as "qiao" means vibration, which corresponds to the dynamic image of the Zhen trigram. Tianfu is called "Ziwén," because Xun governs commands, and commands have literary and orderly qualities. Tianqin is called "Zigong," because it resides in the central position of the five soils, resting on Kun soil, being the father of all things, hence called "Gong." Tianxin is called "Zisu," as "su" here means goodness, since Qian represents heaven, and heaven bestows kindness. Tianzhu is called "Ziwéi," because Dui governs metal, and metal is associated with killing, which goes against the heavenly way of nurturing life. Tianren is called "Zijin," because Gen is located in Chou position, and Chou is the origin of metal (metal is buried in Chou). Tianying is called "Zishā," because Li belongs to fire, and fire has the meaning of burning.

《遁甲經》云：天逢宜安邊保固，天內宜宗道結友，天沖宜出軍伏仇，天輔宜修禮設教，天禽宜請福除惡，天心宜避病求藥，天性宜匿屯守固，天任宜慶謁通財，天英宜遠行作樂。九神之名，上並云天，下皆曰子者，此神屬於北斗，皆隸於天故也。子者，美稱，以此神尊美故也。

The Dun Jia Classic explains the appropriate actions for each of the nine deities: When the deity Tian Feng is in charge, it is suitable to stabilize the borders and strengthen defenses; when Tian Nei is in charge, it is suitable to honor righteousness and make friends; when Tian Chong is in charge, it is suitable to send troops to attack enemies; when Tian Fu is in charge, it is suitable to reform rituals and establish education; when Tian Qin is in charge, it is suitable to pray for fortune and ward off calamities; when Tian Xin is in charge, it is suitable to avoid illness and seek medicine; when Tian Zhu (referred to as Tian Xing in the text) is in charge, it is suitable to conceal troops and remain inactive; when Tian Ren is in charge, it is suitable to celebrate and pay homage, and to exchange wealth; when Tian Ying is in charge, it is suitable to travel far and enjoy festivities. The names of these nine deities all carry the character "Tian" (Heaven) at the beginning and all end with the character "zi" (son), because they belong to the Big Dipper and are all governed by Heaven; the character "zi" is a term of respect, used to indicate the dignity and virtue of these deities.

《孔子元辰》云：北斗第一神，字希神子；第二神，字貞文子；第三神，字祿存子；第四神，字世惠子；第五神，字衛不鄰子；第六神，字微惠子；第七神，字大景子。此亦並稱子也。《春秋佐助期》云：第一星神，名執陰，姓頸梁；第二星神，名斗諒，姓伊偊當；第三星神，名拒理，姓英領許；第五星神，名防仵，姓雞尹堵；第六星神，名開寶，姓蚩，一名蒼兒部；第七星神，名招，姓肥脫絡馮。七星之名，並是人年命之所屬，恆思誦之，以求福也。

The "Kongzi Yuanchen Jing" records the names and titles of the seven stars of the Big Dipper as follows: the first is named Xishenzi, the second Zhenwenzi, the third Wealth-salary starzi, the fourth Shihuizi, the fifth Weibulini, the sixth Weihuizi, and the seventh Dajingzi—each is referred to with the title "zi." The "Chunqiu Zuo Zhuqi" records their names and surnames: the first star god is named Zhuyin, surnamed Jingliang; the second is named Douliao, surnamed Yiyudang; the third is named Juli, surnamed Yingmulingxu (the second character is a rare variant not recorded in dictionaries); the fifth is named Fangwu, surnamed Jiyinbu; the sixth is named Kaibao, surnamed Chi, also known as Cang'erbù; the seventh is named Zhao, surnamed Feituo luo Feng (the entry for the fourth star god is missing in the original text, so this passage is incomplete). The names of these seven stars are the deities corresponding to each person's birth year; they should be frequently contemplated and recited in order to seek blessings and protection.

《黃帝八神圖》云：干神軒轅，天承相使，舍於辰星；兌神時刑，北斗之使，舍於牛星，主軒研；坤神招搖，天之上公使，舍於角星，主殺害；離神昊時，天之遊徼使，舍於翼星；巽神天候，天執法使，舍觜星；震神雷公，大陰之候使，舍於七星；艮神曲隆，天候東明之使，舍於奎星；坎神咸池，天雨師使，舍於井星，主雨。此八使之神，婦人產乳，忌低向之。此亦九宮之神，神既清虛，遊無定所，故在宮間牙時有不同。既八卦配於五行，故附此而錄。

The Huangdi Eight Deities Diagram lists eight divine messengers according to the Eight Trigrams. The deity at the Qian trigram is called Xuanyuan, the messenger of the Heavenly Chancellor, residing in the star Chen; the deity at the Dui trigram is called Shixing, the messenger of the Big Dipper, residing in the Ox mansion, governing matters of Xuan Yan; the deity at the Kun trigram is called Zhaoyao, the messenger of the Heavenly Grand Minister, residing in the Horn mansion, governing killing; the deity at the Li trigram is called Haoshi, the messenger of the Heavenly Inspector, residing in the Wings mansion; the deity at the Xun trigram is called Tianhou, the messenger of the Heavenly Judge, residing in the Turtle Beak mansion; the deity at the Zhen trigram is called Leigong, the messenger of the斥候 of Taiyin, residing in the Seven Stars mansion; the deity at the Gen trigram is called Qulong, the messenger of the East Brightness of Tianhou, residing in the Legs mansion; the deity at the Kan trigram is called Xianchi, the messenger of the Heavenly Rainmaster, residing in the Well mansion, governing rain. These eight divine messengers are to be avoided in direction during childbirth. They also belong to the Nine Palaces deities. Deities are originally pure and ethereal, wandering without fixed abodes, so they occasionally appear in different palace positions. Since the Eight Trigrams have already been associated with the Five Phases, this system is included here as well.

諸神占候之法，各有別注，不勞於此委碎；名字之義，故以略談。至如日月星辰，風雨雷電，山川嶽瀆，井灶衡門，爰及人身，諸神非一，帝王之所崇祭，百姓之所祈禱，如此之例，名數甚多，其於五行，更無別義，故不備說。又，卜筮所用殺歷諸神，正是左右歲月之閒，逆順季孟之際，亦無俟於具談，寧勞曲解。此前諸神，占候之網維，三才之理要，故以次述。

As for the specific methods used by various deities in divination, each school has its own specialized interpretations, and there is no need to elaborate on them here; this passage will only briefly discuss their meanings. In addition, phenomena such as the sun and moon, stars, winds and rains, thunder and lightning, mountains and rivers, wells and hearths, gates and doors, and even the internal organs of the human body, all contain various deities. These are objects of worship by emperors and objects of prayer by common people. Although the number of such names is extremely large, in terms of the Five Phases, there is no new meaning, so they will not be discussed in detail. There are also various deities used in divination, such as the killing deities and calendar deities, which are merely arranged according to the order of years and months, and the succession of seasons. There is no need to elaborate on them, for why should one expend effort to provide elaborate explanations? The deities listed above are the main principles of divination and the key to the Three Powers theory, so they are described in order as above.

遂古以來，所論五帝，凡有三種。《河圖》云：「東方青帝靈威仰，木帝也；南方赤帝赤熛怒，火帝也；中央黃帝含樞紐，土帝也；西方白帝白招拒，金帝也；北方黑帝葉光紀，水帝也。」陶華陽云：「有皇伯、皇仲、皇叔、皇季、皇少，兄弟五人，卽靈威仰等。此五帝並天上神，下治於世，綜理神鬼，次第相接，治太微宮，其精為五帝之座，五星隨王受氣，卽明堂所祭者也。」故云：「宗祀文王於明堂，以配上帝。」

Since ancient times, there have been three accounts regarding the "Five Emperors." The first comes from the apocryphal text called the Yellow River Chart: the Eastern Green Emperor is named Lingweiying, and he is the heavenly emperor who governs wood; the Southern Red Emperor is named Chibiao Nu, and he is the heavenly emperor who governs fire; the Central Yellow Emperor is named Hanshu, and he is the heavenly emperor who governs earth; the Western White Emperor is named Bai Zhaoju, and he is the heavenly emperor who governs metal; the Northern Black Emperor is named Yeguangji, and he is the heavenly emperor who governs water. This group of five emperors are the supreme deities in heaven, each assigned duties according to the five directions and the Five Phases. Tao Hongjing of the Liang Dynasty (who was known as Huayang Yinzhu) said: there are five brothers in heaven, namely Huangbo, Huangzhong, Huangshu, Huangji, and Huangshao, who are exactly Lingweiying and the other four emperors. They are all heavenly spirits who descend to the human world to manage worldly affairs, overseeing the governance of spirits and ghosts, taking turns in succession, and residing in the "Taimei Palace" (i.e., Taimei Yuan, which ancient people regarded as the heavenly court where the heavenly emperor administers state affairs). Their vital energies manifest in the sky as the "Five Emperors' Seats" stars. The five planets, namely the Jupiter, Mars, Saturn, Venus, and Mercury, each receive their energies according to their respective ruling periods. This group of five emperors are the objects of worship during the grand sacrifices held in the "Mingtang." Therefore, the "Xiaojing" says: "In the Mingtang, the heavenly emperor is honored with worship, and King Wen is offered as a secondary sacrifice."

《禮記》曰：「春之月，其帝大皥；夏之月，其帝炎帝；中央土，其帝黃帝；秋之月，其帝少皥；冬之月，其帝顓頊。」東方大昊庖羲氏，主春，蒼精之君；南方炎帝神農氏，主夏，赤精之君；中央黃帝軒轅氏，主四季，黃精之君；西方白帝金天氏，主秋，白精之君；北方黑帝顓頊氏，主冬，黑精之君。

The second account comes from the "Monthly Ordinances" chapter of the "Rites of Zhou": In the three months of spring, the ruling emperor is Da Hao (Tai Hao); in the three months of summer, the ruling emperor is Yan Di; in the central region of earth, the ruling emperor is the Yellow Emperor; in the three months of autumn, the ruling emperor is Xiao Hao (Shao Hao); and in the three months of winter, the ruling emperor is Zhuan Xu. This group of five emperors are not heavenly deities, but rather ancient human emperors, each associated with a direction and a season according to their virtue: Eastern Da Hao, also known as Bo Xi Shi (Fuxi), rules spring and is the sovereign born from the essence of blue-green; Southern Yan Di, also known as Shen Nong Shi, rules summer and is the sovereign born from the essence of red; Central Huang Di, also known as Xuan Yuan Shi, rules the last eighteen days of each season (earth is strong in the end of each season), and is the sovereign born from the essence of yellow; Western Bai Di, also known as Jin Tian Shi (Shao Hao), rules autumn and is the sovereign born from the essence of white; Northern He Di, also known as Zhuan Xu Shi, rules winter and is the sovereign born from the essence of black.

《易》曰：「帝出於震。」此蓋人帝之始，始於伏羲。五行之次，以木為先；四時相易，以春為首，故庖羲為五帝之先也。又諸史以少昊、顓頊、高辛、唐、虞，謂之五帝，此蓋自舜以前，五行相承為帝也。《易經》乃上取伏羲，下至虞舜，不言中閒三帝者，以其因修，無所造作，何以得言之，故不論也。

The "Shuo Gua Zhuan" of the "Zhou Yi" says: "The Emperor arises from Zhen." The Zhen trigram is located in the east, belongs to the Wood element, and governs spring. It refers precisely to the beginning of the human imperial lineage—originating from Fuxi. The order of mutual generation among the Five Phases begins with Wood, and the cycle of the four seasons starts with spring, so Fuxi is placed first among this group of five emperors. In addition, historical records also refer to Shaohao, Zhuan Xu, Gaoxin (Di Ku), Tang (Yao), and Yu (Shun) as the Five Emperors, which is a third interpretation. Regarding the lineage up to Shun, they are arranged in sequence according to the order of mutual generation of the Five Phases. As for why the "Yijing" mentions Fuxi and Shun but omits the three emperors in between, it is because those three emperors merely followed the established practices of their predecessors and made no original contributions, so they are not discussed.

大昊帝庖羲者，姓風也，母華胥，履大人跡而生於成紀，蛇身人首，以木德王天下，為百王先。《易》曰：「帝出於震。」震，木，東方，主春，象日之明，故曰太昊。因象龜文而畫八卦，為罔罟以田漁。古者人畜相食，為害者多，帝觀蜘蛛之網，教民取犧牲，以充庖廚，故曰庖犧，是謂羲皇。後世音謬，謂之伏犧，或云宓羲，一號雄皇氏。《孝經鉤命決》云：「伏羲，日角珠衡戴勝。」《禮含文嘉》云：「伏羲德洽上下，天應以鳥獸文章，地應以龜書，伏羲則象，作八卦。」

The Emperor Tai Hao, Pao Xi, was of the surname Feng, and his mother was named Hua Xu. She became pregnant after stepping on the footprint of a giant. He was born in Chengji, which is now in the area of Tianshui, Gansu. It is said that he had a snake body and a human head, and he ruled the world with the virtue of wood. He was the first among all the emperors. The Zhou Yi says, "The Emperor arises from Zhen," and the Zhen trigram belongs to wood, is located in the east, and governs spring. It also symbolizes the brightness of the rising sun, so he was called Tai Hao, where "Hao" means great brightness. He observed the patterns on the back of turtles and drew the Eight Trigrams. He also invented the use of ropes to make nets to teach people how to hunt and fish. In ancient times, people and wild animals often killed each other, causing much suffering. He observed how spiders made nets and taught the people to capture animals for cooking in the kitchen, so he was also called Pao Xi, meaning "the one who cooks animals," which is also known as Xi Huang in later times. Later, the pronunciation changed, and it was written as Fu Xi, and sometimes as Mi Xi. He also had another title, Xiong Huang Shi. The esoteric text, The Xi Jing Gou Ming Jue, says that Fu Xi had a prominent bone on his forehead like the sun and a horizontal bone over his eyebrows like a pearl, and he wore a decoration called Sheng, which is shaped like a winnowing basket. This describes his extraordinary appearance as a sage. The Li Han Wen Jia says that Fu Xi's virtue reached throughout heaven and earth. Heaven responded to him with the patterns on birds and animals, and the earth responded with a divine turtle carrying a book. Fu Xi then took inspiration from these images and created the Eight Trigrams.

炎帝神農氏，姓姜，母任姒，名女登，感神龍而生帝於常年，人身牛首，以火承木，位南方，主夏，故曰炎帝。作耒耜，始教民耕農，嘗別草木，令人食穀以代犧牲之命，故號神農，一號魁氏，是為農皇。《禮含文嘉》云：「神農作田道，就耒耜，天應以嘉禾，地出以醴泉。」

The Flame Emperor Shen Nong, surnamed Jiang, had a mother named Nü Deng, who was impregnated by a divine dragon. He was born in Changyang. It is said that he had a human body with a bull's head. In the sequence of the Five Virtues, he succeeded Fuxi's Wood Virtue with Fire, and his direction was the South, governing the summer season, hence he was called the Flame Emperor. He invented plows and hoes, and first taught the people to cultivate the land. He also personally tasted hundreds of herbs, enabling people to eat grains instead of killing animals for food, hence he was called the Divine Farmer. He was also known as the Kuiwei clan. The text "Li Han Wenjia" says: Shen Nong established the method of farming, made plows and hoes, and heaven responded by growing excellent millet, while the earth responded by gushing sweet springs.

黃帝軒轅氏，姓姬，母附寶，見大電光繞北半斗樞星，明照郊野，感而生帝於壽丘，以土承火，位在中央，故曰黃帝。治五氣，設五帝，始垂衣裳，作舟車，造屋宇。古者巢居穴處，黃帝易之以上棟下宇，以蔽風雨，故號軒轅。亦云居軒轅之丘，因以為號，一號帝鴻氏，或歸藏氏，或有熊氏。《春秋文耀鉤》云：「黃帝龍顏，得天庭法，中宿，取象文昌。」《禮含文嘉》云：「黃帝修兵革，以德行，則黃龍至，鳳凰來儀。」

The Yellow Emperor, Xuanyan, was of the Ji clan. His mother, Fubao, saw a great flash of lightning encircling the central star of the Big Dipper, illuminating the outskirts, and became pregnant throughsympathetic response. She gave birth to him at Shouqiu. In the sequence of the Five Virtues, he succeeded the fire virtue of Shen Nong with earth, as fire generates earth, and since his position was in the center, he was called the Yellow Emperor. He regulated the energies of the Five Phases, established the worship of the Five Directional Deities, initiated the system of upper and lower garments, invented boats and carts, and built houses. In ancient times, people lived in trees or caves, but the Yellow Emperor changed this by constructing houses with beams above and eaves below to protect against wind and rain, hence his title 'Xuanyan' (Xuan refers to the carriage, and Yan to the pole of a cart, signifying his invention of carts). Another account says he lived in Xuanyanqiu, hence the name. He was also known by other titles such as Dihongshi, Guicangshi, and Youxiongshi. The apocryphal text 'Chunqiu Wenyaou Gou' states that the Yellow Emperor was born with a dragon-like appearance, possessing the facial features of the heavenly court, and occupied the position of the central star mansion, resembling the Star of Examinations and Documents. The text 'Lihai Wenjia' says that the Yellow Emperor organized weapons but based his rule on virtue, thus a yellow dragon descended and phoenixes came to pay homage, dancing gracefully.

少昊金天氏，姬姓，名摯，字青陽，母女文節，有大星如虹，下流華渚，夢接意感，生帝。以金承土，故曰金天，卽圖讖所謂白帝朱宣也。位在西方，主秋，金有光明，居小陰位，故曰少昊。《文耀鉤》云：「帝摯載干，是謂清明，發節移度，蓋象招搖。」顓頊高陽氏，姓姬，母景僕，見搖光貫月如虹，感而生帝於若水，以水承金，位在北方，主冬，故號顓頊。《文耀鉤》云：「顓頊並干，上法月參，集威成紀，以理陰陽。」此五帝，既禮所配五方者也。

Shao Hao, of the Jin Tian clan, was of the Ji surname, named Zhi and given the courtesy name Qingyang. His mother, Nu Wenjie (also known as Nu Jie), saw a large star resembling a rainbow fall to Hua Zhu. In a dream, she had intercourse with it, felt a sense of inspiration, and became pregnant, giving birth to Shao Hao. In the sequence of the five virtues, he inherited the virtue of metal from the Yellow Emperor's earth virtue (earth produces metal), so he was called "Jin Tian," which is also referred to as the White Emperor Zhu Xuan in the prophecies. His position was in the west, governing autumn; metal has the meaning of brightness, and autumn is in the position of lesser yin, so he was called "Shao Hao" (Hao still takes the meaning of brightness, with the character "shao" added to distinguish him from Tai Hao). The "Chunqiu Wen Yao Gou" says: Emperor Zhi followed the heavenly way and acted, which is called clarity and brightness; he established the calendar, measured the movement of the stars, and took the model from the star Zhaoyao at the front end of the Big Dipper's handle. Zhuan Xu, of the Gaoyang clan, was also of the Ji surname. His mother, Jing Pu, saw the seventh star of the Big Dipper, Yaguang, resembling a rainbow, passing through the moon, and became pregnant through inspiration, giving birth to him in Ruoshui. In the sequence of the five virtues, he inherited the virtue of water from Shao Hao's metal virtue (metal produces water), his position was in the north, governing winter, so he was called "Zhuan Xu." The "Chunqiu Wen Yao Gou" says: Zhuan Xu acted in harmony with the heavenly way, taking the moon and the Three Stars mansion as his model, gathering power and virtue, and regulating the principles to govern yin and yang. The group of five emperors from Fuxi to Zhuan Xu is the five emperors assigned to the five directions and five seasons in the "Liji · Yueling."

帝嚳高辛氏，姬姓，生而神異，自言其名曰逡，以木承水，五行名官，故號高辛。《帝王世紀》云：「高辛齒，有聖德，能順三辰。」帝堯陶唐民，祁姓，母慶都，出洛渚，遇赤龍，感孕十四月，而生帝于丹陵，名放勳，以火承木。其兄帝摯，封之於唐，故是號陶唐氏。《文耀鉤》云：「堯眉八彩，是謂通明，曆象日月，陳剬考功。」《禮含文嘉》云：「堯，廣被四表，致於龜能。」

Emperor Ku Gaoxin, of the Ji clan, was born with extraordinary qualities and named himself "Sun." In the sequence of the Five Phases, he inherited the water virtue of Emperor Zhuanyu and established official positions according to the Five Phases, hence his title "Gaoxin." The "Imperial Chronology" states that Gaoxin was born with paired teeth, a sign of a sage, and possessed virtuous qualities, able to follow the movement of the sun, moon, and stars. Emperor Yao Taotang (the original text reads "min" instead of "shi"), of the Qi clan, was born when his mother Qingdu traveled to the banks of the Luo River and encountered a red dragon, conceiving after fourteen months and giving birth to him in Danling, naming him Fangxun. In the sequence of the Five Phases, he inherited the wood virtue of Emperor Ku and established the state of Tang, hence his title Taotang. The "Spring and Autumn Wen Yao Gou" states that Yao had eight colored eyebrows, indicating insight and clarity; he observed the movement of the sun and moon to establish the calendar, and promulgated laws and assessed the merits of officials. The "Rites Han Wenjia" states that Yao's virtue extended to all directions, even causing divine turtles to assist him.

