Fascicle Twelve

天之道，終而復始，故北方者，天之所終始也，陰陽之所合別也。冬至之後，陰俛而西入，陽仰而東出，出入之處，常相反也，多少調和之適，常相順也，有多而無溢，有少而無絕，春夏、陽多而陰少，秋冬、陽少而陰多，多少無常，未嘗不分而相散也，以出入相損益，以多少相溉濟也，多勝少者倍入，入者損一，而出者益二。天所起，一動而再倍，常乘反衡再登之勢，以就同類，與之相報，故其氣相俠，而以變化相輸也。春秋之中，陰陽之氣俱相併也，中春以生，中秋以殺，由此見之，天之所起，其氣積，天之所廢，其氣隨。故至春，少陽東出就木，與之俱生；至夏，太陽南出就火，與之俱暖；此非各就其類，而與之相起與！少陽就木，太陽就火，火木相稱，各就其正，此非正其倫與！至於秋時，少陰興，而不得以秋從金，從金而傷火功，雖不得以從金，亦以秋出於東方，俛其處而適其事，以成歲功，此非權與！陰之行，固常居虛，而不得居實，至於冬，而止空虛，太陽乃得北就其類，而與水起寒，是故天之道，有倫、有經、有權。

The Way of Heaven ends and begins again. So the north is where Heaven ends and begins, and where yin and yang meet and separate. After the winter solstice, yin bends west and enters, yang rises east and comes out, the places of going out and coming in always opposed, and the suitable adjustment of more and less always compliant: there is more without overflowing, and less without breaking off. In spring and summer yang is more and yin is less, in autumn and winter yang is less and yin is more, and more and less have no constant rule, never failing to separate and disperse. By going out and coming in they diminish and increase each other, and by more and less they irrigate and supplement each other. When the greater overcomes the lesser, it enters doubled; what enters decreases by one while what comes out increases by two. What Heaven raises moves once and doubles again, constantly riding the force of returning to the balance and rising again, to move toward its kind and repay it, so their qi hold each other and send to each other by transformation. In the middle of spring and autumn, the qi of yin and yang merge with each other. Midspring is used for birth and midautumn for killing. From this one sees: what Heaven raises, its qi gathers; what Heaven abandons, its qi follows along. So when spring arrives, lesser yang comes out of the east toward wood and generates with it; when summer arrives, great yang comes out of the south toward fire and warms with it. Is this not each heading to its kind and rising together with it! Lesser yang goes to wood, and great yang goes to fire, and fire matches wood, each heading to its proper place; is this not rectifying their relations! When autumn comes, lesser yin rises but cannot follow metal in autumn; if it followed metal it would harm the work of fire. Although it cannot follow metal, it also comes out from the east in autumn, bows to that place and suits its task to complete the work of the year; is this not expediency! The movement of yin certainly constantly dwells in the empty and cannot dwell in the full. When winter comes, it stops in the empty space, and only then can great yang move north toward its kind and rise with water to make cold. So Heaven's Way has relations, has constants, and has expediency.

天地之常，一陰一陽，陽者，天之德也，陰者，天之刑也，跡陰陽終歲之行，以觀天之所親而任，成天之功，猶謂之空，空者之實也，故清溧之於歲也，若酸鹹之於味也，僅有而已矣，聖人之治，亦從而然；天之少陰用於功，太陰用於空，人之少陰用於嚴，而太陰用於喪，喪亦空，空亦喪也。是故天之道以三時成生，以一時喪死，死之者，謂百物枯落也，喪之者，謂陰氣悲哀也。天亦有喜怒之氣，哀樂之心，與人相副，以類合之，天人一也。春，喜氣也，故生；秋，怒氣也，故殺；夏，樂氣也，故養；冬，哀氣也，故藏；四者，天人同有之，有其理而一用之，與天同者大治，與天異者大亂，故為人主之道，莫明於在身之與天同者而用之，使喜怒必當義而出，如寒暑之必當其時乃發也，使德之厚於刑也，如陽之多於陰也。是故天之行陰氣也，少取以成秋，其餘以歸之冬；聖人之行陰氣也，少取以立嚴，其餘以歸之喪，喪亦人之冬氣。故人之太陰不用於刑而用於喪，天之太陰不用於物而用於空，空亦為喪，喪亦為空，其實一也，皆喪死亡之心也。

