Qin Ding Xie Ji Bian Fang Shu (欽定協紀辨方書)

朱子日：“本圖書，原卦域。”陰陽家者流，其亦衷諸此也。作本原。

Zhu Xi said: "The art of selection is based on the River Chart and the Lo Shu Square, originating from the eight trigrams' directions." The various calculations of the yin-yang school probably all ultimately depend on these sources, taking the River Chart, Lo Shu Square, and trigram positions as their final basis. Therefore, this book begins with a section on "Origins," first establishing the fundamental principles of the calendar and selection, including the River Chart, Lo Shu Square, trigrams, heavenly stems, and the five phases, before discussing the differentiation of divine influences and the determination of auspicious and inauspicious factors. The term "day" in "Zhu Zi Ri" is actually a mistake for "says."

河圖，一六為水居北，二七為火居南，三八為木居東，四九為金居西，五十為土居中。北方水生東方木，東方木生南方火，南方火生中央土，中央土生西方金，西方金生北方水。此五行相生之序也。

The numbers in the River Chart are: one and six belong to water, located in the north; two and seven belong to fire, located in the south; three and eight belong to wood, located in the east; four and nine belong to metal, located in the west; five and ten belong to earth, located in the center. The generating numbers and the completing numbers are of the same type and combine with each other, each occupying a direction. Following this sequence: water in the north generates wood in the east, wood in the east generates fire in the south, fire in the south generates earth in the center, earth in the center generates metal in the west, and metal in the west generates water in the north. This is the order of mutual generation among the five elements. The school of selection discusses generation and support, as well as moral compatibility, and its fundamental principle lies in this chart.

洛書，戴九履，左三右七，二四為肩，六八為足，五居中火。一六水克二七火，二七火克四九金，四九金克三八木，三八木克五中土，五中土克一六水。此五行相剋之序也。

The numbers of the Luo Shu are arranged as follows: the top is nine, the bottom is one, the left is three, the right is seven, two and four are on the shoulders, six and eight are on the feet, and five is in the central palace. According to this arrangement, the Five Phases mutually control each other: the water of one and six controls the fire of two and seven, the fire of two and seven controls the metal of four and nine, the metal of four and nine controls the wood of three and eight, the wood of three and eight controls the central earth, and the central earth controls the water of one and six. This is the order of mutual control among the Five Phases. When discussing punishments, clashes, control, and harm, as well as the avoidance of Inauspicious Sha (unfavorable influences), the fundamental principle lies in this text. (The original text has a missing character '一' after '戴九履', and the '火' in '五居中火' should be '宫'.)

《繫辭傳》曰：“易有太極，是生兩儀，兩儀生四象，四象生八卦。”邵子曰：“乾一、兌二、離三、震四、巽五、坎六、艮七、坤八。乾、兌、離、震為陽，巽、坎、艮、坤為陰。乾兌為太陽，離震為少陰，巽坎為少陽，艮坤為太陰”。

The Great Treatise of the Zhou Changes says: "The Book of Changes contains the Taiji, from which yin and yang emerge. From yin and yang come the four images, and from the four images come the eight trigrams." Shao Yong said: "By doubling this process, the sequence of the先天八卦 is乾 one, 兑 two, 离 three, 震 four, 巽 five, 坎 six, 艮 seven, 坤 eight. Among these, 乾 and 兑 belong to yang, 巽 and 坎 belong to yin. Further divided according to the four images: 乾 and 兑 are the Star of brightness and prestige, 离 and 震 are the lesser yin, 巽 and 坎 are the lesser yang, and 艮 and 坤 are the wealth star and mother star." This sequence arises naturally from the Taiji splitting into two, two splitting into four, and four splitting into eight, without human intervention, hence it is called "before heaven."

《說卦傳》曰：“天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。”邵子曰：“乾南坤北，離東坎西，兌居東南，震居東北，巽居西南，艮居西北。所謂先天之學也。”

The Zhou Changes (I Ching) says: "Heaven and Earth are positioned above and below, mountains and marshes communicate with each other, thunder and wind interact, water and fire do not despise each other, and the Eight Trigrams are thus interwoven in pairs." Shao Yong says: "Based on this arrangement, Qian is in the south, Kun in the north, Li in the east, Kan in the west, Dui in the southeast, Zhen in the northeast, Xun in the southwest, and Gen in the northwest. This is called the 'Heavenly Learning' or 'Xian Tian' system." Qian and Kun, Kan and Li, Zhen and Xun, Gen and Dui each occupy opposite directions, matching the four pairs of opposing images mentioned in the 'Sayings on the Trigrams' passage.

《說卦傳》曰：“乾，天也，故稱乎父。坤，地也，故稱乎母。震一索而得男，故謂之長男。巽一索而得女，故謂之長女。坎再索而得男，故謂之中男。離再索而得女，故謂之中女。艮三索而得男，故謂之少男。兌三索而得女，故謂之少女。”

The "Commentary on the Trigrams" from the Zhou Yi says: "Qian represents Heaven, so it is called the father; Kun represents Earth, so it is called the mother. When Kun first seeks from Qian and obtains a yang line, it becomes Zhen, so it is called the Eldest Son; when Qian first seeks from Kun and obtains a yin line, it becomes Xun, so it is called the Eldest Daughter. When seeking again and obtaining a male line, it becomes Kan, so it is called the Middle Son; when seeking again and obtaining a female line, it becomes Li, so it is called the Middle Daughter. When seeking a third time and obtaining a male line, it becomes Gen, so it is called the Youngest Son; when seeking a third time and obtaining a female line, it becomes Dui, so it is called the Youngest Daughter." The Qian and Kun trigrams are the parents, and the six trigrams are divided into eldest, middle, and youngest according to the order of seeking. This is the sequence of the later heaven trigrams.

《說卦傳》曰：“帝出乎震，齊曲乎巽，相見乎離，致役乎坤，說占乎兌，戰乎乾，勞乎坎，成占乎艮。”邵子曰：“乾統三男於東北，坤統三女於西南。乾坎艮震為陽，巽離坤兌為陰。”

The "Commentary on the Hexagrams" from the "Zhou Yi" says: "The master of creation and transformation originates from the Zhen direction and initiates movement, in the Xun direction all things are arranged in order, in the Li direction things meet and recognize each other, in the Kun direction efforts are made for cultivation and sustenance, in the Dui direction there is joy and speech, in the Qian direction yin and yang contend, in the Kan direction there is comfort and care, and in the Gen direction completion leads to the beginning again." Shao Yong said: "Qian governs the three male trigrams and resides in the Northeast, while Kun governs the three female trigrams and resides in the Southwest; Qian, Kan, Gen, and Zhen belong to yang, while Xun, Li, Kun, and Dui belong to yin." This is the directional arrangement of the Eight Trigrams according to King Wen's later heaven system, and it is also the system actually used by diviners for palm reading, directional orientation, and the arrangement of the nine palaces and divine omens. (The original text's "齐曲乎巽" has "曲" as a later addition, and in "说占乎兑" and "成占乎艮," the character "占" should be read as "言.")

《啟蒙附論》曰：“圖之左方，陽內陰外，即憲天之震離兌乾，陽長而陰消也。其右方，陰內陽外，即先天之巽坎艮坤，陰長而陽消也。蓋所以象二氣之交運也”。

The *Yixue Qimeng Fulu* says: "The left half of the *Hetu* has the yang numbers inside and the yin numbers outside, corresponding exactly to the eight trigrams of the *Qian Tian* (Earlier Heaven) namely Zhen, Li, Dui, and Qian, which represent a period of gradually increasing yang and decreasing yin. The right half has the yin numbers inside and the yang numbers outside, corresponding exactly to the eight trigrams of the *Qian Tian* namely Xun, Kan, Gen, and Kun, which represent a period of gradually increasing yin and decreasing yang. This is used to symbolize the mutual interaction and movement of the two energies of yin and yang." (The original text's "xiantian" is a miswriting for "qiantian.")

《啟蒙附淪》曰：“圖之一六為水，即後天之坎位也。三八為木，即後天震巽之位也。二七為火，即後天之離位也。四九為金，即後天兌乾之位也。五十為土，即後天之坤艮，周流四季而偏旺於丑未之交也。蓋所以象五氣之順布也”。

The *Yixue Qimeng Fulu* states: "The *Hetu* associates one and six with water, which corresponds to the position of the later Heaven trigram Kan; three and eight with wood, which corresponds to the positions of the later Heaven trigrams Zhen and Xun; two and seven with fire, which corresponds to the position of the later Heaven trigram Li; four and nine with metal, which corresponds to the positions of the later Heaven trigrams Dui and Qian; and five and ten with earth, which corresponds to the positions of the later Heaven trigrams Kun and Gen. Earth qi circulates through the four seasons and is especially strong at the intersection of Chou and Wei. This is used to symbolize the sequential distribution of the five elements' qi." (The original text 'fu lun' is a miswriting of 'fu lun'.)

《啟蒙附論》曰：“洛書九數，虛中五以配八卦，陽上陰下，故九為乾，一為坤。因自九而逆數之，震八、坎七、艮六，乾生三陽也。又自一而順數之，巽二、離三、兌四，坤生三陰也。以八數與八卦相配，而先天之位合矣”。按術家以乾配九，坤配一，離配三，坎配七，其數奇，故為陽。兌配四，震配八，巽配二，艮配六，其數偶，故為陰。

The "Easy启蒙附论" says: "The Luo Shu has nine numbers. The number five in the center is left empty, and the remaining eight numbers are used to match the Eight Trigrams. Yang is on top and Yin is at the bottom, so nine is paired with Qian and one is paired with Kun. Counting backwards from nine, we get Zhen eight, Kan seven, Gen six, which are the three Yang trigrams generated by Qian; counting forwards from one, we get Xun two, Li three, Dui four, which are the three Yin trigrams generated by Kun. By matching these eight numbers with the Eight Trigrams, the original positions of the trigrams are aligned." This book notes: Numerologists pair Qian with nine, Kun with one, Li with three, and Kan with seven, all of which are odd numbers and thus belong to Yang; they pair Dui with four, Zhen with eight, Xun with two, and Gen with six, all of which are even numbers and thus belong to Yin. This shows that in matching the trigrams with the Luo Shu, Yin and Yang are distinguished based on the parity of the numbers, which complements the "Appendix" that explains the generation of the six sub-trigrams from Qian and Kun.

《啟蒙附論》曰：“火上水下，故九為離，一為坎。火生燥土，故八次九而為艮。燥土生金，故七六次八而為兌乾。水生溼土，故二次一而為坤。故三四次二而為震巽。以八數與八卦相配而後天之位合矣”。按邵子以文王八卦為入用之位、後天之學，朱予以洛書為數之用。術家飛宮吊替，俱用後天配洛書。其法以坎一、坤二、震三、巽四、中五、乾六、兌七、艮八、離九為序。劉歆曰：“八卦九章相為表裡。”張衡曰：“聖人重之以卜筮，雜之以九宮。”則所從來遠矣。

The "Yixue Qimeng Fulu" says: "Fire is above, water is below, so nine is paired with Li (Fire), and one is paired with Kan (Water). Fire can generate dry earth, so eight follows nine and is paired with Gen (Mountain); dry earth can generate metal, so seven and six follow eight and are paired with Dui (Lake) and Qian (Heaven). Water can generate wet earth, so two follows one and is paired with Kun (Earth); wet earth can generate wood, so three and four follow two and are paired with Zhen (Thunder) and Xun (Wind). By pairing these eight numbers with the eight trigrams, the posterior trigram positions are aligned." This book notes: Shao Yong regarded the King Wen trigrams as practical directional arrangements, calling it "the study of the posterior heaven." Zhu Xi regarded the Luo Shu as the function of numbers. Numerological practitioners use "flying palaces" (nine stars distributed across nine palaces) and "mutual exchange" (stars and palaces exchanged for use), all employing the posterior trigram arrangement with the Luo Shu. The sequence is Kan one, Kun two, Zhen three, Xun four, center five, Qian six, Dui seven, Gen eight, Li nine. Han dynasty Liu Xin said, "The eight trigrams and the Hongfan Nine Categories are mutually complementary," and Zhang Heng said, "The sage combined divination with the nine palaces." This method has ancient origins. (The original text "Zhu Yu" is a miswriting of "Zhu Zi.")

