Discourse on the Earthly Branches

地支之用，不比天干，動靜不同，圓方迥異。然五行所屬則一，而所處之地不一。且如在年則有在年之論，在月則有在月之論，在日時則有日時之論，其陰陽、輕重、剛柔豈混於一體？今當以月提為主，所藏所用，要見何神，所耗所嫌，要繫何物。凡四柱之神，較量深淺而用。

The use of the Earthly Branches is less important than that of the Heavenly Stems: the Heavenly Stems are active while the Earthly Branches are passive. One represents the round shape, the other the square shape, and they are quite different from each other. Although they belong to the same set of Five Phases, their positions are different. For example, the same character appearing in the year pillar has its own interpretation when it is in the year pillar; when it is in the month pillar, it has its own interpretation; when it is in the day pillar or the hour pillar, it has its own interpretation. Their yin and yang, weight, nature, and degree of hardness or softness cannot be treated as one. Now, in fortune telling, we should focus on the "month branch" or the month's Earthly Branch, which is the main factor. First, we should look at which deity is hidden or used within it, and then see what is consumed, drained, or disliked by it. All deities in the four pillars should be compared in terms of their strength, and then determine their use.

子十二支之魁，溪澗江洋之水，乃戊土旺地，然必過大雪之期，一陽來復之後，方能成旺。辛金所生，亦必於陽回水暖而後能生也。與午相沖，與卯相刑，與申辰三合。若申、子、辰全，會起水局，即成江海，發波濤之聲也。

Zi is the first of the twelve earthly branches and symbolizes water from streams, ravines, rivers, and the sea. Originally, it is also the flourishing place for Wu earth. However, the true strength of water only emerges after the solar term Da Xue (Great Cold), when the return of yang energy begins. The metal born in Zi, known as Xin metal, can only appear after the return of yang energy and the warming of the water. Zi is in opposition with Wu and in conflict with Mao. It forms a triple harmony with Shen and Chen. If all three characters Shen, Zi, and Chen are present, they form a water trinity, symbolizing rivers and seas, capable of producing the sound of waves.

丑雖隆冬，有冰霜之可怯，但天時已轉二陽，是以丑中己土之暖能生萬物，辛金養地，豈只深藏？見戌則刑，見未則沖，庫地最宜，刑沖不為無用。見巳、酉三合，會起金局。若人命生於丑月，而日時多見水木，必側行巽離之地，而土方不衰耳。

The Earthly Branch Chou, although in the midst of severe winter with fearsome frost and ice, has already transitioned into the time when two yang energies begin to emerge. Therefore, the warmth of the JI Earth within Chou can nurture all things. Chou is also the nurturing ground for Xin Metal, with metal energy hidden within. It is not merely concealed but actually present. When Chou meets Xu, it forms a 'punishment' relationship, and when it meets Wei, it forms a 'clash' relationship. However, Chou is originally a storage ground for metal, and the presence of punishment and clash actually helps open the gate of the storage, so punishment and clash are not entirely useless here. When Chou meets Si and You, it forms a 'Triple Harmony' relationship, creating a complete metal cycle. If a person is born in the month of Chou, and their day pillar and hour pillar also contain a lot of water and wood, they must undergo a period of fortune in the Southeast direction of Xun and Li, so that the Chou earth does not decline.

寅建於春，氣聚之陽，有丙火生焉。寅刑巳，巳合申並旺而為貴客；旺於卯，庫於未，同類則為一家。至午則火光輝，而有超凡入聖之美。見申則寅受沖，而有破祿傷提之憂。若四柱火多，則又不可入南方火地。經云：木不南奔。卯木仲春，氣稟繁華，唱用金水，不可太過。若干頭庚辛迭見，地支不可見申酉，恐有破伐之害；地支亥子重逢，干頭不可見癸壬，主有漂流之傷。見酉則沖，木必落葉，見亥未則合，木必成林。若時日歸於金重，大運更向西行，患不禁也。

The trigram Yin is established in spring, being a place where yang energy converges, and here the fire element 「Bing」 is born. Yin and Si are in 「conflict」, and Si again forms 「union」 with Shen, so when both are strong, they become honored guests. Wood is strong in Mao and is stored in Wei, so when similar elements gather, they form a family. When reaching Wu, the fire shines brightly, which has the beauty of transcending ordinary levels; but when encountering Shen, Yin is attacked, leading to worries of breaking the禄 position and injuring the month's branch. If the four pillars already have too much fire, one should not go further to the southern fire region, as the old texts say 「wood does not run south」, referring to this. Mao wood is in command during the middle of spring, with flourishing appearance, and can be paired with metal or water, but not in excess. If the heavenly stems have repeated appearances of Geng and Xin, the earthly branches should not again appear with Shen and You, as this may cause harm from cutting down trees. If the earthly branches have repeated appearances of Hai and Zi, the heavenly stems should not again appear with Ren and Gui, indicating injury from drifting and wandering. When Mao meets You, there is a conflict, and trees will surely shed leaves; when meeting Hai and Wei, there is a union, and trees will surely form a forest. If the day pillar and hour pillar are in a place with heavy metal, and the great destiny continues westward, the calamity will be too much to bear.

辰建季春，為水泥之溼，而萬物之根皆賴此培養。甲至此雖衰，而有乙之餘氣；壬至此雖墓，而有癸之還魂；見戌為鑰，能開庫中之物，若三戍重沖破門，非吉。日時多見水木，其運更向西北，則辰土不能存矣。

Chen is formed at the end of spring, representing moist clay with water, which nourishes the roots of all things. Although "Jia Wood" reaches Chen and begins to decline, there is still residual "Yi Wood" energy remaining. "Ren Water" reaches Chen and may be buried, but "Gui Water" still revives here. When Chen meets Xu, it is like a key that can open the treasure stored within. However, if there are three Xus that strongly clash, breaking the gate, it is not auspicious. If the day and hour pillars have much water and wood, and the fortune moves towards the northwest, then the Chen earth will be unable to hold on.

巳當初夏，其火增光，是六陽之極也。庚金寄生，困頓戊母。戊土歸祿，乃隨火娘。見申則刑，刑中有合，翻為無害；見亥則沖，沖而必破便為有傷。若運再行東南生發之地，便成燒天烈焰之勢矣。

At the beginning of summer, the fire grows stronger, its light and flame intensifying, which is the time when six yang lines reach their peak. "Geng metal" here finds its growth, yet it becomes obstructed, causing hardship for its mother "Wu earth." "Wu earth" here returns to its native禄 position, sharing the position with its mother "Bing fire." Although巳 and申 form a "刑" (legal punishment), the relationship also includes a "合" (union) between巳 and申, so it is not harmful. However, when巳 meets亥, it forms a "冲" (clash), which inevitably causes destruction and actual harm. If the big destiny cycle further moves to the southeast, which is the direction of growth and development, then fire will be added to fire, leading to a situation of blazing flames burning the sky.