帝舜有虞氏，姓姚，母握登，見大虹，意感，生帝於姚墟，名重華，字都君，目重瞳子，故名重華。以土承火，堯封之於虞，故號有虞氏，設五色之服。《文耀鉤》云：「舜重瞳子，是謂諒，上應攝提，以統三光。」《禮含文嘉》云：「舜損己以安百姓，致鳥獸鶬鶬，鳳凰來儀。」此三帝並少昊、顓頊，共為五帝。

Emperor Shun, of the Yu clan, was born with his mother Wu Deng seeing a great rainbow and feeling a sense of inspiration, leading to her pregnancy. She gave birth to him at the Yao墟, and he was named Chonghua, with the courtesy name Dujun. Because he had two pupils in one eye, he was named Chonghua, meaning 'double brightness' (chong refers to overlapping). In the sequence of the five virtues, he inherited the earth virtue following Emperor Yao's fire virtue (fire generates earth). Emperor Yao granted him the territory of Yu, hence his title, the Yu clan. He established a system of five-colored robes to distinguish ranks. The "Spring and Autumn Wen Yao Gou" states: Shun was born with double pupils, which is called "Xiangliang" (the original text has a rare character), meaning sincerity and discernment, corresponding to the摄提 star in the Big Dipper, used to govern the three luminaries, sun, moon, and stars. The "Li Han Wen Jia" says: Shun reduced his own enjoyment to comfort the people, attracting harmonious calls from birds and beasts and the phoenix coming to pay homage with proper demeanor. The three emperors, Emperor Ku, Emperor Yao, and Emperor Shun, together with the Xiaohao and Zhuanxu, make up the third group of the five emperors mentioned earlier.

《史記》以伏羲、女媧、神農為三皇，黃帝以下為五帝；《帝王世紀》以羲皇、神農、黃帝為三皇，少昊已下為五帝。今案《禮記》郊配五德，自伏羲至顓頊為五帝，是其正位。所以然者，《易》稱帝出於震，蓋五德之首也，以次而行，至顓頊則五德數終。若以少昊為首，則金非五德之先；若以黃帝為首，土居中央，本非創始，故從木為先，伏羲為五德之首，《易》言是也。其帝嚳已下，皆行次相承也。

The Records of the Grand Historian classifies Fuxi, Nüwa, and Shen Nong as the Three Sovereigns, and the Yellow Emperor and those below him as the Five Emperors. The Imperial Chronology, however, classifies Fuxi (the First Emperor), Shen Nong, and the Yellow Emperor as the Three Sovereigns, and those below Xiao Hao as the Five Emperors. Now, examining the system of five virtues in the rites of sacrificing to the gods as recorded in the Rites of Zhou, the five emperors from Fuxi to Zhuan Xu are the correct Five Emperors. The reason is that the Zhou Changes say, "The Emperor arises from the Zhen trigram," and Zhen represents the Wood of the East, which is the beginning of the five virtues. Following the sequence of mutual generation, by the time we reach Zhuan Xu, it is the Water element, completing one full cycle of the five virtues. If Xiao Hao (Metal) were first, then Metal would not be the beginning of the sequence of mutual generation. If the Yellow Emperor (Earth) were first, Earth is in the center and is not a position of origin. Therefore, Wood should come first, and Fuxi should be the first of the five virtues, which is exactly the meaning of the Zhou Changes. As for the emperors from Di Ku onwards, they also follow the sequence of mutual generation in turn.

上帝有五，靈威仰等姓氏事，伏羲年代久遠，典籍遺漏，不可具釋。然五德相承，謂受天明命，必豫符瑞，以明會昌。若應命之主，皆承太微五帝之精以誕於世，必有先征，示其萌兆也。木王則蒼帝之子，火王則赤帝之子，土王則黃帝之子，金王則白帝之子，水王則黑帝之子。

There are five heavenly deities in heaven. As for the origins of the surnames of the five emperors, Liangweiyang and the others, since they date back to the time of Fuxi, which is too far in the past, and the records are scattered and incomplete, it is impossible to explain them one by one. However, the concept of the five virtues succeeding each other means that when a king receives the mandate of heaven, there must first be signs called 'auspicious omens' which indicate the will of heaven and the flourishing era. All kings who rise to rule in accordance with heaven's mandate are born on earth by receiving the essence of the five emperors from the Taiwei垣. Before their rise, there are always signs to indicate the beginning of their emergence. The ruler of the wood virtue is the son of the苍帝 Liangweiyang; the ruler of the fire virtue is the son of the赤帝 Chibiao Nu; the ruler of the earth virtue is the son of the Yellow Emperor Huangdi Hanyu Jiu; the ruler of the metal virtue is the son of the白帝 Bai Zhaoju; and the ruler of the water virtue is the son of the黑帝 She Guangji.

故《錄圖》云：「東方蒼帝，體為蒼龍，其人長頭面、大角、骨起、眉、背豐博，順金授火。南方赤帝，體為朱鳥，其人尖頭、圓面、方頤、張目、小上廣下、須髥偃胸，順水授土。中央黃帝，體為軒轅，其人面方、廣顙、兌頤、緩唇、背豐厚，順木授金。西方白帝，體為白虎，其人方顙、直面、兌口、大鼻、小角，順火授水。北方黑帝，體為玄武，其人夾面、兌頭、深目、厚耳、垂腹、反羽，順土授木。」此並象五行之符，依其行次以相傳授也。

Therefore, the book "Lu Tu" of the Heavenly Writings says: The Eastern Blue Emperor is embodied as the image of the Azure Dragon. Those who receive its essence are characterized by a narrow head and face, a high forehead, prominent bones, exposed eyebrow ridges, and a broad back. He submits to the metal virtue that controls him and passes on the virtue to the fire virtue he generates. The Southern Red Emperor is embodied as the image of the Crimson Bird. Those who receive its essence have a pointed head, round face, square chin, large eyes, small upper face and wide lower face, thick beard, and a protruding chest. He submits to the water virtue that controls him and passes on the virtue to the earth virtue he generates. The Central Yellow Emperor is embodied as the image of the Huangxuan. Those who receive its essence have a square face, wide forehead, sharp chin, wide lips, and a thick back. He submits to the wood virtue that controls him and passes on the virtue to the metal virtue he generates. The Western White Emperor is embodied as the image of the White Tiger. Those who receive its essence have a square forehead, flat face, sharp and small mouth, large nose, and low forehead angles. He submits to the fire virtue that controls him and passes on the virtue to the water virtue he generates. The Northern Black Emperor is embodied as the image of the Black Tortoise. Those who receive its essence have narrow cheeks, pointed head, sunken eye sockets, thick earlobes, hanging abdomen, and receding hairline. He submits to the earth virtue that controls him and passes on the virtue to the wood virtue he generates. These are all the signs of the five elements' energies, following the sequence of mutual generation and mutual control to pass on the virtue in succession.

《感精符》云：「蒼帝，望之廣，視之博；赤帝，望之火煌煌燃，視之尖上；黃帝，望之小，視之大，廣厚正方；白帝，望之明，視之茂；黑帝，望之巨，視之穉。」《元命苞》云：「蒼精用事，象歲星；赤精用事，象熒惑；黃精用事，象鎮星；白精用事，象太白；黑精用事，象辰星。」此皆五德之依五行，子母相傳也。

The Wei text "Gan Jing Fu" describes the appearance of emperors descended from the Five Emperors, saying: the lineage of the Blue Emperor appears vast and open from afar, and broad and grand up close; the lineage of the Red Emperor appears like a blazing fire from afar, and sharp at the top when viewed closely; the lineage of the Yellow Emperor appears small from afar, but large and broad, thick and upright when seen up close; the lineage of the White Emperor appears bright from afar, and lush and flourishing when viewed closely; the lineage of the Black Emperor appears huge from afar, but seems young and tender when seen up close. The "Chun Qiu Yuan Meng Bao" says: when the Blue Essence is in charge, it takes the form of the star of years (Jupiter, the Wood Star); when the Red Essence is in charge, it takes the form of the planet of fire (Mars, the Malefic of violence); when the Yellow Essence is in charge, it takes the form of the planet of stability (Saturn, the Earth Star); when the White Essence is in charge, it takes the form of the star of brightness (Venus, the Metal Star); and when the Black Essence is in charge, it takes the form of the star of dawn (Saturn, the Water Star). All of these discuss how the Five Virtues rely on the Five Phases to establish themselves, passing down generation after generation according to the order of mutual generation from mother to son.

非其次者，必有克代而不終也。秦以金德代周，二世而仁；漢以火行繼周，代秦偽金，故其祚長遠。若是其行次者，則有符瑞也。《春秋元命苞》云：「堯火精，故慶都感赤龍而生。」漢以孔子獲麟得圖書云：「姬周亡，火曜，劉起，帝卯金。」故高祖斬白蛇，而神母哭云：「赤帝子殺我白帝子。」光武感赤伏符而中興，此皆火德之征也。四行所感，例皆如此。往代帝王，符瑞非一，不可具述。今略論五帝配五行如此。

Whenever a dynasty comes to power without following the order of mutual generation among the Five Phases, it must have taken over the previous dynasty by mutual control, and thus its rule cannot be long-lasting. The Qin dynasty replaced the Zhou dynasty with the metal phase (the Qin were of metal, while the Zhou were of fire; fire controls metal, and metal is not generated by fire), and it only lasted two generations before it collapsed. The Han dynasty took over the Zhou dynasty with the fire phase, replacing the improper metal phase of the Qin, so its rule was long-lasting. Whenever a dynasty follows the order of mutual generation, there will be omens and auspicious signs. The "Spring and Autumn Original Mandate" says: Yao was born from the essence of fire, so his mother, Qingdu, was inspired by a red dragon and became pregnant. Han dynasty people, based on the map and prophecy book that Confucius received a dragon during the Spring and Autumn period, said: The Ji surname Zhou dynasty is about to end, the fire phase will become prominent, and the Liu family will rise to power, as the emperor will be "卯金" (the character for Liu is split into卯, 金, and 刀, implying the Liu surname). Therefore, after Liu Bang killed the white snake, a goddess wept, saying: "The son of the red emperor killed my son, the son of the white emperor." Later, Liu Xiu revived the Han dynasty because of the "Chufu Fu" (the red decree). These are all proofs that the Han dynasty belonged to the fire phase. The omens and auspicious signs caused by the other four phases, wood, earth, metal, and water, are similar to these. The auspicious signs of successive dynasties are not limited to these, and cannot be all described. This is a general discussion about the five emperors and their association with the Five Phases.

自三五已來，紀官無定，皆因符瑞，名號不同，或以鳥龍，或以雲火，莫不仰觀俯察，因事而置事。雖時世不一，五行無爽。至於顓頊，以人事紀官，南正重司天以屬神，北正黎司地以屬民，於是神民不離。高辛氏立五行名官，以勾芒為木正，祝融為火正，蓐收為金正，玄冥為水正，后土為土正，分掌其職。

Since the time of the Three Sovereigns and Five Emperors, the establishment of official titles had no fixed system, and they were all named according to the auspicious signs that appeared at that time, resulting in varied names: some were named after birds (such as the bird officials of Shaohao), some after dragons (such as the dragon teachers of Fuxi), some after clouds (such as the cloud teachers of the Yellow Emperor), and some after fire (such as the fire teachers of the Flame Emperor). All of them observed the heavenly phenomena and examined the geographical features, establishing official duties in accordance with the needs of the time. Although the names of officials varied across dynasties, they always followed the principle of the Five Phases without error. During the time of Zhuanxu, officials were appointed based on human affairs: Nanzheng Chong was in charge of heavenly matters and oversaw the worship of deities, while Beizheng Li was in charge of earthly matters and oversaw the affairs of the people. From then on, the realm of the divine and the world of mortals were clearly separated. During the time of Gaoxinshi (Di Ku), officials were named according to the Five Phases: Goumang was the Wood Official, Zhurong was the Fire Official, Rushou was the Metal Official, Xuanming was the Water Official, and Houtu was the Earth Official, each responsible for their respective elements.

少皓氏有四子：重、該、修、熙。重為勾芒，木官之神；該為蓐收，金官之神；修、煕併為玄冥，水官之神。顓頊氏子曰黎，為祝融，火官之神。共工氏子曰勾龍，為后土，土官之神。此五神，生而為上公，死為貴神，別稱五祀，已配五行。

The Shao Hao (Shao Hou) clan had four sons: Chong, Gai, Xiu, and Xi. Chong was in charge of Gou Mang, the deity of the Wood element; Gai was in charge of Ru Shou, the deity of the Metal element; Xiu and Xi both served as Xuan Ming, the deities of the Water element. The son of Zhuan Xu was Li, who was in charge of Zhu Rong, the deity of the Fire element. The son of Gong Gong was Gou Long, who was in charge of Hou Tu, the deity of the Earth element. These five deities were ranked among the highest officials in life and became revered deities after death, also known as the 'Five Rituals' (the five deities regularly worshipped in ancestral rites). They were already associated with the Five Phases respectively.

《周書》云：武王營洛邑未成，四海之神皆會，曰：「周王神聖，當知我名，若不知，水旱敗之。」明年，雨雪十餘旬，深丈餘。五大夫乘車，從兩騎，止王門。太公曰：「車騎無跡，謂人之變。」乃使人持粥進之曰：「不知客尊卑何？」從騎曰：「先進南海御，次東海御，次北海御，次西海御，次河伯，次風伯，次雨師。」武王問太公，並何名。太公曰：「南海神名祝融，東海神名勾芒，北海神名玄冥，西海神名蓐收。」

The Book of Zhou records that when King Wu of Zhou was building Luoyi but had not yet completed it, the spirits of the four seas gathered together and said, "Since the King is wise and virtuous, he should know our names; if he does not, we will use drought and flood to ruin him." The next year, snow and rain fell continuously for more than ten ten-day periods, accumulating to a depth of more than two chi. Five men who looked like officials arrived in a carriage, each accompanied by two attendants, and stopped at the gates of the royal palace. Jiang Taigong said, "The carriage and horses passed by without leaving any trace, indicating they are not ordinary people, but rather divine beings transformed." So they sent someone with porridge to ask, "We would like to know the rank and order of your esteemed guests." The attendants replied, "First, offer to the spirit of the Southern Sea, then to the spirit of the Eastern Sea, then to the spirit of the Northern Sea, then to the spirit of the Western Sea, then to the River God, then to the Wind God, and finally to the Rain God." King Wu then asked Jiang Taigong what these spirits were called. Jiang Taigong said, "The spirit of the Southern Sea is named Zhu Rong, the spirit of the Eastern Sea is named Gou Mang, the spirit of the Northern Sea is named Xuan Ming, and the spirit of the Western Sea is named Ru Shou." This shows that the names used by the spirits of the four seas are still those of the five elements' officials: Gou Mang, Zhu Rong, Ru Shou, and Xuan Ming.

《禮記·月令》云：「春之月，其神勾芒；夏之月，其神祝融；中央土，其神后土；秋之月，其神蓐收；冬之月，其神玄冥」是也。此五方之神，以配五行。又，黃帝置三公之職，以象三臺星，風后配上臺，天老配中臺，五聖配下臺，置左右二監，此亦五行之謂也。四司分掌四方，卽四時之法也。堯以羲和四子，分掌四時方嶽之職，謂之四嶽。

The Li Ji · Yue Ling says: "In the three months of spring, the ruling deity is Goumang; in the three months of summer, the ruling deity is Zhurong; in the center, which belongs to earth, the ruling deity is Houtu; in the three months of autumn, the ruling deity is Rushou; in the three months of winter, the ruling deity is Xuanming." This explains exactly the same principle. These five deities are associated with the Five Phases. Additionally, the Yellow Emperor established the Three Grand Ministers, taking their names from the three stars of the Tian Tai constellation: Fenghou was assigned to the upper star, Tianlao to the middle star, and Wusheng to the lower star. He also set up two officials, Left Inspector and Right Inspector, which again reflects the numbers of the Five Phases. The four departments each manage one direction, following the system of the four seasons. Yao appointed Xi Zhong, Xi Shu, He Zhong, and He Shu, the four sons of Xihe, to oversee the four seasons and the four directions' mountain deities, and called them the "Four Mountains."

太公曰：太師者，心腹之臣，所使是人之英，故曰前疑，常立於前，決疑事也。太史者，耳目之臣，所使視聽，是人之後，故曰後承，常立於後，承主之過，取驗於天。太傅者，爪牙之臣，所使守衛，是人之傑，故曰左輔，輔人主缺事，立於左，拒君之難。太保者，羽翼之臣，所使察伺，是人之警，故曰右弼，常立於右，弼人主之邪。

Crane Master said: The Grand Tutor is a minister like the heart of the sovereign, and those appointed must be outstanding talents, hence called "Front Doubt," always standing before the sovereign to resolve doubts. The Grand Historian is a minister like the eyes and ears of the sovereign, and those appointed are responsible for observation and hearing, standing behind the sovereign, hence called "Back Support," always standing behind the sovereign to accept and correct the sovereign's mistakes, and to obtain verification from heavenly phenomena. The Grand Guardian is a minister like the claws and teeth of the sovereign, and those appointed are responsible for guarding, necessarily outstanding heroes, hence called "Left Auxiliary," assisting the sovereign to make up for deficiencies, standing on the left to defend the sovereign against dangers. The Grand Keeper is a minister like the wings of the sovereign, and those appointed are responsible for investigation and attendance, necessarily alert talents, hence called "Right Assistant," always standing on the right to correct the sovereign's deviations.

四輔既立，王者安而無為，百姓濟而無害。若四輔不具，猶格虎無備，濟河無舟。若王者不知古今之務、遠方之緯，不謀於諸侯，不達言語，動作不合於制，太師爭之。不知天變、星曆之運、天官動靜、鐘律之音、山川怪異，不善災害，太史陳天文以爭之。發號令不應先王法度，與大臣無禮，枉道於民，處刑不平，獨信自專，臨政不莊，又不恤臣僕，太傅爭之。升車不應和鸞，揖讓不中磬佩，淫燕馳騁，沈冒酒色，宗廟不敬，輿服失度，朝廷無節，太保爭之。此則四時之官，四嶽之分職，前疑主夏，後承主冬，左輔主春，右弼主秋。

Once the four assistants (太师, 太史, 太傅, 太保) are established, the ruler can govern without exerting himself, and the people can receive assistance without suffering harm. If the four assistants are not fully in place, it is like fighting a tiger with bare hands without any defense or crossing a river without a boat. If the ruler is not knowledgeable about past and present affairs, distant regulations, does not consult with the feudal lords, does not understand the languages of different regions, and acts against the established laws, then the Grand Teacher (太师) should directly advise him. If the ruler does not understand celestial changes, the movement of star mansions, the behavior of the star of officialdom and other stars, variations in the tones of the ritual bells, and strange occurrences in mountains and rivers, and cannot properly deal with disasters, then the Grand Historian (太史) should explain the astronomical phenomena to advise him. If the ruler issues orders that violate the laws of previous kings, shows disrespect to ministers, wrongs the people, applies punishments unfairly, is overly confident and autocratic, and lacks solemnity in court, without showing care for his officials, then the Grand Tutor (太傅) should advise him. If the ruler's carriage does not match the rhythm of the bells and the jade pendants, his bows and gestures do not conform to the rhythm of the jade and stone chimes, he indulges in feasting and hunting, becomes addicted to wine and women, shows disrespect to ancestral temples, and exceeds the prescribed standards in his chariots, clothing, and court conduct, then the Grand Guardian (太保) should advise him. These four assistants correspond to the officials of the four seasons and the duties assigned to the four mountains: the one who doubts (太师) oversees summer, the one who follows (太史) oversees winter, the auxiliary auspicious star on the left (太傅) oversees spring, and the auxiliary auspicious star on the right (太保) oversees autumn.

唐虞之時，官名已百，《商書》云「百僚師師」。夏殷定名為百二十，以應天地陰陽之大數也。故有三公、九卿、二十七大夫、八十一元士，三三相參，合有百二十也。《帝王世紀》云：殷湯問伊摯曰：「古者立三公、九卿、大夫、元士者，何？」摯曰：「三公以與主參王事，九卿以參三公，大夫以參九卿，元士以參大夫，故參而又參，是謂事宗。事宗不失，內外若一。」

In the time of Emperor Yao and Emperor Yu, the number of official positions had already reached one hundred. The Book of Documents, Shang Shu, says, "A hundred officials each serve as teachers to one another" (meaning that all officials perform their duties and set examples for each other). The Xia and Shang dynasties fixed the number of officials at one hundred and twenty, corresponding to the great number of heaven and earth and yin and yang. Therefore, they established three officials, nine ministers, twenty-seven doctors, and eighty-one primary scholars, using three as a multiplier to form a layered structure, totaling exactly one hundred and twenty. The Book of Imperial Ages records that King Tang of Shang asked Yi Yi (I Yin) saying, "In ancient times, why were three officials, nine ministers, doctors, and primary scholars established?" Yi Yi answered, "The three officials are used to consult with the monarch on major state affairs. The nine ministers assist the three officials. The doctors assist the nine ministers. The primary scholars assist the doctors. This layered structure is called 'Shi Zong' (the unified order of state affairs). If the order of 'Shi Zong' is maintained, then the court and the outside world will be as one."

又曰：「相去幾何？」摯曰：三公，智通於天地，應變而無窮，辨於萬物之情，其言足以調陰陽四時而節風雨，如是者，舉之以為三公，故三公之事，常在於道。九卿者，不出四時，通溝渠，修堤防，樹種五穀，通於地理，能通利不利，如此者，舉以為九卿，故九卿之事，常在於德。

Shang Tang again asked, "How much difference is there between these different ranks?" Yi Zhi replied: The Three Dukes have wisdom that comprehends heaven and earth, can handle emergencies without limit, and can discern the nature of all things; their words are sufficient to harmonize yin and yang and the four seasons, and to regulate winds and rains; such people are appointed as the Three Dukes, so the duties of the Three Dukes always lie in 'the Way'. The Nine Ministers, on the other hand, carry out their duties within the scope of the four seasons and agricultural affairs: they dredge canals, build dikes, plant five grains, understand geography, and can distinguish whether the land is suitable or not; such people are appointed as the Nine Ministers, so the duties of the Nine Ministers always lie in 'virtue'. The Three Dukes deal with the abstract and discuss the Way, while the Nine Ministers deal with the concrete and accumulate virtue; the distinction in their ranks is thus determined.