The constant pattern of Heaven and earth is one yin and one yang. Yang is the virtue of Heaven, and yin is the punishment of Heaven. Tracing the movement of yin and yang through the whole year lets us see whom Heaven favors and employs. Accomplishing the work of Heaven is also called emptiness, and that which is empty is its reality. So coolness and chill in a year are like sourness and saltiness in flavor: only a little of it is present. The sage's governing follows this. Heaven's lesser yin is used in achievement, and its greater yin is used in emptiness; man's lesser yin is used in severity, and his greater yin is used in mourning. Mourning is emptiness, and emptiness is mourning. Therefore the Way of Heaven uses three seasons to accomplish life and one season to mourn death. What is called death means the withering and falling of the hundred things; what is called mourning means the sorrow of yin qi. Heaven too has qi of joy and anger and a mind of sorrow and pleasure, which correspond to those of man. Combined by kind, Heaven and man are one matter. Spring is the qi of joy, so it gives birth; autumn is the qi of anger, so it kills; summer is the qi of pleasure, so it nourishes; winter is the qi of sorrow, so it stores. These four are held in common by Heaven and man; having that principle, one uses it in the same way. Where one is the same as Heaven there is great order, and where one differs from Heaven there is great disorder. So in the Way of the ruler of men, nothing is clearer than to find in oneself what is the same as Heaven and use it: make joy and anger come out only when they fit righteousness, as cold and heat come only at their proper times; make virtue thicker than punishment, as yang is greater than yin. Therefore Heaven, in moving yin qi, takes a little to complete autumn and gives the rest to winter; the sage, in moving yin qi, takes a little to establish severity and gives the rest to mourning. Mourning is just man's winter qi. So man's greater yin is used not in punishment but in mourning, and Heaven's greater yin is used not on things but on emptiness. Emptiness is mourning, and mourning is emptiness; in reality they are one, both being a mind that mourns death and loss.

天道大數，相反之物也，不得俱出，陰陽是也。春出陽而入陰，秋出陰而入陽，夏右陽而左陰，冬右陰而左陽：陰出則陽入，陽出則陰入，陰右則陽左，陰左則陽右，是故春俱南，秋俱北，而不同道；夏交於前，冬交於後，而不同理；並行而不相亂，澆滑而各持分，此之謂天之意。而何以從事？天之道，初薄大冬，陰陽各從一方來，而移於後，陰由東方來西，陽由西方來東，至於中冬之月，相遇北方，合而為一，謂之曰至；別而相去，陰適右，陽適左，適左者，其道順，適右者，其道逆，逆氣左上，順氣右下，故下暖而上寒，以此見天之冬右陰而左陽也，上所右而下所左也。各月盡，而陰陽俱南還，陽南還，出於寅，陰南還，入於戌，此陰陽所始出地入地之見處也。至於中春之月，陽在正東，陰在正西，謂之春分，春分者，陰陽相半也，故晝夜均而寒暑平，陰日損而隨陽，陽日益而檻，故為暖熱，初得大夏之月，相遇南方，合而為一，謂之曰至；別而相去，陽適右，陰適左，適左由下，適右由上，上暑而下寒，以此見天之夏右陽而左陰也，上其所右，下其所左。夏月盡，而陰陽俱北還，陽北還而入於申，陰北還而出於辰，此陰陽所始出地入地之見處也。至於中秋之月，陽在正西，陰在正東，謂之秋分，秋分者，陰陽相半也，故晝夜均而寒暑平，陽日損而隨陰，陰日益而檻，故至於季秋而始霜，至於孟冬而始寒，小雪而物鹹成，大寒而物畢藏，天地之功終矣。