午月炎火正，升入中氣則一陰生也。庚至此為無用，己至此為歸垣；見申子則必戰克，見寅戌則越光明。運行東南，正是身強之地，若入西北，則休囚喪形矣。未當季夏，則陰深而火漸衰。未中有乙木，有丁火，是藏官，藏印，不藏財也。無亥卯以會之，則形難變，只作火土論；無丑戌以刑沖之，則庫不開，難得金印。力柱中無火，怕行金水之運，日時多寒，偏愛丙丁之鄉。蓋用神之喜忌最當分曉，不可毫髮誤也。

In the month of Wu, the fire is at its peak, reaching the solstice of summer, when yin begins to quietly emerge. When "Geng metal" reaches the position of Wu, it has no place to apply itself. However, when "Ji earth" reaches the position of Wu, it returns to its native palace. When Wu meets Shen or Zi, there is conflict and struggle; when it meets Yin or Xu, the fire becomes even more brilliant. If the big destiny moves towards the southeast, it is a place where the body is strong and has support; but if it moves towards the northwest, it will be weak and confined, suffering both form and spirit loss. The month of Wei is at the end of summer, when yin deepens and the fire gradually declines. Wei contains "Yi wood" and "Ding fire," which for some day rulers, represent hidden official stars and hidden education, but not hidden wealth. If there is no Hai or Mao to form a wood trinity, the nature of Wei cannot change, and it can only be considered as fire and earth; if there is no Chou or Xu to cause conflict, the gate of the warehouse cannot be opened, and it is difficult to obtain metal and education. If there is no fire in the four pillars, fear of a destiny moving towards metal and water; if the day pillar or hour pillar is too cold, a preference for the south where Bing and Ding are located. It is evident that distinguishing the joy and dislike of the useful god is most important, and even the slightest mistake is unacceptable.

申宮水土長生之地，入巳、午則逢火煉，遂成劍戟，見子、辰則逢水淬，益得光鋒；使木多無火，金終能勝，若土重堆埋，金卻有凶。蓋申乃頑鈍之金，與溫柔珠玉不同故也。酉建八月金色，白水流清。若遇日時火多，運更愁東去；若遇日時水旺，運亦怕南行。柱見水泥，應為有用，運行西北，豈是無情？然逢己丑三合，亦能堅銳，豈可以陰金為溫柔珠玉而泥論哉？

The Shēn palace is a place where water and earth achieve growth. When one reaches Sì and Wǔ, fire comes to temper it, thus forging swords and spears. When one reaches Zǐ and Chén, water comes to quench the fire, making the blade even sharper and brighter. If the destiny has excessive wood without fire, metal will ultimately prevail. However, if earth is too heavy and buries the metal, the metal will suffer misfortune. This is because the metal hidden in Shēn is crude and unrefined, not the same as soft and delicate gems and jewels. The You palace is established in the eighth lunar month, when metal shows its true nature, and water is clear and flowing. If the day pillar and hour pillar have excessive fire, one should fear the great destiny moving eastward again. If the day pillar and hour pillar have strong water, one should fear the great destiny moving southward. If the four pillars contain water and damp earth, it can be beneficial. If the great destiny moves to the northwest, how can it be无情 (unfeeling)? Moreover, once the character Jichou is encountered and forms the Triple Harmony with it, the hidden metal can also become hard and sharp. How can one rigidly adhere to the idea that 'hidden metal is soft and delicate gems and jewels' for divination?

戌乃洪爐之庫，鈍鐵頑金，賴以煉成。見辰龍則沖出壬水，而雨露生焉；見寅虎則會起丙火，而文章出焉。然火命逢之則為入墓，寧能免於不傷哉？亥地六陰，雨雪載途，土至此而不暖，金至此而生寒。其象若五湖之歸聚，其用在三合之有心。是故欲識乾坤和暖之處，即從艮、震、巽、離之地而尋之也。

The earth branch Xu is the furnace and repository of fire, and all dull iron and unrefined metal depend on it to be shaped into useful objects. When Xu meets Chen, the dragon and Xu clash, causing the壬 water from the Chen repository to be displaced, thus leading to the generation of rain and dew. When Xu meets Yin, the tiger and Xu meet, which activates the丙 fire within Yin, thus causing the manifestation of literary talent and scholarly ability. However, for those with a fire destiny encountering Xu, it is as if they are entering a grave, how can they avoid harm? The position of Hai is a place of pure yin, where rain and snow fill the roads, and the earth no longer provides warmth, and metal begins to become cold. Its appearance is like the gathering of water from five lakes into one place, and its use depends on whether the triple harmony of Hai, Mao, and Wei can meet intentionally. Therefore, if one wishes to find a warm and harmonious place in the world, one should look towards the directions of Gen, Zhen, Xun, and Li.

大抵五行用法，總無真實，生死衰旺，亦假名耳。直向源頭，明其出處，如五陽為剛，五陰為柔。若失令身衰，不遇資扶而頻洩氣，則剛者失其為剛；若得令身強，用事有助，則柔者不失之柔。中間又分木火為陽，金水為陰，皆喜生扶資助，要以中和為貴。

In general, the application of the Five Phases does not follow a fixed and rigid pattern. The terms "birth," "death," "decline," and "prosperity" are merely borrowed labels. To understand the matter thoroughly, one should trace back to its origin: for example, the five yang heavenly stems, Jia, Bing, Wu, Geng, and Ren, are inherently strong and vigorous, while the five yin heavenly stems, Yi, Ding, Ji, Xin, and Gui, are inherently gentle and yielding. However, if a yang stem loses its season, is weak in itself, and lacks support while only leaking its energy, then its strength will be lost. Conversely, if a yin stem is in its season, strong in itself, and has support, then its gentle and yielding nature will remain intact. There is also a further distinction: wood and fire belong to yang, while metal and water belong to yin, yet all of them prefer to be supported and assisted. The most valuable is when their energies are in harmony.

甲木為雷。雷者，陽氣之噓也，甲木屬陽，故取象於雷焉。稽諸月令，仲春之月，雷乃發聲，甲木旺，即其驗也，況雷奮於地，木生於地，其理又無不同者。甲木至申而遂絕，以雷聲至申而漸收也。凡命屬甲日，主喜值春天，或類象，或趨干，或遙巳，或拱貴，俱大吉；運不喜西方。經云：木在春生，處世安然，必壽。

The Heavenly Stem Jia corresponds to "Thunder." Thunder is formed by the movement and expansion of yang energy, and since Jia Wood is yang, it is compared to Thunder. According to the "Book of Rites: Monthly Orders," in the second month of spring, "Thunder begins to sound," which is exactly the time when Jia Wood is at its peak, thus confirming this association. Moreover, Thunder arises from beneath the earth, just as Wood grows from the ground, so the analogy is consistent. When Jia Wood reaches the position of Shen (the seventh terrestrial branch), it becomes "extinct," because Thunder gradually diminishes in the seventh month, the month of Shen. For a destiny based on Jia Day, being born in spring is favorable, leading to patterns such as "similar image," "approaching the stem," "remote self," or "supporting wealth," all of which are highly auspicious. However, the person's fortune is not favorable when moving through the western direction. An old text says: Wood born in spring grows vigorously, lives a peaceful life, and is destined for a long life.