大夫者，出入與民同象，取去與民同解，通於人事，行內舉繩，不傷於言，言足法於世，不害於身，通關梁，實府庫，如是者，舉以為大夫，故大夫之事，常在於仁。元士者，知義而不失期，事功而不獨專，中正強諫而無奸詐，在私立公而可立法度，如是者，舉以為元士，故元士之事，常在於義。道德仁義定，而天下正矣。

Now, the gentleman: he moves about with the same appearance as the common people, shares the same views as the common people, understands human feelings and principles, acts with a clear standard in his heart, speaks without bias, and his words can be a model for the people without harming himself. He can clear the passageways and bridges, and fill the treasuries; such a person is appointed as a gentleman, so the duty of a gentleman is always about "benevolence." As for the first rank of officials, he understands righteousness and does not miss the appointed time, accomplishes tasks but does not appropriate the merit, remains upright in the middle, dares to strongly advise without deceit, resides in a private household yet establishes a public heart, and can be relied upon to establish laws and regulations; such a person is appointed as the first rank of officials, so the duty of the first rank of officials is always about "righteousness." Once the four virtues of Dao, De, Benevolence, and Righteousness are established, the world is then properly ordered.

又曰：「三公，股肱之臣；九卿，手足之臣；大夫，筋脈之臣；元士，肌肉之臣。」孔子曰：「三公象五嶽，九卿法河海，二十七大夫法山陵，八十一元士法谷阜。」三公在天為三能，九卿為北斗，少微之比為大夫，郎位之類為元士，合百二十，大數存焉。

I Zhì also said: "The Three Grand Ministers are ministers like the limbs of the sovereign, the Nine Ministers are like the hands and feet, the doctors are like the sinews, and the primary scholars are like the muscles." Confucius said: "The Three Grand Ministers take their model from the Five Mountains, the Nine Ministers take their model from rivers, lakes, and seas, the twenty-seven doctors take their model from mountains and hills, and the eighty-one primary scholars take their model from valleys and hills." In the heavens, the Three Grand Ministers correspond to the Three Abilities stars (i.e., the Three Thrones stars), the Nine Ministers correspond to the stars of the Big Dipper, the star mansions of the Lesser Micro type correspond to the doctors, and the star mansions of the Officer type correspond to the primary scholars. In total, they amount to one hundred and twenty, and the great number of heaven and earth is embodied in this.

《合誠圖》云：「天不獨立，陰陽俱動，扶佐立緒，合於二六，以三為舉。故三能六星，兩兩而比，以為三公。三三而九陽精起，故北斗九星，以為九卿。三九二十七，故有攝提、少微、司空、執法、五諸侯，其星二十七，以為大夫。九九八十一，故內列、倍衛、閣道、郎位、扶匡天子之類八十一星，以為元士。凡有百二十官，下應十二月。數之經緯，皆五精流氣，以立官延。」

The Wei text "Chunqiu Hecheng Tu" says: Heaven cannot accomplish things alone; it must wait for yin and yang to move together. Auxiliary officials each establish their own order, conforming to the numbers two and six, and using three as the main framework. Therefore, the Three Stars (San Tai) consist of six stars, paired in twos, corresponding to the Three Grand Ministers. Three multiplied by three gives nine, and thus the Big Dipper consists of nine stars, corresponding to the Nine Ministers. Three multiplied by nine gives twenty-seven, so there are stars such as SheTi, Shao Wei, Si Kong, FaZhi, and WuHuZhu, totaling twenty-seven stars, corresponding to the officials of the rank of Doctor. Nine multiplied by nine gives eighty-one, so there are stars such as NeiLie, BeiWei, Ge Dao, Lang Wei, Fu Kuang, and others related to the Son of Heaven, totaling eighty-one stars, corresponding to the officials of the rank of Yuan Shi. In total, there are one hundred and twenty officials. Below them correspond to the twelve months of a year. These numbers interweave in all directions, all formed by the flow of the vital energies of the Five Phases (wood, fire, earth, metal, and water). The continuity of official ranks is thus established.

《尚書》曰：「立太師、太傅、太保，茲惟三公，論道經邦，燮理陰陽，官弗必備，惟其人。」《淮南子》曰：「舉天下之高，以為三公；一國之高，以為九卿；一縣之高，以為二十七大夫；一鄉之高，以為八十一元士。」《感精符》曰：「三公非其人，則山崩，三能移；九卿非其人，則江河潰，輔星角；大夫非其人，則丘陵偃墀，少微等有變；元士非其人，則谷阜毀，扶匡失。」

The Book of Documents, Zhou Guan says: "Appoint the Grand Teacher, the Grand Tutor, and the Grand Guardian, these are the Three Dukes. They discuss the way of governing the country, manage the state, and harmonize the governance of yin and yang. These positions do not need to be filled to full capacity; the key is whether there are suitable people." The Huainanzi says: select the most outstanding people in the whole world to be the Three Dukes, the most outstanding in the country to be the Nine Ministers, the most outstanding in a county to be the Twenty-seven Scholars, and the most outstanding in a town to be the Eighty-one Primary Officers. The esoteric text Gan Jing Fu says: if the Three Dukes appoint the wrong people, mountains will collapse, and the Three Abilities stars will shift position; if the Nine Ministers appoint the wrong people, rivers and lakes will break out, and the auxiliary star will show a horn; if the Scholars appoint the wrong people, hills will collapse, and stars like Shao Wei will change; if the Primary Officers appoint the wrong people, the fields and hills will be destroyed, and the Fu Kuang star will lose its position. This means that the official positions on earth correspond with the celestial stars. If officials are not competent, heaven and earth will warn through disasters and anomalies.

是以王者仰視象於天，俯察法於地，中擇賢能以任之。任得其人，則國昌民安；任非其人，則邦危民弊。《易》曰：「鼎折足，覆公餗。」此喻三公失人，如鼎折足，不堪容著也。《周官》云：天官冢宰，地官司徒，春官宗伯，夏官司馬，秋官司寇，冬官司空。冢宰主會計，司徒主土地，宗伯主禮樂，司馬主兵戎，司寇主刑罰，司空主造作。

Therefore, the sovereign should look up to take the image of heaven and look down to take the pattern of earth. In the center, he should select virtuous and capable persons to employ. If he employs the right people, the state will flourish and the people will be at peace; if he employs the wrong people, the state will be in peril and the people will be in hardship. The "Line Statement" of the fourth line of the "Nine in the Fourth" in the "Zhou Changes (I Ching)" says: "The tripod breaks its foot, spilling the public food." This is a metaphor for the three dukes misusing people, just like the tripod breaking its foot, which can no longer hold the food it carries. The "Zhou Li" (Book of Rites of the Zhou) says: the official of heaven is called the Grand Master, the official of earth is called the Minister of People, the official of spring is called the Master of Rites, the official of summer is called the Master of Military Affairs, the official of autumn is called the Master of Justice, and the official of winter is called the Master of Works. The Grand Master oversees finance and resources, the Minister of People oversees land and civil affairs, the Master of Rites oversees rituals and music, the Master of Military Affairs oversees military expeditions and warfare, the Master of Justice oversees punishment and law, and the Master of Works oversees construction and craftsmanship.

孔子曰：冢宰之官以成道，司徒之官以成德，宗伯之官以成仁，司馬之官以成聖，司寇之官以成義，司空之官以成禮。以之道則國治，以之德則國安，以之仁則國和，以之聖則國平，以之禮則國定，以之義則國成。

Confucius said: The position of Zhongzai is used to achieve the Way, Sutu to achieve virtue, Zongbo to achieve benevolence, Sima to achieve sainthood, Sikou to achieve righteousness, and Sikong to achieve propriety. Governing the country with the Way leads to order; governing with virtue leads to stability; governing with benevolence leads to harmony; governing with sainthood leads to peace; governing with propriety leads to security; and governing with righteousness leads to success. This is associating the six officials with the six virtues, making the establishment of official positions connected with the principles of governance.

故屬不理，分體不明，法正不一，百事失紀，曰亂；亂，則飭冢宰。地宜不殖，財物不蕃，萬民飢寒，教化不行，風俗漂亂，人民流散，曰危；危，則飭司徒。父子不親，長幼失序，君臣上下乖離異志，曰不和；不和，則飭宗伯。賢能而失官爵，功勞而失賞祿，士卒疾怨，兵弱不用，曰不平；不平，則飭司馬。刑罰暴亂，奸邪不勝，曰不義；不義，則飭司寇。度量不審，舉失蕝霧，都鄙不修，財物失所，曰貧；貧，則飭司空。

Therefore, subordinate officials do not attend to their duties, positions are not clearly defined, laws are not uniform, and all affairs lose their order, which is called "chaos"; once chaos arises, the Minister of Works is reformed. The land cannot grow suitable crops, wealth does not increase, the people suffer from hunger and cold, education and moral guidance cannot be spread, customs become chaotic and unsettled, and the people are displaced, which is called "danger"; once danger arises, the Minister of Agriculture is reformed. Father and son are not close, the young and old lose their proper order, the ruler and subjects are estranged and lack unity, which is called "discord"; once discord arises, the Minister of Rites is reformed. The virtuous are not given official rank, the meritorious are not rewarded with salary, soldiers are resentful, and the military strength is weak and unfit for use, which is called "injustice"; once injustice arises, the Minister of Justice is reformed. Punishments are cruel and disorderly, and wicked people cannot be controlled, which is called "unrighteousness"; once unrighteousness arises, the Minister of Works is reformed. Standards of measurement are not verified, construction and planning lack a standard, the capital and border towns are not maintained, and property is scattered without a place to return to, which is called "poverty"; once poverty arises, the Minister of Works is reformed.

故古之王者，常以季冬考德正法，以觀治亂。德盛者，則修法；德不盛者，則飭政。故法與政，盛而不衰。《淮南子·天文篇》云：「東方為田官，南方為司馬，西方為大理，北方為司空，中央為都官。」《春秋繁露》云：「木司農，火司馬，土司空，金司徒，水司寇。」此並配五行也。

Therefore, ancient kings often assessed virtue and corrected laws in the last month of winter, to examine the state's governance: if virtue and governance were flourishing, they would refine the laws; if not, they would rectify the affairs. In this way, laws and decrees could remain enduring. The "Astronomical Chapter" of the "Huainanzi" says: "The East corresponds to the Minister of Agriculture, the South to the Minister of War, the West to the Minister of Justice, the North to the Minister of Works, and the Center to the Minister of Capital." The "Chunqiu Fanlu" says: "Wood corresponds to the Minister of Agriculture, fire to the Minister of War, earth to the Minister of Works, metal to the Minister of Civil Affairs, and water to the Minister of Justice." These statements all assign officials to the Five Phases.

《周官》以冢宰計會，司徒土地，並中央之義，與《淮南》《繁露》意同。春官主禮樂者，禮齊上下，樂和人情，皆是仁也，故云：宗伯之官，以成仁。仁屬木，東方也。《淮南》《繁露》並主農者，取春是農之本也。夏官主兵戎者，火氣猛烈，兵之象也。然刑罰歸於司寇，司馬以禮節齊之，主而不用刑也。《淮南》《繁露》並同。

The "Zhou Guan" assigns the Minister of the Grand Administrator to oversee accounts and the Minister of the Earth to manage land, both drawing on the concept of the center belonging to earth. This is consistent with the views in the "Huainanzi" and "Chunqiu Fanlu." The Spring Official, the Master of Rites, is in charge of rites and music because rites can regulate the hierarchy between superiors and inferiors, while music can harmonize human emotions; both belong to "ren" (benevolence), hence it is said that the Master of Rites' position is to achieve "ren." "Ren" corresponds to wood in the five constants and is located in the east. The "Huainanzi" and "Chunqiu Fanlu" both assign the eastern position to the official responsible for agriculture, reflecting the idea that spring is the foundation of farming. The Summer Official, the Master of Military Affairs, oversees military campaigns and warfare because the fiery nature matches the fierce character of warfare; however, punishment is handled by the Master of Justice, and the Master of Military Affairs uses rites to regulate and organize the military, managing military affairs without resorting to punishment. The "Huainanzi" and "Chunqiu Fanlu" agree with this interpretation.

秋官主刑罰者，金之本性主殺伐也。《淮南》大理，亦主刑也。《繁露》為司徒者，名異事同，故云：因時之威，以成大理司徒。冬官主造作者，冬時萬物收藏，百工咸歸其所，故造器用，以供王事。《淮南》說同。《繁露》以為司寇者，謂執法之官須平直之人，如水能平均也，故云：執法阿黨不平，則誅之，故土勝水。是其水取平直之意也。

The autumn official, the Grand Officer of Justice, oversees punishment because the nature of metal is associated with severity and military campaigns. The "Great Judge" mentioned in the Huainanzi is also an official responsible for law. The Spring and Autumn Annals: Luxuriant Chapters associate metal with the Minister of the People, but the function remains the same, so it says, "By following the severe and solemn energy of autumn, one accomplishes the duties of the Great Judge and the Minister of the People." The winter official, the Grand Officer of Works, oversees construction and craftsmanship because in winter all things are stored away, and artisans return to their places, making it an appropriate time to make tools and utensils for the king's affairs; the Huainanzi expresses this idea similarly. The Spring and Autumn Annals: Luxuriant Chapters associate water with the Grand Officer of Justice, meaning that officials who enforce laws must be fair and upright, just as water naturally levels itself. Therefore, it says, "If a law enforcer is biased, he should be punished, because earth can control water"—this is precisely the meaning of water's nature being level and straight.

雖五運遞興，官名世革，而五行用事，其理齊同。所以禹平洪水，身任司空；九土納賦，伯夷秩宗，必備三禮；契為司徒，敬敷五教；咎繇士師，明用刑典。如此分職，則周官臣是也。自古已來，官數起自於三，極八十一者，陽成於三，極於九，故三公而九卿，九九八十一，黃鐘律之極數也。故尊官取其初數，卑官者取其末數。所以不云一者，一是元氣，屬於天子，故號天子為元首，以其一無二也。《尚書》曰：「元首明哉。」臣非元一，故自三而起。

Although the manifestations of the Five Phases have changed through successive dynasties and official titles have been altered over generations, the principle by which the Five Phases function remains consistent. Therefore, when Yu the Great controlled the floods, he personally took up the position of Minister of Works; the nine provinces paid taxes according to the quality of their land. Boyi served as the Keeper of the Temple, surely preparing the three kinds of rituals for heavenly deities, earth spirits, and human ghosts; Xi served as Minister of Education, carefully implementing the five kinds of moral teachings: fatherly righteousness, maternal kindness, fraternal friendship, filial respect, and filial piety. Jiao Yao (Gao Yao) served as the Chief Justice, clearly applying legal codes and punishments. In this way, officials were assigned specific duties, which is exactly what the "Rites of Zhou" records regarding the duties of ministers. Since ancient times, the number of officials has started from three and reached a maximum of eighty-one, because the yang number is completed at three and reaches its peak at nine: thus, if there are three grand ministers, there are nine ministers, and nine multiplied by nine gives eighty-one, which is the ultimate number derived from the Huangzhong pitch pipe. Therefore, high-ranking officials are assigned the initial number, while lower-ranking officials are assigned the final number. The reason we do not start from "one" is that "one" represents the primordial qi, which belongs exclusively to the Son of Heaven. Hence, the Son of Heaven is called the "head" (yuan shou), signifying his uniqueness. The "Book of Documents" says: "The head is enlightened." (The sovereign is enlightened.) Ministers cannot occupy the position of the primordial one, so the number of officials starts from three.

周止六卿者，以為通六合，因六無，而設六府也。此乃時代異，故非越五行。又三代命官，皆止於九，故士有三等：下士一命，中士二命，上士三命。大夫三等：下大夫四命，中大夫五命，上大夫六命。卿已上亦三：少卿七命，大卿八命，公則九命。三三而九，亦以陽之正數也。末代以命為品，亦不過九，但以一為尊官，九為卑官。取命，是出自上命，秩下官名，故以多者為重；品是品其次第，一既居先，故以一為貴。

In the Zhou dynasty, only six ministers were appointed, taking the meaning of "Liu He" which signifies the full coverage of the six directions (above and below, all around). The establishment of six departments (offices of the six officials) was based on the number six. This was merely due to the difference in times and did not go beyond the Five Phases. Additionally, in the Xia, Shang, and Zhou dynasties, the appointment of officials was limited to a maximum of nine ranks. The status of a scholar was divided into three levels: a lower scholar had one rank, a middle scholar had two, and an upper scholar had three. A junior officer had four ranks, a middle officer five, and a senior officer six. For officials above the level of officer, there were also three levels: a junior minister had seven ranks, a senior minister eight, and a marquis nine. The number nine was obtained by multiplying three by three, and it was also taken from the positive number of Yang. Later generations replaced the term "rank" with "category," and even then, the number of categories did not exceed nine. However, the first category was considered the highest, and the ninth the lowest. "Rank" refers to the granting of orders from superiors to subordinates, and the name of the official position was conferred according to the rank order, so the more ranks, the more esteemed the position. "Category," on the other hand, refers to the order of precedence, with the first category being the highest because it was first. The same number nine, in the case of "rank," was considered valuable because it was a larger number, while in the case of "category," it was considered less valuable because it was a smaller number. The direction is exactly opposite, and they should not be confused.

此並方位及數配五行。今次為論支干為官者。《洪範五行傳》云：甲為倉曹，共農賦；乙為戶曹，共口數；丙為辭曹，共訟訴；丁為賦曹，共獄捕；戊為功曹，共除吏；己為田曹，共群畜；庚為金曹，共錢布；辛為尉曹，共本使；壬為時曹，共政教；癸為集曹，共納輸。

The above discusses the association of directions and numbers with the Five Phases. Now we proceed to discuss the assignment of the Ten Heavenly Stems to official positions. The "Hong Fan Wu Xing Zhuan" states: Jia is assigned to the Granary Office, responsible for agricultural taxation; Yi to the Household Office, responsible for population records; Bing to the Legal Office, responsible for litigation; Ding to the Tax Office, responsible for apprehending offenders; Wu to the Merit Office, responsible for the appointment and removal of officials; Ji to the Field Office, responsible for livestock management; Geng to the Treasury Office, responsible for currency and silk; Xin to the Inspector Office, responsible for local duties; Ren to the Time Office, responsible for issuing orders and promoting education; Gui to the Collection Office, responsible for collecting and paying taxes. Here, "Gao" refers to the departments in Han dynasty prefectures and counties, and the Ten Heavenly Stems are each assigned to one department.

子為傳舍，出入敬忌；丑為司空，守將班治；寅為市官，平準賣買；卯為鄉官，親事五教；辰為少府，金銅錢布；巳為郵亭，行書驛置；午為尉官，馳逐追捕；未為廚官，百味悉具；申為庫官，兵戎器械；酉為倉官，五穀畜積；戌為獄官，禁訊具備；亥為宰官，閉藏完具。支干配官，皆從其五行本體，意略可解，不勞繁述。

The Earthly Branch 子 is paired with the official in charge of relay stations (inns), overseeing the cautiousness and taboos concerning entry and exit. 丑 is paired with the official of the Minister of Works, overseeing the guarding of military officers and the implementation of policies. 寅 is paired with the official in charge of markets, overseeing the regulation of prices and trade. 卯 is paired with the official of the local government, overseeing the personal promotion of the five teachings. 辰 is paired with the official of the Treasury, overseeing the management of gold, copper, currency, silk, and cloth. 巳 is paired with the official of the postal relay, overseeing the delivery of documents and the establishment of relay stations. 午 is paired with the official of the military commander, overseeing the pursuit and apprehension of criminals. 未 is paired with the official of the kitchen, overseeing the preparation of all kinds of food. 申 is paired with the official of the storehouse, overseeing the storage of weapons and military equipment. 酉 is paired with the official of the granary, overseeing the storage of five grains. 戌 is paired with the official of the prison, overseeing all facilities related to detention and interrogation. 亥 is paired with the official of the chancellor, overseeing the storage of resources and the completeness of utensils. The pairing of Earthly Branches with official positions is determined according to their respective Five Phases. The meanings can generally be inferred, and there is no need for further elaborate explanation.

翼奉云：肝之官尉曹，木性仁，尉曹主士卒，宜得仁。心之官戶曹，火性陽，戶曹主婚道之禮。肺之官金曹，金性堅，主銅鐵。腎之官倉曹，水性陰凝藏物，倉曹冬收也，先王以冬至閉關，不通商旅，慎陰無也。脾之官功曹，土性信，出稟四方，功曹事君，以信授教四方也。

In the Han dynasty, Yi Feng said: The official corresponding to the liver is the Wei Cao, because the nature of wood is associated with benevolence, and the Wei Cao oversees soldiers, which should be entrusted to those with compassionate hearts. The official corresponding to the heart is the Hu Cao, because the nature of fire is yang, and the Hu Cao oversees marriage and wedding ceremonies. The official corresponding to the lung is the Jin Cao, because the nature of metal is hard, and it oversees matters related to copper and iron. The official corresponding to the kidney is the Cang Cao, because the nature of water is yin and it is cohesive and stores all things, and the Cang Cao is precisely the official responsible for winter storage; the former kings closed the passes on the day of Winter Solstice, prohibiting merchants from traveling, which signifies careful adherence to the principle of preserving yin energy. The official corresponding to the spleen is the Gong Cao, because the nature of earth is associated with trustworthiness, and its energy spreads out to all directions; the Gong Cao serves the sovereign, which is precisely the role of conveying the sovereign's commands with sincerity to all directions.

尉曹以獄司空為府，主士卒，獄閉逋亡，與之奸，則螟蟲生。木性靜，與百性通，則魚食於民，從類故蟲。戶曹以傳舍為府，主名籍，傳舍主賓客，與之奸，則民去鄉里。戶曹主民，利戶口，奪民利，故悉去之。

The officials in the尉曹 department use the prison and the office of the Minister of Works as their administrative offices, overseeing soldiers and also managing those who have fled. If they collude with these offices to commit wrongdoing, there will be a locust plague. Wood is inherently associated with stillness; if it becomes indistinct from the people, there will be fish that consume the people, causing harm. This is a case of like calling like, hence the corresponding calamity of insect pests. The officials in the户曹 department use the guest quarters as their administrative offices, overseeing household registers and managing incoming and outgoing guests. If they collude with the guest quarters to commit wrongdoing, the people will leave their hometowns. The户曹 department is originally responsible for managing the people and benefiting from the household records; once it turns against the people and takes away their benefits, the people will all disperse.