The great number of the Way of Heaven is that opposite things cannot come out at the same time, and yin and yang are such. In spring, yang comes out and yin goes in; in autumn, yin comes out and yang goes in; in summer yang is on the right and yin on the left; in winter yin is on the right and yang on the left. When yin comes out, yang goes in; when yang comes out, yin goes in; when yin is on the right, yang is on the left; when yin is on the left, yang is on the right. Therefore in spring both face south and in autumn both face north, but their paths differ; in summer they cross in front and in winter they cross behind, but their principles differ. They travel side by side without confusing each other, and though they intermingle each holds its own post; this is what is called Heaven's intention. How then is the work done? In the Way of Heaven, as it begins to draw near the great winter, yin and yang each come from one side and move backward: yin comes from the east and goes west, yang comes from the west and goes east, and in the middle month of winter they meet in the north and join into one, which is called the solstice; then they separate and leave, with yin going to the right and yang to the left. The one that goes left has a smooth Way; the one that goes right has a reversed Way. The reversed qi is in the upper left and the smooth qi is in the lower right, so below is warm and above is cold. From this we see that in winter Heaven takes yin as its right and yang as its left, with the upper favoring the right and the lower favoring the left. When the months are exhausted, yin and yang both return south: yang returns south and comes out from yin (the third branch), yin returns south and enters from xu (the eleventh branch). These are the places where we can see yin and yang beginning to go out of and into the earth. In the middle month of spring, yang is exactly in the east and yin exactly in the west, which is called the spring equinox. At the spring equinox, yin and yang are each half, so day and night are equal and cold and heat balanced. Yin decreases day by day and follows yang, and yang increases day by day and grows strong, so it becomes warm and hot. When the great summer month has just arrived, they meet in the south and join into one, which is called the solstice; then they separate and leave, with yang going to the right and yin to the left. What goes left goes from below, and what goes right goes from above, so above is hot and below is cold. From this we see that in summer Heaven takes yang as its right and yin as its left, with what is above being its right and what is below being its left. When the summer months are exhausted, yin and yang both return north: yang returns north and enters at shen (the ninth branch), yin returns north and comes out at chen (the fifth branch). These are the places where we can see yin and yang beginning to go out of and into the earth. In the middle month of autumn, yang is exactly in the west and yin exactly in the east, which is called the autumn equinox. At the autumn equinox, yin and yang are each half, so day and night are equal and cold and heat balanced. Yang decreases day by day and follows yin, and yin increases day by day and grows strong, so in the last month of autumn frost begins to fall, in the first month of winter cold begins, with light snow things are all completed, and with great cold everything is stored away, and the work of Heaven and earth is finished.

天之常道，相反之物也，不得兩起，故謂之一；一而不二者，天之行也。陰與陽，相反之物也，故或出或入，或右或左，春俱南，秋俱北，夏交於前，冬交於後，並行而不同路，交會而各代理，此其文與！天之道，有一齣一入，一休一伏，其度一也，然而不同意。陽之出，常縣於前，而任歲事；陰之出，常縣於後，而守空虛；陽之休也，功已成於上，而伏於下；陰之伏也，不得近義，而遠其處也。天之任陽不任陰，好德不好刑，如是。故陽出而前，陰出而後，尊德而卑刑之心見矣。陽出而積於夏，任德以歲事也；陰出而積於冬，錯刑于空處也；必以此察之。天無常於物，而一於時，時之所宜，而一為之。故開一、塞一、起一、廢一，至畢時而止，終有復始於一，一者，一也。是於天凡在陰位者，皆惡亂善，不得主名，天之道也。故常一而不滅，天之道。事無大小，物無難易，反天之道無成者。是以目不能二視，耳不能二聽，手不能二事。一手畫方，一手畫圓，莫能成。人為小易之物，而終不能成，反天之不可行，如是。是故古之人，物而書文，心止於一中者，謂之忠；持二中者，謂之患；患，人之中不一者也，不一者，故患之所由生也，是故君子賤二而貴一。人庸無善，善不一，故不足以立身；治庸無常？常不一，故不足以致功。詩云：“上帝臨汝，無二爾心。”知天道者之言也！