乙木為風。乙木長生在午，敗在巳。在午而生者，蓋乙為山林活木，至夏來而暢茂，詩所謂千章夏木青是也；其敗巳云何？巳乃巽地，巽為風，木盛風生也，風生於木而反摧木，猶之火生於木而反焚木，其取敗也固宜，所謂乙木為風者，木其所自生云爾。如人乙日建生者，在秋令大吉，秋令金旺，乙木能化能從而盤根錯節，非利器無所裁成；逢亥必死，其落葉歸根之時耶？

Yi wood is paired with "wind." Yi wood's "growth" is in Wu, and its "decline" is in Si. It gains life in the Wu position because Yi wood is living wood in the mountains and forests, which only becomes lush and flourishing in summer, as the poem by Du Fu says, "thousands of cypresses in summer are green." Then why does it decline in the Si position? Si belongs to the Eight Trigrams "Xun," which is wind. When the wood is flourishing, wind arises; wind is born from the wood, yet it turns back to damage the wood, just as fire is born from the wood yet turns back to burn it. Therefore, its decline in Si is natural. The saying that Yi wood is wind merely means that wind originates from the wood itself. For example, if a person is born on an Yi day and is born in autumn, it is a great fortune: in autumn, metal is strong, and Yi wood can transform and yield. The old, entangled wood cannot be shaped into useful material without a sharp tool; but when it meets Hai, it must die, which is probably the time when leaves return to their roots.

丙為日。《說卦傳》日：離為火為日，日與火皆文明之象，是以丙火為日之名不易焉。太陽朝出而夕入，陽火寅生而酉死，而又何異乎？凡六丙生冬夏，不如春秋，春日有暄萬物之功，秋陽有燥萬物之用，冬則陰晦，夏則炎蒸，宜細堆之。

Jia Bing is associated with the sun. The "Commentary on the Hexagrams" from the Zhou Changes says: Li represents fire and the sun. Both fire and the sun are symbols of civilization, so Jia Bing (Bing) fire has the name of the sun, which cannot be changed. The sun rises in the morning and sets in the evening. Yang fire is born in寅 (Chen) and dies in酉 (You). What is the difference between them? Those born on the six days of Bing: Bingyin, Bingzi, Bingwu, Bingchen, Bingxu, and Bingshi, are more favorable in spring and autumn than in winter and summer. Spring sun warms and nurtures all things, while autumn sun dries and harvests all things. Winter is dark and gloomy, and summer is hot and oppressive. This point should be carefully examined.

丁火為星。丙火死而丁火遂從生焉，在天之日薄而星迴也。類如此星象唯入夜故燦爛，陰火唯近晦故輝煌，丁不謂之星而何？凡丁日生人喜遇夜，喜遇秋，如星光之得時也；又喜行身弱地，如石裡所藏屬丁火，石雖在水，實時取擊，亦自有火；其丁巳一日，多克父兄妻子，蓋財忌比劫，兄屈弟下，巳中有戊土，傷官也。

Dingsi is paired with the star. Bing fire is in death, but Dingsi fire follows immediately and begins to grow, just like the sun setting in the west while the stars revolve. Such stellar phenomena shine only at night; similarly, the dim fire shines most brilliantly when approaching darkness. If we do not call Dingsi the star, what else should we call it? Those born on Dingsi days prefer to be born at night and in autumn, just as the stars shine at the right time. They also prefer to be in weak positions. For example, the fire hidden in stone is Dingsi fire. Even though the stone is submerged in water, it can still produce sparks when struck. As for the day of Dingsi, it often harms the father, elder brothers, and wife, because the wealth star is most afraid of the same element and competition. The elder brother is actually surpassed by the younger brother. Moreover, the hidden Wu earth in Si is actually a harmful official for Dingsi fire.

戊土為霞。土無專氣，依火而生，霞無定體，借日以現，知丙火之為日，則知戊土之為霞矣。是霞者，日之餘也，日盡而霞將滅沒，火熄則土無生意，故謂之霞也。如戊土日主愛四柱帶水則為上格，霞水相輝而成文彩也；更喜年月干見癸，癸則為雨，雨後霞現而睹文明也。

The heavenly stem Wu (戊) is paired with "misty glow" (霞). Earth does not have its own specific solar term and must rely on fire to be generated; similarly, misty glow does not have a fixed form and depends on sunlight to appear. Since we know that Bing (丙) fire is paired with the sun, we can also understand that Wu (戊) earth is paired with misty glow. Misty glow is the residual light of the sun; when the sun sets, the misty glow is about to fade; once the fire is extinguished, the earth loses its vitality, hence it is called misty glow. For those with Wu (戊) earth as the main stem, the best is to have water in the four pillars, which is an excellent configuration, as misty glow and water reflect each other to form brilliance; they also prefer to see the癸 (ki) stem in the year or month, for癸 is rain, and after the rain, misty glow reappears, indicating a flourishing cultural scene.

己土為雲。己土生居酉，酉，兌方也，其象為澤。先正曰：“天降時雨，山川出雲。”然則云者，山澤之氣也，己雖屬土，以此論之，則其謂之雲也亦宜。故甲己合而化土，其氣上升而云施；雲雷交而作雨，其澤下究而土潤。此造化之至妙者與！凡身主屬己土，貴坐酉，貴春生，貴見印，坐亥者不可見乙木，雲昇天，遇風則狼籍而不禁也。

The earthy stem Ji (己) is associated with clouds. Ji earth's "growth" (长生) is in You (酉), which in the Eight Trigrams belongs to the Dui (兑) trigram, representing the Lake. Previous scholars have said, "When heaven sends timely rain, mountains and rivers produce clouds." Therefore, clouds are the vapor rising from mountains and lakes. Although Ji belongs to earth, according to this reasoning, it is appropriate to call it clouds. Hence, Ji and Jia (甲) combine to form earth, and the earth's vapor rises to become clouds. When clouds meet thunder, rain falls, and the rain nourishes the land, which is the most exquisite phenomenon of nature. For those with Ji earth as their day master, sitting in the You branch is esteemed, being born in spring is esteemed, and seeing the印绶 (seal) in the chart is esteemed. If sitting in the Hai branch, one must not see Yi wood again, for once clouds rise into the sky, they are scattered by the wind, and cannot withstand it.

庚金為月。庚乃酉方陽金，何以知其配月乎？曰：五行之有庚，猶四時之有月也；庚不待秋而長生，然必秋而始盛；月不待秋而後月，然必秋而益明。以色言，月固白也，其色同矣；以氣言，金生水也，潮應月也，其氣同矣。經云：金沈在子。見其與月沈波也，三日月見庚方見，月初生與庚為位也，故曰庚金為月。如人庚日生者，四柱有乙巳字出，謂之月白風清，秋為上，冬次之，春夏無取。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Changsheng = Growth Wuxing = Five Phases Geng metal is paired with the month. Geng is the yang metal of the You direction. Why is it paired with the month? The answer is: among the Five Phases, there is Geng, just as among the four seasons there is a month. Geng does not need to wait until autumn to be born, but it must wait until autumn to be strong; the moon does not need to wait until autumn to exist, but it must wait until autumn to be especially bright. In terms of color, the moon is naturally white, the same as metal; in terms of nature, metal can generate water, and the tides follow the moon's waxing and waning, sharing the same energy as metal. Old texts say "metal sinks at Zi," showing its association with the moon sinking into the water waves. On the third day of each month, the new moon appears in the direction of Geng, and when the month begins, it is exactly in the same position as Geng, so Geng metal is called the month. For example, if a person is born on a Geng day and the four pillars show the presence of Yi and Si, it is called "moon white and wind clear." Being born in autumn is the best, winter is next, and it is not suitable for spring or summer.