蔡邕《獨斷》云：“干，斡也，其名有十。甲、乙、丙、丁、戊、己、庚、辛、壬、癸是也。支，枝也，其名一十有二。子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥是也。”《禮記·月令》：“春月，其日甲乙。夏月，其日丙丁。中央土，其日戊己。秋月，其日庚辛。冬月，其日壬癸。”

The Eastern Han scholar Cai Yong in his work "Duduan" said: "The term 'Gan' refers to 'Wuo', meaning rotation like a cart axle, and there are ten names for it, namely Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The term 'Zhi' refers to 'Zhi', meaning branches that extend out, and there are twelve names for it, namely Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai." The "Liji · Yueling" records: "In the three months of spring, the day stem is Jia and Yi; in the three months of summer, the day stem is Bing and Ding; in the central earth, the day stem is Wu and Ji; in the three months of autumn, the day stem is Geng and Xin; in the three months of winter, the day stem is Ren and Gui." The ten Gans are associated with the four seasons and five directions, while the twelve Zhis record the months and days, forming the starting point for all calculations in the calendar system.

《史記·律書》曰：“七正二十八舍律曆，天所以通五行八正之氣，天所以成熟萬物也。舍者，日月所舍。舍者，舒氣也。不周風居西北，主殺生。東壁居不周風東，主闢生氣而東之。至於營室。營室者，主營胎陽氣而產之。東至於危。危，境也。言陽氣之危境，故曰危。十月也，律中應鐘。應鐘者，陽氣之應，不用事也。其於十二子為亥。亥者，該也。言陽氣藏乾下，故該也。

The Records of the Grand Historian: The Book of the Laws says: "The seven celestial bodies (the sun, moon, and five wandering stars), the twenty-eight mansions, the tones of the scales, and the calendar system are all means by which heaven communicates the Five Phases and the energies of the eight seasonal divisions, thus bringing about the maturity of all things. The term 'she' refers to the positions where the sun and moon rest in their movement; 'she' also means 'shu', referring to the unfolding of energy. The wind of Bu Zhou is located in the northwest, governing the alternation of the severe and the vital. The eastern mansion of Bu Zhou is Dong Bi, which governs the opening of life energy and its movement eastward, until it reaches Ying Shi. Ying Shi governs the gestation of yang energy and its emergence. Continuing eastward to Wei. 'Wei' is 'gui', meaning high and precarious, indicating that yang energy is at the verge of peril, hence called Wei. This is the tenth month, when the tones and Ying Zhong correspond. Ying Zhong refers to yang energy merely responding in the dark, not yet dominant. It belongs to the twelfth branch Hai. 'Hai' is 'gai', meaning that yang energy is stored underground and encompasses all, hence called gai. (In the original text, 'jìng' in 'wei, jìng yě' should be 'gui', and 'cáng gān xià' should be 'cáng yú xià.')"

廣莫風居北方。廣莫者，言陽氣在下，陰莫陽廣大也，故曰廣莫。東至於虛。虛者，能實能虛，言陽氣冬則宛藏於虛。日冬至則一陰下藏，一陽上舒，故曰虛。東至於須女，言萬物變動其所，陰陽氣未相離，尚相如胥也，故曰須女。十一月也，律中黃鐘。黃鐘者，陽氣踵黃泉而出也。其於十二子為子。子者，滋也。滋者，言萬物滋於下也。其於十母為壬癸。壬之為言，任也，言陽氣任養萬物於下也。癸之為言，揆也，言萬物可揆度，故曰癸。

The wind of Guangmo is located in the north. The term "Guangmo" refers to the fact that the yang energy is still hidden underground, while the yin energy is strong but the yang energy remains vast, hence called Guangmo. Moving eastward to the mansion of Xuxu. "Xu" signifies both emptiness and fullness, meaning that the yang energy, during winter, turns and hides in the empty. On the day of Winter Solstice, one yin energy descends and hides, while one yang energy ascends and spreads, hence called Xu. Continuing eastward to the mansion of Nuxu. This refers to the fact that all things change their dwelling places, and the two energies of yin and yang have not yet separated, still clinging to each other, hence called Nuxu. This is the eleventh month, when the pitch-pipes correspond with Huangzhong. Huangzhong refers to the yang energy following the yellow spring and sprouting. It belongs to the twelfth branch, Zi. "Zi" means "zhi," which refers to the growth of all things underground. It belongs to the ten heavenly stems, Ren and Gui. "Ren" means "ren," referring to the yang energy bearing the responsibility of nurturing all things underground; "Gui" means "kui," referring to the fact that all things at this point can be measured and assessed, hence called Gui.

東至牽牛。牽牛者，言陽氣牽引萬物出之也。牛者，冒也，言地雖凍能冒而生也。牛者，耕植種萬物也。東至於建星。建星者，建諸生也。十二月也，律中大呂。大呂者，其於十二子為丑。丑者，紐也，言陽氣在上未降，萬物厄紐未敢出。

Traveling east to the Ox Mansion. The Ox Mansion refers to the yang energy drawing out all things and causing them to emerge from the earth. "Ox" is the same as "emerge," meaning that even though the ground is frozen, sprouts can still emerge from the soil. The ox is also an animal used for plowing and sowing all things. Continuing east to the Star of Establishment. The Star of Establishment refers to establishing the beginning for the growth of all things. At this time it is the twelfth month, with the tone of DaLu corresponding to the great Lu. The month of DaLu corresponds to the twelfth branch, Chou. "Chou" is the same as "knot," meaning that the yang energy is still above and has not yet descended, and all things are still bound and dare not emerge. (There is a missing text after "DaLu.")

條風居東北，主出萬物。條之言，條治萬物而出之，故曰條風。南至於箕。箕者，言萬物根棋，故曰箕。正月也，律中泰簇，泰簇者，言萬物簇生也，故曰泰簇。其於十二子為寅。寅言萬物始生填然也，故曰寅。南至於尾，言萬物始生如尾也。南至於心，言萬物始生有華心也。南至於房。房者，言萬物門戶也。至於門則出矣。

The wind of the branch is located in the Northeast, governing the birth of all things. The term "tiao" refers to the orderly arrangement and cultivation of all things so that they emerge from the earth, hence it is called the Tiao wind. It moves southward to the mansion of Ji. "Ji" indicates that the roots of all things are like the base of a winnowing basket, firmly established, hence it is called Ji. This is the first month, corresponding to the tone Lu and the cluster Tai. "Tai" means the gathering and sprouting of all things, hence it is called Tai. It belongs to the twelfth branch Yin. "Yin" signifies the beginning of the sprouting of all things, full and flourishing, hence it is called Yin. It moves southward to the mansion of Wei. "Wei" indicates that the initial growth of all things is like the tip of a tail. It moves southward to the mansion of Xin. "Xin" indicates that the initial growth of all things has already formed a flower heart. It moves southward to the mansion of Fang. "Fang" means that the house is the gateway for all things, and when reaching the gate, they emerge.

明庶風居東方。明庶者，明萬物盡出也。二月也，律中夾鐘。夾鐘者，言陰陽相夾廁也。其於十二子為卯，卯之為言，茂也，言萬物茂也。其於十母為甲乙。甲者，言萬物剖符甲而出也。乙者，言萬物生軋軋也。南至於氐。氐者，言萬物皆至也。南至於亢。亢者，言萬物亢見也。南至於角。角者，言萬物皆有使格如角也。三月也，律中姑洗。姑洗者，言萬物洗生。其於十二子為辰。辰者，言萬物之娠也。

The direction of the wind in the east is called Mingshu. "Mingshu" means to clearly indicate that all things have emerged from the earth. This is the month of February, when the musical tones of the laws and the Jiazhong tone correspond. "Jiazhong" refers to the mutual intermingling of yin and yang energies. It belongs to the twelfth branch, which is Mao. "Mao" means "prosperous," indicating that all things are flourishing. It belongs to the ten heavenly stems, which are Jia and Yi. "Jia" means that all things split open their shells to emerge. "Yi" means that all things make a creaking sound as they begin to grow and bend and stretch. Moving south to the mansion of Di. "Di" means that all things have gathered together. Moving south to the mansion of Kang. "Kang" means that all things rise high and become visible. Moving south to the mansion of Jue. "Jue" means that all things grow branches and angles like a grid. This is the month of March, when the musical tones of the laws and Guxi tone correspond. "Guxi" means that all things wash away old filth and begin anew. It belongs to the twelfth branch, which is Chen. "Chen" means that all things are already in the process of being conceived.

清明風居東南維。主風吹萬物而西之。至於軫。軫者，言萬物益大而軫軫然。西至於翼。翼者，言萬物皆有羽翼也。生月也，律中仲呂。仲呂者，言萬物盡旅而西行也，去於十二為巳，巳者，言陽氣之已盡也。西至於七星。七星者，因數成於七，故曰七星。西至於張。張者，言萬物皆張也。西至於注，注者，言萬物之始衰，陽氣下注，故曰注。五月也，律中蕤賓。蕤賓者，言陰氣幼少，故曰蕤，痿陽不用事，故曰賓。

On the day of Qingming, the wind direction is in the southeast corner. It governs the wind that blows all things westward. The wind travels to the mansion of Zhen. "Zhen" indicates that all things grow increasingly large and flourish densely. The wind continues westward to the mansion of Yi. "Yi" indicates that all things have developed wings. At this time, it is the fourth month, and the tone of the law corresponds with Zhonglv. Zhonglv means that all things have fully formed groups and proceed westward. It belongs to the twelfth branch, which is Si. "Si" indicates that the yang energy has already been exhausted. The wind continues westward to the mansion of Seven Stars. Seven Stars is because its number of stars is seven, so it is called Seven Stars. The wind continues westward to the mansion of Zhang. "Zhang" indicates that all things have fully expanded. The wind continues westward to the mansion of Zhu. "Zhu" indicates that all things begin to decline, and the yang energy flows downward, so it is called Zhu. At this time, it is the fifth month, and the tone of the law corresponds with Rui Bin. Rui Bin means that the yin energy is still young, so it is called "Rui"; the yang energy is weak and no longer dominant, retreating to the position of a guest, so it is called "Bin." (The original text "Sheng yue" should be "Siyue," and "Qu yu shi er wei si" should be "Qi yu shi er wei si.")

景風居南方。景者，言陽氣道競，故曰景風。其於十二子為午。午者，陰陽交，故曰午。其於十母為丙丁。丙者，言陽道著明，故曰丙。丁者，言萬物之丁壯也，故曰丁。西至於弧。弧者，言萬物之吳落且就死也。西至於狼。狼者，言萬物可度量斷萬物，故曰狼。

The wind of the south is called the "Bright Wind." "Bright" refers to the great flourishing of yang energy, hence the name "Bright Wind." It corresponds to the twelfth branch, "Wu." "Wu" refers to the time when yin and yang meet and transition, hence the name "Wu." It corresponds to the ten heavenly stems, "Bing" and "Ding." "Bing" refers to the prominent brightness of yang energy, hence the name "Bing"; "Ding" refers to the fact that all things have already grown strong and matured, hence the name "Ding." Moving west to the star "Hu." "Hu" refers to the beginning of the decline of all things, leading to their withering. Moving west to the star "Lang." "Lang" refers to the ability of this star to measure and decide the fate of all things, hence the name "Lang." (The original text "Wu Luo" should be "Shuai Luo.")