倉曹以廚為府，主廩假，廚主受付，與之奸，則賊盜起。倉曹收以民租，侵克百姓窮。故功曹以小府為府，與四曹計議。小府亦與四府則用，故小府倉出納，主餉種。功曹有二府，所以為五官六府。遊徼、亭長、外部吏，皆屬功曹，與之奸，則虎狼食人。功曹職在刑罰，內為奸，故虎狼盜賊殺奪於民，上奸下亂也。金曹以兵賊嗇夫為府，主討捕，與之奸，則城郭盜賊起，兩偏施。金曹主市租侵奪，故上下相承，故市賈不平。此並從五行，以五藏配六府也。既併名官，故於此釋。

The Cangcao (Person in charge of grain storage) uses the Chu Fu (Kitchen Office) as the official administrative body, responsible for the distribution of grain and food supplies, while the Chu Fu manages the collection and payment of funds. If they collude in wrongdoing, bandits will arise—because the Cangcao collects taxes from the people, and if they appropriate or withhold them, the people will become impoverished. The Gongcao (Person in charge of affairs) uses the Xiaofu (Small Office) as the official administrative body, and together with the other four Gao (Departments), they deliberate on matters. The Xiaofu also participates in the expenses of the four offices, so it manages the entry and exit of stored grain and is responsible for military provisions and grain seeds. The Gongcao oversees two offices, hence the combined term "Wuguan Liufu" (Five Officials and Six Offices). The Youjiao (Patrol Officer), Tingzhang (Tavern Officer), and other external officials all belong to the Gongcao. If they collude in wrongdoing, there will be a response of tigers and wolves devouring people—because the Gongcao's duty is to enforce punishment. If internal corruption occurs, external chaos will follow, with tigers and wolves and bandits killing and plundering the people. This is a case of wrongdoing above leading to disorder below. The Jincuo (Person in charge of military affairs) uses the Bingcao (Military Office) and Zei Gao (Bandit Office) as the official administrative bodies, responsible for the pursuit and capture of criminals. If they collude in wrongdoing, bandits will arise throughout the city, and rewards and punishments will be applied unevenly. The Jincuo oversees market rents, and if there is appropriation, the practice will spread upwards and downwards, causing market prices to lose their fairness. All of these follow the Five Phases, assigning the five internal organs to the six offices. Since they all bear the name of official positions, they are explained together here.

《禮記·禮運篇》云：「人者，天地之德，陰陽之交，鬼神之會，五行之秀氣也。」《文子》曰：「人者，天地之心，五行之端。」是以稟天地五行之氣而生，為萬物之主，配二儀以為三才。然受氣者各有多少：受木氣多者，其性勁直而懷仁；受火氣多者，其性猛烈而尚禮；受土氣多者，其性寬和而有信；受金氣多者，其性剛斷而含義；受水氣多者，其性沈隱而多智。五氣湊合，共成其身。氣若清叡，則其人精俊爽如也；昏濁，則其人愚頑。

The Li Ji says: "Man is the embodiment of the virtue of heaven and earth, the product of the union of yin and yang, the gathering place of ghosts and spirits, and the condensed essence of the finest qi among the Five Phases." The Wen Zi says: "Man is the heart of heaven and earth, the beginning of the Five Phases." Therefore, man is born by receiving the qi of the Five Phases from heaven and earth, thus becoming the master of all things and standing alongside heaven and earth as the three principles. However, each person receives different amounts of the Five Phases' qi: those who receive more wood qi are strong-willed, upright, and compassionate (wood represents benevolence); those who receive more fire qi are fierce, yet value ceremony (fire represents propriety); those who receive more earth qi are broad-minded, harmonious, and trustworthy (earth represents sincerity); those who receive more metal qi are resolute, decisive, and full of righteousness (metal represents righteousness); and those who receive more water qi are calm, reserved, and intelligent (water represents wisdom). The five types of qi combine together to form a person's body. If the received qi is clear and wise, the person is intelligent and cheerful; if the qi is dull and turbid, the person is dull and stubborn.

老子云：「陰陽精氣為人。」氣有厚薄，得中和滋液，則生腎智人；得錯亂濁辱，則生貪淫人。《祿命書》云：「金人剛強自用，木人多華而雅，水人開通智慧，火人自貴性急，土人忠信而直。」《周書》云：「人感十而生。」天五行，地五行，合為十也。天五行為五常，地五行為五藏，故《易》曰「在天成象，在地成形」者也。《家語》曰：「天一，地二，人三，三三而九，九九八十一。一主日，日數十，故人十月而生。」

Laozi said: "The essence of yin and yang qi凝聚s into human beings." Qi varies in thickness: those who receive the harmonious and nourishing qi become wise and virtuous people; those who receive chaotic and turbid qi become greedy and licentious people. The "Book of禄命" says: those born under the metal element are strong and stubborn, those under the wood element are eloquent and refined, those under the water element are intelligent and open-minded, those under the fire element are arrogant and impetuous, and those under the earth element are loyal, trustworthy, and upright—this is judging human nature according to the inherent nature of the Five Phases. The "Book of Zhou" says: "Humans are born in response to the number ten." This is because heaven has the Five Phases and earth has the Five Phases, combining to make ten. The Five Phases in heaven manifest as the "Five Constants" (the five virtues: benevolence, righteousness, propriety, wisdom, and faithfulness), and the Five Phases in earth manifest as the "Five Zang-organs" (liver, heart, spleen, lung, and kidney). Therefore, the "Great Treatise" of the "Zhou Changes" says, "In heaven, images are formed; in earth, forms are formed," referring to this very principle. The "Sayings of Confucius" states: heaven is one, earth is two, and human beings are three; three multiplied by three gives nine, and nine multiplied by nine gives eighty-one. One governs the day, and the number of days in a ten-day period is ten, so humans are born after nine months of gestation.

《文子》云：人受天地變化而生，一月而膏，二月而脈，三月而胞，四月而肌，五月而筋，六月而骨，七月而成形，八月而動，九月而躁，十月而生。形骸已成，五藏乃形，外為表，中為裡。頭員法天，足方象地。天有四時、五行、九星、三百六十日，人亦有四支、五藏、九竅、三百六十節。天有風雨寒暑，人亦有喜怒哀樂。

The Wenzi says: Humans are formed by inheriting the changes of heaven and earth. In the first month of gestation, they take the form of fat; in the second month, blood vessels appear; in the third month, they form a fetal sac; in the fourth month, muscles develop; in the fifth month, tendons appear; in the sixth month, bones form; in the seventh month, the body is fully formed; in the eighth month, movement begins; in the ninth month, they become restless; and in the tenth month, they are born. Once the physical form is complete, the five internal organs also take shape, with the exterior corresponding to the surface and the interior to the depths. The head is round, following the pattern of heaven; the feet are square, resembling the form of earth. Heaven has four seasons, five phases, nine stars, and 360 days; humans correspondingly have four limbs, five internal organs, nine orifices, and 360 joints. Heaven experiences changes of wind, rain, cold, and heat; humans correspondingly experience emotions of joy, anger, sorrow, and joy.

《淮南子》及《文子》並云：膽為雲，肺為氣，脾為風，腎為雨，肝為電，與天相類，而心為主。耳目者，日月也；氣血者，風雨也。《素問》云：夫人法天地，故聖人上配天以養頭，下象地以養足，中傍人事以養五藏。天氣通於肺，地氣通於咽，風氣通於肝，雷氣通於心，谷氣通於脾，雨氣通於腎。六經為川，腸胃為海，九竅為水。法天之紀，用地之理，則災禍去矣。

The Huainanzi and Wenzi both say: the gallbladder is like the clouds in the sky, the lungs are like the air, the spleen is like the wind, the kidneys are like the rain, and the liver is like lightning; each of these corresponds to the heavens. The heart is the master of all these. The ears and eyes are like the sun and moon, and the qi and blood are like the winds and rains. The Huangdi Neijing · Suwen says: humans are born by following the pattern of heaven and earth, so the sages harmonize with the heavenly way to care for the head, take the example of the earth to care for the feet, and rely on human affairs in the center to care for the five viscera. The heavenly qi connects with the lungs, the earthly qi connects with the throat, the wind qi connects with the liver, the thunder qi connects with the heart, the grain qi connects with the spleen, and the rain qi connects with the kidneys. The six meridians of the human body are like rivers, the stomach and intestines are like the sea, and the nine orifices are like water channels. If one follows the order of heaven and uses the principles of the earth to cultivate oneself, calamities will naturally be eliminated.

《左慈相決》云：人頭員以法天，足方以象地，左目為日，右目為月，左眉為青龍，右眉為白虎，鼻為勾陣，伏犀為朱雀，玉枕為玄武。又云：前為朱雀，後為玄武，左為青龍，右為白虎，是曰四體；頭為勾陳，是身之主。

The book "Zuoci Xiangjue" states that a round head is modeled after Heaven, and square feet are patterned after Earth; the left eye represents the Sun, and the right eye represents the Moon; the left eyebrow is the Azure Dragon, and the right eyebrow is the White Tiger; the nose corresponds to Gou Chen (the Central Sovereign), the elevated Fu Xi bone on the forehead represents the Vermilion Bird, and the Yu Zhen bone at the back of the head represents the Black Tortoise. This is matching the five directional deities onto the human face. It also says that in front is the Vermilion Bird, behind is the Black Tortoise, on the left is the Azure Dragon, and on the right is the White Tiger; these four are called the "Four Bodies." The head is Gou Chen, located in the center and serving as the master of the entire body—this perfectly aligns with the five directions, where the center governs the four cardinal directions.

又曰：左耳後為太山，右耳後為華山，額為衡山，頂後為恆山，鼻為嵩高山。《相秘訣》云：額為衡山，頭為恆山，鼻為嵩高山，眉為岱山，權為崑崙山。二儀象天地，三亭法三才，四瀆主四時，五官應五行，六府從六律，七門配七星，八節取八風，九候比九州島，十指應十日，十二德象十二月，二十八節應二十八宿。

The Left Cui Manual also states: the left ear is the Eastern Peak Mount Tai (Taishan), the right ear is the Western Peak Mount Hua, the forehead is the Southern Peak Mount Heng, the back of the head is the Northern Peak Mount Heng, and the nose is the Central Peak Mount Song. The Secret of Physiognomy says: the forehead is Mount Heng, the head is Mount Heng, the nose is Mount Song, the eyebrows are Mount Dai (Taishan), and the cheekbones are Mount Kunlun. In addition, physiognomy also takes the two eyes as the "Two Principles," symbolizing heaven and earth; the forehead, nose, and chin as the "Three Stops," corresponding to heaven, earth, and humanity; the eyes, ears, mouth, and nose as the "Four Rivers," representing the four seasons; the five organs corresponding to the Five Phases; the six internal organs (six facial bone structures) corresponding to the six tones; the seven gates (seven orifices) corresponding to the Seven Stars; the eight sections (bone joints) corresponding to the Eight Winds; the nine pulses (nine diagnostic points) corresponding to the Nine States; the ten fingers corresponding to the ten heavenly stems; the twelve virtues corresponding to the twelve months; and the twenty-eight joints corresponding to the twenty-eight constellations. Every part of the human body corresponds to the numbers of heaven and earth.

《家語》云：人生三月微昫，然後目能見；八月生齒，然後能食；朞而臏，然後能行；三年顖合，然後能言。陰窮反陽，故陰以陽變；陽窮反陰，故陽以陰化。是以男子八月生齒，八歲而齔，十六精通，然後能化；女子七月生齒，七歲而齔，十四而化。

The "Family Sayings of Confucius" says: When an infant is three months old, his eyes begin to open slightly, and then he can see; at eight months, his teeth grow, and then he can eat; at one year old, his knee bones are fully developed, and then he can walk; at three years old, his soft spot on the head closes, and then he can speak. When yin reaches its extreme, it transforms into yang, so yin relies on yang to bring about change; when yang reaches its extreme, it transforms into yin, so yang relies on yin to bring about generation. Therefore, men (who belong to yang but use the numbers of yin) grow teeth at eight months, change teeth at eight years old, and at sixteen years old their vital energy and qi become smooth, then they can have children; women (who belong to yin but use the numbers of yang) grow teeth at seven months, change teeth at seven years old, and at fourteen years old they can have children. This is precisely the principle of mutual dependence between yin and yang, where each uses the numbers of the other to bring about its own transformation.

禮，男子二十而冠，有成人父之端；女子十五而笄而許嫁，有成人母之道。此皆從天地五行之大數也。《文子》曰：昔者中黃子云：天有五行，地有五嶽，聲有五音，物有五味，色有五章，人有五位，故天地之閒，二十有五人。上五有神人、真人、道人、至人、聖人；次五有德人、賢人、善人、中人、辨人；中五有仁人、禮人、信人、義人、智人；次五有仕人、庶人、農人、商人、工人；下五有眾人、小人、駑人、愚人、完人。上五之與下五，猶人之與牛馬也。

According to ritual customs, men at the age of twenty undergo the coming-of-age ceremony called the Guan Li, thereby attaining the adult status of being a father; women at fifteen undergo the Ji Li ceremony and become eligible for marriage, thus attaining the adult status of being a mother. These age regulations are all based on the great numbers of the Five Phases of Heaven and Earth. The Wen Zi says: In ancient times, Zhong Huang Zi explained that Heaven has the Five Phases, Earth has the Five Mountains, sound has the Five Notes, things have the Five Flavors, color has the Five Patterns (five-colored patterns), and humans have the Five Grades of Status. Therefore, there are a total of twenty-five grades of people in the world. The top five grades are Shen Ren (Divine Person), Zhen Ren (True Person), Dao Ren (Way Person), Zhi Ren (Highest Person), and Sheng Ren (Sage); the second set of five grades are De Ren (Person of Virtue), Xian Ren (Wise Person), Shan Ren (Good Person), Zhong Ren (Average Person), and Bian Ren (Discerning Person); the middle set of five grades are Ren Ren (Benevolent Person), Li Ren (Ritual Person), Xin Ren (Trustworthy Person), Yi Ren (Righteous Person), and Zhi Ren (Wise Person); the fourth set of five grades are Shi Ren (Official Person), Shu Ren (Common Person), Nong Ren (Farmer), Shang Ren (Merchant), and Gong Ren (Worker); and the lowest five grades are Zhong Ren (Common People), Xiao Ren (Small Person), Nu Ren (Incompetent Person), Yu Ren (Stupid Person), and Wan Ren (Complete Person). Compared with the top five grades, the difference between the top and the bottom five grades is like that between a human and cattle or horses. Zhong Huang Zi's classification system extends the concept of five to all categories that are counted in fives in the world—Five Phases, Five Mountains, Five Notes, Five Flavors, and Five Colors—and uses five multiplied by five to arrive at the total of twenty-five, thereby establishing the ranks of human beings.

聖人者，以目視，以耳聽，以口言，以足行。真人者，不視而明，不聽而聰，不言而云，不行而從。故聖人之所動天下者，真人未嘗遇焉；賢人之所矯世俗者，聖人未嘗觀焉。所謂道人者，無前無後，無左無右，萬物玄同，無非無是。

The sage still uses his eyes to see, his ears to listen, his mouth to speak, and his feet to walk. The true person, however, does not need to see and yet naturally understands, does not need to listen and yet naturally is wise, does not need to speak and yet his intentions are clear, does not need to act and yet all things naturally follow him. Therefore, the deeds that the sage uses to move the world, the true person has never encountered; the matters that the virtuous person uses to correct the world, the sage does not even bother to consider. The higher the realm, the simpler the actions. As for the Dao person, there is no front or back, no left or right, and he blends deeply with all things, without any distinction of right or wrong.

《文子》發言二十五人，論止有四，未為具釋，今依諸經書略解。上五有謂人者，孔子曰：「陰陽不測之謂神。」曾子曰：「陽之精氣為神。」神以靈智為義，謂靈智其照如神，故曰神人也。孔子曰：「堯之智如神。」

The Wenzi mentions twenty-five types of people but only discusses four of them, not fully explaining all. Now I will briefly explain them based on various classic texts. The first category of the highest group is called the divine person. Confucius says, "Changes of yin and yang that are unpredictable are called divine." Zengzi says, "The essence of yang qi is called spirit." Spirit is characterized by its spiritual insight and wisdom. This refers to people whose spiritual intelligence and discernment are like those of a deity, hence they are called divine persons. Confucius praised Yao by saying, "Yao's wisdom is like that of a deity."

真人者，性合乎道，有若無，實若虛，明白太素，至極弊然無為，故曰真人。道人者，孔子曰：「其德大乎天地，其量總乎日月，莫之能測者。」有此德量，故曰道人。至人者，真直為素，守一不移，善惡不能回其慮，榮辱不能動其心，故曰至人。

A true person is one whose nature is in harmony with the Dao. He appears to have nothing yet is actually abundant, appears empty yet is full, and comprehends the primordial simplicity of the universe before it was differentiated. He reaches the ultimate state of effortless action, hence called a true person. A Dao person, as Confucius described, has virtue surpassing heaven and earth, and a capacity encompassing the sun and moon, beyond the reach of measurement. Possessing such virtue and capacity, he is called a Dao person. A supreme person, with sincerity and uprightness as his essence, remains steadfast in the single path without wavering. Neither good nor evil can alter his thoughts, and neither honor nor disgrace can disturb his mind. Hence he is called a supreme person.

聖人者，《家語》曰：德合天地，變通無方，窮萬事之終始，協萬品之自然，敷其大道，遂成情性，明並日月，化行若神，民人不知其德，覩者不識其善，此謂聖人也。《莊子》曰：以天為宗，以德為本，以道為門，明於變，謂之聖人。

As for the sage, the "Analects of Confucius" says: his virtue harmonizes with heaven and earth, his transformations are unimpeded and without fixed direction, he can investigate the beginning and end of all things, and coordinate the inherent nature of all things, spreading his great way so that all things can fulfill their nature; his wisdom is on par with the sun and moon, his teachings are carried out like a mysterious force, the people receive his virtue every day but do not know it, and those who see him cannot explain why he is good—this is called the sage. The "Zhuangzi" says: taking heaven as the main principle, virtue as the foundation, and the Dao as the path, being fully enlightened to the changes of all things, this is called the sage.

次五德人者，德被於物，使百姓各得其所欲，日用而不知，兼利無擇，與天地合。《易》曰：「大人者，與天地合其德，與日月合其明，與鬼神合其吉凶。」此謂德也。賢人者，智周萬物，動靜合理。孔子曰：好惡與民同情，取舍與民同統，行中規矩，言可法則，為匹夫而不怨，在諸侯而不驕，道足化於百姓而不傷於身，施財天下不貧，此賢人也。

The first rank among the five categories in the second group is the person of virtue: his virtue covers all things, enabling the people to obtain what they desire daily without realizing it; he benefits all indiscriminately, harmonizing with the virtue of heaven and earth. The "Zhou Changes" (I Ching), in the "Wenyan" section of the "Qian Hexagram," says: "A great person possesses virtue harmonizing with heaven and earth, wisdom harmonizing with the sun and moon, and the ability to discern good and bad in accordance with ghosts and spirits." This describes the concept of "virtue." A wise person is one whose wisdom pervades all things, and whose actions, whether moving or still, conform to the principles of things. Confucius described such a person as one whose likes and dislikes align with those of the people, whose choices and rejections conform to the people's standards; whose conduct follows proper norms and whose words can serve as principles; who, though a commoner, does not blame heaven or humanity, and who, though a prince, does not become arrogant; whose way is sufficient to educate the people without harming himself, and who distributes his wealth to the world without becoming destitute—this is the wise person.

善人者，見善如不及，言滿天下無口過。孔子曰：躬行忠信而心不怨，不置仁義，志意廣博而色不伐，思慮明達而辭不爭，篤行信道，自強不息，猶然如將可越而不可及，此君子人也，又謂善人。中人者，一心以事主，進思盡忠，退思補過，順美匡惡，犯而無隱，先公後私，不伐其勞，此中人也。辨人者，智思無窮，情鑑善惡，問無礙滯，巧言如流，去邪從正，無有可匿，此辨人也。

A good person is one who eagerly seeks to do good deeds and fears missing an opportunity, whose words are widely spoken yet never contain a single false statement. Confucius described such a person as one who personally practices loyalty and trustworthiness without any resentment in his heart, never ceasing for a moment in upholding benevolence and righteousness; whose broad aspirations are not revealed through his expression, yet whose thoughts are clear and comprehensive without competing with others in speech; who earnestly practices and firmly believes in the right path, striving ceaselessly; who appears to be able to surpass others but in reality cannot catch up. This is the kind of person known as a gentleman, that is, the good person. The average person is one who wholeheartedly serves the sovereign: in office, he thinks of giving his utmost loyalty; in retirement, he thinks of correcting the sovereign's mistakes; he promotes the sovereign's virtues and rectifies his faults; he is willing to speak frankly even if it means offending the sovereign, rather than concealing the truth; he puts public interest before personal gain, and even if he has merited success, he does not boast about it. This is the average person. A discerning person is one whose wisdom and thought are boundless: he can perceive reason, distinguish good from evil, respond to questions without hesitation, his words are as fluid as water, he can eliminate wrongdoing and follow the right path, and there is nothing in his heart that he needs to conceal. This is the discerning person.

中五仁人者，為上不侈其功，為下不羞其陋，慈施惻隱，終而不衰，此仁人也。禮人者，分別尊卑，廉讓謙謹，為上恭敬，為下思敬，此禮人也。信人者，誠實不欺，片言折獄，達不肆意，窮不易操，此信人也。義人者，決斷分了，一度順理，從善屏惡，事無礙滯，此義人也。智人者，識達謀慮，鑑察物情，能知萌兆，豫覩善惡，此智人也。

The middle group of five categories, the first category is the benevolent person: he does not boast of his merits when in a high position, nor does he feel ashamed of his lowliness when in a low position. He is compassionate and empathetic, and his kindness remains constant without diminishing—this is the benevolent person (corresponding to the Five Constants 'Ren', belonging to wood). The courteous person: he distinguishes between hierarchy and order, is upright and modest, respectful and self-disciplined. When in a high position, he treats others with respect; when in a low position, he maintains reverence in his heart—this is the courteous person (corresponding to 'Li', belonging to fire). The trustworthy person: he is sincere and does not deceive, can determine the right and wrong of a case by a single word. When successful, he does not indulge his own desires; when in hardship, he does not change his principles—this is the trustworthy person (corresponding to 'Xin', belonging to earth). The just person: he makes decisions clearly and decisively, all laws and regulations conform to reason. He follows good deeds and avoids evil, and his actions are unimpeded—this is the just person (corresponding to 'Yi', belonging to metal). The wise person: he has broad insight and deep strategy, can discern the true nature of things, can foresee the initial signs of events, and can predict the direction of good and evil—this is the wise person (corresponding to 'Zhi', belonging to water).