辛金為霜。八月，辛金建祿之地，是月也天氣肅殺，白露為霜，草木黃落而衰，故五行陰木絕在此地，若木經斧斤之斬伐，未有所生焉者也。斧斤以時入山林，嚴霜以時殺草木，揆之天道，參之人事，信乎辛金之為霜矣。如辛人坐卯，未透乙，大富，坐亥透丙則貴。愛冬生。

Xin metal is paired with 'frost'. In the eighth lunar month, Xin metal is in its 'established fortune' position. During this month, the weather is bleak and sharp, white dew condenses into frost, and grass and trees wither and fall, leading to decay. Therefore, in the Five Phases, the Yin wood is at its 'end' in this position, just like after a tree has been cut down by an axe, there is no more growth. The axe enters the forest according to the season, and severe frost cuts down grass and trees according to the season. By using the way of heaven to contemplate and human affairs to verify, we can see that Xin metal is indeed frost. A person with Xin metal sitting in the卯 branch, with no Yi wood appearing in the heavenly stem, is destined for great wealth. If it is in the亥 branch and there is a丙 fire appearing in the heavenly stem, then it indicates great prestige. Xin metal is favored when born in winter.

壬水為秋露。春亦有露，何獨擬之以秋？蓋春露、雨露既濡之露，秋露、霜露既降之露也，露一也，春主生，秋主殺，功用不同有如此，然吾以壬為秋露也，蓋露屬水，而壬水生於申，水本能生木者，水既然在此而生，木何由於此而絕？故知壬之為露，秋露也。如壬日生秋，見丁火最顯，丁為星河，壬為秋露，一洗炎蒸，象緯昭然矣。

The壬 water is paired with "autumn dew." Although there is also dew in spring, it is specifically autumn that is used as a comparison. Spring dew is the kind that moistens all things, while autumn dew is the kind that brings frost and withers all things. Though both are dew, spring is associated with growth and development, while autumn is associated with decline and destruction. Their functions differ greatly. However, I still associate壬 water with autumn dew, because dew belongs to water, and the壬 water is "long-lived" in the hour of申. Water is originally able to nourish wood, but since water is born in申, why does wood suddenly end in the same hour? From this we can see that the dew associated with壬 is indeed autumn dew. For example, if someone is born on a壬 day in autumn, the most prominent aspect in their destiny is the presence of丁 fire. 丁 is the starry river in the sky, while壬 is the autumn dew on the earth. Together they clear away the heat and humidity, making the brilliance of the sun, moon, and stars clearly visible.

癸水為春霖。癸水生卯月，號曰春霖。蓋陰木得雨而發生也，然至申則死，七、八月多干旱也。且卯前一位是辰，辰，龍宮也，卯近龍宮而水生，龍一奮遂化為雨焉；卯為雷門，雷一震而龍必興焉，觀此則癸水其春霖矣。如癸卯日透出己字者，有云行雨施之象，其人必有經濟才也。春夏吉，秋冬不吉。

The癸 water is paired with "spring rain." The癸 water reaches its "growth" in the卯 month, hence it is called spring rain, because the hidden wood needs rain to flourish. However, when癸 water reaches the申 position, it is "dead," so there is often drought in July and August. Moreover, the position before卯 is辰, which is the dragon palace. The卯 is adjacent to the dragon palace, and water is born here, so when the dragon rises, it turns into rain. The卯 is also the gate of thunder, and when thunder moves, the dragon must rise. Thus, the癸 water is indeed the continuous spring rain. If on aGuimao day the heavenly stem reveals the己, there is an appearance of clouds moving and rain spreading, indicating that the person must have the ability to govern the world and benefit the people. This kind of destiny is favorable in spring and summer, but not favorable in autumn and winter.

子為墨池。子在正北方，屬水，色象墨，故有墨池之象。凡命逢子年生者，時喜見癸亥，謂之水歸大海，又謂之雙魚游墨，必為文章士矣。午為烽堠。午正位於南，屬火、土，其色赤黃，名其曰烽堠者，此也；又午為馬，烽堠乃戎馬兵火之處所也。午生人時利見辰，真龍出則凡馬空矣，謂之馬化龍駒。

The rat is paired with "ink pool." The rat is located in the direction of due north, belongs to the water element, and its color resembles ink, hence the image of an ink pool. Those born in the year of the rat are favorable to see Guihai in their time column, called "water flowing into the sea," also known as "two fish swimming in ink." Such people are certainly scholars skilled in literature. The horse is paired with "beacon tower." The horse is located in the southern direction, belongs to the fire and earth elements, and its color is reddish-yellow, hence the name beacon tower. Moreover, the horse's zodiac is the horse, and beacon towers are places where war horses and military fires gather. Those born in the year of the horse are favorable to see Chen in their time column. When a true dragon emerges, all horses appear empty, which is called "horse transformed into a dragon."

卯為瓊林。卯繫乙木，居位正東，於時為仲春，萬物生焉，色若琅之青，故曰瓊林。卯年遇巳未時者，是為兔入月宮之象，主大貴。酉為寺鍾。酉屬金，位近戍亥，戍亥者，天門也，鍾，金屬也，寺鍾敲則響徹天門；又酉居正西，寺則西方佛界也。酉見寅吉，謂之鍾鳴谷應。

The Earthly Branch Mao is paired with "Qionglin" (Jade Forest). Mao is associated with the Heavenly Stem Yi Wood, located in the direction of Due East, and corresponds to the middle of spring in the seasonal cycle, when all things begin to sprout. Its color resembles the emerald green of jade, hence the name Qionglin. When the year of Mao coincides with the hour of Si or Wei, it signifies the "Rabbit entering the Moon Palace," indicating great fortune. The Earthly Branch You is paired with "Sizhong" (Temple Bell). You belongs to the Five Phases of Metal, and its direction is adjacent to Xu and Hai, which are considered the heavenly gate. Bells are made of metal, and the sound of a temple bell resonates through the heavenly gate. Moreover, You is located in the direction of Due West, which is the realm of Western Buddhism. When You meets Yin, it is considered auspicious, known as "Zhong Mingshuying" (Bell Rings and Echoes in the Valley).