涼風居西南維，主地。地者，沈奪萬物氣也。六月也，律中林鐘。林鐘者，言萬物就死氣林林然。其於十二子為未。未者，言萬物皆成有滋味也。北至於罰。罰者，言萬物氣奪可伐也。北至於參。參，言萬物可參也，故日參。

The cool wind is located in the southwest corner, governing the earth qi. The term "earth" refers to the earth qi descending and taking the qi from all things. This is the month of June, when the laws of music (lu) correspond with Linzhong. Linzhong refers to all things tending toward death qi, with dense growth. It belongs to the twelfth branch "Wei." "Wei" means that all things have matured and have acquired their flavors. Moving north to Fashu. "Fashu" means that the qi of all things is taken away, and thus can be punished. Moving north to Canshu. "Canshu" means that all things are ready to be compared and arranged, hence it is called Canshu. (The original text "guru Canshu" should be "guru Canshu.")

七月也，律中夷則。夷則者，言陰氣之賊萬物，其於十二子為申。申者，言陰用事申賊萬物，故曰申。北至於濁。濁者，觸也，言萬物皆觸死也，故曰濁。北至於留。留者，言陽氣之稽留也，故曰留。八月也，律中南呂。南呂者，言陽氣之旅入藏也。其於十二子為酉。酉者，萬物之老也，故曰酉。

At this time it was the seventh month, and the pitch-pipes corresponded with Yizhe. Yizhe indicates the beginning of the Yin energy harming all things. It belongs to the twelfth branch Shen. "Shen" means Yin energy is in command, extending and harming all things, hence called Shen. Moving north to Zhu Su (i.e., Bi Su). "Zhu" means "touch," indicating all things touch the Yin energy and die, hence called Zhu. Moving north to Liu Su (i.e., Mao Su). "Liu" means Yang energy is detained here, hence called Liu. At this time it was the eighth month, and the pitch-pipes corresponded with Nanlü. Nanlü indicates Yang energy gathering together to enter into concealment. It belongs to the twelfth branch You. "You" means all things have already aged, hence called You.

閶闔風居西方，閶者，倡也。闔者，藏也。言陽氣道萬物闔黃泉也。其於十母為庚辛。庚者，言陰氣庚萬物，故曰庚。辛者，言萬物之辛行，故曰辛。北至於胃。胃者，言陽氣就藏皆胃胃也。北至於婁。婁者，呼萬物且內之也。北至子奎。奎者，主毒螫殺萬物也，奎而藏之。九月也，律中無射。無射者，陰氣盛用事，陽氣無餘也，故曰無射。其於十二子為戌。戌者，言萬物盡滅，故曰戌。”

The direction of the阊阖 wind is in the west. "Chang" means "to advocate," indicating the promotion of things; "He" means "to conceal," indicating the closing and storing away of things. It signifies that yang energy leads all things to close and store themselves beneath the yellow earth. It corresponds to the heavenly stems Geng and Xin. "Geng" refers to the changing of things by yin energy, hence the name Geng; "Xin" refers to the bitterness and hardship that things have experienced by this time, hence the name Xin. Moving north to the mansion of Wei. "Wei" means that yang energy is tending toward concealment, and all things are as if wrapped within the stomach. Moving north to the mansion of Lou. "Lou" means to summon and gather all things inward. Moving north to the mansion of Kui. "Kui" means that this star is responsible for poison and killing all things, killing them and then storing them away. This is September, when the laws of music correspond with Wu Ye. Wu Ye means that yin energy has reached its peak and is in command, and yang energy has no remaining strength, hence the name Wu Ye. It corresponds to the earthly branches Xu. "Xu" means that all things have completely ceased to move, hence the name Xu. The "Records of the Grand Historian: Book of the Laws" associates the eight winds, the twenty-eight mansions, the twelve laws, and the ten heavenly stems and twelve earthly branches. This text fully records its words in order to explain that the names of the heavenly stems and earthly branches each have meanings related to the transformation of qi, and are not merely empty symbols. (The original text "north to Zi Kui" should be "north to Yu Kui.")

寅卯辰木，巳午未火，申酉戌金，亥子丑水。右謂之令星，即春夏秋冬五氣也。

The three branches Yin, Mao, and Chen belong to wood; the three branches Si, Wu, and Wei belong to fire; the three branches Shen, You, and Xu belong to metal; and the three branches Hai, Zi, and Chou belong to water. These are called 「commanding stars」, which refer to the five phases' energies prevalent in the four seasons of spring, summer, autumn, and winter. Each season consists of three branches that share the same phase, determined by their direction; earth does not have a separate season, but is considered to be strong at the end of the seasons of Chen, Xu, Chou, and Wei. Therefore, only the four phases of wood, fire, metal, and water are listed here.

子、寅、辰、午、申、戌為陽，丑、卯、巳、未、酉、亥為陰。

The six branches Zi, Yin, Chen, Wu, Shen, and Xu belong to the Yang category, while the six branches Chou, Mao, Si, Wei, You, and Hai belong to the Yin category. The twelve branches are alternately divided into Yin and Yang, each having six, hence they are called "six chens." When selecting a house and pairing with heavenly stems and earthly branches, as well as calculating spiritual omens, Yang stems must be paired with Yang branches and Yin stems with Yin branches. This is the basis for such pairings.

正月建寅，泰卦。《月令》“孟春”。鄭注曰：“孟春者，日月會於娵訾，而斗建寅之辰也。正月，三陽之月；泰，三陽之卦，故以配之。”二月建卯，大壯卦。《月令》“仲春”。鄭注曰：“仲春者，日月會於降委而斗建卯之辰也。二月，四陽之月；大壯，四陽之卦，故以配之。”三月建辰，央卦。《月令》“季春”。鄭注曰：“季春者，日月會於大梁而斗建辰之辰也。三月，五陽之月；央，五陽之卦，故以配之。”

The first month is built on寅, matching the hexagram 《Tai》. The 《Book of Rites·Monthly Orders》 refers to the first month as 「the first spring」. Zheng Xuan's commentary says: 「The first spring is the month when the sun and moon meet at the Zi Zi section and the handle of the Big Dipper points to the寅 position. The first month is the month of three yang energies. The hexagram 《Tai》 has three yang lines at the bottom, which exactly matches the three yang energies, so it is used to correspond.」 The second month is built on卯, matching the hexagram 《Da Zhuang》. The 《Monthly Orders》 refers to the second month as 「the middle spring」. Zheng Xuan's commentary says: 「The middle spring is the month when the sun and moon meet at the Jiang Lou section and the handle of the Big Dipper points to the卯 position. The second month is the month of four yang energies. The hexagram 《Da Zhuang》 is the hexagram of four yang energies, so it is used to correspond.」 The third month is built on辰, matching the hexagram 《Gua》. The 《Monthly Orders》 refers to the third month as 「the last spring」. Zheng Xuan's commentary says: 「The last spring is the month when the sun and moon meet at the Da Liang section and the handle of the Big Dipper points to the辰 position. The third month is the month of five yang energies. The hexagram 《Gua》 is the hexagram of five yang energies, so it is used to correspond.」 (The original text's 「Jiang Wei」 is a mistake for 「Jiang Lou」, and 「Yang Gu」 refers to 「Gua Gu」.)

四月建巳，乾卦。《月令》“孟夏”。鄭注曰：“孟夏者，日月會於實沈而斗建巳之辰也。四月，純陽之月；乾，純陽之卦，故以配之。”五月建午，垢卦。《月令》“仲夏”。鄭注曰：“仲夏者，日月會於鶉首而斗建午之辰也。夏至，一陰始生；垢，一陰之卦，故以配之。”六月建未，遁卦。《月令》“季夏”。鄭注曰：“季夏者，日月會於鶉火而斗建未之辰也。六月，二陰之月；遁，二陰之卦，故以配之。”

In the fourth month, the Month Builder is Si, and it corresponds to the hexagram Qian. The "Monthly Order" refers to the fourth month as "the beginning of summer." Zheng Xuan's commentary says: "The beginning of summer is the month when the sun and moon meet in the section of Shi Shen, and the handle of the Big Dipper points to the Si position. The fourth month is a month of pure yang, and Qian is the hexagram of pure yang, so it is used to correspond." In the fifth month, the Month Builder is Wu, and it corresponds to the hexagram Guo. The "Monthly Order" refers to the fifth month as "the middle of summer." Zheng Xuan's commentary says: "The middle of summer is the month when the sun and moon meet in the section of Chen Shou, and the handle of the Big Dipper points to the Wu position. At the summer solstice, the first yin begins to arise, and Guo is the hexagram of the first yin, so it is used to correspond." In the sixth month, the Month Builder is Wei, and it corresponds to the hexagram Dùn. The "Monthly Order" refers to the sixth month as "the end of summer." Zheng Xuan's commentary says: "The end of summer is the month when the sun and moon meet in the section of Chen Huo, and the handle of the Big Dipper points to the Wei position. The sixth month is a month of two yins, and Dùn is the hexagram of two yins, so it is used to correspond." (The original text refers to "Gou卦" as "Guo卦.")

七月建申，否卦。《月令》“孟秋”。鄭注曰：“孟秋者，日月會於鶉尾而斗建申之辰也。七月，三陰之月；否，三陰之卦，故以配之。”八月建酉，觀卦。《月令》“仲秋”。鄭注曰：“仲秋者，日月會於壽星而斗建酉之辰也。八月，四陰之月；觀，四陰之卦，故以配之。”九月建戌，剝卦。《月令》“季秋”。鄭注曰：“季秋者，日月會於大火而斗建戌之辰也。九月，五陰之月；剝，五陰之卦，故以配之。”

In the seventh month, the Month Builder is Shen, and it corresponds to the hexagram "Pu" (Obstruction). The "Monthly Order" refers to the seventh month as "the first autumn," and Zheng Xuan's commentary says: "The first autumn is the month when the sun and moon meet at the position of Chuni's constellation and the handle of the Big Dipper points to the Shen position. The seventh month is the month of three yin, and since the hexagram "Pu" has three yin below the earth, it is used to correspond." In the eighth month, the Month Builder is You, and it corresponds to the hexagram "Guan" (Observation). The "Monthly Order" refers to the eighth month as "the middle autumn," and Zheng Xuan's commentary says: "The middle autumn is the month when the sun and moon meet at the position of Shouxing's constellation and the handle of the Big Dipper points to the You position. The eighth month is the month of four yin, and since the hexagram "Guan" is the hexagram of four yin, it is used to correspond." In the ninth month, the Month Builder is Xu, and it corresponds to the hexagram "Bo" (Splitting). The "Monthly Order" refers to the ninth month as "the last autumn," and Zheng Xuan's commentary says: "The last autumn is the month when the sun and moon meet at the position of Daofire's constellation and the handle of the Big Dipper points to the Xu position. The ninth month is the month of five yin, and since the hexagram "Bo" is the hexagram of five yin, it is used to correspond."