次五士人者，孔子曰：知不舉多，必審其所由；言不務多，必審其所謂；心有所定，計有所守。雖不能盡道術之本，必有從行也；雖不能遍百善之美，必有所慮也。行既由之，智既知之，言既得之，則性命形骸之不易也。富貴不足以益，貧賤不足以損，此士人也。

The first rank among the five levels of the fourth group is the gentleman. Confucius described him as one who seeks knowledge not for its breadth but to understand the origin of knowledge; speaks not for its multitude but to clarify the meaning of words. He has a firm determination in his mind and adheres to principles in his planning. Though he may not exhaust the fundamental principles of the Way, he will certainly follow a definite path; though he may not possess all the virtues of a hundred good deeds, he will certainly deliberate and choose. His actions follow the Way, his understanding is clear in accordance with the Way, and his speech aligns with the Way. Thus, his life and body will not change. Wealth and honor cannot add anything to him, and poverty and low status cannot diminish him—this is the gentleman.

庶人者，未入仕位，猶居壟畝之閒，或始解褐，未沾品命。《周禮》云：「庶人在官者始入秩也。」此謂庶人也。農人者，用天之道，因地之利，春耕秋收，常在稼穡，此曰農人也。商人者，負販市，隨時鬵貨，貴賤相易，以資產業，此商人也，亦曰賈人也。工人者，雕斵伎巧，備諸器用，造新修故，以力貨財，此曰工人。

Commoners are those who have not yet entered official service, or are still working in the fields, or have just removed their coarse clothes to take up government positions but have not yet received official ranks or salaries. The "Rites of Zhou" says: "Commoners who work in government offices are just beginning to enter the system of official salaries." This refers to such commoners. Farmers are those who follow the principles of heaven and earth, relying on the advantages of the land, planting in spring and harvesting in autumn, and working continuously in agriculture. Merchants are those who carry goods to sell in the market, transporting goods according to opportunities, trading to take advantage of price differences, and thus accumulating wealth, also called traders (those who travel are called merchants, and those who stay in the market are called traders). Workers are those who engage in carving and shaping, preparing various tools and utensils, making new objects and repairing old ones, and earning money by their labor.

下五眾人者，凡雜雲眾人。豫讓曰：「範中行氏以眾人遇我也。」小人者，卑鄙行惡，此曰小人。孔子曰：「桀紂雖帝王，其猶小人也。」《文子》曰：「中繩，謂之君子；不中繩，謂之小人。君子雖死，其名不滅；小人雖得勢，其罪不除。」

The fifth rank is the lowest, with the first rank being the common people: those who are ordinary and unremarkable are called common people. Yuanguang of the Warring States period said, "Fan氏 and Zhonghang氏 treated me as an ordinary person." A small person is someone with low morals and evil deeds, hence called a small person. Confucius said, "Jie and Zhou, although they were emperors, were still small persons in character." The Wenzi says: those who conform to the standard are called gentlemen, and those who do not conform are called small persons; a gentleman, even after death, will not have his reputation erased; a small person, even if he temporarily holds power, his sins will never be forgiven.

駑人者，駑，鈍也，亦罪隸為名。古者有罪為奴，《尚書》曰：「予則奴戮汝。」罪之也。紂以箕子為奴，亦戮辱也。馬有駑者，以其鈍也。愚人者，嚚闇無知，菽麥不辨，謂之愚人。孔子曰：「其知可及，其愚不可及者。」以其稟昏濁之氣而生，非學所得也。亦曰庸人。孔子曰：心不存始終之規，口不吐訓格之言，又不擇賢以託身，不力行以自定，見小闇大而不知所傷，從物如流而不知所仇，此庸人也。

A驽人 is someone who is dull-witted, and the term "驽" also refers to a type of slave. In ancient times, people who committed crimes were reduced to slavery. The Book of Documents, the "Gan Shi" says: "I will reduce you to slavery and punish you." This was a form of punishment. King Zhou of Shang reduced Ji Zi to slavery, which was also a form of humiliation. Horses that are called "nú ma" are also named for their dullness. An ignorant person is one who is foolish and lacks insight, to the point of not being able to distinguish beans from wheat. Therefore, they are called ignorant people. Confucius said: "His intelligence can be matched by others, but his foolishness cannot be surpassed by others." This foolishness arises from inheriting a dull and turbid qi, and it cannot be changed through learning. Such people are also called庸人. Confucius described庸人 as those who do not hold fast to a consistent standard in their hearts, and cannot speak words that conform to propriety. They do not know how to choose a virtuous person to rely on, and are unwilling to strive to secure their own stability. They focus only on minor details and are blind to the bigger picture, not knowing where they have harmed themselves. They follow the flow of external things without knowing what they should be cautious about. This is what is meant by庸人.

肉人者，狂痴無識，痛癢莫分，雖能動靜，與完不異，是謂肉人。此二十五等人，由稟五行之氣，各有優劣，故有多等，善惡不同。今且分為四品：其神、真、道、至、聖、德、賢七者，受王氣而生也；善、中、辨、仁、禮、信、義、智八者，相氣而生也；士、庶、農、商、工五者，休氣而生也；眾、小、駑、愚、完五者，囚氣而生也。王氣當其盛時，故最靈聖；相氣微劣於王，故自善忠已下伏王政；休氣已衰，故當仕庶之例；囚氣最劣，故當眾小之流。

The fleshly person (i.e., the perfect person mentioned earlier) is one who is mad,痴呆, and completely lacks consciousness, unable even to distinguish pain or itching. Although they can move and be still, they are no different from a complete piece of wood or stone, hence called fleshly persons. These twenty-five categories are due to the different reception of the Five Phases' energies, each with its own strengths and weaknesses, hence the distinction into so many ranks, with varying degrees of goodness and evil. Now, let us roughly classify them into four categories, according to the state of the Five Phases' strength and decline in accordance with the four seasons: "Rest, King, Prisoner, Death" (the state of the Five Phases' strength and decline in accordance with the four seasons: the current season is the King, the next is the Minister, the declining is the Rest, the one being overcome is the Prisoner, and the exhausted is the Death). The seven categories of divine person, true person, Dao person, ultimate person, sage, virtuous person, and gentleman are those born with the "King energy" (the most vigorous energy of the Five Phases). The eight categories of good person, average person, discerning person, benevolent person, courteous person, trustworthy person, righteous person, and wise person are those born with the "Minister energy" (the next most vigorous energy). The five categories of scholar, commoner, farmer, merchant, and artisan are those born with the "Rest energy" (the energy that has already declined). The five categories of common people, small person, dull person, foolish person, and fleshly person are those born with the "Prisoner energy" (the energy that is being overcome). The King energy is at its peak, so these people are the most intelligent and wise. The Minister energy is slightly less than the King energy, so from the good person and average person downwards, they all serve the rule of the King. The Rest energy has already declined, so they can only be scholars and commoners. The Prisoner energy is the lowest, so they can only be common people and small persons.

《文子》以上返下，喻人比畜，亦近之矣。然此五氣，有清有濁，有正有邪，有初有末。若得正氣，雖在卑劣，方為大善；若受卑氣，雖居尊勝，眾興大惡。至如桀覆夏宗，紂亡殷族，周衰幽厲，漢滅桓靈，此則處尊興惡者也。

The Wenzi compares the highest group with the lowest group, likening the superior person to a human and the inferior person to an animal, which is a fitting analogy. However, these five kinds of qi also have distinctions of clear and turbid, right and wrong, beginning and end. If one receives righteous qi, even though in a lowly position, one can still achieve great goodness; if one receives inferior qi, even though in a high and superior position, one may instead commit great evils. For example, King Jie of Xia destroyed the ancestral temple of the Xia dynasty, King Zhou of Shang destroyed the Shang dynasty's clan, and the Zhou dynasty declined during King You and King Li, while the Han dynasty was destroyed by Emperor Huan and Emperor Ling. These are all examples of people in high positions committing great evils.

負鼎於殷廟，垂釣於磻溪，商賈南陽，飼牛車下，當此之時，其善未見；及登師輔，仁聖並彰，此豈非卑下而能宏濟。其賢德已上，氣正無邪，故居最上。然氣之初也，齡齒終長；氣之末也，命相短促。此四氣又有四別：若上清秀，靈智愈高；上而濁汙，乃須修飭；下而清秀，琢磨方以為器；加之昏濁，朽木不可復雕。兼貴賤、富貧、好丑、善惡、性情、年命，乃有萬途，並五行氣感所致。今且就《文子》論其二十五等，以為階差，自外諸徒，難以具辨。知人則哲，惟帝其難，非明聖者，孰能辨識。

Looking at it in reverse: Yi Yin carried the cooking utensils to the ancestral temple of the Shang dynasty in search of recognition, Jiang Taigong fished by the stream of Baoxi, and Bili Xi traded in Nanyang, while Ning Qi fed oxen under a carriage. At that time, their virtue had not yet been evident; but when they reached high positions as teachers and assistants, their benevolence and wisdom became fully apparent. Is this not a clear example of people starting from humble origins yet eventually achieving great things? As for the previous discussion on sages, virtuous persons, and others above, they were born with pure and uncorrupted qi, hence they occupied the highest level. Moreover, those who received the initial stage of qi had long lifespans, while those who received the declining stage of qi had short lives. The four types of qi mentioned above—kingly, ministerial, resting, and captive—each have four variations: those in the upper category with clear and refined qi possess greater wisdom; those in the upper category with turbid qi must be cultivated and refined; those in the lower category with clear qi can still be shaped into something useful; but those in the lower category with turbid qi are like rotten wood, which cannot be carved any further. In addition, the differences between nobility and commonness, wealth and poverty, beauty and ugliness, goodness and evil, temperament, and lifespan intertwine to create countless variations, all resulting from the influence of the Five Phases' qi. Here, we roughly divide them into twenty-five levels as mentioned in the "Wenzi," but there are many more categories that cannot be fully distinguished. The "Shangshu · Gaoyao Mo" says, "To know people is wisdom; only the emperor found it difficult." Indeed, who other than a wise and enlightened person could discern all these distinctions?

《祿命決》云：王氣中生者，其人王相，宜爵祿；相氣中生者，其人多官；死氣中生者，其人多疾病短命。此並論其生月，當五行氣盛衰時也。況其稟受氣者，其人形質、情性、骨肉、藏府，皆象五行。

The "Lumingshe" states: Those born during the period of royal qi will be in harmony with the right time and circumstances, and are suitable for obtaining titles and salaries; those born during the period of ministerial qi will have many official positions; those born during the period of death qi will suffer from many illnesses and have short lifespans. These statements refer to the birth month, which corresponds to the waxing and waning stages of the five phases. Moreover, since humans receive the five phases' qi, their physical form, temperament, bones and flesh, and internal organs all take shape according to the five phases.

《相書》云：木人細長直身，火人小頭豐下短小，土人員面大腹，金人方面兌口，水人面薄身偏蛇行。木人青色真，有白是害氣；火人赤色真，有黑是害氣；土人黃色真，有青是害氣；金人白色真，有赤是害氣；水人黑色真，有黃是害氣。

The book of physiognomy says: Those belonging to the Wood element have a slender and upright body (like a straight tree); those belonging to the Fire element have a small head, a full lower part, and a short stature (like a flame which is sharp at the top and broad at the bottom); those belonging to the Earth element have a round face and a large abdomen (like thick earth); those belonging to the Metal element have a square face and a pointed mouth (like the squareness of metal); those belonging to the Water element have a thin and clear face, a slanting body, and walk with a snake-like movement (like the winding of water). As for complexion: those belonging to Wood should show a green color, and if they show white, it is a harmful color (Metal overcomes Wood); those belonging to Fire should show red, and if they show black, it is a harmful color (Water overcomes Fire); those belonging to Earth should show yellow, and if they show green, it is a harmful color (Wood overcomes Earth); those belonging to Metal should show white, and if they show red, it is a harmful color (Fire overcomes Metal); those belonging to Water should show black, and if they show yellow, it is a harmful color (Earth overcomes Water).the so-called害气 refers to the color that appears being the color of the element that overcomes the person's own element.

配日，則甲乙為皮毛，丙丁為爪筋，戊己為肉，庚辛為骨，壬癸為血脈。配卦，則干為頭，離為目，坎為耳，兌為口，坤為腹，巽為手，艮為股膝，震為足。其藏府性情，各有別解。然人居天地之內，在山川之中，各隨方位，形性不等。所以東夷之人，其形細長，修眉長目，衣冠亦尚狹長。東海句麗之人，其冠高狹，加以鳥羽，象於木枝。長目者，目主肝，肝，木也，故細而長，皆象木也。

If paired with the ten heavenly stems (days), Jia and Yi belong to wood, corresponding to the skin and hair; Bing and Ding belong to fire, corresponding to the nails and tendons; Wu and Ji belong to earth, corresponding to the muscles; Geng and Xin belong to metal, corresponding to the bones; Ren and Gui belong to water, corresponding to the blood vessels. If paired with the eight trigrams, Qian represents the head, Li represents the eyes, Kan represents the ears, Dui represents the mouth, Kun represents the abdomen, Xun represents the hands, Gen represents the thighs and knees, and Zhen represents the feet. As for the correspondence between the five viscera and six腑 and temperament, there are separate explanations. Furthermore, people live between heaven and earth, among mountains and rivers, and their forms and temperaments vary according to different directions. Therefore, the people of the East夷 have slender bodies, long eyebrows, and long eyes, and their clothing and hats also favor narrow and elongated styles. The people of the eastern Goguryeo wear high and narrow hats, and they insert feathers on them, symbolizing the branches of trees. Their eyes are long because the eyes are governed by the liver, and the liver belongs to wood, so the eyes are long and slender—these all symbolize wood (as the east belongs to wood).

南蠻之人，短小輕壑，高口少髮，衣冠亦尚短輕。高口者，口人中主心，心，火也，火炎上，故高；炎上，故少髮也。西戎之人，深目高鼻，衣而無冠者，鼻主肺，肺，金也，故高；目，肝也，肝為木金之所制，故深；金主裁斷，故髮斷無冠。北狄之人，高權被髮衣長者，權主腎，腎，水也，故高權；被髮者，象水流漫也；衣長，亦象水行也。中夏之人，容貌平整者，象土地和平也；其衣冠車服備五色者，象土包含四行也。

The people of Nanman are short and agile, with a high philtrum and sparse hair. Their high philtrum is because the mouth and philtrum represent the heart, and the heart belongs to fire, which has an upward nature, hence the high philtrum. Also, because fire is fiery and ascending, it burns and scorches, hence the sparse hair. These features are symbolic of fire (the south belongs to fire). The people of Xirong have deep-set eyes and a high nose bridge, and they wear clothes but not hats. The nose represents the lung, which belongs to metal, hence the high nose bridge. The eyes represent the liver, which belongs to wood, and wood is overcome by metal, hence the deep-set eyes. Metal governs judgment, so they cut their hair and do not wear hats. These features are symbolic of metal (the west belongs to metal). The people of Beidi have high cheekbones, wear their hair loose, and wear long clothes. The cheekbones represent the kidney, which belongs to water, hence the high cheekbones. Wearing hair loose symbolizes the flowing water, and long clothes symbolize the unimpeded flow of water. These features are symbolic of water (the north belongs to water). The people of Zhongxia (the Central Plains) have regular and even features, symbolizing the peaceful nature of the land. Their clothing, hats, carriages, and horses come in all five colors, symbolizing that earth can contain the other four elements—wood, fire, metal, and water—since the center belongs to earth.

孔子曰：東僻之人曰夷，精以僥；南僻之人曰蠻，信以樸；西僻之人曰戎，頑以剛；北僻之人曰狄，肥以戾；中國之人，安居和味。《帝王世紀》云：堯流共工於幽州，以竄北狄；遷三苗於三危，以竄西戎；放驩兜於崇山，以竄南蠻；殛鯀於羽山，以竄東夷。

Confucius said: The people in the eastern remote regions are called the Yi, who are shrewd and agile; those in the southern remote regions are called the Man, who are sincere and simple; those in the western remote regions are called the Rong, who are fierce and strong; and those in the northern remote regions are called the Di, who are robust and cruel. The people in the Central Plains live in peace and have balanced diets. The "Imperial Chronology" records that Yao exiled Gonggong to Youzhou to fill the northern Di region; he moved the Sanmiao to Sanwei to fill the western Rong region; he banished Huan Dou to Chongshan to fill the southern Man region; and he executed Gun on Yushan to fill the eastern Yi region. This is the origin of the four directions' people corresponding to the four directions' energies.

《春秋文耀鉤》云：氣隨人形，故南方至溫，其人大口，象氣舒緩也；北方至寒，其人短頸，象氣急縮也；東方川谷所經，其人小頭兌形，象木小上也；西方高土，日月所入，其人面多毛，象山多草木也；中央四通，雨露所施，其人面大，象土平廣也。

The "Spring and Autumn Wen Yao Gou" says: The climate of a region shapes the physical features of the people living there. The south is the warmest, so the people there have large mouths, resembling the expansive and gentle nature of the climate; the north is extremely cold, so the people there have short necks, resembling the contracted and compressed nature of the climate; the east is where rivers and streams flow, so the people there have small heads and sharp features, resembling the slender tops of trees; the west is high and is where the sun and moon set, so the people there have more facial hair, resembling the abundance of grass and trees on mountains; the center is where all directions connect and where rain and dew are widely distributed, so the people there have broad faces, resembling the flat and vast land.

《家語》云：孔子曰：堅土之人剛，弱土之人柔，墟土之人大，沙土之人細，息土之人美，耗土之人丑。南方有不死之草，北方有不釋之冰，東方有君子之國，西方有刑殘之尸，中土多聖人，皆象其氣也。

The Book of Master Kong's Family Records states that Master Kong said: Those born on hard land have strong characters, while those born on soft land have gentle characters; those born on hilltops are tall, while those born on sandy land are thin; those born on fertile land have beautiful appearances, while those born on barren land have ugly appearances. In the south there are grasses that never die, in the north there is ice that never melts, in the east there is the land of the noble people, in the west there are corpses of those who have been punished, and in the central plains there are many sages. These are all symbolic representations of the nature of the qi of different regions.

故曰：山氣多男，澤氣多女，水氣多瘖，風氣多聾，休氣多癃，木氣多傴，岸下溼氣多腫，正氣多力，險阻之氣多癭，寒氣多壽，熱氣多夭，谷氣多痺，氣多狂，衍氣多仁，陵氣多貪，輕土多利起，重土多遲鈍，急水人輕，遲水人重。此並隨陰陽五行之氣，故善惡斯別。

Therefore, the qi of mountains and earth tends to produce more males, while the qi of water and marshes tends to produce more females; in places where water qi is abundant, there are more people with speech impediments, and in places where wind qi is abundant, there are more people with hearing loss; in places where stagnant qi is abundant, there are more people with physical disabilities, and in places where wood qi is abundant, there are more people with hunchbacks; in low-lying, damp areas by the water's edge, there are more people with edema, while in places where the vital qi is strong, people tend to have more strength; in places where the qi of mountains and rivers is strong, there are more people with goiters, and in places where cold qi is strong, people tend to live longer, while in places where hot qi is strong, people tend to die young; in mountainous and valley areas where the qi is strong, there are more people with arthritic conditions, and in places where a certain type of qi (a rare character in the original text) is strong, there are more people with mania; in flat lands, people tend to be kind and benevolent, while in hilly areas, people tend to be greedy; on loose soil, people tend to be quick and agile, while on dense soil, people tend to be slow and dull; in areas where water flows rapidly, people tend to be nimble, while in areas where water flows slowly, people tend to be steady and composed. These differences arise from the influence of yin and yang and the five phases, so the goodness and evil of people are thus distinguished.

游年凡有三名，而為二別。三名者：一游年，二行年，三年立。游年之名，皆以運動不住為義，以其隨歲行遊，不定一所也。年立卽是行年。立者，是住立為義，以其今年立於北辰也。就人而論，常行不息，故謂曰行；就歲而論，今之一歲，年住於此，故謂之立。

The term "You Nian" has three names but is divided into two categories. The three names are: one is "You Nian," the second is "Xing Nian," and the third is "Nian Li." Whenever the term "You Nian" is used, it refers to movement and constant change, not staying in one place. It moves with each passing year, not fixed in one position. "Nian Li" is actually the same as "Xing Nian." The character "Li" means to stop and establish, because the current year's Xing Nian is stationed at a particular celestial stem and earthly branch position (the original text says "standing at the Northern Dipper," meaning it is stationed at the position governed by the stars). From the human perspective, age constantly progresses, so it is called "Xing" (movement); from the year's perspective, the current year is stationed at this position, so it is called "Li" (establishment). Although there are three names, they actually fall into two categories: one is "You Nian," and the other is "Xing Nian" (or "Nian Li"), making only two types.

二別者，游年從八卦而數，年立從六甲而行。六甲者，男從丙寅左行，女從壬申右轉，並至其年數而止，卽是行年所至，立於其處也。若欲算知之者，男以實年加二算而左數，女以實年加一算而右數，並從甲子旬始，盡其算，卽是立處也。

The difference between the two lies in the fact that the Yu Nian is calculated according to the positions of the Eight Trigrams, while the Nian Li is determined by the "Six Jia" (the six ten-day periods starting with Jia: Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, Jiayin). The method of using the Six Jia is as follows: for a man, he starts counting from Bingyin in a clockwise direction (leftward), and for a woman, she starts counting from Renshen in a counterclockwise direction (rightward), continuing until the number corresponding to her actual age is reached. The position reached in this way is the place where the year is established, which is the location of the current year for that person. If one wishes to calculate it directly, for a man, add two to his actual age and count leftward from Jiazi; for a woman, add one to her actual age and count rightward from Jiazi. The position where the count lands is the location of the year.