寅為廣谷。寅乃艮方，艮為山，戊土長生於是而廣谷之義著矣。然寅宮有虎，寅生人而時戊辰者，謂之虎嘯而谷風生，威震萬里。申為名都。坤為地，其體無疆，非名都不足以喻之。申，坤也，都者；帝王所居；申宮壬水生，又與艮山對，是水繞山環也。凡命愛申年亥時，乃地天交泰。

The trigram Yin is paired with "Broad Valley." Yin belongs to the trigram Gen, which symbolizes mountain. The earthy stem Wu (土) is also in its "growth" position in Yin, making the meaning of "Broad Valley" clear. However, there is a hidden tiger within the Yin palace. If someone is born in the year of Yin and their time pillar is Wuchen, it is called a tiger roaring, causing a sudden gust of valley wind, with a reputation that can shake the world. The trigram Shen is paired with "Famous City." The trigram Kun symbolizes the earth, which is vast and boundless, and "Famous City" is not enough to describe it. Shen is the position of Kun, and both are places where emperors reside. Within the Shen palace, the water stem Ren is in its "growth" position, and it is opposite the mountain trigram Gen, forming a situation where water surrounds mountains. If someone's birth year is Shen and their time is Hai, it represents the image of heaven and earth meeting and harmonizing.

巳為大驛。大驛者，人煙湊集，道路通達之地。巳中有丙火戊土，是其象也，又巳前有午馬，故曰大驛。巳生喜得辰時，蛇化輕龍，于格為千里龍駒。亥為懸河。天河之水，奔流不回，故曰懸河，亥即天門，又屬水，非懸河之象乎？亥年建生，日時見寅、辰二字，是乃水拱雷門。

The Earthly Branch Si is paired with "Great Post Station." A Great Post Station refers to a place where people gather and roads lead in all directions. Si contains hidden Bing fire and Wu earth, which exactly matches this description; furthermore, the previous branch of Si is Wu, which is the horse, hence it is called Great Post Station. Those born in the year of Si prefer to have the time of day in the morning hour (Chen). The snake transforms into a swift dragon, and in terms of structure, this is called "a thousand-mile dragon horse." The Earthly Branch Hai is paired with "Suspended River." The river water of the Milky Way flows without turning back, hence it is called Suspended River; Hai is the heavenly gate, and it belongs to the water element in the Five Phases, which perfectly matches the image of Suspended River. Those born in the year of Hai, if their day pillar and hour pillar also contain the characters Yin and Chen, this is called water supporting the thunder gate.

辰為草澤。夫澤，水所鍾也，辰在東方之次，為水庫，故為草為澤；辰逢壬戍、癸亥即龍歸大海格。戌為燒原。戌月在九秋，草木盡萎，田家焚燒而耕，又戌屬土，是以稱名燒原，故戌與辰地皆貴人所不臨也。戌生逢卯，號曰春入燒痕。

The branch Chen is associated with "grass marshes." A marsh refers to a place where water gathers; Chen is located at the end of the eastern direction and is also considered a water reservoir, so it takes the imagery of grass and marsh. If Chen is paired with Renxu or Guihai, it forms the pattern known as "a dragon returning to the sea." The branch Xu is associated with "burnt plains." Xu occurs in the ninth lunar month, which is deep autumn when grass and trees have withered, and farmers burn the dried grass before plowing; additionally, Xu belongs to the earth element, hence the name "burnt plains." Because of this, both Chen and Xu are places that the nobleman Tianyi does not wish to visit. A person born in the year of Xu who encounters the branch Mao is called "spring entering burnt marks."

丑為柳岸。丑中有水有金，岸者，土也，所以止水也，故謂柳岸。丑人時見己未，乃月照柳梢，極為上格。未為花園。花園屬之未，不屬之卯，何也？卯乃木旺，自成林麓；未乃木庫，如人築牆垣以護百花也，以百花言未中有雜氣耳；未年人雙飛格，最妙，如辛未見戊戍，兩干不雜是也。

The Earthly Branch Chou is paired with "Willow Bank." Chou contains both water and metal, and the term "bank" refers to earth, which is used to hold back water, hence the name Willow Bank. For someone born in the year of Chou, if their hour pillar contains Jiwei, it forms a scene like the moon shining on the tip of a willow branch, which is an excellent configuration. The Earthly Branch Wei is paired with "Garden." A garden belongs to Wei rather than Mao, because Mao is the place where wood is strong and naturally becomes forests, while Wei is the repository of wood, like a person building walls to protect a garden full of various flowers. The term "various flowers" is used because Wei contains several types of miscellaneous elements. People born in the year of Wei are most fortunate when they form the "Dual Flying" pattern, such as when Xinwei is paired with Wuxu, where the two heavenly stems are pure and not mixed, which is exactly this kind of configuration.

或問：地支有屬相，而天干則無者，何也？答曰：天干動而無相，地支靜而有相。蓋輕清者天也，重濁者地也，重濁之中，乃有物焉。故子屬鼠，丑屬牛，寅屬虎，卯屬兔，辰屬龍，巳屬蛇，午屬馬，未屬羊，申屬猴，酉屬雞，戍屬犬，亥屬豬。此十二屬相亦有奇偶之分，盛衰之用。奇者鼠、虎、龍、馬、猴、犬，一則屬陽，六獸之足皆單；偶者牛、兔、蛇、羊、雞、豬，二則屬陰，六獸之足皆雙。

Someone asked: The Earthly Branches are each paired with zodiac animals, but the Heavenly Stems are not. Why is this? The answer is: The Heavenly Stems are active and thus do not have fixed forms; the Earthly Branches are passive and thus have forms that can be identified. Because the light and clear elements rise to form Heaven, and the heavy and turbid elements settle to form Earth, it is only within the heavy and turbid that tangible things can arise. Therefore, Zi is paired with the rat, Chou with the ox, Yin with the tiger, Mao with the rabbit, Chen with the dragon, Si with the snake, Wu with the horse, Wei with the sheep, Shen with the monkey, You with the rooster, Xu with the dog, and Hai with the pig. These twelve zodiac animals also have distinctions of odd and even numbers, as well as distinctions of prosperity and decline. Those in the odd positions are the rat, tiger, dragon, horse, monkey, and dog, which belong to Yang and have an odd number of toes. Those in the even positions are the ox, rabbit, snake, sheep, rooster, and pig, which belong to Yin and have an even number of hooves.

唯蛇無足又何取義？蓋巳在月二乃純陽之月，在時乃春陽之時，數則偶而時則陽，故用蛇以象之，蛇乃陰物，不用其足而象巳著疑，亦諱言乎陰之意爾，況亦有雙頭者。可驗十二相即三十六禽中取其首者擬之，自有陰陽之別，單雙之分，此造化之所以為妙也。

Only the snake lacks legs, so what does it mean to take the snake as a symbol? Originally, the Earthly Branch Si corresponds to the fourth month, which is a month of pure yang, and in the hours of the day, it falls during the time when spring yang has not yet fully disappeared. In terms of position, it is ranked among the even numbers, but in terms of the season, it belongs to yang. Therefore, the snake is used as a symbol. The snake is essentially a yin creature, yet it is not described by its feet or claws but rather by the symbol Si. Here there seems to be a difficulty, but in fact it is simply avoiding the explicit mention of the word yin. Moreover, there are snakes that have two heads. This can be used to verify that the twelve zodiac animals are selected from among the thirty-six birds and creatures, taking one representative from each. They are naturally divided into yin and yang, and distinguished by odd and even numbers. This is precisely the subtle and ingenious aspect of nature's creation.