The constant way of Heaven is that of opposite things, and the two cannot rise at the same time, so it is called One. One and not two is the movement of Heaven. Yin and yang are opposite things, so they either go out or go in, either right or left: in spring both face south, in autumn both face north, in summer they cross in front, in winter they cross behind, traveling side by side without sharing a road, meeting and each acting in turn; this is surely their pattern! In the Way of Heaven, there is one going out and one going in, one resting and one hiding, and the measure is the same, but the meaning differs. When yang comes out, it always hangs in front and takes charge of the year's work; when yin comes out, it always hangs behind and guards emptiness. When yang rests, its work has already been completed above and it hides below; when yin lies hidden, it is not allowed to approach righteousness and stays far from its place. Heaven employs yang and does not employ yin, loves virtue and does not love punishment, just like this. So yang comes out in front and yin comes out behind, and the mind that honors virtue and lowers punishment can be seen. Yang comes out and gathers in summer, using virtue to do the work of the year; yin comes out and gathers in winter, putting punishment in an empty place. This must be examined with this principle. Heaven has no fixed rule for things, but is single-minded about time. What the time suits, it does single-mindedly. So it opens one, closes one, raises one, abolishes one, and stops only when the season is done, and when it ends it begins again with one. One means single-minded. So everything in the yin position hates to disturb the good and is not allowed to take the main name; this is the Way of Heaven. So to be constantly single-minded and not die out is the Way of Heaven. Whether an affair is large or small and a thing hard or easy, no one who goes against the Way of Heaven can succeed. Therefore the eyes cannot look at two things at once, the ears cannot hear two things at once, and the hands cannot do two things at once. With one hand drawing a square and the other a circle, nothing can be accomplished. In doing small and easy things, people can never complete them in the end; this is how it is that going against Heaven cannot be done. For this reason the ancients, in writing characters for things, wrote that a mind that stops in one center is called loyalty, and a mind holding to two centers is called trouble. Trouble means a person's center is not single; because it is not single, it is where trouble comes from. So the gentleman makes light of two and makes much of one. Where does a person lack goodness? But if goodness is not single, it is not enough to establish oneself. Where does governing lack a rule? But if the rule is not single, it is not enough to bring success. The Book of Songs, in the Great Odes, 'Daming,' says: 'The Lord on High is looking down on you; do not have a double heart.' These are the words of one who knows the Way of Heaven!

天之道，出陽為暖以生之，出陰為清以成之。是故非燻也，不能有育，非溧也，不能有熟，歲之精也。知心而不省燻與溧庸多者，用之必與天戾，與天戾，雖勞不成。是自正月至於十月，而天之功畢，計其間，陰與陽各居幾何？燻與溧其日庸多？距物之初生，至其畢成，露與霜其下庸倍？故從中春至於秋，氣溫柔和調，及季秋九月，陰乃始多於陽，天於是時出溧下霜，出溧下霜，而天降物，固已皆成矣。故九月者，天之功大究於是月也，十月而悉畢，故案其跡，數其實，清溧之日少少耳，功已畢成之後，陰乃大出，天之成功也，少陰與而太陰不與，少陰在內，而太陰在外，故霜加於物，而雪加於空，空者，亶地而已，不逮物也，功已畢成之後，物未復生之前，太陰之所當出也，雖曰陰，亦以太陽資化其位，而不知所受之。故聖王在上位，天覆地載，風令雨施，雨施者，佈德均也，風令者，言令直也。詩云：“不識不知，順帝之則。”言弗能知識，而效天之所為云爾。禹水湯旱，非常經也，適遭世氣之變而陰陽失平，堯視民如子，民視堯如父母，尚書曰：“二十有八載，放勳乃殂落，百姓如喪考妣，四海之內，閼密八音三年。”三年陽氣厭於陰，陰氣大興，此禹所以有水名也。桀，天下之殘賊也，湯，天下之盛德也，天下除殘賊而得盛德大善者，再是重陽也，故湯有旱之名，皆適遭之變，非禹湯之過，毋以適遭之變，疑平生之常，則所守不失，則正道益明。