所以男從丙寅數，何者？日生於寅，日為陽精，男從陽，故取日。丙為太陽，故取丙以配寅。女從壬申數，何者？月生於申，月為陰精，女從陰，故取月。壬為太陰，故取壬以配申。陽故左行，陰故右轉。

Why do men start counting from Bingyin? Because the Sun is born in Yin (Yin is the time of sunrise), and the Sun represents the essence of yang energy. Men belong to yang and should follow yang, so they take the Sun as their reference. Among the ten heavenly stems, Bing is the stem associated with the Sun, so Bing is paired with Yin to form Bingyin. Why do women start counting from Renshen? Because the Moon is born in Shen (Shen is the time of moonrise), and the Moon represents the essence of yin energy. Women belong to yin and should follow yin, so they take the Moon as their reference. Among the ten heavenly stems, Ren is the stem associated with the Moon, so Ren is paired with Shen to form Renshen. Yang represents ascending movement, so men count in a forward direction to the left; Yin represents descending movement, so women count in a backward direction to the right.

《孔子元辰經》云：若甲子旬，男從丙寅，女從壬申；甲戌旬，男從丙子，女從壬午；甲申旬，男從丙戌，女從壬辰；甲午旬，男從丙申，女從壬寅；甲辰旬，男從丙午，女從壬子；甲寅旬，男從丙辰，女從壬戌。皆曰行年。此並候病之法，非通常用。

The "Kongzi Yuanchen Jing" says: If one is born in the Jiazi decade, men start counting from Bingyin, and women from Renshen; if born in the Jiaxu decade, men start from Bingzi, and women from Renwu; if born in the Jiashen decade, men start from Cangwu, and women from Renchen; if born in the Jiawu decade, men start from Bingshen, and women from Renyin; if born in the Jiachen decade, men start from Bingwu, and women from Renzi; if born in the Jiayin decade, men start from Bingchen, and women from Renxu. All these starting points are called "Xingnian." This system is mainly used for predicting illness and is not a commonly used method for calculation.

游年者，男一歲，數從離起，左行八卦，二則在坤，三則在兌，四則在干，五則在坎，六則在艮，七則在震，八則在巽。巽不受八，進而就離，離則是八，坤卽九，兌卽十，以次而數。一若至坤，坤不受一，還退就離，故至十數，皆在政方也。女年一，從坎右行，亦如離法。艮不受八，干不受一，皆歸於坎。

As for the method of calculating the flow years: for a man, at age one, he starts counting from the Li trigram, moving counterclockwise through the eight trigrams. At two, he reaches Kun; at three, Dui; at four, Qian; at five, Kan; at six, Gen; at seven, Zhen; at eight, he should reach Xun. However, Xun does not accept the number eight, so he moves forward one more to Li, making Li the position for eight. At nine, he reaches Kun again; at ten, Dui, and so on. Conversely, if the number one falls on Kun, Kun does not accept the number one, so he moves back to Li. Thus, counting up to ten, all these numbers are assigned to their respective trigrams. For a woman, at age one, she starts counting from the Kan trigram, moving clockwise, following the same method as a man starting from Li. However, for a woman, the trigram Xun does not accept the number eight, and the trigram Qian does not accept the number one. In such cases, she should return to Kan.

所以巽不受八、坤不受一者，坤巽依位，並夾離宮。巽是陽位，有進義而無終義，八是卦之終數，故不受之，前以付離。坤是陰位，陰有退而無進，退則須滅，不敢當其陽始之數，故退讓就離。干不受一、艮不受八者，干是陽也，又為天也，自在其始，始是一義，重則數偶，數偶則成陰，故以付坎。艮是陰也，艮又為山，山則是終，游年曆行八卦，卦數於八，終卽止也，自有其終，理不重受，故付坎。

The trigram Xun does not accept the number "eight," and the trigram Kun does not accept the number "one." The reason is that when arranged according to direction, Kun and Xun are positioned on either side, flanking the Li trigram. Xun belongs to the yang position and signifies forward movement without termination, while "eight" is the final number among the eight trigrams. Therefore, Xun does not accept "eight" and instead passes it forward to Li. Kun belongs to the yin position, and yin only signifies retreat without advancement. Once it retreats, it tends toward disappearance, so it does not dare to accept "one," the initial number of yang, and thus steps back, also passing it to Li. The trigram Qian does not accept "one," and the trigram Gen does not accept "eight." The reason is that Qian is entirely yang and represents heaven, which itself is at the beginning. "One" signifies the beginning, so adding another "one" would make it an even number, which becomes yin. Therefore, it passes "one" to Kan. Gen belongs to yin and represents mountain, which signifies stopping and ending. As the trigram sequence progresses through the eight trigrams, reaching "eight" marks the end. Since Gen itself signifies an end, it should not again accept another terminal number, so it also passes "eight" to Kan.

或問云：天一之行，以坎為一宮，離為九宮；八卦游年，乃以離為一宮者，何？荅曰：天一於天下九州島之事，故從始一而行；游年於人年命之事，故以終九而起命。女游年從坎，男以德苞終始，故九一併數，起太陽之位；女以陰生陽，故從其創始陰位而行。坎位本一，受數一起，共為二，陰數也。游年所至之卦，因三變之：一變為禍害，再變為絶命，三變為生氣。生氣則吉，禍害、絶命則凶。吉則可就其方，凶則宜避其所。

Someone asked: The movement of the Heavenly Stem Tianyi is based on Kan as the first palace and Li as the ninth palace; however, the Eight Trigrams Yuannian treats Li as the first palace. Why is this so? The answer is: The Tianyi governs public affairs of the nine provinces of the world, so it starts from the beginning 'one' (Kan) and moves accordingly; Yuannian governs personal matters of an individual's life, so it begins from the end 'nine' (Li) to determine one's destiny. For women, Yuannian starts from Kan; for men, their virtue encompasses both beginning and end, so the 'nine' and 'one' are combined and counted together, starting from the position of the Sun (Li). Women, being of yin, generate yang, so they begin from the initial yin position (Kan). Kan originally occupies the 'one' position, and then receives the starting number 'one', combining to form 'two', which is the number of yin. When Yuannian reaches a particular trigram, it is determined by the three changing lines: one changing line is 'hazard', two changing lines are 'death', and three changing lines are 'life qi'. Receiving life qi is auspicious, while receiving hazard or death is inauspicious. Auspicious directions should be approached, while inauspicious ones should be avoided.

禍害者，以其相剋害也。如干初九甲子水，變成巽，巽初六辛丑土，是飛辰來克伏辰也；坎初六戊寅木，變成兌，兌初九丁巳火，是飛伏相害也。絕命者，以其卦體被剋制也，如震變為兌，金克木也；艮變為巽，木克土也。生氣者，以其相生同體也，如干變成兌，體同金也；震變成離，木生火也。禍害、絕命，亦有厭行，以其卦所至相制者禳之。如沖火以避兵火，懸一柏木而攘震死，此並五行相制之驗也。游年、年立，卽是人之年命，皆配五行，故於此而釋之。

The term "harm" refers to the situation where the hexagram produced by the change conflicts with the primary hexagram in terms of the Five Phases. For example, if the first line of the Qian hexagram is assigned the stem and branch Jiazi, which belongs to water, and it changes to the Xun hexagram, then the first line of the Xun hexagram is assigned Xinchou, which belongs to earth. This is called "flying branch" (the stem and branch of the changing line) coming to control "hidden branch" (the stem and branch of the original line). Another example is when the first line of the Kan hexagram is assigned Wuyin, which belongs to wood, and it changes to the Dui hexagram, where the first line is assigned Dingsi, which belongs to fire. This is when the flying and hidden branches harm each other. "Destiny" refers to the entire hexagram being controlled, such as when the Zhen hexagram (wood) changes to the Dui hexagram (metal), which is metal controlling wood; or when the Gen hexagram (earth) changes to the Xun hexagram (wood), which is wood controlling earth. "Life Qi" refers to the situation where the two hexagrams either generate each other or belong to the same category, such as when Qian changes to Dui, both belonging to metal; or when Zhen changes to Li, which is wood generating fire. When encountering harm or destiny, there are methods to counteract and resolve these issues by using the element that controls the hexagram in question. For instance, using objects that control fire to avoid disasters caused by fire, or hanging a piece of cypress wood to counteract the misfortune associated with the Zhen hexagram. These are all manifestations of the principle of mutual control among the Five Phases. Since the concept of "yearly influence" and "yearly establishment" are related to human lifespan and are all associated with the Five Phases, they are explained together here.

凡含生蠢動，有知之數，莫不藉五氣而成性，資陰陽以立形。故有陸處水居，潛見道別，遊翔飛走，駑駿不同，皆由氣之清濁，稟性深淺。《考異郵》云：含牙戴角，著脰垂芒，皆為陰也。陰有殺氣，故備有爪牙之毒，螫蠆之類也。飛翔羽翮，柔善之獸，皆為陽也，陽有仁氣，無殺性也。

All living beings that are mobile and have perception take shape through the five phases' energies and establish their nature by relying on the energies of yin and yang. Therefore, some dwell on land, some in water, some hide and some appear, each following different paths; some swim and fly, some soar and run, some are slow and some are swift. These differences arise from the clarity or turbidity of the energies they possess and the depth of their inherent nature. The commentary book "Spring and Autumn Gao Yi You" states: those with sharp teeth in their mouths, horns on their heads, stiff bristles with backward-pointing spines on their necks, and poisonous spines at their tails all belong to the yin category. Yin contains the cutting and killing energy, so these creatures all possess claws and teeth for harmfulness, such as bees and scorpions. As for birds and beasts that fly with wings and have feathers, and are gentle and kind in nature, they belong to the yang category. Yang contains the compassionate energy, so they do not possess the cutting and killing nature.

《家語》云：齕吞者八竅而卵生，齟者九竅胎生。晝生似父，夜生類母，至陰者牝，至陽者牡，皆氣使然也。凡是蠢動之物，併為蟲類。今略分三種：一曰禽，二曰獸，三曰蟲。有羽飛者為禽，有四足走者為獸，無羽足者為蟲。至如蜉蝣之羽，蟭蟟之翼，飛百足，蚊蚋六手，此雖有羽足，猶是蟲例。其朝生暮死，腐穢蠱溼，此皆因變化隨類生者，亦並蟲也。《考異郵》云：蟲入日而化微，故令促。

The "Family Sayings of Confucius" says: animals that swallow without chewing have eight openings and lay eggs; animals that chew have nine openings and give birth to live young. Those born in the daytime resemble their fathers, and those born at night resemble their mothers. When yin energy reaches its extreme, it is female; when yang energy reaches its extreme, it is male. This is all due to the influence of qi. All crawling creatures are classified as insects. Here they are roughly divided into three categories: one called birds, another called beasts, and the third called insects. Those with feathers that can fly are birds; those with four legs that can run are beasts; and those without feathers or legs are insects. As for the wings of mayflies, the wings of cicadas, and flying creatures with many legs (the original text uses a rare character here), as well as six-legged mosquitoes, even though they have wings and legs, they are still classified as insects. Those that live only for a day and die at night, and those that grow in damp and foul places, all change according to the conditions they are in and are born according to their kind, and they are all included in the category of insects. The "Discerning Mail" says: insects are born from the influence of solar energy, have small bodies, so their lives are short.

又鳥、魚二名，於此二者，其號雖別，鳥則飛翔，卽是禽也；魚則潛游，蟲之屬也。《家語》云：鳥、魚生於陰而屬於陽，故皆卵生。魚游於水，鳥遊於云，所以立冬則燕雀入海，化而為蛤，本其類也。

There are also the categories of birds and fish. Although these two categories are different, birds can fly and thus belong to the category of fowl; fish swim in water and thus belong to the category of insects. The "Analects of Confucius" says: both birds and fish are born from yin and belong to yang, so they are both oviparous. Fish swim in water, while birds fly in clouds. Because of this, ancient people said that after the beginning of winter, swallows and sparrows enter the sea and transform into clams and mussels. This is because they are originally transformed from the same kind of qi, so they can transform into each other.

禽名通於獸，獸名不通於禽，故知禽有趨地之能，獸無飛空之用。然此三等，名例甚多，不可具釋，今且先論五靈，次配卦及三十六禽。《家語》云：羽蟲三百六十，鳳為之長；毛蟲三百六十，麟為之長；甲蟲三百六十，龜為之長；鱗蟲三百六十，龍為之長；倮蟲三百六十，人為之長。又曰：毛蟲之精曰麒麟，羽蟲之精曰鳳，介蟲之精曰龜，鱗蟲之精曰龍，倮蟲之精曰聖人。毛蟲西方，羽蟲南方，甲蟲北方，鱗蟲東方，倮蟲中央。此則皆稱蟲也。

The term "qin" can refer to both birds and beasts, as ancient people included birds and beasts under the category of "five qin." However, the term "shou" refers specifically to beasts and does not include birds. From this, we can see that qin have the ability to walk on the ground, while shou lack the ability to fly. However, these three categories are numerous and cannot be explained one by one. Now, let us first discuss the five spirits, then their association with the eight trigrams and the thirty-six qin. The "Analects of Confucius" states: there are three hundred and sixty feathered creatures, with the phoenix as their leader; three hundred and sixty hairy creatures, with the qilin as their leader; three hundred and sixty creatures with shells, with the turtle as their leader; three hundred and sixty scaled creatures, with the dragon as their leader; and three hundred and sixty hairless creatures, with humans as their leader. It also says: the essence of hairy creatures is the qilin, the essence of feathered creatures is the phoenix, the essence of shell creatures is the turtle, the essence of scaled creatures is the dragon, and the essence of hairless creatures is the sage. Hairy creatures are associated with the west (metal), feathered creatures with the south (fire), shell creatures with the north (water), scaled creatures with the east (wood), and hairless creatures with the center (earth). Thus, these five categories are all referred to as "chong."

五靈總為諸蟲之首，今止言其四，以人處中央者，謂有性情之物，人最為主故也。靈者，神靈之義，五禽於蟲獸之中最靈，故曰五靈。《禮記·月令》云：春，其蟲鱗。鄭元注云：龍蛇之屬。夏，其蟲羽，飛鳥之屬。中央，其蟲倮，虎豹淺毛之屬。秋，其蟲毛，狐狢之屬。冬，其蟲介，龜鱉之屬。又云：國君行，前朱雀，後玄武，左蒼龍，右白虎。

The five spirits are always the leaders among various animals. Here, only four are mentioned (the qilin, the phoenix, the tortoise, and the dragon), with humans placed in the center, because among all creatures with emotions, humans are the dominant ones. The term "spirit" refers to the divine; these five are the most spiritually endowed among insects and animals, hence called the "five spirits." The "Book of Rites: Monthly Orders" states: in spring, the scale creatures are in command; Zheng Xuan explains this as referring to dragons and snakes. In summer, the feathered creatures are in command, referring to flying birds. In the central earth, the hairless creatures are in command; Zheng Xuan explains this as referring to tigers and leopards, animals with short fur resembling nakedness. In autumn, the hairy creatures are in command, referring to foxes and badgers. In winter, the shell creatures are in command, referring to turtles and tortoises. The "Monthly Orders" also says: when the king goes out, he sets up the Vermilion Bird flag in front, the Black Tortoise flag behind, the Azure Dragon flag on the left, and the White Tiger flag on the right.

《尚書·刑德放》言：東方春，蒼龍，其智仁；南方夏，朱鳥，好禮；西方秋，白虎，執義；北方冬，元龜，主信，會中央土之精。《禮運》則不論五德，止辨四靈而已。《鉤命訣》云：失仁則龍麟不舞，失禮則鸞鳳不翔，失智則黃龍不見，失義則白虎不出，失信則元龜不見。

The Wei Shu "Shangshu Xingde Fang" says: The East governs spring and is represented by the Azure Dragon, whose virtue is wisdom and benevolence; the South governs summer and is represented by the Vermilion Bird, which values propriety; the West governs autumn and is represented by the White Tiger, which upholds righteousness; the North governs winter and is represented by the Black Tortoise, which guards faith, and they all combine with the vital energy of the central earth. However, the "Liji · Liyun" does not discuss the association of the five virtues with the five directions, but only distinguishes between the four divine creatures: the qilin, the phoenix, the black tortoise, and the dragon. The Wei Shu "Gou Ming Jue" states: If a ruler loses benevolence, the dragon and qilin will not appear; if he loses propriety, the luanfeng will not fly; if he loses wisdom, the yellow dragon will not appear; if he loses righteousness, the white tiger will not emerge; if he loses faith, the black tortoise will not show itself. This treats the appearance or absence of the five divine creatures as a verification of whether the ruler possesses the five virtues of the ruler's constant moral qualities.

《禮記》曰：麟鳳龜龍，謂之四靈。《左傳》云：麟鳳五靈，王者之嘉瑞。《禮》云麟鳳龜龍，不見有虎，於金行稱虎，義則不足。前朱雀，後玄武，是同；其餘三蟲，並有差異。《元命苞》云：離為鳳。又言：鳳，火精；靈龜生水，玄武主北方。此同。《禮》說唯龍、麟、虎三者不同。左青龍，右白虎，舊說不疑。《衍孔圖》以麟為木精，龍則非木；《大戴禮》以麟為毛蟲，麟復成金；麟若為金，虎則無用。公羊高以麟為木精，木生於火，夫子修《春秋》至麟而止，豈知為漢之瑞，今所不埶。

The Book of Rites says: the qilin, the phoenix, the tortoise, and the dragon are called the four divine creatures. The Zuo Zhuan says: the qilin, phoenix, and others are five divine creatures, which are the auspicious signs of a virtuous ruler. The Book of Rites lists only the qilin, phoenix, tortoise, and dragon, but does not mention the tiger. However, when associating with the metal element, it is called the White Tiger. This makes the system of association incomplete. Among various schools of thought, only the positions of the Vermilion Bird in the south and the Black Tortoise in the north are consistent. The associations of the dragon, qilin, and tiger differ among the schools. The Spring and Autumn Yuan Meng Bao says: the Li trigram corresponds to the phoenix. It also says: the phoenix is the essence of fire; the spiritual tortoise is born from water, and the Black Tortoise governs the north. This is consistent with previous views. The only differences are in the associations of the dragon, qilin, and tiger. The old saying that the left is the Azure Dragon and the right is the White Tiger has never been questioned. However, the Yan Kong Tu says the qilin is the essence of wood, so the dragon would not belong to wood. The Da Dai Li Ji classifies the qilin as a hair creature, making it belong to metal. If the qilin belongs to metal, then the White Tiger would have no place. Gong Yang says the qilin is the essence of wood, and wood is born from fire. Confucius compiled the Spring and Autumn Annals and stopped when he obtained the qilin, which would be the auspicious sign of the Han dynasty (the fire dynasty). But this view is not adopted now.

案蔡邕《月令章句》言：天官五獸，左蒼龍，大辰之貌；右白虎，大梁之文；前朱雀，鶉火之體；後玄武，龜蛇之質；中有大角軒轅，麒麟之信。亦龍生於水，遊於木；鳥生於木，遊於火；麟生於火，遊於土；虎生於土，遊於金；龜生於金，游於水。修其母，致其子，五行之情也。

According to Cai Yong's "Chapter on the Monthly Ordinances," the heavenly stars have five creatures. On the left is the Blue Dragon, resembling the form of the Heart Mansion (Heart Star); on the right is the White Tiger, displaying the elegance of the Big Beam (the region of the Hairy Head Mansion); in front is the Vermilion Bird, taking the shape of the鹑 Fire (the constellations of Willow, Star, and Extended Net); behind is the Black Tortoise, embodying the nature of the turtle and snake; and in the center are the two stars, Great Horn and Emperor's Coach, symbolizing the image of the qilin, a creature of faithfulness. He also said: the dragon is born in water and moves in wood; the bird is born in wood and moves in fire; the qilin is born in fire and moves in earth; the tiger is born in earth and moves in metal; the turtle is born in metal and moves in water. This means that each spirit is born in the element that generates it (its mother) and moves in the element it generates (its child). Cultivating the mother element can attract the child element—this is precisely the principle of mutual generation among the Five Phases.

故貌恭體仁，則鳳凰來儀；言從和義，則神龜至；視明禮修，則麒麟臻；智聽故事，則黃龍見；思叡信立，則白虎擾。此言當矣。《禮斗威儀》云：乘金而王，麒麟在郊。《保乾圖》又言：歲星為麟。《考異郵》言：麟者，陰精。此並不同。

Therefore, when the sovereign's appearance is respectful and his conduct is benevolent, the phoenix comes to pay homage with proper ceremony; when his speech follows reason and harmonizes with righteousness, the divine turtle appears; when his vision is clear and his rituals are properly established, the qilin comes; when his hearing is keen and he acts according to established precedents, the yellow dragon appears; when his thoughts are penetrating and his sincerity is firmly established, the white tiger becomes tamed. This matches the five matters (appearance, speech, vision, hearing, thought) from the Book of Documents, the Hongfan, with the five spiritual creatures in a fitting manner. As for the Li Dǒu Weiyi, it says, "When ruling in accordance with the metal virtue, the qilin appears in the outskirts"; the Baoguan Tu says, "The planet Jupiter is the qilin"; and the Kao Yiyou says, "The qilin is the essence of yin"—these various accounts are inconsistent with each other.