十月建亥，坤卦。《月令》“孟冬”。鄭注曰：“孟冬者，日月會於析木而斗建亥之辰也。十月，純陰之月；坤，純陰之卦，故以配之。”十一月建子，復卦。《月令》“仲冬”。鄭注曰：“仲冬者，日月會於星紀而斗建子之辰也。冬至，一陽始生；復，一陽之卦，故以配之。”十二月建丑，臨卦。《月令》“季冬”。鄭注曰：“季冬者，日月會於玄枵而斗建丑之辰也。十二月，二陽之月；臨，二陽之卦，故以配之。”

The month of October is associated with the "Hai" branch and the "Kun" hexagram. The "Monthly Command" refers to October as "the first month of winter." Zheng Xuan explains: "The first month of winter is the month when the sun and moon meet in the Xi Mu zodiac sign and the handle of the Big Dipper points to the Hai position. October is a month of pure yin, and the "Kun" hexagram is a hexagram of six yin lines, so it is used to correspond with it." The month of November is associated with the "Zi" branch and the "Fu" hexagram. The "Monthly Command" refers to November as "the second month of winter." Zheng Xuan explains: "The second month of winter is the month when the sun and moon meet in the Xing Ji zodiac sign and the handle of the Big Dipper points to the Zi position. At the winter solstice, the first yang begins to emerge, and the "Fu" hexagram is a hexagram of one yang line, so it is used to correspond with it." The month of December is associated with the "Chou" branch and the "Lin" hexagram. The "Monthly Command" refers to December as "the third month of winter." Zheng Xuan explains: "The third month of winter is the month when the sun and moon meet in the Xuan Xiao zodiac sign and the handle of the Big Dipper points to the Chou position. December is the month of two yang lines, and the "Lin" hexagram is a hexagram of two yang lines, so it is used to correspond with it." The twelve dividing hexagrams match the twelve monthly commands through the waxing and waning of yin and yang lines, serving as the main principle for scholars to discuss the strength and decline of monthly energies and to determine the auspiciousness and inauspiciousness within each month.

《考原》曰：“按《史記·天官書》曰：‘用昏建者杓，夜半建者衡，平旦建者文。’《春秋運斗極》云：‘第一天樞，第二璇，第三璣，笫四權，笫五衡，笫六開陽，笫七搖光。第一至第四為魁，第五至第七為杓，合而為斗。’如正月，初昏則用斗杓指寅，夜半則用斗衡指寅，平旦小魁則用指寅也。

The Star Calendar Origin says: "According to the Records of the Grand Historian, the Month Builder is determined by the handle of the Big Dipper at dusk, by the balance of the Big Dipper at midnight, and by the head of the Big Dipper at dawn. The Spring and Celestial Pivot says: 'The first star of the Big Dipper is called Tianhu, the second Xuan, the third Ji, the fourth Quan, the fifth Heng, the sixth Kaiyang, and the seventh Yao Guang. The first to fourth stars together form the head, and the fifth to seventh form the handle, and together they make up the Big Dipper.' For example, in the first month, at dusk the handle points to Yin, at midnight the balance points to Yin, and at dawn the head points to Yin. (The original text 'ping dan jian zhe wen' should be 'ping dan jian zhe kuai', 'yun dou ji' should be 'yun dou shu', and 'di' should be 'di'.)"

其日月所會之宮渭之月將。娵訾，亥也。降婁，戌也。人梁，酉也。實沈，申也。鶉首，未也。鶉火，午也。鶉尾，巳也。壽星，辰也。大火，卯也。析木，寅也。星紀，丑也。玄枵，子也。子曰神后，丑曰大吉，寅曰功曹，卯曰太沖，辰曰天罡，巳曰太乙，午曰勝光，未曰小吉，申曰傳送，酉曰從魁，戌曰河魁，亥曰登明。月建運天道而左旋，為天關。月將稟地道而右轉，為地軸。”

The palace where the sun and moon meet is called the "Month General." Juzi corresponds to Hai, Jiangluo to Xu, Daliang to You, Shishen to Shen, Chenshou to Wei, Chenhuo to Wu, Chenwei to Si, Shouxing to Chen, Dafire to Mao, Ximu to Yin, Xingji to Chou, and Xuanxiao to Zi. These twelve palaces each have their own deities: Zi is Shenhou, Chou is Daji, Yin is Gongcao, Mao is Taichong, Chen is Tian Gang, Si is Taiyi, Wu is Shengguang, Wei is Xiaojí, Shen is Chuan Song, You is Conggui, Xu is He Gui, and Hai is Dengming. The Month Builder moves leftward following the heavenly path, known as "Tian Guan"; the Month General moves rightward following the earthly path, known as "Di Zhou." The Month Builder moving left and the Month General moving right, meeting in opposite directions, form the core of the later discussion on Liu He and the foundation of the Six壬 (Rén) divination system. (The original text "Wei zhi yue jiang" should be "Wei zhi yue jiang," with "Wei" meaning "to say," and "Ren Liang" should be "Da Liang.")

《蠡海集》曰：“十二肖屬，子為陰極，幽潛隱晦，以鼠配之。鼠藏跡。午為陽極，顯易剛健，以馬配之。馬快行。丑為陰俯而慈愛，以牛配之。牛舐犢。未為陽仰而秉禮，以羊配之。羊跪乳。寅為三陽，陽勝則暴，以虎配之。虎性暴。申為三陰，陰勝則黠，以猴配之。猴性黠。

The "Lihai Collection" says: "The assignment of the twelve zodiac animals each has its meaning. Zi is the extreme of yin, deep, hidden, and obscure, so a rat is used, as rats are good at hiding. Wu is the extreme of yang, open, straightforward, and strong, so a horse is used, as horses are good at running quickly. Chou is yin qi bending down with kindness, so a cow is used, as cows have the affection of licking their young. Wei is yang qi rising up with propriety, so a sheep is used, as sheep have the ritual of kneeling to nurse. Yin is the month of three yangs, with yang being strong and fierce, so a tiger is used, as tigers are fierce. Shen is the month of three yins, with yin being strong and cunning, so a monkey is used, as monkeys are cunning."

卯酉為日月之門，二肖皆一竅。兔舐雄毛則孕，感而不交也。雞合踏而無形，交而不感也。辰巳，陽起而變化，龍為盛，蛇次之，故龍蛇配辰巳。龍蛇者，變化之物也。戌亥，陰斂而持守，狗為盛，豬次之，故狗豬配戌亥。狗豬者，鎮靜之物也。或云：皆取不全之物配肖屬者，非也。庶物萬類，物十二哉！況無義理，不足信也明矣。”

The trigrams Mao and You are the gateways where the sun and moon rise and set. The animals paired with them, the rabbit and the chicken, each have only one opening. The rabbit can become pregnant by licking the fur of a male rabbit without actual copulation, which is a case of feeling without union; the chicken, although it copulates, leaves no visible trace, which is a case of union without feeling. The two branches Chen and Si, with the rising of yang energy, give rise to change, and the dragon is most prominent, the snake next, so the dragon and snake are paired with Chen and Si, as they are creatures particularly skilled in change. The two branches Xu and Hai, with the gathering of yin energy, take charge of guarding, and the dog is most prominent, the pig next, so the dog and pig are paired with Xu and Hai, as they are creatures particularly calm and steady. Some people say that the zodiac signs are chosen based on animals with incomplete forms, but this is incorrect. There are countless creatures in the world, not just twelve, and this view has no rational basis and is therefore not credible. The book "Lihai Ji" explains the zodiac signs, and this book adopts its explanation based on the waxing and waning of yin and yang, while clearly refuting the old idea that the zodiac signs are based on incomplete forms.

《考原》曰：“十二辰禽象，子鼠、丑牛、寅虎、卯兔、辰龍、巳蛇、午馬、未羊、申猴、酉雞、戌狗、亥豬。其說相沿已久，莫知其所自來。雖於經典無見，然以傳記子史考之，則不獨宗以後也。如韓愈《毛穎傳》謂：‘食於卯地。’《祭張員外文》謂：‘虎取而去，來寅其徵。’則唐時有之矣。《管輅傳》推東方朔龍蛇之占，以為變化相推，會於辰巳。又譙周謂‘司馬為典午’。則漢晉時有之矣。溯而上之。陳敬仲筮者言：‘當昌於姜姓之國而釋。’《春秋》謂：‘觀之六四，納得辛未。辛為巽，飫女；未為羊，羊加女為姜。’則是周時又已有之也。

The Star and Calendar Origins says: "The animal symbols of the twelve earthly branches are: Zi (rat), Chou (ox), Yin (tiger), Mao (rabbit), Chen (dragon), Si (snake), Wu (horse), Wei (sheep), Shen (monkey), You (rooster), Xu (dog), and Hai (pig). This system has been in use for a long time, but no one knows when it originated. Although it is not mentioned in the classics, examining biographies and writings from the schools of the Hundred Schools and historical records shows that it was not introduced only after the Song dynasty. For example, Han Yu's "Biography of Ma Ying" says the rabbit "eats on the Mao land," and his "Eulogy for Zhang Yuanwai" says "the tiger takes it away, and the sign of Yin comes." This shows that the concept existed in the Tang dynasty. In the "Records of the Three Kingdoms," Guan Lu's biography discusses Dongfang Shuo's divination about dragons and snakes, believing that they change and meet at Chen and Si. Qiao Zhou also said "Si Ma" is "Dian Wu," with Wu being the horse, and "Dian" meaning "to govern," so the horse is associated with "Si Ma." This shows that the system existed in the Han and Jin dynasties. Going further back, when Chen Jingzhong was born, the diviner predicted that his descendants would flourish in the Jiang clan country. The Spring and Autumn Annals scholars explain the sixth line of the Guan hexagram as "Nan Xinwei," where Xin belongs to Xun (wind), which represents a woman, and Wei is the sheep. A woman on top of a sheep forms the character "Jiang," so this system was already in place in the Zhou dynasty. (The original text's "bu du zong hou" should be "bu du Song hou.")"

至於二十八宿為禽象，則近代方有之。意者，因十二辰所取而附會其說耳。何則？十二辰以子午卯酉為四中宮，故一宮各（筅）三象。子宮女虛危，虛星居中，故為鼠之本象。女為蝠，危為燕，則取其似鼠者以配之也。卯宮氐房心，房星居中，故為兔之本象。氐為貉，心為狐，則取其似兔者以配之也。午宮柳星張，星居中，故為馬之本象。柳為獐，張為鹿，則取其似馬者以配之也。酉宮胃昴畢，昴星居中，故為雞之本象。胃為雉，畢為烏，則取其似雞者以配之也。

As for the twenty-eight constellations paired with animals, this is a modern addition. It seems to be merely an extension of the twelve earthly branches' associations. Why do I say this? The twelve earthly branches take the four cardinal directions—zi, wu, mao, and you—as central points, so each of these four directions governs three constellations. The zi direction includes the female mansion, the void mansion, and the rooftop mansion. The void mansion is in the center, so the void star corresponds to the rat. The female mansion is paired with the bat, and the rooftop mansion with the swallow, as these animals resemble the rat in appearance. The mao direction includes the root mansion, the chamber mansion, and the heart mansion. The chamber mansion is in the center, so the chamber star corresponds to the rabbit. The root mansion is paired with the weasel, and the heart mansion with the fox, as these animals resemble the rabbit. The wu direction includes the willow mansion, the star mansion, and the extended net mansion. The star mansion is in the center, so the star corresponds to the horse. The willow mansion is paired with the deer, and the extended net mansion with the elk, as these animals resemble the horse. The you direction includes the stomach mansion, the ox mansion, and the net mansion. The ox mansion is in the center, so the ox star corresponds to the chicken. The stomach mansion is paired with the pheasant, and the net mansion with the crow, as these animals resemble the chicken. (The original text says 「一宫各（筅）三象」, where 「筅」should be read as 「统」.)