寅，木也，其禽虎，戌，土也，其禽犬，丑、未亦土也，丑禽牛，未禽羊，木勝土，故犬與牛羊為虎所服；亥，水也，其禽豕，巳，火也，其禽蛇，子亦水也，其禽鼠，午亦火也，其禽馬，水勝火，故豕食蛇，火為水所害，故馬食鼠屎而腹脹。

The branch Yin belongs to wood and is paired with the tiger; the branch Xu belongs to earth and is paired with the dog; the branches Chou and Wei also belong to earth, with Chou paired with the ox and Wei paired with the sheep. Wood overcomes earth, so the tiger can subdue the dog, ox, and sheep. The branch Hai belongs to water and is paired with the pig; the branch Si belongs to fire and is paired with the snake; the branch Zi also belongs to water and is paired with the rat; the branch Wu also belongs to fire and is paired with the horse. Water overcomes fire, so the pig can swallow the snake; fire is overcome by water, so the horse eats the rat's dung and gets a swollen stomach.

然亦有不相勝者。午，馬也，子，鼠也，酉，雞也，卯，兔也，水勝火，鼠何不逐馬？金勝木，雞何不啄兔？亥，豕也，未，羊也，丑，牛也，土勝水，牛羊何不殺豕？巳，蛇也，申，猴也，火勝金，蛇何不食獼猴？獼猴，畏鼠者也，齧獼猴者，犬也。鼠，水，獼猴，金也，水不勝金，獼猴何故畏鼠？戌，土也，申，猴也，土不勝金，猴何故畏犬？十二辰之禽以氣性相剋則尤不相應。大凡含血之蟲相服，至於相啖食者，以齒牙鈍利、筋力優劣自相勝服也。

But there are also cases where the Five Phases mutually control each other, yet animals do not necessarily control one another. For example,午 is the horse, 子 is the rat, 酉 is the rooster, and 卯 is the rabbit. Water controls fire, so why does the rat not chase the horse? Metal controls wood, so why does the rooster not peck the rabbit? 亥 is the pig, 未 is the sheep, and 丑 is the ox. Earth controls water, so why do the ox and sheep not kill the pig? 巳 is the snake, and 申 is the monkey. Fire controls metal, so why does the snake not eat the monkey? The monkey actually fears the rat, and the dog is the one that bites the monkey. The rat belongs to water, and the monkey belongs to metal. Water should not control metal, so why does the monkey fear the rat? 戌 belongs to earth, and 申 belongs to metal. Earth should not control metal, so why does the monkey fear the dog? This shows that if we simply follow the mutual control of the Five Phases to explain the relationships between the twelve Earthly Branches and the animals, it does not match up. In general, animals with life and spirit control or even eat each other, but this is based on the sharpness or dullness of their teeth, and the strength of their bones and muscles, naturally determining who wins or loses.

夫一氣渾淪，形質未離，熟為陰陽？太始既肇，裂一為三，倏息乃分，天得之而輕清為陽，地得之而重濁為陰，人位乎天地之中，稟陽陰沖和之氣。故此輕清者為十干，主祿，謂之天元，重濁者為十二支，主身，謂之地元，天地多正其位，成才於兩間者，乃所謂人也。故支呂所藏者主命，謂之人元，名為司事之神，以命術言之為月令。

At first, the original vital energy was undivided and form and substance had not yet separated, so there could be no talk of yin and yang. But when the "Great Beginning" occurred, the single vital energy split into three, and in an instant they clearly separated: heaven received it, the light and clear part rising upward to become yang; earth received it, the heavy and turbid part sinking downward to become yin; human beings were in between heaven and earth, inheriting the harmonious energy of both yin and yang. Therefore, the light and clear part became the ten heavenly stems, governing official positions, called "Heavenly Origin"; the heavy and turbid part became the twelve earthly branches, governing the body and life, called "Earthly Origin"; heaven and earth each took their proper place, and those who developed between them became what is called human beings. Thus, the hidden elements within the earthly branches govern human destiny, called "Human Origin," also known as "Spirit of Affairs," and in terms of fate divination, it is called "Month Command."

如正月建寅，寅中有艮土用事五日，丙火長生五日，甲木二十日；二月建卯，卯中有甲木用事七日，乙木二十三日；三月建辰，辰中有乙木用事七日，壬水墓庫五日，戊土一十八日；四月建已，已中有戊土七日，庚金長生五日，丙火一十八日；五月建午，午中丙火用事七日，丁火二十三日；六月建未，未中有丁火用事七日，甲木墓庫五日，已土一十八日。

For example, in the first lunar month, the month builder is寅. In寅, the earth element of Gen first rules for five days, then the fire element of Bing rules for five days as its growth, and finally the wood element of Jia rules for twenty days. In the second lunar month, the month builder is卯. In卯, the wood element of Jia rules for seven days, and the wood element of Yi rules for twenty-three days. In the third lunar month, the month builder is辰. In辰, the wood element of Yi rules for seven days, the water element of Ren's storage rules for five days, and the earth element of Wu rules for eighteen days. In the fourth lunar month, the month builder is巳. In巳, the earth element of Wu rules for seven days, the metal element of Geng rules for five days as its growth, and the fire element of Bing rules for eighteen days. In the fifth lunar month, the month builder is午. In午, the fire element of Bing rules for seven days, and the fire element of Ding rules for twenty-three days. In the sixth lunar month, the month builder is未. In未, the fire element of Ding rules for seven days, the wood element of Jia's storage rules for five days, and the earth element of Ji rules for eighteen days. The term "用事" refers to the element that rules during that period. The total number of days in each month adds up to thirty. The first period is the residual energy from the previous month, the middle period is the growth or storage energy of the hidden elements within the branch, and the last period is the dominant energy of the current month.

七月建申，申中有坤土用事五日，壬水長生五日，庚金二十日；八月建酉，酉中有庚金用事七日，辛金二十三日；九月建戌，戌中有辛金用事七日，丙火墓庫五日，戊土一十八日；十月建亥，亥中有戊土五日，甲木長生五日，壬水用事二十日；十一月建子，子中有壬水用事七日，癸水二十三日；十二月建丑，丑中有癸水用事七日，庚金墓庫五日，已土一十八日。此十二支按十二月各藏五行為人元，以配四時則春暖秋涼冬寒夏熱，如環無端，終而復始，歲功畢而成一年。

In the seventh month, the Month Builder is Shen. In Shen, the Earthly Branch, the Earth element (Kun) rules for five days, the Water element (Ren) is in its state of Growth for five days, and the Metal element (Geng) rules for twenty days. In the eighth month, the Month Builder is You. In You, the Metal element (Geng) rules for seven days, and the Metal element (Xin) rules for twenty-three days. In the ninth month, the Month Builder is Xu. In Xu, the Metal element (Xin) rules for seven days, the Fire element (Bing) is in its Storage for five days, and the Earth element (Wu) rules for eighteen days. In the tenth month, the Month Builder is Hai. In Hai, the Earth element (Wu) rules for five days, the Wood element (Jia) is in its state of Growth for five days, and the Water element (Ren) rules for twenty days. In the eleventh month, the Month Builder is Zi. In Zi, the Water element (Ren) rules for seven days, and the Water element (Gui) rules for twenty-three days. In the twelfth month, the Month Builder is Chou. In Chou, the Water element (Gui) rules for seven days, the Storage of the Metal element (Geng) is active for five days, and the Earth element (Ji) rules for eighteen days. These twelve Earthly Branches, each corresponding to a month, contain a complete set of the Five Phases as the 'Heavenly Origin' (Ren Yuan). They are used in conjunction with the four seasons, resulting in spring warmth, autumn coolness, winter cold, and summer heat. This cycle is like a circle with no beginning or end. When the cycle completes, the seasonal functions of the year are fulfilled, thus completing the entire year.