The Way of Heaven sends out yang as warmth to give life and sends out yin as coolness to bring completion. Therefore without warmth there can be no nurturing, and without coolness there can be no ripening; these are the essence of a year. One who knows this in the mind but does not examine whether warmth or coolness is more, will surely be at odds with Heaven in his use; and being at odds with Heaven, however much he toils he cannot succeed. From the first month to the tenth, Heaven's work is finished. Counting what is in between, how much belongs to yin and how much to yang? Which are more numerous, the days of warmth or the days of coolness? From the time things first begin to grow until they are fully completed, which are doubled, the dews or the frosts that descend? So from mid-spring to autumn the qi is gentle and harmonious; only in the last month of autumn, the ninth month, does yin begin to exceed yang, and at that time Heaven sends out coolness and brings frost. When it sends out coolness and brings frost, the things Heaven sends down have already been completed. So in the ninth month, Heaven's work is greatly exhausted in this month, and in the tenth month it is wholly finished. So by tracing the signs and counting the reality, the days of coolness are very few. Only after the work is finished and completed does yin come out in great strength. In the completion of Heaven's work, the lesser yin takes part and the greater yin does not: the lesser yin is within, the greater yin is outside, so frost falls on things, and snow falls on empty places. Emptiness is merely the ground and does not reach things. After the work has been finished and completed, and before things are born again, is when the greater yin should come out. Even though it is called yin, it uses greater yang to help and change its position, and does not know what it receives. So when a sage king is on the throne, Heaven covers and earth bears, wind carries out commands and rain spreads out. Rain spreading means spreading virtue evenly; wind carrying out commands means that orders are upright. The Book of Songs, in the Great Odes, 'Huangyi,' says: 'Without knowing or understanding, following the Lord on High's law.' This means one cannot know and recognize, but only imitates what Heaven does. Yu had floods and Tang had droughts, not as a constant rule, but only because they happened to meet a change in the age's qi in which yin and yang lost balance. Yao regarded the people as his children, and the people regarded Yao as their parents. The Book of Documents, 'Canon of Shun,' says: 'In the twenty-eighth year, Fangxun died, and the people grieved as if for a lost father and mother; within the four seas the eight kinds of music were stopped for three years.' For three years yang qi was pressed down by yin, and yin qi arose greatly, and this is the reason Yu had the name of floods. Jie was the world's cruel pest, and Tang was the world's flourishing virtue. When the world got rid of the cruel pest and obtained flourishing virtue and great goodness, and again did so, it was doubled yang, so Tang had the name of droughts. These were all changes that happened by chance, and not faults of Yu or Tang. Do not use the changes that happened by chance to doubt the constant rule of one's whole life, and what one holds to will not be lost, and the right Way will be even clearer.

凡物必有合；合必有上，必有下，必有左，必有右，必有前，必有後，必有表，必有裡，有美必有惡，有順必有逆，有喜必有怒，有寒必有暑，有晝必有夜，此皆其合也。陰者，陽之合，妻者，夫之合，子者，父之合，臣者，君之合，物莫無合，而合各相陰陽。陽兼於陰，陰兼於陽，夫兼於妻，妻兼於夫，父兼於子，子兼於父，君兼於臣，臣兼於君，君臣、父子、夫婦之義，皆取諸陰陽之道。君為陽，臣為陰，父為陽，子為陰，夫為陽，妻為陰，陰陽無所獨行，其始也不得專起，其終也不得分功，有所兼之義。是故臣兼功於君，子兼功於父，妻兼功於夫，陰兼功於陽，地兼功於天。舉而上者，抑而下也，有屏而左也，有引而右也，有親而任也，有疏而遠也，有欲日益也，有欲日損也，益其用而損其妨，有時損少而益多，有時損多而益少，少而不至絕，多而不至溢。陰陽二物，終歲各壹出，壹其出，遠近同度而不同意，陽之出也，常縣於前而任事，陰之出也，常縣於後而守空處，此見天之親陽而疏陰，任德而不任刑也。是故仁義制度之數，盡取之天，天為君而覆露之，地為臣而持載之，陽為夫而生之，陰為婦而助之，春為父而生之，夏為子而養之，秋為死而棺之，冬為痛而喪之，王道之三綱，可求於天。天出陽為暖以生之，地出陰為清以成之，不暖不生，不清不成，然而計其多少之分，則暖暑居百而清寒居一，德教之與刑罰猶此也。故聖人多其愛而少其嚴，厚其德而簡其刑，以此配天。天之大數，必有十旬，旬天地之數，十而畢反，旬生長之功，十而畢成。天之氣徐，占寒占暑，故寒不凍，暑不暍，以其有餘徐來，不暴卒也。易曰：“履霜堅在，蓋言遜也。