其餘寅、申、巳、亥、辰、戌、丑、未八宮，則各筅兩象而以近中宮者為主。辰宮亢近中宮，故為龍之本象，角居其旁，則取蛟為龍之類以配之。寅寓尾近中富，故為虎之本象，箕居其旁，則取豹為虎之類以配之。丑宮牛近中宮，故為牛之本象，斗居其旁，則取獬為牛之類以配之。亥宮室近中宮，故為豬之本象，壁居其旁，則取貐為豬類以配之。

The remaining eight palaces, namely寅, 申, 巳, 亥, 辰, 戌, 丑, and 未, each govern two mansions. The mansion closer to the four cardinal directions and the central palace is taken as the main one. The mansion of 亢 in the 辰 palace is close to the central palace, so 亢 is the fundamental image of the dragon, and since 角 is adjacent to it, the dragon-like 蛟 is used as a counterpart. The mansion of 尾 in the 寅 palace is close to the central palace, so 尾 is the fundamental image of the tiger, and since 箕 is adjacent to it, the tiger-like 豹 is used as a counterpart. The mansion of 牛 in the 丑 palace is close to the central palace, so 牛 is the fundamental image of the ox, and since 斗 is adjacent to it, the ox-like 獬 is used as a counterpart. The mansion of 室 in the 亥 palace is close to the central palace, so 室 is the fundamental image of the pig, and since 壁 is adjacent to it, the pig-like 貐 is used as a counterpart. (The original text has 「寅寓」 as 「寅宫」 and 「中富」 as 「中宫」.)

戌宮婁近中宮，故為狗之本象，奎居其旁，則取狼為狗之類以配之。申宮觜近中宮，故為猴之本象，參居其旁，則取猿為猴之類以配之。未富鬼近中宮，故為羊之本象，井居共旁，則取犴為羊之類以配之。巳富翼近中宮，故為蛇之本象，軫居其旁，則取蚓為蛇之糞以配之也。”

The Bond mansion in theXu Palace is close to the Central Palace, so娄 is the original image of the dog. Since the Legs mansion is beside it, the wolf, a type of dog, is taken to match. The Turtle Beak mansion in the Shen Palace is close to the Central Palace, so觜 is the original image of the monkey. Since the Three Stars mansion is beside it, the ape, a type of monkey, is taken to match. The Ghost mansion in the Wei Palace is close to the Central Palace, so鬼 is the original image of the sheep. Since the Well mansion is beside it, the犴, a type of sheep, is taken to match. The Wings mansion in theSi Palace is close to the Central Palace, so翼 is the original image of the snake. Since the Chariot mansion is beside it, the蚓, a type of snake, is taken to match. This shows that the animal images of the Twenty-Eight Mansions are merely derivative and fabricated based on the twelve earthly branches and their animals. This book records these views but clearly points out that they are fabricated, and scholars should not use them to determine fortune or misfortune. (In the original text, the '富' in '未富' and '巳富' should both be '宫'; '共旁' should be '其旁'; '蛇之粪' should be '蛇之类'.)

《考原》云：“日有六十，宿有二十八，四百二十日而一周。四百二十日者，以六十與二十八俱可以度盡也，故有七元之說。一元甲子日起虛，以予象鼠而虛為日鼠也。二元甲子起奎，三元甲子起畢，四元甲子起鬼，五元甲子起翼，六元甲子起氐，七元甲子起箕。至七元盡而甲子又起虛。周而復始。但一元起子何年月日，則不得而考矣。

The Star Calendar Origin says: "The sun completes a cycle of sixty Jiazi, and there are twenty-eight mansions. It takes four hundred and twenty days to form a great cycle. Therefore, four hundred and twenty days are chosen because both sixty and twenty-eight can divide it evenly, leading to the concept of 'seven cycles.' The first cycle begins with the Jiazi day starting at the Xū mansion, because the zodiac animal for Zi is the rat, and the Xū mansion is called the 'day of the rat.' The second cycle begins with the Jiazi day starting at the Kuí mansion, the third at the Bì mansion, the fourth at the Guǐ mansion, the fifth at the Yì mansion, the sixth at the Dī mansion, and the seventh at the Jī mansion. After the seven cycles, the Jiazi day returns to the Xū mansion, continuing the cycle. However, the exact year, month, and day when the first cycle began can no longer be determined. (The original text 'yǐ yǔ xiàng shǔ' should be 'yǐ zǐ xiàng shǔ'.)"

今按日月五星運行二十八舍，遲速不齊，躔次備別，交錯參差，遲留伏逆。縱使推之曆始，必有甲子年、月、日、時。日在虛，月在危，五星以次居室、壁、奎、婁、胃者，然少選，月即過其度矣。且安得又從昴至鬼，復順次而列之哉？以不齊之天，行按一定之星舍，乃萬無之理也。七政安得與二十八宿相配耶！遍閱群書，莫可考究。

This book explains that the sun, moon, and five planets move among the twenty-eight mansions, each with different speeds and varying positions. They intersect and intermingle, and there are changes such as slow movement, stopping, concealment, and retrograde motion. Even if we go back to the beginning of the calendar cycle, there must have been a Jiazi year, month, day, and hour, when the sun was in the Emptiness mansion, the moon in the Rooftop mansion, and the five planets successively occupied the rooms of the Wall, Wall, Hair, and Belly mansions. However, soon after, the moon passed beyond that mansion, so how could we then count from the Hairy Head mansion to the Ghost mansion, and have them arranged in order? Using celestial phenomena that do not move in a regular manner to match the fixed order of the twenty-eight mansions is utterly unreasonable. How could the seven heavenly bodies correspond one by one with the twenty-eight mansions? After searching through many books, there is no evidence to support this. (The original text "躔次备别" should be "躔次各别".)

及見西域《吉凶時日善惡宿曜經》，乃得其說。蓋彼國不知十干十二支之名，而用二十八宿以紀日，其七政加二十八儲，猶干之加於支，非謂七政之呆躔於此宿也。又其術以人之生日所逢何曜何宿為本命，謂之命宿，而以加於行事所逢嘴宿，參伍考之，以命吉凶。又以宿曜性情，合所為之事之則柔健順，以定從違。亦有似於中國之建除星命家言者。

Later, upon seeing the "Classic of Auspicious and Inauspicious Days and the Good and Evil of the Stars" transmitted from the Western Regions, I finally understood the origin of this system. Originally, that country did not use the names of the Ten Heavenly Stems and Twelve Earthly Branches to record days, but instead used the Twenty-Eight Mansions. They added the Seven Planets to the Twenty-Eight Mansions, just as China added the Heavenly Stems to the Earthly Branches. It does not mean that the Seven Planets actually remain fixed in a particular mansion. Their divination method takes the star and mansion corresponding to the day of a person's birth as their "birth mansion," called "Ming Xu." Then they add this birth mansion to the mansion corresponding to the day of an action, cross-referencing them to determine auspiciousness or inauspiciousness. They also match the nature of the mansion and the planet with the nature of the matter to be done, judging whether it is flexible, strong, or harmonious, to decide whether it should be done or not. This is quite similar to the system of the Twelve Divinatory Guests in China and the statements of star diviners. (The original text mistakenly wrote "Twenty-Eight Chu" instead of "Twenty-Eight Mansions," "Dai Chan" instead of "Guo Chan," and "Zui Xu" instead of "Zhi Xu.")

其宿曜之名，虛昴星房屬日，危畢張心屬月，室觜翼尾屬火，壁參軫箕屬水，奎井角斗屬木，婁鬼亢牛屬金，胃柳氐女屬土，則各從其國語。假如日曜太陽，回鶻則曰密，在波斯則曰曜森勿，在天竺則曰阿你底耶。重譯之，即中國之日也。其他皆仿此。七元周而復始，恰與此相符。

As for the assignment of the constellations to the celestial bodies: the four constellations of Xu, Mao, Xing, and Fang belong to the Sun, the four of Wei, Bi, Zhang, and Xin belong to the Moon, the four of Shi, Zi, Yi, and Wei belong to Fire, the four of Bi, Can, Zhen, and Ji belong to Water, the four of Kui, Jing, Jiao, and Dou belong to Wood, the four of Lou, Gui, Kang, and Niu belong to Metal, and the four of Wei, Liu, Di, and Nu belong to Earth; their names are based on their respective native languages. For example, the Sun is called "Mì" in the language of the Hu people, "Yaosenwu" in Persian, and "Anyidie" in Sanskrit, and through successive translations, it becomes "Rì" in Chinese, meaning "Sun." The other celestial bodies are similarly translated. The Chinese system of seven cycles repeating itself coincides exactly with this system.

其書又謂：中國西天諸國，此法並所通行。今按歷家每鋪注於六十甲子，載在時憲書而無所用，神煞中惟伏斷、暗金二者從此起例，其他並不關涉。然外域既以此紀年，則歷家存此可使絕域殊方同曉某日是何甲子，甚為有益，良不可廢也。”

That text also says: China and the western countries all use this method. This book notes: Astronomers often arrange the twenty-eight constellations beneath the sixty Jiazi, but they are included in the "Shi Xian Book" without practical use. Among the divine influences, only "Fu Duan" and "An Jin" are based on this system, the rest have nothing to do with it. However, since foreign countries use the twenty-eight constellations to mark days, astronomers retain this section so that people from distant lands can also know which Jiazi a particular day corresponds to, which is very beneficial and should not be discarded. This is this book's judgment on the pairing of the twenty-eight constellations with days: using them to predict fortune and misfortune lacks sufficient reasoning, but using them to mark days for communication with distant lands should be retained.

六經論五行者，始見於《尚書·洪範》曰：“一五行。一日水，二日火，三日木，四日金，五日土。”《大禹謨》曰：“水、火、金、土、木，谷惟修其源，河圖洛書數。”蓋河圖之一六，水也；二七，火也；三八，小也；四九，金也；五十，土也。在圖則左旋而相生，在書則右轉而相剋也。然土於圖書為五十中宮之數，無定位，無專體者也。

Among the six classics, the earliest discussion of the Five Phases appears in the "Book of Documents · Hongfan," which states: "The first of the nine categories is the Five Phases—first is water, second is fire, third is wood, fourth is metal, fifth is earth." The "Book of Documents · Da Yu Mo" says: "The six ministries—water, fire, metal, wood, earth, and grain—must all be properly managed." The origin of the numbers of the Five Phases is found in the "He Tu" and "Lo Shu." In the "He Tu," one and six represent water, two and seven represent fire, three and eight represent wood, four and nine represent metal, and five and ten represent earth. In the "He Tu," the numbers move counterclockwise and thus generate each other, while in the "Lo Shu," they move clockwise and thus control each other. However, in the "He Tu" and "Lo Shu," the number five and ten are located in the Central Palace and do not have a fixed direction or specific form. (The characters "日" following "一日水" should be read as "曰," and the character "小" in "三八，小也" should be read as "木." The quoted text from the "Da Yu Mo" contains omissions.)

惟《呂氏春秋》則以土直季夏之月，以順相生之序。《白虎通》又以土直辰戌丑未之四季，而分旺於四時。文王後天圖象坤艮二土，獨居夏秋冬春之交，則以火必得土而後能成金，水必得土而後能生木也。今按行也者，言其行於地者也。質行於地而氣通於天，數之有五焉，故曰五行也。地者，土也，以其對天言之則曰地，以其質言之固土也。土之為四行君也，固也。君則不專其司，不居其部，是故以火之克金而秋乃承夏令也。

Only the "Lüshi Chunqiu" (Book of Master Lu) places earth in the month of Jixia (the fifth lunar month), in accordance with the sequence of mutual generation where fire generates earth and earth generates metal; the "Baihu Tong" (White Tiger Treatise) places earth in the months of Chen, Xu, Chou, and Wei, allowing earth to be strong in all four seasons. In the later heaven diagram of King Wen, the two earth trigrams, Kun and Gen, are precisely located at the intersection of summer and autumn, and winter and spring. This is because fire must first be transformed by earth before it can produce metal, and water must first be transformed by earth before it can produce wood. This book explains: the term "xing" (行) refers to its movement on the earth; its substance moves on the earth while its qi (vital energy) connects with the heavens, and its number is five, hence called "wuxing" (five phases). The term "di" (地) refers to earth—called "di" in contrast to heaven, but in terms of its substance, it is originally earth. Earth is the sovereign of the other four phases, which is certain. Since it is the sovereign, it does not govern only one function or remain confined to one aspect. Therefore, although fire normally overcomes metal, in the autumn season it can follow the summer season.