今解以木者，觸也，有觸冒之義。麟有肉角，無所牴觸；龍角端無肉，有牴觸義。《易》象震為龍，故木之義扶龍。天官有軒轅黃龍，麒麟之信，信主於土，修母子應，此意亦同。為漢出者，漢是火德，故子應也，是土之義扶麟。

Now the explanation is that "wood" means "touch," implying contact, resistance, or opposition. The horn of a qilin is covered with flesh and cannot be used for resistance; in contrast, the tip of a dragon's horn has no flesh, and thus embodies the meaning of resistance. The Zhou Changes take the image of Zhen as representing the dragon, and Zhen belongs to wood, so in terms of the meaning of wood, it should support the pairing of dragon with wood. Among the stars in the heavens, there are images such as Xuanyuan and Huanglong, which Cai Yong said represented the qilin guarding faith. "Faith" belongs to earth among the five constants; furthermore, the previous idea of "cultivating the mother to bring forth the son" and the concept ofsympathetic response (response or resonance) also align with this. As for the qilin appearing for the Han dynasty, it is because the Han dynasty belonged to the fire virtue, and earth is the son of fire, hence the correspondence between the son and the father—thus, in terms of the meaning of earth, it should support the pairing of qilin with earth.

《易通卦驗》言：立秋，虎始嘯。《孔衍圖》云：虎，金精。《大戴禮》言：虎七月而生，應陽數。《考異郵》亦言：虎斑文者，陰陽之雜。虎為毛蟲，定是金獸。《考異郵》云：參代虎之德，義主斬刈。所以學門謂之虎門，乃畫虎於門者，以兌居西方，兌是說言，主講說故。又金有殺伐之威，虎有毒害之猛，故金義扶虎。

The book "Yitong Guaxian" says: On the day of the Beginning of Autumn, tigers begin to roar. "Kong Yan Tu" says: The tiger is the essence of metal. "Da Dai Li Ji" says: Tigers gestate for seven months and give birth, corresponding to the number seven of yang. "Kao Yi You" also says: The patterns on a tiger's body represent the mingling of yin and yang. Since tigers are classified among the hairy animals, they are determined to be animals of metal. "Kao Yi You" says: The mansion of Sanxiu represents the virtue of the tiger, and its meaning is to cut off and eliminate. Therefore, the main gate of the academy is called "Hu Men," and tigers are painted on the gate, because the trigram Dui is located in the west and belongs to metal, and Dui also has the meanings of joy and speech, governing the discussion of learning. Moreover, metal has the solemnity of severity and warfare, while tigers have the fierce nature of venom and harm. Therefore, in terms of metal, it is appropriate to associate tigers with metal.

問：寅位在東，何忽白虎居西？荅曰：凡五行相雜，無有獨在一方之義。東方自是木行相次，白虎居西，是殺戮之威。如農在東方，正主於龍，干之六爻並是龍象。震取其運動，干譬聖人，自取龍有飛潛之德，為象各異，故無定準也。如《考異郵》云：陰陽相雜，不妨分在東方。此並靈通，隱顯無定，寧可一執。

Someone asked: The branch Yin (which belongs to the tiger) is located in the east among the twelve branches, so why is the White Tiger located in the west? The answer is: All five phases are intermingled and mixed, and there is no principle that any one phase is fixed in a particular direction. The east is originally arranged according to the wood phase, while the White Tiger is located in the west, taking the power of severity and punishment. They are based on different principles. For example, farming belongs to the east, where the dragon is the main symbol; yet the six lines of the Qian hexagram all take the dragon as a symbol, with the Zhen hexagram taking the dragon because of its movement, and the Qian hexagram using the dragon to symbolize the sage because the dragon has the virtue of being able to fly and to hide. The same dragon is used as a symbol in different ways, showing that there is no fixed standard. As the "Kao Yi You" says, yin and yang are naturally intermingled, so the tiger may also have another association with the east. These supernatural creatures are connected with the divine and appear and disappear unpredictably, so how can we be rigid in our views?

《史蘇龜經》云：木神蒼龍，歲星之精；火神朱雀，熒惑之精；灰土之神，名曰騰蛇；土神勾陳，鎮星之精；金神白虎，太白之精；水神玄武，辰星之精。蒼龍主頭，朱雀主唇頸，騰蛇主胸脅，勾陳主腰腹，白虎主股膝，玄武主腳脛。

The Shisu Oracle Classic says: The deity of wood is the Azure Dragon, which is the essence of the planet Jupiter (the Star of Years); the deity of fire is the Vermilion Bird, which is the essence of the Malefic of Violence (Mars); the deity located at the intersection of fire and earth, known as "Ash," is the Snake; the deity of earth is Gou Chen, which is the essence of the planet Saturn; the deity of metal is the White Tiger, which is the essence of the planet Venus (the Bright Star); and the deity of water is the Black Tortoise, which is the essence of the planet Mercury (the Morning Star). These six deities each preside over a part of the human body: the Azure Dragon presides over the head, the Vermilion Bird presides over the lips and neck, the Snake presides over the chest and flanks, Gou Chen presides over the waist and abdomen, the White Tiger presides over the thighs and knees, and the Black Tortoise presides over the feet and lower legs.

案此之六神，朱雀、玄武、蒼龍、白虎，與經緯說同，唯勾陳之神，其語有異。而天官有勾陳之星，在紫微之內，故為土神，此卽蔡邕所云麒麟之信也。騰蛇居火之末，在土之初，而為灰神，以蛇配龜，共為玄武，無有正方，故為灰神。其配頭足等，以東為首，故龍配頭也；以次南轉，故玄武配足。

Examine these six spirits: the Vermilion Bird, the Black Tortoise, the Azure Dragon, and the White Tiger, which are consistent with the statements in the classics. Only Gou Chen differs among the various schools of thought. However, there is indeed a star called Gou Chen in the heavens, located within the Purple Micro垣 (Purple Micro Enclosure), in the central position, so it is designated as the earth spirit. This is what Cai Yong referred to as "the trustworthy麒麒" (the central direction belongs to earth, which governs trustworthiness). Teng Sha is located at the end of the fire and the beginning of the earth, hence it is called the "ash spirit" (fire ends in ash, which is the transitional point between fire and earth). Also, since the snake must pair with the tortoise to form the Black Tortoise, it does not have its own specific direction, so it is simply called the ash spirit. As for the order of their heads and feet, it starts with the east, so the Azure Dragon is assigned the head. Then it proceeds in a clockwise direction to the south, and finally to the north, so the Black Tortoise is assigned the feet.

禽獸屬八卦者，《易》云：乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。干，健也，馬取其健也。坤，順也，牛取其順。震，動也，龍取其動。巽，風也，雞取其號令，以象風行坎陰也。豕取其陰離陽也，雉取其飛揚艮門也，狗取其守禦。兌，悅也，言也，羊取其悅草。

The Zhou Changes (I Ching) says in the section on the Eight Trigrams: Qian represents the horse, Kun the ox, Zhen the dragon, Xun the chicken, Kan the pig, Li the pheasant, Gen the dog, and Dui the sheep. Qian signifies strength and vigor, hence the horse's strength; Kun signifies flexibility and obedience, hence the ox's docility; Zhen signifies movement, hence the dragon's ability to move; Xun signifies wind, hence the chicken's crowing at dawn, like a signal spreading like wind; Kan is yin, hence the pig's hidden nature; Li is yang, hence the pheasant's bright and soaring feathers; Gen represents gates and thresholds, hence the dog's ability to guard the gate; Dui signifies joy and speech, hence the sheep's habit of eating grass and constantly bleating. (The original text has misalignment between the trigrams and their explanations; "to symbolize the movement of wind and yin" belongs to Kan, "the pheasant represents its soaring and Gen represents gates" belong to Li and Gen respectively.)

又干象六龍，取其潛躍之義。《說卦》云：馬取其強健之德，以健之故稱良馬，以父故稱老馬，以其乾乾不息，故稱瘠馬，以其有變化之用，故稱駁馬。然坤卦又稱牝馬之貞，此止取順義。馬之為義，不獨乾坤震，又為善鳴之馬，以震有雷聲，故震雷之象。又為馵足，馬亦曰白頭，為的顙之馬，取其顯耀之義。坎為美脊之馬，以有居中之閏，故或卦龍馬以配者多，以為行天莫若於龍，行地莫過於馬，故多所象也。坤稱子母牛者，重其蕃息。艮既為狗，亦為鼠，狗有守備之能，狗為能止，鼠為所止，並屬於艮。離為鱉蟹螺蜯龜，皆取其有甲，象外陽之義也。此皆五行之所配合，故於此而釋也。

In addition, the Qian hexagram takes the dragon as its image, representing the dragon's potential for transformation and change. The "Say Hexagram" explains that Qian is associated with the horse, taking its strength and vigor as the basis; because it is strong and vigorous, it is called "a good horse"; because Qian represents the father, it is called "an old horse"; because the virtue of Qian is strong and vigorous without ceasing (qian qian bu yi), it is called "a lean horse" (thin and enduring); because it has the function of change, it is called "a horse with a mottled coat" (its coat is mottled like change). However, the Kun hexagram refers to "a mother horse," which only takes the meaning of the mother horse's gentleness. The horse as a symbolic image is not only found in Qian and Kun; it is also found in Zhen. Zhen is associated with a horse that is good at neighing, because Zhen represents thunder, taking the image of thunder; Zhen is also associated with a horse with a white left hind foot ("zhuzu horse"), and a horse with a white forehead ("desang horse"), taking the meaning of being bright and dazzling. Kan is associated with a horse with a strong and beautiful back, because the yang line in the center of Kan represents the solid and moist image. Therefore, among the hexagrams, those that pair with dragon and horse are the most common, because there is nothing in the sky that can surpass the dragon, and nothing on the ground that can exceed the horse, hence the frequent use of these images. The Kun hexagram refers to "a mother cow," emphasizing its meaning of reproduction and proliferation. Gen is both the dog and the rat: the dog has the ability to guard and prevent, the dog can stop people, the rat is stopped, both belong to Gen (Gen means to stop). Li is associated with turtle, crab, snail, clam, and tortoise, all taking the meaning of their outer shell, symbolizing the outer yang and inner yin of the Li hexagram. These are all results of the mutual combination of the Five Phases, so they are explained together here.

禽蟲之類，名數甚多，今解三十六者，蓋取六甲之數，拭經所用也。其十二屬配十二支，支有三禽，故三十有六禽。所以支有三者，分一日為三時，旦及晝暮也。若以意求，正應十二屬並居晝位，不應或旦或暮。今依拭經法，以氣而取，孟則在暮，仲則在中，季則在旦，是十二屬當十二辰也。餘二十四，既是配禽，以不當支位。所以孟在暮者，孟是一時之首氣，初則未盛，向仲方盛，故屬也，取近盛氣，所以在暮也。仲則在晝者，以其氣盛在中也。季則在旦者，以季為一時之末，其氣已衰，當初近仲，尚有王勢，故屬旦也。於式當位，二俱不失。

Animals and insects are numerous in name and number. Here, thirty-six are explained because the number is taken from the "six Jia" (the sixty Jiazi are divided into six groups of ten). This is also the method used in the style disk divination (the "Shi Jing" is the style classic, which discusses the six rhinoceros style disk method). Among these, the twelve zodiac animals correspond to the twelve earthly branches, with three animals under each branch, making a total of thirty-six animals. Each branch is assigned three animals because a day is divided into three periods: morning, day, and evening. If we think logically, the twelve zodiac animals should all be placed in the day period, not some in the morning and some in the evening. Now, following the method of the style classic, they are arranged according to the strength and decline of the qi: the branches of the first month of each season (Yin, Si, Shen, Hai) are placed in the evening, the branches of the middle months (Zi, Mao, Wu, You) are placed in the day, and the branches of the last months (Chou, Chen, Wei, Xu) are placed in the morning. Thus, the twelve zodiac animals each occupy their respective twelve branches. The remaining twenty-four animals, being auxiliary, do not occupy the main positions. The branches of the first months are placed in the evening because the first month of each season is the beginning of the season's qi, which is initially weak and only becomes strong in the middle months. Therefore, they are placed near the side of the strong qi, hence in the evening. The branches of the middle months are placed in the day because their qi is strongest at the center. The branches of the last months are placed in the morning because the last month of each season is the end of the season's qi, which has already declined. However, when it first begins, it follows closely after the middle month and still carries the momentum of strength, so it is placed in the morning. In this way, each branch is in its proper position on the style disk, and both the qi and the position are in order.

王簡云：子，朝為燕，晝為鼠，暮為伏翼。丑，朝為牛，晝為蟹，暮為鱉。寅，朝為狸，晝為豹，暮為虎。《本生經》云：旦為生木。又云：晝為虎，暮為狸。卯，朝為蝟，晝為兔，暮為貉。一云：朝為狐。《本生經》云：暮為鶴。辰，朝為龍，晝為蛟，暮為魚。巳，朝為蟮，晝為蚯蚓，暮為魚蛇。一云：暮為龜。《本生經》言：旦為赤土，晝為蛇，暮為蟬。午，朝為鹿，晝為馬，暮為獐。《本生經》言：旦為馬，晝為鹿，暮為麞。未，朝為羊，晝為鷹，暮為鴈。《本生經》云：暮為老木。申，朝為貓，晝為猨，暮為猴。一云：旦為羊。《本生經》言：暮為死石。

Wang Jian's view is: for the Zi branch, in the morning it is a swallow, at noon a rat, and in the evening a bat. For the Chou branch, in the morning it is an ox, at noon a crab, and in the evening a tortoise. For the Yin branch, in the morning it is a weasel, at noon a leopard, and in the evening a tiger; the Ben Sheng Jing says that in the morning it is a tree, and another view says at noon it is a tiger and in the evening a weasel. For the Mao branch, in the morning it is a hedgehog, at noon a rabbit, and in the evening a marten; another view says in the morning it is a fox; the Ben Sheng Jing says in the evening it is a crane. For the Chen branch, in the morning it is a dragon, at noon a water dragon, and in the evening a fish. For the Si branch, in the morning it is a eel, at noon a worm, and in the evening a fish snake; another view says in the evening it is a turtle; the Ben Sheng Jing says in the morning it is red earth, at noon a snake, and in the evening a cicada. It is evident that different sources have slight variations. For the Wu branch, in the morning it is a deer, at noon a horse, and in the evening a roe deer; the Ben Sheng Jing says in the morning it is a horse, at noon a deer, and in the evening a roe deer. For the Wei branch, in the morning it is a sheep, at noon an eagle, and in the evening a goose; the Ben Sheng Jing says in the evening it is old wood. For the Shen branch, in the morning it is a cat, at noon a monkey, and in the evening a ape; another view says in the morning it is a sheep; the Ben Sheng Jing says in the evening it is dead stone. It can be seen that the Ben Sheng Jing series does not entirely use animals, but also includes elements like tree, red earth, old wood, and dead stone, which belong to the Five Phases.

酉，朝為雉，晝為雞，暮為馬。一云：朝為雞，暮為死石。《禽變》云：暮為死土。《本生經》言：暮為鳶。戌，朝為狗，晝為狼，暮為豺。一云：暮為死金。《禽變》云：暮為死火。亥，朝為豕，晝為玃，暮為豬。一云：旦為生木，晝為豕，暮為蛦蝓。一云：旦為豚，晝為。一云：暮為朽木。雖《本生經》及《禽變》互有不同，晝暮之位，理從前解。

The酉 branch: in the morning it is a pheasant, at noon it is a chicken, and in the evening it is a horse; another account says in the morning it is a chicken and in the evening it is a dead stone; the "Bird Transformation" text says in the evening it is dead earth. The "Origin of Life" text says in the evening it is a kite. The戌 branch: in the morning it is a dog, at noon it is a wolf, and in the evening it is a jackal; another account says in the evening it is dead metal; the "Bird Transformation" text says in the evening it is dead fire. The亥 branch: in the morning it is a pig, at noon it is a large ape, and in the evening it is a domestic pig; another account says in the morning it is growing wood, at noon it is a pig, and in the evening it is a slug; yet another account says in the morning it is a young pig, at noon it is something (the original text has a rare character here); there is also an account saying in the evening it is rotten wood. The "Origin of Life" text and the "Bird Transformation" text differ in some details, but the arrangement of the three times—morning, noon, and evening—still follows the principle of the waxing and waning of qi as explained earlier.

子為鼠燕伏翼者，色皆玄也，取水之色。鼠之為性，晝伏夜游，象陰氣也；出於穴常見首者，象陽氣萌動於子，欲見之狀也。燕口下有赤者，象陰之懷陽；其尾分者，陰數二也；春分而至，隨陽見也；秋分而蟄，隨陰伏也。《禮記·月令》云：仲春之月，玄鳥至，至日以太牢祀於高禖，以祈子孫也；秋分，玄鳥歸也。是見二月者，子刑卯也。《易通卦驗》云：玄鳥，陰鳥也。伏翼者，鼠老為之，謂之仙鼠。《方言》云：自關已東謂之伏翼。三者皆是陰蟲，故並居子也。

The earthly branch Zi governs the rat, swallow, and bat, because all three have black feathers or fur, which corresponds to the color of water (Zi belongs to water, which is black). The rat hides during the day and comes out at night, symbolizing the movement of yin energy; when it emerges from its burrow, it often only shows its head, symbolizing the beginning of yang energy in the month of Zi, which is just starting to appear and has not yet fully emerged. The swallow has a red patch beneath its beak, symbolizing yin containing yang; its tail splits into two, matching the number two, which represents yin; it comes in spring equinox, following the emergence of yang energy, and retreats in autumn equinox, following the concealment of yang energy. The *Book of Rites: Monthly Orders* says: In the second month of spring, the black bird (swallow) flies in; on the day the swallow arrives, a grand sacrifice is offered to the god of high mountains to pray for descendants. By autumn equinox, the swallow flies back. The swallow appears in the second month (Mao month) but is still classified under the Zi branch, because Zi and Mao have a conflict relationship, and thus are connected. The *Yi Tong Gua Xian* says: the swallow is a bird of yin. The bat is formed from an old rat and is called the immortal rat. The *Dialects* says: in the area east of the Hangu Pass, it is called the bat. These three are all yin animals, so they are all classified under the Zi branch.

丑為牛蟹鱉者，丑為艮，立春之節，農事既興，牛之力也。又上當牛宿，《說題辭》曰：牛為陰事，牽耦耜耕也，故在丑。蟹者，立春之時，卉木生根，如其足也。艮為山，巨靈贔負，首頂靈山，負蓬萊山，卽巨蟹也。鱉者，土之精氣而生，中軟外堅，象土含陰陽也；其藏黃者，土之色也。牛亦有黃，蟹中亦黃，皆土精也。丑在北方水位，故兼主水、土。

The Earthly Branch Chou governs cattle, crab and turtle, because Chou corresponds to the Hexagram Gen, which represents mountain. At the beginning of the year, when spring starts, farming begins, and cattle are relied upon. Moreover, Chou corresponds to the celestial mansion of the Ox. The "Commentary on the Spring and Autumn Annals" says: cattle are associated with yin affairs, and they pull paired plows to till the soil, so they are paired with Chou. As for crab, at the beginning of spring, grass and trees begin to take root, and the appearance of the fine roots resembles the legs of a crab. Gen represents mountain, and according to legend, the deity Jüling carried heavy burdens on his back and held the mountain of Ling on his head, carrying the divine object from Penglai Mountain, which is the crab. As for turtle, it is born from the essence of earth, being soft inside and firm outside, symbolizing the inclusion of yin and yang within earth. It contains yellow substances inside, which is the color of earth. Cattle have cow bile, and crabs also have crab bile, both representing the essence of earth. Chou itself is located in the northern water position, so it also governs both water and earth elements.

寅為虎豹狸者，三獸形類皆相似。寅為木位，木主藂林；寅又屬艮，艮為山，虎之所處。《集靈經》云：寅為少陽，五色玄黃。寅又有生火，火主文章，三獸俱斑，並有文也。上應箕宿，箕主風，虎嘯風起，《易》云「風從虎」。《家語》云：三九二十七，七主星，星主虎，虎七月生，申沖寅，故虎在寅。狸豹以同類相從也。《本生經》云主木者，以寅有相木，正月方生也。

The earthly branch Yin controls the tiger, leopard, and civet, because these three animals have similar appearances. Yin belongs to the direction of wood, and wood represents dense forests; Yin also belongs to the hexagram Gen, which represents mountain, the place where tigers live. The "Collection of Wonders" says: Yin is the young yang, with a color of dark yellow. Yin also contains the initial fire, which represents culture and patterns, and these three animals all have spots, which corresponds to the meaning of having patterns. Yin corresponds to the mansion of Ji in the sky, which governs wind, and when a tiger roars, the wind arises. The "Commentary on the Wings of the Book of Changes" says, "Wind follows the tiger." The "Discourses of Master Kong" says: three times nine equals twenty-seven, seven represents stars, and stars represent tigers, so tigers are pregnant for seven months before giving birth. Yin and Shen are opposing, tigers are born in Shen and are paired with Yin, so tigers are associated with Yin. Civets and leopards are attached to Yin by being similar to each other. The "Original Life Classic" says Yin governs wood, because Yin contains the wood energy in the position of "Xiang," and in the first lunar month, wood begins to sprout.

卯為兔蝟狢者，兔，陽蟲也，居月中者，陰懷陽也。《元命苞》云：兔居月中者，陰懷陽也，坎之氣。坎在子位，子刑在卯，故兔屬卯。老兔為蝟，狢亦兔類，故並居卯。一云：狢者，狐也，狐狢相類也。《本生經》言鶴者，此音同字誤也。

The Earthly Branch 卯 governs the rabbit, hedgehog, and marmot. This is because the rabbit is a yang creature, and according to legend it resides in the moon, symbolizing yang contained within yin. The *Chunqiu Yuanmengbao* states that the rabbit lives in the moon, representing yin embracing yang, which corresponds to the energy of Kan. Kan is located at the position of Zi, and Zi is said to be in conflict with卯, hence the rabbit is assigned to the卯 branch. Old rabbits transform into hedgehogs, and marmots are also similar to rabbits, so they are all grouped under 卯. Another explanation says that the marmot is actually the fox, and foxes and marmots are similar. As for the *Bensheng Jing* stating that the evening of 卯 is the crane, this is due to the similar pronunciation of "貉" and "鹤," leading to a writing error.