卦氣正月為泰，天氣下降，當為雨水；二月大壯，雷在天上，當為驚蟄，先雨水而後驚蟄，亦宜也，驚蟄者，萬物出乎震，震為雷也；清明者，萬物齊乎巽，巽為風也，巽潔齊而曰清明，清明乃潔齊之義；穀雨三月中，自雨水后土膏脈動，至此又雨，則土脈生物，所以滋五穀之種也；小滿四月中，先儒云：小雪後陽一日生一分，積三十日，生三十分而成一晝，為冬至，小滿後陰生亦然。

From the perspective of hexagram qi, the first month corresponds to the hexagram "Tai" (Great Passage), as the heavenly qi descends and meets the earthly qi, so it is paired with "Rain Water." The second month corresponds to the hexagram "Da Zhuang" (Great Strength), as thunder moves in the sky, so it is paired with "Jing Zhe" (Awakening of Insects). Arranging "Rain Water" before "Jing Zhe" is appropriate. The term "Jing Zhe" refers to the meaning in the "Shuo Gua Zhuan" that "all things emerge from Zhen," where Zhen is thunder. The term "Qing Ming" (Clear and Bright) refers to the meaning in the "Shuo Gua Zhuan" that "all things are in order with Xun," where Xun is wind, and Xun signifies purity and order, hence "Qing Ming" means purity and order. "Gu Yu" (Grain Rain) is the middle qi of the third month. After "Rain Water," the soil becomes moist and begins to be active, and by the time of "Gu Yu," it rains again, allowing the soil to nourish all things, thus enabling the growth of grain seeds. "Xiao Man" (Grain Full) is the middle qi of the fourth month. Former Confucian scholars said that after "Xiao Xue" (Minor Snow), yang qi increases by one part each day, accumulating thirty parts to form one day, which is the Winter Solstice. After "Xiao Man," yin qi begins to emerge, and the situation is similar.

至若三月中谷雨，五月中芒種，此二氣獨指穀麥言，谷必原其生之始，谷種於春，得木之氣，殘於秋，金克木也；麥必要其成之終，麥種於秋，得金之氣，成於夏，火克金也；六月節小暑，六月中大暑，六月中暑之極，故謂大，然未至於大則猶為小也；七月中處暑，七月暑之終，寒之始，大火西流，暑氣於是乎處矣，處者，隱也，藏伏之義也。

The solar terms of the third month are Grain Rain and the fifth month's is Grain in Ear, both referring specifically to grains and wheat. For grain, we trace its beginning: grain seeds are sown in spring and receive the energy of wood, but in autumn they wither, due to the metal overcoming wood. For wheat, we look at its end: wheat seeds are sown in autumn and receive the energy of metal, but mature in summer, due to fire overcoming metal. The solar term of June is Minor Heat, and the middle term is Major Heat; in June, the heat reaches its peak, so it is called Major Heat, while before it reaches its peak, it is still called Minor Heat. The middle term of July is Limit of Heat, and July marks the end of the heat and the beginning of the cold. The red star moves westward, and at this time the heat is said to "come to an end," meaning it is hidden or concealed.

白露八月節，寒露九月節，秋木屬金，金色白，金氣寒白者，露色，寒者，露之氣，先白而氣始寒，固有漸也，九月中霜降露寒，始結為霜也；立冬後曰小雪、大雪，寒氣始於露，中於霜，終於雪，霜之前為露，霜由白而始寒，霜之後為雪，雪由小而至大，皆有漸也；至小寒大寒，《幽風》云：“一之日徉發，二之日栗烈”，徉發風寒，故十一月之餘為小寒，栗烈氣寒，故十二月之終為大寒也。大抵合而言之，上半年主長生，曰雨曰雷曰風，皆生之氣，下半年主生成，曰露曰霜曰雪，皆成之氣。下半年言天時，不言農時，農時莫急於春夏也。

White Dew is the solar term of the eighth month, and Cold Dew is that of the ninth. In the Five Phases, autumn belongs to metal, which has the color white and the quality of cold. White refers to the color of the dew, and cold refers to its quality. White dew appears first, and then the coldness gradually increases. There is a gradual process. In the middle of the ninth month comes the frost descending, when the coldness of the dew reaches its peak and begins to condense into frost. After the Beginning of Winter, there are the Lesser Snow and Greater Snow. Cold begins with dew, reaches its peak with frost, and ends with snow. Before frost comes dew, which starts white and gradually becomes colder. After frost comes snow, which starts small and grows larger. All these changes proceed in an orderly and gradual manner. By the time we reach the Lesser Cold and Greater Cold, the Book of Songs, the poem from the Wind of Bin, says, "On the first day, the wind is biting; on the second day, the cold is severe." Bitting describes the coldness of the wind, so the remaining part of the eleventh month is called Lesser Cold. Severe describes the severity of the cold, so the end of the twelfth month is called Greater Cold. In summary, the first half of the year is about growth, referring to rain, thunder, and wind, which are all growth-related energies. The second half is about completion, referring to dew, frost, and snow, which are all maturity-related energies. The second half deals with the weather, not with farming seasons, because the most important farming seasons are spring and summer.

盛德乘時曰旺。如春木旺，旺則生火，火乃木之子，子乘父業，故火相；木用水生，生我者父母，今子嗣得時，登高明顯赫之地，而生我者當知退矣，故水休。休者，美之無極，休然無事之義。火能克金，金乃木之鬼，被火剋制，不能施設，故金囚；火能生土，土為木之財，財為隱藏之物，草木發生，土散氣塵，所以春木克土則死。

When a person's virtue is flourishing and coincides with the proper season, it is called "Wang" (Prosperous). For example, in spring, wood is prosperous, and wood generates fire. Fire is the son of wood, and the son inherits the father's legacy, so fire is called "Xiang" (Following). Wood relies on water to be generated; those that generate me are my parents. Now that my descendants are flourishing and have reached a high and prominent position, those who generate me naturally should know to step back, so water is called "Xiu" (Resting). "Xiu" means reaching the peak of goodness and being idle and untroubled. Fire can overcome metal, which is the ghost or killer of wood. Now that fire is restraining metal, metal cannot act freely, so metal is called "Qiu" (Captured). Fire can generate earth, and earth is the wealth of wood. Wealth is originally hidden; once grass and trees sprout, the earth's energy disperses into dust, so in spring, wood overcomes earth, and earth is called "Si" (Dying).