則謂既有四方，必有中央，而中央固土也，可以嗣火之老而生金也。以春秋冬夏之遞嬗，四行轉多而土轉少也，則謂季月必辰戌丑未，而辰戌丑未固土也。減十二日以與本令，餘十八日為土王用事，則各七十二日也。

So someone said: Since there are the four directions, there must be the center, and the center is originally earth. Earth can continue the aging of the fire element and give rise to metal. Also, because spring, summer, autumn, and winter successively replace each other, the days occupied by the four elements are increasing while the days of earth are decreasing. Therefore, it was also said that the last month of each season must be Chen, Xu, Chou, or Wei, which are originally earth. From these last months, twelve days are subtracted and returned to the original season's element, leaving eighteen days as 'earth ruling the affairs'; when the four seasons are combined, each of the five elements gets seventy-two days.

坤艮二土居四季之交，為土之真體，則後天圖象明之。乾巽二方，據魁罡之戶，示土之神用，則《素問遠氣》詳之。土之君乎四行也，審矣。然此猶皆為有象可示者也。若其無象可示者，則寅申巳亥子午卯酉實無一之離乎土焉。何也？非土則水、火、金、木不能以行，其能以行者，皆土也。

The trigrams of K'un and Gen, both representing earth, are located at the points where the four seasons change, and they represent the true essence of earth, as clearly shown in the later Heaven Trigrams diagram. The trigrams of Qian and Xun each occupy the gates of Yang Benefactor and Heavenly Gang, demonstrating the mysterious functions of earth. The "Essential Questions" section of the "Su Wen" has explained these matters in detail. Earth is indeed the sovereign of the four elements, and this is certain. However, these are all things that can be pointed out with form. As for those that cannot be pointed out with form, the eight earthly branches of Yin, Shen, Si, Hai, Zi, Wu, Mao, and You all depend on earth. Why? Because without earth, water, fire, metal, and wood could not function; whatever can function relies on earth. (The original text "Su Wen Yuan Qi" should be "Su Wen" sections on the Five Elements.)

《神樞經》曰：“五行旺備有時，惟土居無所定，乃於四立之前，各旺一十八日。”《歷例》曰：“立春木，立夏火，立秋金，立冬水，各旺七十二上於四立之前，各旺一十八日，合之亦為七十二日。總三百有六十而歲成矣。”

The Shenshu Jing says: "Each of the Five Phases has its own period of dominance, but earth is in the center and has no fixed direction, so before the four solar terms of Beginning of Spring, Beginning of Summer, Beginning of Autumn, and Beginning of Winter, earth is dominant for eighteen days each." The Lili says: "After the Beginning of Spring, wood is dominant; after the Beginning of Summer, fire is dominant; after the Beginning of Autumn, metal is dominant; after the Beginning of Winter, water is dominant, each for seventy-two days. Earth is dominant for eighteen days before each of the four solar terms, and the four periods together also total seventy-two days. The Five Phases altogether amount to three hundred and sixty days, completing the year." This is the established method of "earth ruling the affairs": earth does not occupy a season on its own, but is distributed at the end of each of the four seasons, thus allowing the energies of the four seasons to continue without interruption. (The original text "各旺七十二上于四立之前" should be "各旺七十二日。土于四立之前".)

《考原》曰：“木長生於亥，火長生於寅，金長生於巳，水長生於中，土亦長生於申，寄生於寅。各由長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養，順歷十二辰。蓋天通循環，生生不已。故木方旺而火已生，火方旺而金已生，金方旺而水已生，水方旺而木已生。由長生而順推，稚則必壯，盛則必衰，終而復始，迭運不窮。此四時之所以錆行，五氣之所以順布也。至於土生於申，而寄生於寅，則後天坤艮之位。故《易》於坤曰：‘萬物皆致養焉。’於艮曰：‘萬物之氣成，終而所成，始也。’”

The "Star and Calendar Origins" says: "Wood is born in the hour of Hai, fire in the hour of Yin, metal in the hour of Si, and water in the hour of Shen. Earth is born in the hour of Shen but also resides in the hour of Yin. Each element goes through twelve stages in order: birth, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, fetal, and nurturing. In sequence, they traverse the twelve earthly branches. The heavenly way is cyclical and unending: thus, when wood is at its peak, fire has already been born; when fire is at its peak, metal has already been born; when metal is at its peak, water has already been born; when water is at its peak, wood has already been born. Following the sequence of birth, the young inevitably develop into maturity, maturity inevitably leads to decline, and so it continues in a cycle, turning endlessly. This is the reason for the successive operation of the four seasons and the orderly dispersion of the five phases. As for earth being born in Shen and residing in Yin, this corresponds to the positions of the later heaven trigrams Kun and Gen. Hence, the "Commentary on the Trigrams" in the "Zhou Changes" says about Kun: 'All things are nourished here,' and about Gen: 'All things here come to an end and begin anew.'" (The original text had 'water is born in the middle' where 'middle' should be 'Shen,' 'the sky's universal cycle' should be 'the heavenly way cycles,' and 'tang xing' should be 'cuo xing.')

按五行長生之義，《考原》之說甚明。而土之生於寅申，則引而未發。由今考之，水土之同生於申也，申為坤，坤為地，水土所以凝也。土之寄生於寅也，寅為孟春，孟春之月，天氣下降，地氣上騰，天地所以和同，草木所以蒙動也。

This book explains: The principle of the Five Phases and growth has already been clearly discussed in The Original Examination of Stars and Calendars, but why earth is born in the years of Yin and Shen is only mentioned briefly and not elaborated. Now, upon careful examination: water and earth both originate in Shen, because Shen is associated with Kun, which represents earth, and water and earth凝聚 here to form substance; earth is said to be寄托 in Yin because Yin is the first month of spring, when the heavenly energy descends and the earthly energy ascends, thus harmonizing heaven and earth, and causing plants to sprout, at which time the vitality of earth is revealed.

是故洪範家獨以土生於申為五行之體，陰陽選擇渚家皆以土生於寅為五行之用。蓋長生在寅，則臨官在巳，乃為土旺金生，與木火水同為一例。然則以土為生於寅者，所以順五行相生之序，固與《月令》土旺於夏秋之交以順四時相生之序者，同出於理之自然而非為臆說也。

Therefore, the school of the Five Phases in the "Hongfan" text takes the birth of earth in the hour of Shen as the essential nature of the Five Phases. However, when selecting yin and yang, all schools take the birth of earth in the hour of Yin as its function. Since if earth is born in Yin, then its officialdom is in Si, which is exactly when earth is strong and metal is generated, consistent with the examples of wood, fire, and water. This shows that setting the birth of earth in Yin is to follow the natural order of mutual generation among the Five Phases. This is similar to the "Liji · Yueling" which arranges the strength of earth in the transition between summer and autumn to follow the natural order of the four seasons. It is based on natural reasoning, not an arbitrary fabrication. (The original text "zhu jia" should be "zhu jia".)

外此又有陽死陰生，陽順陰逆之說。甲木死於午則乙木生焉，丙戊死於酉則丁己生焉，庚金死於子則辛金生焉，壬水死於卯則癸水生焉。由長生而沐浴，十一位皆逆轉，陽死則陰生，陰死則陽生，此二氣之分也。陽臨官則陰帝旺，陰臨官則陽帝旺，此四時之會也。順逆分合，俱極妙理。論十干則分陰陽，論五行則陽統陰，尤天地自然之義。故凡言數者皆祖之。此吉凶神煞所由起也。

In addition, there is the saying of "Yang dies and Yin is born, Yang moves in order and Yin moves in reverse": Jia wood dies at Wu, while Yi wood is born at Wu; Bing fire and Wu earth die at You, while Ding fire and Ji earth are born at You; Geng metal dies at Zi, while Xin metal is born at Zi; Ren water dies at Mao, while Gui water is born at Mao. The Yin stems move in reverse from birth to bathing, covering eleven steps. The place where Yang stems die is the place where Yin stems are born, and the place where Yin stems die is the place where Yang stems are born; this is the distinction between Yin and Yang energies. The place where Yang stems reach officialdom is the place where Yin stems reach prosperity, and the place where Yin stems reach officialdom is the place where Yang stems reach prosperity; this is the meeting of the four seasons' energies. Whether moving forward or backward, separating or converging, there is profound meaning. When discussing the ten heavenly stems, one must distinguish between Yin and Yang; when discussing the Five Phases, Yang governs Yin. This is especially in line with the natural principles of heaven and earth, so all who discuss numbers take this as their foundation. All the auspicious and inauspicious deities and omens used by those who select favorable days are derived from this system of twelve birth positions.

天干，則甲乙屬木，丙丁屬火，戊己屬土，庚辛屬金，壬癸屬水。地支，則寅卯辰屬木，配東方也；巳午未屬火，配南方也；申酉戌屬金，配西方也；亥子丑屬水，配北方也，而土寄旺於辰、戌、丑、未之間，配四季也。

The five elements of the ten heavenly stems are: Jia and Yi belong to wood, Bing and Ding to fire, Wu and Ji to earth, Geng and Xin to metal, and Ren and Gui to water. The five elements of the twelve earthly branches are: Yin, Mao, and Chen belong to wood, corresponding to the east; Si, Wu, and Wei belong to fire, corresponding to the south; Shen, You, and Xu belong to metal, corresponding to the west; Hai, Zi, and Chou belong to water, corresponding to the north; and earth is associated with Chen, Xu, Wei, and You, corresponding to the end of each season. This is the standard method for determining the five elements of heavenly stems and earthly branches. When selecting the useful god or discussing generation and overcoming relationships, this is the basis.

五星家又以寅亥屬木，卯戌屬火，辰酉屬金，子丑屬土。而午則為日，未則為月者，則以子丑在下，故為土；午未在上，故為日為月。寅卯辰巳申酉戌亥分佈左右，則如四時之流行於天地之間，故以左右之合宮而別為木、火、金、水之序也。

In the system of Five Stars (Wuxing) and Seven Stars (Qizheng) and Four Excesses (Siyu), there is another method of assignment: the branches Yin and Hai belong to wood, Mao and Xu belong to fire, Chen and You belong to metal, Zi and Chou belong to earth, while Wu is the Star of brightness and prestige, and Wei is the Wealth star and mother star. The reason for this is that Zi and Chou are located at the lower position, hence they belong to earth; Wu and Wei are located at the upper position, hence they are associated with the sun and moon. The branches Yin, Mao, Chen, Si, and Shen, You, Xu, Hai are distributed on both sides, just like the four seasons circulating between heaven and earth. Therefore, the left and right positions are combined to determine the order of wood, fire, metal, and water.

右皆《考原》所載，今具錄之。其言五星五行，則引而未發。蓋天者，日也，月也。星者，日月之餘也。午未者，離；子丑者，坎。離為日，坎為月，午之為日是巳。子之不為月者何？月者水之精，懸於上而受日之光者，非北方子之位也，子丑之氣沖乎上而與日並其方，固必在未也。

All the above are taken from the Star Calendar Origin. This book fully records them. It discusses the Five Phases of the Five Star School, but only mentions them briefly without elaborating. Originally, what is called "Heaven" refers to the sun and moon; what is called "star" is merely the residual energy of the sun and moon. The positions of Wu and Wei belong to Li, while the positions of Zi and Chou belong to Kan. Li represents the sun, and Kan represents the moon. The reason why Wu is considered the sun has now become clear. Then why is Zi not considered the moon? The moon is the essence of water, suspended in the sky and receiving the light of the sun, and it does not reside in the northern position of Zi. The energies of Zi and Chou rise upward and appear alongside the sun in the upper position, so the moon must be located at Wei. (The original text says "the sun is at Wu, which is Si," but "Si" should be "Yi.")