辰為龍鮫魚者，申為水之源，子為中流，辰為水之末，如百川東注，皆歸於海。龍能興雲致雨，為水蟲之長，非海不能苞容，故其神而大。鮫魚亦是水蟲之長者，故並在辰。巳為蛇蟮蚯蚓者，《拭經》云：巳有騰蛇之將，因而配之。蛇，陽也，本在南；龜，陰也，本在北。以蛇配龜為玄武，二蟲共為一神，以陰偶，故從數在北方。蟮及蚯蚓，皆形同也。《禮記》云：小滿之節，蚯蚓出見。《慎子》云：騰蛇游霧，與蚯蚓同。黃帝有大螾如蚯，以應土德。已有寄生之土，故並配之。

The earthly branch Chen governs the dragon,鲛 fish, and fish, because in the triple harmony of the water element, Shen is the source of water, Zi is the middle flow of water, and Chen is the final destination of water, just as all rivers flow eastward and eventually reach the sea. The dragon can summon clouds and bring rain, being the leader among aquatic creatures, and nothing but the sea can contain it, so it is both mysterious and large. The鲛 fish is also a giant among aquatic creatures, so it is also associated with Chen. The earthly branch Si governs the snake,鳝, and earthworms, because the "Classic of Divination" says that there is a divine general named "Teng Sha" at the position of Si, so the snake is naturally associated with it. The snake belongs to the yang element and originally resides in the south; the turtle belongs to the yin element and originally resides in the north; pairing the snake with the turtle forms the Black Tortoise, as two animals combine into one deity. Since the number two is an even number representing yin, it is assigned to the north. The鳝 and earthworms have similar shapes to the snake. The "Book of Rites · Monthly Orders" says that during the period of Xiaoman, earthworms emerge from the ground. The "Zhenzi" says that Teng Sha can move through fog, which is similar to the earthworm. There is also a legend that during the time of the Yellow Emperor, a large earthworm-like creature appeared, symbolizing the virtue of earth. Since the earthly branch Si inherently contains the quality of earth, these creatures are all associated with Si.

《本生經》言土者，以火相合生土也。檢眾書，蟮或為鼉，鼉字復作蟬。《本生經》解蟬云：常水藏，畏羅網，悲吟不言，且欲歌。言其悲吟，與蟬相類；論其水藏，與鼉相類。其形狀及土氣，巳為蛇蟮蚯蚓相類，鼉與蟬並，此非也。又《射覆經》云：遇蟬者，水蟲也，當知是蜆也。

The *Ben Sheng Jing* associates the Earthly Branch *Si* with earth because the *Si* branch combines fire and earth, and fire generates earth. Examining various texts, the character "shàn" is sometimes written as "tuó" (Yangtze alligator), and "tuó" is also written as "chán." The *Ben Sheng Jing* explains "chán" as an animal that often hides in water, fears nets, and mourns without speaking, yet seems as if it wants to sing. In terms of its mournful cry, it resembles a chán; in terms of hiding in water, it resembles a tuó. However, considering its shape and the earthy quality associated with the *Si* position, it should be associated with creatures like snakes, shàn, and earthworms. Including both tuó and chán is therefore incorrect. Additionally, the *She Fu Jing* states that when one divines "chán," it refers to a water insect, and the actual meaning is clam.

午為鹿馬麞者，午為太陽，馬有員蹄，象於陽也。午為天路，馬有駿足，涉遠之日，牝牡有時，故《家語》云：八九七十二，偶以承奇，奇主辰，辰為月，月主馬，馬十二月生，丑沖未，未與午合，故在午。鹿蹄坼者，以象陰也，而居陽位者，象懷陰也。《禮記·月令》云：仲夏之月，鹿角解。《易緯通卦驗》云：鹿者，獸中陽也，夏至解角。《家語》云：四九三十六，六主律，律主鹿，故鹿六月生，未與午合，故亦在午。獐鹿同類，因而配之。

The hour of Wu governs deer, horse and wild boar, because Wu is the position of the Star of brightness and prestige, and the horse's hoof is round, symbolizing Yang (the round sky represents Yang). Wu is also the path of the Star of movement, and the horse has strong legs that can travel long distances. It also has a fixed time for mating. Therefore, the "Analects of Confucius" says: eight multiplied by nine gives seventy-two, even numbers follow odd numbers, and odd numbers govern the months, the month governs the horse, so the horse is pregnant for twelve months before giving birth. The earthly branch Chou (ox) and Wei (earth pig) are opposing, and Wei is in harmony with Wu, so the horse is associated with Wu. The deer's hoof is split, symbolizing Yin, yet it resides in the Yang position, symbolizing Yang containing Yin. The "Rites of Zhou: Monthly Orders" says: in the middle of summer, the fifth month, the deer sheds its antlers. The "Yi Wei Tong Gua Xian" says: the deer is a Yang animal, and it sheds its antlers at the summer solstice. The "Analects of Confucius" says: four multiplied by nine gives thirty-six, six governs the pitch, the pitch governs the deer, so the deer is pregnant for six months before giving birth. Since Wei is in harmony with Wu, the deer is also associated with Wu. The wild boar is of the same category as the deer, so they are both associated with Wu.

問曰：八卦配禽，離不言馬，《禽變》乃以午為馬者，何？荅曰：坤為牝馬之貞，坤既在未，未與午合，故馬居午。問曰：干亦稱馬，震亦稱馬，何不併取其合？荅曰：行地莫過於馬，坤既是地，取其正用；干天震木，非是地體，故不取合。

Someone asked: When the Eight Trigrams are paired with animals, the Li Trigram is paired with the pheasant, not the horse, yet the "Qin Bian" text pairs Wu with the horse. Why is this? The answer is: The Kun Trigram has the saying "the virtue of the female horse," and the position of Kun is Wei. Since Wei combines with Wu, the horse is associated with Wu. Another question: The Qian Trigram is also called the horse, and the Zhen Trigram is also called the horse. Why are their Liu He positions not used for pairing? The answer is: No animal on the ground surpasses the horse. Since Kun symbolizes the earth, it takes its original use. Qian symbolizes heaven, and Zhen symbolizes wood, neither of which are the body of the earth, so their Liu He positions are not used.

問曰：若如所解，干之六爻皆稱為龍，行天莫過於龍，龍德應干，何忽居辰？荅曰：未若為馬，誠如來難。馬既在午，正取其合；干位居戌，戌沖在辰，所以龍配於辰。問云：坤既取合，干忽用沖，此義難解。荅曰：坤為陰也，取其柔順從陽之義，故用合；干為陽也，陽體剛強，故取其沖。

Another question: According to this explanation, all six lines of the Qian hexagram are called dragons. In the sky, nothing surpasses the dragon, and the virtue of the dragon corresponds exactly with that of Qian. Then why is the dragon suddenly paired with the Chen position? The answer is: Regarding the fact that the sheep is paired with Wei rather than the horse, this is indeed as you have questioned. Since the horse is paired with Wu, this is because the Kun hexagram is at Wei, and Wei and Wu are in harmony. However, the Qian hexagram is at Xu, and Xu and Chen are in opposition, so the dragon is paired with Chen. Another question: The Kun hexagram uses the concept of Liu He, but the Qian hexagram suddenly changes to use opposition. This reasoning does not make sense. The answer is: Kun belongs to yin, and it takes the meaning of being soft and yielding to yang, hence it uses 'harmony'. Qian belongs to yang, and since yang is inherently strong and firm, it uses the position of 'opposition'. Because the principles of yin and yang differ, one uses harmony and the other uses opposition.

未為羊鷹鴈者，《拭經》云：未為小吉，主婚姻禮娉，禮娉有羊鴈之用。鄭玄《婚禮謁文》云：鴈候陰陽，待時乃舉。《易》以坤為羊，坤在未也。《禮記·月令》云：季夏之月，鷹初學習，此因候以配之。《本生經》云老木者，以未為木墓，木至六月衰老也。

The reasons why sheep, eagles, and geese are not dominant in the position of Wei are because the "Shi Jing" says that the position of Wei is "Xiao Ji," a deity in charge of marriage and wedding ceremonies, and wedding gifts include sheep and geese. Zheng Xuan's "Wedding Rituals Text" says that geese can detect the waxing and waning of yin and yang, and they only take flight when the season is right. The "Zhou Yi" associates sheep with the hexagram Kun, and the position of Kun is exactly Wei. The "Liji · Yueling" says that in the sixth month of late summer, young eagles begin to learn to fight, which is matched according to the seasonal phenomena. The "Ben Sheng Jing" says that Wei represents old wood, because Wei is the storage of wood, and wood has already aged by June. Thus, sheep are associated with the hexagram Kun, geese with the use in marriage, and eagles with the seasonal phenomena of late summer; each has its own basis.

申為猴猿貓者，秋為殺氣，萬物衰老，猴猿之貌並似老人。七月山果皆熟，猴猿以其儲糧之時為王。《拭經》云：金氣盛時，能老萬物猴猿貌也。《家語》云：五九四十五，五為音，音主猿，猿五月生，午中有沐浴金，殺氣未壯，至申金王，殺氣始強。又言：在火中未有音聲，出火其音方成，故並在申。

The earthly branch Shen governs monkeys, apes, and cats because autumn is the season of肃杀 (severe and destructive energy), when all things age and wither. Monkeys and apes have faces that resemble the elderly, hence their association with Shen. In the seventh lunar month, wild fruits in the mountains ripen, and monkeys and apes are busy gathering food, so they are most active at this time. The "Shi Jing" says that when the metal element is at its peak, it causes all things to age, and the appearance of monkeys and apes reflects this aged look. The "Kongzi Jia Wu" states that five multiplied by nine equals forty-five, and five represents sound, which governs apes. Therefore, apes have a gestation period of five months. The position of Wu (午) is where metal is in the "bathing" stage, and the killing energy is not yet strong. By the time it reaches Shen, metal is at its peak, and the killing energy becomes strong. It also says that metal cannot produce sound while still in fire; only when it is out of fire can it produce sound. Apes are known for their loud cries, so apes and Shen are grouped together.

《本生經》言旦為玉者，玉有溫潤鏗鏘之音，故取其旦。暮為死石者，石是玉類，亦有音聲，言其氣衰，故在暮曰死。玉石皆金之本，故皆配金位。貓亦是同類，故以配焉。酉為雞雉烏者，酉為金，威武之用。雞有五德，以武為先，見敵必斗，是其本性。《說題辭》云：雞為積陽，南方之象，火陽精物炎上，故陽出則雞鳴，以類感也。《考異郵》云：雞火畜，鳴近寅，寅陽，有生火，喜故鳴。武事必有號令，故在西方。巽為雞，亦為號令，辰巳並與酉合，故在酉。

The "Ben Sheng Jing" says that the hour of Shen is associated with jade because jade has a warm and smooth texture and a clear, resonant sound, which represents the sound of metal. Therefore, it is paired with the early morning when the vital energy first begins to rise. It says that the hour of You is associated with a dead stone because stone and jade are of the same category and can also produce sound, but since the stone's energy has declined, it is called "dead" in the evening. Jade and stone are both sources of metal, so they are both associated with the metal position. Cats are also animals of the monkey and ape family, so they are included together. The hour of You is associated with chickens, pheasants, and crows because You belongs to metal and takes the use of metal's strength and power. Chickens have five virtues: culture, bravery, courage, benevolence, and trustworthiness, with bravery being the foremost. When they encounter an opponent, they must fight, which is their nature. The "Chun Qiu Shuo Ti Ci" says that chickens are formed from accumulated yang energy and represent the southern direction. Fire is the essence of yang and has an upward nature, so when the sun rises, chickens crow, which is a case of similar things influencing each other. The "Kao Yi You" says that chickens are domesticated animals of fire, and their crowing time is close to the hour of Yin. Yin belongs to yang and contains the initial fire, so chickens feel joyful and crow. Military affairs must have commands, so chickens are associated with the western direction of military power. Among the Eight Trigrams, Xun is associated with chickens, and Xun also governs commands. The hours of Chen and Si are compatible with You, so chickens are associated with You.

雉是火鳥，為武之威。《方伎傳》云：太白揚光，則雞鳴；熒惑流耀，則雉驚。《易通卦驗》云：雉者是陽，雄鳴則雌應，陽唱陰和之義；當時則雊，亦號令之義。烏者，陰之禽，而居日中。《元命苞》云：烏在日中，象陽懷陰也。以其在日中得陽氣，故仁而能反哺。在酉者，春時日臨兌酉，是二八之門，日所入處，取其終也，故並配酉。

The bird known as the pheasant belongs to the fire element and symbolizes the dignity of military affairs. The "Book of Skills and Techniques" states: when the star of metal (the planet Venus) shines brightly, the chicken crows; when the planet of fire (Mars) moves and shines, the pheasant takes flight—this shows that the chicken belongs to metal and the pheasant belongs to fire. The "Commentary on the Changes and Verification of the Trigrams" says: the pheasant belongs to yang, and when the male pheasant calls, the female pheasant responds in harmony, which represents the principle of yang initiating and yin responding. When the season comes, the pheasant calls (gou), which also carries the meaning of issuing commands. The crow belongs to yin birds, yet it is said to dwell in the center of the sun. The "Spring and Autumn Original Mandate Bundle" says: the crow is in the sun, symbolizing yang containing yin. Because it receives yang energy from the sun, its nature is kind and benevolent, capable of carrying food and feeding its mother. It is paired with you because during the spring equinox, the sun reaches the position of the trigram Dui (the western gate), which is the boundary between the second and eighth months, also the place where the sun sets, symbolizing the end. Therefore, both the pheasant and the crow are paired with you.

又云暮為死石者，取其金氣衰也。《禽變》曰暮為死土者，土至金末，氣衰敗也。《本生經》云暮為鳶者，亦迅擊有武用也，無五德，故在暮。戌為狗、狼豺者，戌為黃昏，乾為天門，戌既屬干，昏闇之時，以警備也。京氏《別對》曰：狗為主行，以防奸也。《易》曰：艮為狗。艮既是門闕，狗以守防也。《家語》云：七九六十三，三主斗，斗主狗，狗三月生，辰沖戌，寅戌合，故在戌。《禮記·月令》云：九月之時，豺乃祭獸，因候配之。狼形相似，《說文》云：豺，狼屬也，故並居戌。

There is another explanation that the hour of You (酉) in the evening is called the dead stone, taking the meaning that the metal energy reaches its decline at this time. The "Bird Transformation" says that the evening is called the dead earth, because the earth energy has reached the end of the metal energy and has already declined. The "Origin of Life Classic" says that the evening is associated with the hawk, also taking the meaning of its swift and fierce attack, which has military significance; however, the hawk does not possess the five virtues like the chicken, so it is placed in the evening. The hour of Xu (戌) is associated with dogs, wolves, and jackals, because Xu corresponds to the time of dusk, when Qian (Heaven) is the heavenly gate, and since Xu belongs to the position of Qian, the sky is darkening, requiring vigilance and defense. Jing Fang's "Different Interpretations" says that dogs are responsible for patrolling and preventing thieves and bandits. The "Zhou Yi · Shuo Gua" says: "Gen (Mountain) is the dog." Gen represents the image of a gate, and the dog is precisely used for guarding the gate. The "Analects of Confucius" says: "Seven times nine is sixty-three, three are the stars, the star is the dog, so the dog is pregnant for three months before giving birth; Chen and Xu are opposing, Yin and Xu are harmonious, so the dog is assigned to Xu." The "Liji · Yueling" says: "In September, the jackal begins to display the animals it has hunted as if in a sacrifice, which is based on the seasonal changes." The appearance of the wolf is similar to that of the jackal, and the "Shuowen Jiezi" says "the jackal is a type of wolf," so they are both placed under Xu.

一曰暮死金者，金至戌衰敗故也。《禽變》云暮為死火者，戌為火墓也。亥為豬豕猚者，《拭經》云：亥為雜水，穢濁廁溷之象，豬之所居。豬色玄，象水色也；其蹄分者，陰象也；五更必起，不失其常，如水有潮，不違期也。《家語》云：六九五十四，四主時，時主豕，豕四月生也，沖已，故在亥。豕，豬之小者；猚亦取其類，而好夜行，以陰性也，故並在亥。

Another explanation says that the hour of Xu in the evening is considered dead metal, because metal has already declined by the time it reaches the Xu position. The "Bird Transformation" says that the evening is considered dead fire, because Xu is the storage place for fire. The亥 position governs pigs, boars, and wild boars, because the "Classic of Rituals" says that亥 belongs to mixed water, which symbolizes dirty and filthy places like latrines, exactly where pigs live. Pigs have black fur, which resembles the color of water; their hooves are split, which is a symbol of yin; they must rise at the fifth watch and never deviate from their regular pattern, just like the tides of the sea, which never fail to follow the appointed time. The "Discourses of the Master Kong" says: six multiplied by nine gives fifty-four, four governs the seasons, and the season governs the pig. Therefore, pigs carry their young for four months. The fourth month is巳, and巳 and亥 are opposing, so they are paired with亥. The pig is the smaller type of the boar; the wild boar is also taken from the same category, and it is also nocturnal, belonging to yin, so they are all assigned to亥.

一雲旦為生木者，木生於亥也。暮為蛦蝓者，應是，恐字誤也。又云旦為豚，豚豕同也。一雲暮為朽木者，木始生敷，因水淹沒，故腐朽也。問曰：禽蟲之例數多，何故不取麟鳳為屬，乃取蚯蚓蛇鼠小蟲？荅曰：取十二屬者，皆以其知時候氣，或色或形，並應陰陽故也。麟鳳已配五靈，非是虛而不用。

Another explanation says that the morning of the亥 (Hai) hour is the time when wood is born, because wood's growth begins in亥. Those who say the evening of亥 is the time for a snail probably used a different name for the insect (the original text here has two characters that are both rare in form), and it is likely that the character was written incorrectly. There is also an explanation that the morning of亥 is the time for a piglet, since piglet and pig are essentially the same. Another explanation says that the evening of亥 is the time for rotten wood, because wood begins to sprout and spread, but is then submerged by water, so it rots. Someone asked: there are so many kinds of birds, beasts, insects and worms, why do we not choose the qilin or the phoenix for the twelve earthly branches, but instead choose earthworms, snakes and mice, which are small creatures? The answer is: these twelve are chosen because they all know the seasons and respond to the climate, or they match the yin and yang in their color or form. The qilin and phoenix have already been paired with the five spirits, and are not left unused.

又問曰：麟鳳已配五靈，更不取者；龍虎亦配，何為復用？荅曰：龍動雲興，虎嘯風起，此是應陰陽之氣，所以須取。麟鳳雖靈，無所作動，故不重用。其十二屬，並是斗星之氣，散而為人之命，繫於北斗，是故用以為屬。

Another question: Since the qilin and the phoenix have already been paired with the five spirits, why are they not used again? However, the dragon and the tiger are also paired with the five spirits, yet they are used again (Chen for dragon, Yin for tiger). The answer is: When the dragon moves, clouds arise; when the tiger roars, wind comes. This is because they are able to respond to the qi of yin and yang, so they must be used. Although the qilin and the phoenix also have spirit, they do not show any response or movement, so they are not used again. These twelve zhi (animal signs) are all derived from the qi of the Big Dipper stars spreading out and transforming into human destiny signs, connected to the Big Dipper, so they are used as the twelve zodiac animals.

《春秋運斗樞》曰：樞星散為龍馬，旋星散為虎，機星散為狗，摧星散為蛇，玉衡散為雞兔鼠，闔陽散為羊牛，搖光散為猴猿。此等皆上應天星，下屬年命也。三十六禽，各作方位，為禽蟲之長，領三百六十，十而倍之，至三千六百，並配五行，皆相貫領。既非占候之用，不復具釋。

The "Chunqiu Yun Dou Shu" says: The qi of the first star of the Big Dipper, the Hub, spreads down to become the dragon horse; the second star, the Xuan, spreads down to become the tiger; the third star, the Ji, spreads down to become the dog; the fourth star, the Cui (also called the Quan star), spreads down to become the snake; the fifth star, the Yu Heng, spreads down to become the chicken, rabbit, and rat; the sixth star, the He Yang (also called the Kai Yang), spreads down to become the sheep and ox; the seventh star, the Yao Guang, spreads down to become the monkey and ape. These all correspond to the stars in the heavens above and are connected to the years of human destiny below. The thirty-six animals each occupy a position in the directions, being the leaders of beasts, insects, and creatures, each governing three hundred and sixty kinds. If this number is multiplied many times, it can reach three thousand six hundred kinds, all assigned to the Five Phases, with each level connected and unified. Since these are not actually used for divination, they are not explained in detail.

《五行大義》五卷，隋蕭吉撰。案《隋書》本傳，載其著述之目，而獨不及此書，魏鄭公偶未之見耳。唐宋《藝文志》亦不著錄，豈早逸於彼歟。書中所論，皆陰陽五行之事，不過漢儒餘論，然其文章醇古，非復唐以下所能為，而其所援證，往往有佚亡之書，今不可得見者。且蕭以陰陽算術著稱，見其本傳，則此書之出蕭手，萬無一疑。世之相距，千有餘年，而此書獨完然乎我焉，其亦奇矣，安得不校而傳之乎。己未竹醉日，天瀑識。

The *Great Meaning of the Five Phases* consists of five volumes and was written by Xiao Ji of the Sui dynasty. Checking Xiao Ji's biography in the *Sui Shu*, it lists his works, but does not mention this book. It seems that Wei Zheng (who was granted the title of Marquis of Zhengguo) may have simply not seen it. Both the Tang and Song dynasty *Yiwen Zhi* also do not record it. Perhaps it had already been lost in the Central Plains long ago. The content of the book discusses matters of yin and yang and the Five Phases, which are merely the remnants of the doctrines of Han dynasty Confucian scholars. However, its writing is simple, thick, and ancient, something that could not have been written by people after the Tang dynasty. Moreover, the book often cites ancient texts that are now lost and no longer available. Furthermore, Xiao Ji was well known for his expertise in yin-yang and arithmetic, as clearly stated in his biography. Therefore, the authorship of this book by Xiao Ji is beyond doubt. After more than a thousand years, this book has miraculously survived to us, which is quite extraordinary. How could we not examine and transmit it? Written on the Jiwei day (the thirteenth day of the fifth lunar month, an old custom suitable for transplanting bamboo), by Tian Pù.