夏火旺火，生土則土相，木生火則木休，水克火則水囚，火克金則金死。六月土旺，土生金則金相，火生土則火休，木克土則木囚，土克水則水死。秋金旺，金生水則水相，土生金則土休，火克金則火囚，金克木則木死。冬水旺，水生木則木相，金生水則金休，土克水則土囚，水克火則火死。

In summer, fire is strong, and fire generates earth, so earth is "Xiang"; wood generates fire, so wood is "Xiu"; water overcomes fire, so water is "Qiu"; fire overcomes metal, so metal is "Si". In June, earth is strong, and earth generates metal, so metal is "Xiang"; fire generates earth, so fire is "Xiu"; wood overcomes earth, so wood is "Qiu"; earth overcomes water, so water is "Si". In autumn, metal is strong, and metal generates water, so water is "Xiang"; earth generates metal, so earth is "Xiu"; fire overcomes metal, so fire is "Qiu"; metal overcomes wood, so wood is "Si". In winter, water is strong, and water generates wood, so wood is "Xiang"; metal generates water, so metal is "Xiu"; earth overcomes water, so earth is "Qiu"; water overcomes fire, so fire is "Si". This is the method of determining the five states of strength, Xiang, Xiu, Qiu, and Si in the four seasons: what I generate is Xiang, what generates me is Xiu, what overcomes me is Qiu, and what I overcome is Si. The month of June is mentioned separately outside the four seasons because earth is associated with the end of the four seasons, and in June, the month of Wei, the earth energy is strongest, so it is treated separately.

觀夏月大旱，金石流，水土焦。六月暑氣增，寒氣滅；秋月金勝，草木黃落；冬月大寒太冷，水結冰，火氣頓減，其旺其死，概可見矣。蓋四時之序，節滿即謝，五行之性，功成必復，故陽極而降，陰極而升，日中則昃，月盈則虧。此天之常道也。人生天地，勢積必損，財聚必散，年少反衰，樂極反悲。此人之常情也。故一盛一衰，或得或失，榮枯進退，難逃此理，經云：人雖靈於萬物，命莫逃乎五行。斯言盡矣。

When there is a severe drought in summer, even metal and stone will melt and flow, and water sources, land and soil will be scorched and dried up. In June, the heat increases while the cold disappears. In autumn, the metal energy prevails, causing grass and trees to turn yellow and fall. In winter, the severe cold makes water freeze into ice, and the fire energy quickly weakens. Thus, which element is strong and which is weak can be roughly seen. Originally, the order of the four seasons follows the cycle of the twenty-four solar terms, and when a term is completed, it must give way. The nature and function of the Five Phases must return to their original state once they are fulfilled. Therefore, when yang reaches its peak, it descends; when yin reaches its peak, it ascends. The sun, after reaching its zenith at noon, begins to set westward; the moon, after being full, starts to wane. This is the constant way of heaven. Human beings live between heaven and earth. When power accumulates too much, it will surely be lost; when wealth is gathered too much, it will surely be spent. Young people may suffer decline, and extreme happiness may lead to sorrow. This is the common nature of human beings. Therefore, alternation of prosperity and decline, gain and loss, flourishing and withering, advancement and retreat, none can escape this principle. The old texts say: Although human beings are more intelligent than all other things, their fate cannot escape the Five Phases. This sentence fully explains the principle.

五行寄生十二宮：長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養，循環無端，周而復始，造物大體與人相似，循環十二宮亦若人世輪迴也。《三命提要》云：“五行寄生十二宮，一曰受氣，又曰絕，曰脆，以萬物在地中未有其象，如母腹空，未有物也；二曰受胎，天地氣交，氤氳造物，其物在地中萌芽，始有其氣，如人受父母之氣也；三曰成形，萬物在地中成形，如人在母腹成形也；四曰長生，萬物發生向榮，如人始生而向長也。”

The Five Phases operate within the twelve palaces, proceeding in order: Longsheng (Growth), Muyu (Bathing), Guandai (Capping), Lin guan (Officialdom), Diwang (Prosperity), Shuai (Decline), Bing (Illness), Si (Death), Mu (Burial), Jue (Cutting off), Tai (Conception), and Yang (Nourishment). This cycle has no beginning or end; once it completes a full cycle, it starts again from the beginning. The great process of generating and transforming all things is similar to human affairs. The Five Phases move through the twelve palaces in a continuous cycle, just as human life cycles through birth, growth, and death. The "Three Essentials of Destiny" states: "The twelve palaces where the Five Phases are born are as follows: The first is called Reqi (Receiving Qi), also called Jue (Cutting off) and Cui (Brittleness), because all things are still buried underground, without form, like an empty mother's womb, not yet conceiving anything. The second is called Taishi (Conception), where the two energies of heaven and earth interact, and in the misty and vaporous atmosphere, things are generated. The thing begins to sprout underground, and starts to have breath, like a person receiving the Qi from his parents. The third is called Chengxing (Forming Form), where all things grow into form underground, like a person forming a shape in the mother's womb. The fourth is called Changsheng (Growth), where all things begin to sprout and move toward prosperity, like a person after birth growing day by day."

“五曰沐浴，又曰敗，以萬物始生，形體柔脆，易為所損，如人生後三日以沐浴之，幾至困絕也；六曰冠帶，萬物漸榮秀，如人具衣冠也；七曰臨官，萬物既秀實，如人之臨官也；八曰帝旺，萬物成熟，如人之興旺也；九曰衰，萬物形衰，如人之氣衰也；十曰病，萬物病，如人之病也；十一曰死，萬物死，如人之死也；十二曰墓，又曰庫，以萬物成功而藏之庫，如人之終而歸墓也。歸墓則又受氣，胞胎而生。”

The fifth is called Bathing, also called Decline, because when things are just born, their forms are soft and delicate, easily damaged, like a newborn baby being bathed on the third day, almost causing exhaustion and collapse. The sixth is called Capping, when things gradually flourish and become prominent, like a person wearing clothes and hats. The seventh is called Officialdom, when things have already become prominent and solid, like a person taking up an official position. The eighth is called Prosperity, when things grow mature, like a person in the prime of life. The ninth is called Decline, when things' forms decay, like a person's strength waning. The tenth is called Disease, when things are afflicted with illness, like a person falling sick. The eleventh is called Death, when things die, like a person's death. The twelfth is called Tomb, also called Repository, because when the function of things is completed, they are stored away, like a person's body returning to the tomb. Once returned to the tomb, they again receive vital energy, forming a fetus and being reborn again.

凡推造化，見生旺者未必便作吉論，見休囚死絕未必便作凶言。如生旺太過，宜乎制伏，死絕不及，宜乎生扶，妙在識其通變。古以胎生旺庫為四貴，死絕病敗為四忌，餘為四平，亦大概言之。

When calculating destiny, encountering "birth" and "prosperity" does not necessarily mean good fortune, and encountering "rest," "imprisonment," "death," and "extinction" does not necessarily mean misfortune. For example, if birth and prosperity are excessive, they should be restrained; if death and extinction are insufficient, they should be supported. The subtlety lies in recognizing the variations within these states. Ancients classified the胎 (conception), 生 (birth), 旺 (prosperity), and 库 (storage) as four auspicious positions, and 死 (death), 绝 (extinction), 病 (illness), and 败 (decline) as four inauspicious positions, while the rest were considered ordinary. This classification is only a generalization.