地者，水也，土也。子水丑土，丑又比水之土，其為地之體無可疑也。地，土也，故子丑為土也。天位平上，地位乎下，行乎兩間者，必木火金水矣。子丑為水土，水土之際木必生焉，所以亥寅為木。一長生一祿位也。木成而火已生矣。寅，火長生也；卯，木旺也。旺則必嬗，嬗則必歸其根，故卯戌為火也。

The concept of "earth" refers to water and soil. Zi belongs to water, and Chou belongs to soil. Chou is also the soil adjacent to water, thus forming the physical structure of the earth, which is certain. Earth is soil, so Zi and Chou share the same element of earth. Heaven is above, earth is below, and the elements that move between heaven and earth must be wood, fire, metal, and water. Since Zi and Chou are water and soil, where water and soil meet, wood must naturally arise. Hence, Hai and Yin share the same element of wood—Hai is the growth of wood, and Yin is the strong position of wood. Once wood has taken form, fire follows. Yin is the growth of fire, and Mao is the strong position of wood; when wood reaches its peak, it must transform, and transformation leads back to its origin, so Mao and Xu share the same element of fire.

卯戌為火，則戌為黅天之氣，戊之所居。黅天之氣始於辰。辰亦戊也。土旺必生金，故辰酉為金。酉者，金之帝也。酉居金旺之極，於其未至於極而水已生於申，對宮為巳，巳，金之母也。水必以申巳者，申巳逼於午未最高之地，無水也。舉母則子歸，水不得舍土而自立，其麗於上者，即子丑之位。土之所攝，命為土而不命為水。若其離土而言水，必納於母氣，故申巳為水也。

The branches卯 and戌 belong to fire, so戌 is the location of the 「黅天」 energy, which is the position where the戊 earth resides. The energy of 黅天 begins at辰, which is also the position of戊 earth. When earth is strong, it necessarily produces metal, so辰 and酉 combine to belong to metal.酉 is the position of metal's prosperity. Although酉 is at the peak of metal's strength, before it reaches its peak, water is born in申. The opposite branch of申 is巳, which is the birthplace of metal, and can be called the mother of metal. Water must be connected to申 and巳 because these branches are close to午 and未, the highest positions, which originally have no water. By indicating the mother's position, the son naturally follows. Water cannot exist independently from earth. Any water attached above is located at子 and丑, which are collected by earth, so they are called earth rather than water. If water is to be discussed separately from earth, it must return to the energy that produces it, the mother energy. Therefore,申 and巳 combine to belong to water.

水為生物水源，是以麗乎日月。其次則金，其次則火，其次則木，其次則土。五緯之序，水最近日，金次之，火義次之，木又次之，土又次之。此麗乎天者之自然之序也。水上所生者木，上生而為火，土又上生而為金，又上生而為水，如畫卦之由下而上也。此行乎地者之自然之序也。然則五星五行具有實理人所能強為也。

Water is the source of all living things, so it is attached to the sides of the sun and moon; next is metal, then fire, then wood, and finally earth. The order of the five stars is such that the water star is closest to the sun, the metal star next, the fire star again next, the wood star again next, and the earth star the farthest. This is the natural order of the heavenly bodies. Water gives rise to wood above it, wood gives rise to fire above it, earth gives rise to metal above it, and metal gives rise to water above it. This is like the process of drawing hexagrams from the lower trigram to the upper trigram. This is the natural order of the earth. It is evident that the system of the five elements in the school of the five stars has its own real reasons, and it is not something that people can impose arbitrarily. (In the original text, the second 'water' in 'water is the source of living things' should be 'of', the 'meaning' in 'fire is next' should be 'again', and the last sentence should be 'they all have real reasons, not something people can impose.')

申子辰合水局，亥卯未合木局，寅午戌合火局，巳酉丑合金局。《考原》曰：“三合者，取生、旺、墓三者以合局也。水生於申，旺於子，墓於辰，故申子辰合水局。木生於亥，旺於卯，墓於未，故亥卯未合木局也。火生於寅，旺於午，墓於戌，故寅午戌合火局也，金生於巳，旺於酉，墓於丑，故巳酉丑合金局也。”

The trigrams Shen, Zi, and Chen combine to form a water formation, Hai, Mao, and Wei combine to form a wood formation, Yin, Wu, and Xu combine to form a fire formation, and Si, You, and Chou combine to form a metal formation. The "Star and Calendar Origin" states: "The concept of triple harmony refers to the combination of the positions of growth, prosperity, and storage to form a single formation. Water is born in Shen, reaches its peak in Zi, and is stored in Chen, so Shen, Zi, and Chen form a water formation; wood is born in Hai, reaches its peak in Mao, and is stored in Wei, so Hai, Mao, and Wei form a wood formation; fire is born in Yin, reaches its peak in Wu, and is stored in Xu, so Yin, Wu, and Xu form a fire formation; metal is born in Si, reaches its peak in You, and is stored in Chou, so Si, You, and Chou form a metal formation." The triple harmony formation is the most widely used method in selecting a home: auspicious deities often gather their energy through triple harmony, while malevolent forces frequently gain strength through triple harmony.

今按《淮南子》云：“木生於亥，壯於卯，死於未，三辰皆木也。火生手寅，壯於午，死於戌，三辰皆火也。土生於午，壯手戌，死於寅，三辰皆土也。金生於巳，旺於酉，死於丑，三辰皆金也。水生於申，壯於子，死子辰，三辰皆水也。故五勝生一、壯五、終九。五九四十五，故神四十五日而一徙。以三應五，故八徙而歲終。”

This book states: The "Astronomical Treatise" of the "Huainanzi" says: "Wood is born in Hai, strong in Mao, and dies in Wei, these three stems belong to wood. Fire is born in Yin, strong in Wu, and dies in Xu, these three stems belong to fire. Earth is born in Wu, strong in Xu, and dies in Yin, these three stems belong to earth. Metal is born in Si, strong in You, and dies in Chou, these three stems belong to metal. Water is born in Shen, strong in Zi, and dies in Chen, these three stems belong to water. Therefore, the Five Phases overcome each other; birth is in the first position, strength in the fifth position, and end in the ninth position. Five multiplied by nine gives forty-five, so the divine omens move every forty-five days. Using three to correspond with five, they move eight times and complete a year." (The original text's "shou yin" and "shou xu" should both be "yu", and "si zhi chen" should be "yu zhi chen".)

由今考之，陰陽家方三合者，唯水火木金而已，不及於土也。然言陰陽之書，《淮南子》亦可為古矣，所為三合之說未必不始於是書，而土之三合則不傳月世者何歟？且世所言土之長生等十二位與火無異，而《淮南子》則謂生午、壯戌、死寅，亦他書所無有也。今附載於此，以備一義。

From this examination: the Triple Harmony discussed by the School of Yin and Yang involves only four groups: water, fire, wood, and metal, and does not include earth. However, among the writings on Yin and Yang, the "Huainanzi" is also quite ancient, and the concept of Triple Harmony may not have originated elsewhere. But why has the Triple Harmony related to earth not been passed down to later generations? Moreover, the twelve positions of earth's growth and so on commonly spoken of by people are exactly the same as those of fire, yet the "Huainanzi" says that earth is born in the hour of Wu, strong in the hour of Xu, and dies in the hour of Yin, which is not found in other writings. Now I include this here as an appendix for reference. In this book, I do not hastily make a judgment, but only record the differences and similarities for further verification. (The original text "yin yang jia fang san he" should be "yin yang jia yan san he," and "bu chuan yue shi" should be "bu chuan yu shi.")

子與丑合，寅與亥合，卯與戌合，辰與酉合，巳與申合，午與未合。《蠡海集》曰：“陰陽家地支六合者，日月會於子則斗建丑，只月會於丑則斗建子，故子與丑合。日月會於寅則斗建亥，日月會於亥則斗建寅，故寅與亥合。日月會於卯則斗建戌，日月會於戍則斗建卯，則卯與戌合。日月會於辰則斗建酉，日月會於四則斗建辰，故辰與酉合。日月會於巳則斗建申，日月會於申則斗建巳，故巳與申合。日月會於午則斗建未，日月會於未則斗建午，故午與未合。

The Earthly Branches Zi and Chou combine, Yin and Hai combine, Mao and Xu combine, Chen and You combine, Si and Shen combine, and Wu and Wei combine. The "Lihai Ji" says: "The六合 (Liu He) of the Earthly Branches in the School of Yin and Yang is derived as follows: When the sun and moon meet at Zi, the handle of the dipper points to Chou; when they meet at Chou, the handle of the dipper points to Zi, so Zi and Chou combine. When they meet at Yin, the handle of the dipper points to Hai; when they meet at Hai, the handle of the dipper points to Yin, so Yin and Hai combine. When they meet at Mao, the handle of the dipper points to Xu; when they meet at Xu, the handle of the dipper points to Mao, so Mao and Xu combine. When they meet at Chen, the handle of the dipper points to You; when they meet at You, the handle of the dipper points to Chen, so Chen and You combine. When they meet at Si, the handle of the dipper points to Shen; when they meet at Shen, the handle of the dipper points to Si, so Si and Shen combine. When they meet at Wu, the handle of the dipper points to Wei; when they meet at Wei, the handle of the dipper points to Wu, so Wu and Wei combine. (The original text says 'only the moon meets at Chou' where 'only' should be 'sun', and 'meets at four' where 'four' should be 'You'.)"

《考原》曰：“六合者，以月建與月將為相合也，如正月建寅，月將在亥，故寅與亥合。二月建卯，月將在戌，故卯與戌合也。月建左旋，月將右轉，順逆相值，故為六合。”按月將即是日。月無光，受日之光。月行與日合而成歲紀，則是日者，月之將也，故日月將。非別有神從日而右轉者也。其躔次亥曰娵訾，戌曰降婁，酉曰大梁，申曰實沈，未日鶉首，午曰鶉火，巳日鶉尾，辰臼壽星，卯日大火，寅日析木，丑日星紀，子日玄枵。《春秋》、《左氏傳》已有其說，至今用之。

The Star Calendar Origin says: "The so-called六合 (Liu He) refers to the combination of the Month Builder and the Month General. For example, in the first month, the Month Builder is寅 (Yin) and the Month General is亥 (Hai), so Yin combines with Hai; in the second month, the Month Builder is卯 (Mao) and the Month General is戌 (Xu), so Mao combines with Xu. The Month Builder rotates to the left, while the Month General moves to the right, meeting in sequence, thus forming the六合 (Liu He)." This book notes: the Month General is actually the Sun. The moon itself has no light; it relies entirely on receiving sunlight. The moon's movement and conjunction with the sun form the sequence of the year, so the sun is the moon's "general," hence called the "Month General," not another deity following the sun to the right. Its path is: Hai is called Ju Zi, Xu is called Jiang Lou, You is called Da Liang, Shen is called Shi Shen, Wei is called Chun Shou, Wu is called Chun Huo, Si is called Chun Wei, Chen is called Shou Xing, Mao is called Da Huo, Yin is called Xi Mu, Chou is called Xing Ji, and Zi is called Xuan Xiao. The Spring and Autumn Annals and the Left Tradition already had this system, which has been used up to the present day. (In the original text, the words 'ri' and 'jiu' in places such as 'guo ri yue' and 'wei ri chun shou' should be read as 'yu'.)

甲己日起甲子時，乙庚日起丙子時，丙辛日起戊子時，丁壬日起庚子時，戊癸日起壬子時。《考原》曰：“甲子日起甲子時，從甲子順數至次日子時，得丙子，故乙日起丙子。從甲至己越五日，共六十時，花甲周而復始，故己日子時亦為甲子也。”

For days with the stem Jia or Ji, the hour stem at the first hour (子时) is Jiazi. For days with the stem Yi or Geng, the hour stem at the first hour is Bingzi. For days with the stem Bing or Xin, the hour stem at the first hour is Wuzi. For days with the stem Ding or Ren, the hour stem at the first hour is Gengzi. For days with the stem Wu or Gui, the hour stem at the first hour is Renzi. This is a mnemonic for determining the hour stem based on the day stem. Since the branch Zi represents the rat, this method is called "Wu Shu Dun" (Five Rats Concealment). The "Star Calendar Origin" states: "On a Jiazi day, the first hour (子时) starts with Jiazi. Counting from Jiazi in sequence until the next day's first hour, it reaches Bingzi, so the first hour of Yi day starts with Bingzi. From Jia to Ji, there are five days, totaling sixty hours, and the sixty Jiazi cycles perfectly, so the first hour of Ji day also starts with Jiazi."

甲己年正月起丙寅，乙庚年正月起戊寅，丙辛年正月起寅，丁壬年正月起壬寅，戊癸年月起甲寅。《考原》曰：“上占曆元，年月日時皆起下甲子，是甲子年必甲子月為年前冬至十一月也。而正月建寅，故得丙寅，二月丁卯，以次順數，至次年正月得戊寅，故乙年正月起戊寅；從甲至己越五年，共六十月，花甲周而復始，故己年正月亦為丙寅也。”

For years beginning with Jia or Ji, the first month starts with Bingyin; for years beginning with Yi or Geng, the first month starts with Wuyin; for years beginning with Bing or Xin, the first month starts with Gengyin; for years beginning with Ding or Ren, the first month starts with RENYIN; for years beginning with Wu or Gui, the first month starts with Jiayin. This is a mnemonic for determining the stem of the month based on the stem of the year. Since Yin belongs to the tiger, this method is called "Wu Hu Dun" (Five Tiger Flight). "Xing Li Kao Yuan" says: "In ancient times, the beginning of the calendar cycle started with Jiazi for the year, month, day, and hour. Therefore, the Jiazi year must have Jiazi month as the eleventh month containing the winter solstice of the previous year. The first month is built on Yin, so starting from the Jiazi month, counting forward, the first month is Bingyin, the second month is Dingmao, and so on, until the next year's first month is Wuyin, so the first month of Yi year starts with Wuyin. From Jia to Ji is five years, totaling sixty months, and the cycle of sixty Jiazi repeats. Therefore, the first month of Ji year also starts with Bingyin." (The original text has a missing "Geng" in "Bing Xin year starts with Yin," a missing "Zheng" in "Wu Gui year starts with Jiayin," "Shang Zhan Li Yuan" should be "Shang Gu Li Yuan," and "Jie qi xia Jiazi" should be "Jie qi yu Jiazi.")

甲與己合，乙與庚合，丙與辛合，丁與壬合，戊與癸合。甲己化土，乙庚化金，丙辛化水，丁壬化木，戊癸化火。《考原》曰：“五合者，即五位相得而各有合也。河圖一與六，二與七，三與八，四與九，五與十，皆各有合。以十干之次言之，一為甲，六為已，故甲與己合。二為乙，七為庚，故乙與庚合。三為丙，八為辛，故丙與辛合。四為丁，九為壬，故丁與壬合。五為戊，十為癸，故戊與癸合。又年起月，日起時，越五則花甲周而復始，而月時同干，亦即五合之義。”

The Heavenly Stems Jia and Ji combine, Yi and Geng combine, Bing and Xin combine, Ding and Ren combine, and Wu and Gui combine. When they combine and generate a qi, Jia and Ji generate earth, Yi and Geng generate metal, Bing and Xin generate water, Ding and Ren generate wood, and Wu and Gui generate fire. The Star Calendar Origin says: "The so-called Five Harmony refers to the meaning of the Great Treatise in the Zhou Changes, which says, 'The five positions are in harmony and each has a combination.' The numbers of the River Chart are one and six, two and seven, three and eight, four and nine, five and ten, each forming a pair. According to the order of the ten Heavenly Stems, one is Jia, six is Ji, so Jia and Ji combine; two is Yi, seven is Geng, so Yi and Geng combine; three is Bing, eight is Xin, so Bing and Xin combine; four is Ding, nine is Ren, so Ding and Ren combine; five is Wu, ten is Gui, so Wu and Gui combine. Furthermore, starting from the year stem, the month stem follows, and starting from the day stem, the hour stem follows. When they are five positions apart, the cycle of the sixty Jiazi repeats. Therefore, the same stem appears in the same month five years apart, and the same stem appears in the same hour five days apart. This is exactly the principle of the Five Harmony." (The original text "six is already" should be "six is Ji.")

按化之理，沈括據黃帝《素問》論之最明。《素問》有“五運”、“六氣”，謂五運者，甲己為土運，乙庚為金運，丙辛為水運，丁壬為木運，戊癸為火運也。黃帝問岐伯五運之所始。岐伯引《太始天兒冊文》曰：“始於戊己之分。所謂戊己分者，奎壁角軫也。奎壁角軫，天地之門戶也。”王冰注引《遁甲》：六戊為天門，六己為地戶。天門在戌亥之間，奎壁之分；地戶在辰巳之間，角軫之分。陰陽皆始於辰。五運起於角軫者，亦始於辰也。

This book explains that the principle of the ten heavenly stems transforming into qi was most clearly discussed by Shen Kuo of the Song dynasty based on the Yellow Emperor's "Su Wen." The "Su Wen" speaks of "five movements" and "six qi." The five movements refer to the earth movement when the heavenly stems meet the earthly branches: Jia and Ji correspond to the earth movement, Yi and Geng correspond to the metal movement, Bing and Xin correspond to the water movement, Ding and Ren correspond to the wood movement, and Wu and Gui correspond to the fire movement. The Yellow Emperor asked Qi Bo where the five movements begin. Qi Bo cited the "Tai Shi Tian Yuan Ce Wen" saying: "It begins at the division between Wu and Ji." The division between Wu and Ji refers to the four constellations of Kui, Bi, Jiao, and Zhen. Kui, Bi, Jiao, and Zhen are the gates of heaven and earth. Wang Bing of the Tang dynasty, in his commentary, cited "Dun Jia" saying that the six Wu are the heavenly gate and the six Ji are the earthly gate. The heavenly gate is between Xu and Hai, exactly at the boundary of Kui and Bi. The earthly gate is between Chen and Si, exactly at the boundary of Jiao and Zhen. Yin and Yang both begin at Chen, and the five movements begin at Jiao and Zhen, that is, at Chen. (The original text "Tai Shi Tian Er Ce Wen" should be "Tai Shi Tian Yuan Ce Wen.")

甲已之歲，戊己黅之氣經於角軫。角屬辰，軫屬巳，其歲得戊辰已巳，干皆土，故為土運。乙庚之歲，庚辛素天之氣經於角軫，其歲得庚辰辛巳，干皆金，故為金運。丙辛之歲，壬癸元天之氣經於角軫，其歲得壬辰癸巳，干皆水，故為水運。丁壬之歲，甲乙蒼天之氣經於角軫，其歲得甲辰乙巳，干皆木，故為木運。戊癸之歲，丙丁丹天之氣經於角軫，其歲得丙辰丁巳，干皆火，故為火運。

In the years of Jia and Ji, the "Huang Tian" energy passes through the constellations Jiao and Zhen. Jiao belongs to Chen and Zhen belongs to Si, so these years correspond to Wuchen and Jisi, with the heavenly stems being earth, hence called the Earthly Cycle. In the years of Yi and Geng, the "Su Tian" energy passes through Jiao and Zhen, corresponding to Gengchen and Xinsi, with the heavenly stems being metal, hence called the Metal Cycle. In the years of Bing and Xin, the "Yuan Tian" energy passes through Jiao and Zhen, corresponding to Renchen and Guisi, with the heavenly stems being water, hence called the Water Cycle. In the years of Ding and Ren, the "Cang Tian" energy passes through Jiao and Zhen, corresponding to Jiachen and Yisi, with the heavenly stems being wood, hence called the Wood Cycle. In the years of Wu and Gui, the "Dan Tian" energy passes through Jiao and Zhen, corresponding to Bingchen and Dingsi, with the heavenly stems being fire, hence called the Fire Cycle. (In the original text, "Jia Yi" should be "Jia Ji," and "Wu Chen Ji Si" should be "Wu Chen Ji Si.")

運臨角軫，則氣在奎壁。氣與運常司天地之門戶。戊己在角軫，則甲乙在奎壁，甲己歲必甲戌乙亥也。故《素問》曰：“上位之下，風氣承之。”庚辛在角軫，則丙丁在奎壁，乙庚歲必丙戌丁亥也。故曰：“金位之下，火氣承之。”壬癸在角軫，則戊己在奎壁，丙辛歲戊戌己亥也。故早：“水位之下，土氣承之。”甲乙在角軫，則庚辛在奎壁，丁壬歲必庚戌辛亥也。故早：“風位之下，金氣承之。”丙丁在角軫，則壬癸在奎壁，戊癸之歲必壬戌癸亥也。故曰：“相火之下，水氣承之。”

The movement has arrived at the angle and zhen, and the qi is in the kui and bei; the qi and movement often divide the gates of heaven and earth. When wu and ji are in the angle and zhen, then jia and yi are in the kui and bei, so in the years of jia and ji, jiaxu and yihai must appear, and the Su Wen therefore says, "Below the upper position, the wind qi follows." When jin and xin are in the angle and zhen, then bing and ding are in the kui and bei, so in the years of yi and jin, bingxu and dinghai must appear, and therefore it says, "Below the metal position, the fire qi follows." When ren and gui are in the angle and zhen, then wu and ji are in the kui and bei, so in the years of bing and xin, wuxu and jihai must appear, and therefore it says, "Below the water position, the earth qi follows." When jia and yi are in the angle and zhen, then jin and xin are in the kui and bei, so in the years of ding and ren, jinxu and xinhai must appear, and therefore it says, "Below the wind position, the metal qi follows." When bing and ding are in the angle and zhen, then ren and gui are in the kui and bei, so in the years of wu and gui, renxu and guihai must appear, and therefore it says, "Below the fire position, the water qi follows." (The original text has two instances of 'guzao' which should both be 'guyue'.)

五行家以戊寄於己，巳寄於午。六壬家以戊寄於巳，巳寄於未。惟《素問》以戊寄於戌，己寄於辰。遁甲以六戊為天門，六己為地戶，與《素問》同。水土相隨。水，金子也；陽土，故居金行之末，以為亥始。水，木母也；巳，金祖也；陰土，故居水行之墓，以為巳始。故曰，天地之門戶而萬物所從出。星家有“逢龍則化”之說，亦本於此。此十干化氣之源也。

The Five Phases school assigns Wu to Si and Ji to Wu, while the Six Jia school assigns Wu to Si and Ji to Wei. Only the Su Wen assigns Wu to Xu and Ji to Chen. Dun Jia considers the six Wu as the heavenly gate and the six Ji as the earthly gate, which is the same as the Su Wen. Water and earth often accompany each other. Xu is the son of metal and also a yang earth, so it is at the end of the metal cycle, used to open the亥 position. Chen is the mother of wood, and Si is the ancestor of metal. Chen is a yin earth, so it is located in the water cycle's storage, used to open the Si position. Therefore, it is said that Kui, Bi, Jiao, and Zhen are the gates of heaven and earth, from which all things emerge. Star and destiny schools have the saying "meeting the dragon leads to transformation" (meeting Chen leads to the formation of a complete pattern), which is based on this principle. This is the origin of the transformation of the ten heavenly stems. (The original text "Wu is assigned to Ji, Si to Wu" should be "Wu is assigned to Si, Ji to Wu"; the "Si" in the next sentence should be "Ji"; the "water" in "water is the son of metal" should be "Xu"; and the "water" in "water is the mother of wood" should be "Chen".)