Every thing must have a counterpart. A counterpart must have an above and a below, a left and a right, a front and a back, an outside and an inside. Where there is beauty there must be ugliness, where there is compliance there must be opposition, where there is joy there must be anger, where there is cold there must be heat, where there is day there must be night; these are all its counterparts. Yin is the counterpart of yang, wife is the counterpart of husband, son is the counterpart of father, minister is the counterpart of ruler. No thing is without a counterpart, and each counterpart is in turn yin and yang to the other. Yang contains yin, and yin contains yang; husband contains wife, and wife contains husband; father contains son, and son contains father; ruler contains minister, and minister contains ruler. The principles of ruler and minister, father and son, husband and wife are all drawn from the Way of yin and yang. The ruler is yang, the minister is yin; the father is yang, the son is yin; the husband is yang, the wife is yin. Yin and yang have no independent movement; at the beginning they cannot arise alone, and at the end they cannot divide the merit, for there is a principle of containing. Therefore the minister gives his merit to the ruler, the son gives his merit to the father, the wife gives her merit to the husband, yin gives its merit to yang, and earth gives its merit to Heaven. What is raised up above has something suppressed below; some are pushed back to the left, some drawn forward to the right; some are favored and used, some kept distant; some want to increase daily, and some want to decrease daily. One increases its use and decreases its hindrance, sometimes reducing little and increasing much, sometimes reducing much and increasing little: little but not to the point of being cut off, much but not to the point of overflowing. The two things, yin and yang, each come out once during the year. When they come out, the near and far measures are the same but the meaning differs. When yang comes out, it always hangs in front and takes charge; when yin comes out, it always hangs behind and guards empty places. This shows that Heaven favors yang and keeps yin at a distance, employing virtue and not employing punishment. Therefore the numbers of benevolence, righteousness and institutions are all taken from Heaven: Heaven is the ruler, covering and moistening; earth is the minister, holding and bearing; yang is the husband, giving life; yin is the wife, assisting; spring is the father, giving birth; summer is the son, nurturing; autumn is death, entering the coffin; winter is pain, seeing off the funeral. The three bonds of the kingly way can be sought in Heaven. Heaven sends out yang as warmth to give life, and earth sends out yin as coolness to bring completion. Without warmth there is no life, without coolness there is no completion. But when the shares of more and less are counted, warmth and heat account for one hundred and coolness and cold account for one. Virtuous teaching and punishment are just like this. So the sage increases his love and lessens his severity, thickens his virtue and simplifies his punishment, and so matches Heaven. The great number of Heaven must have ten xun. The xun is the number of Heaven and earth; reaching ten, it completes and returns; the growing work of a xun is finished and completed at ten. Heaven's qi is unhurried, with brief cold and brief heat, so that cold does not freeze and heat does not strike, because it has a surplus and arrives slowly, without violence. The Book of Changes, in the hexagram Kun, says: 'Treading on frost, solid ice will come.' (The original has 'jian zai', where 'zai' is an error for 'bing', ice.) It probably speaks of gentle compliance.

”然則上堅不踰等，果是天之所為弗作而成也，人之所為亦當弗作而極也，凡有興者，稍稍上之，以遜順往，使人心說而安之，無使人心恐，故曰：君子以人治人，慬能願。此之謂也。聖人之道，同諸天地，蕩諸四海，變易習俗。

Then the firmness above does not overstep the grades, and this is truly what Heaven does, completing without contriving. What man does should also reach its limit without contriving. In whatever rises, go gradually upward, proceeding with gentle compliance, so that people's hearts are glad and settled and not made fearful. So it is said: the gentleman governs people by means of people and only brings them to what they wish. This is what is meant. The Way of the sage is the same as Heaven and earth, washing over the four seas and changing customs.

天之道，春暖以生，夏暑以養，秋清以殺，冬寒以藏，暖暑清寒，異氣而同功，皆天之所以成歲也。聖人副天之所行以為政，故以慶副暖而當春，以賞副暑而當夏，以罰副清而當秋，以刑副寒而當冬，慶賞罰刑，異事而同功，皆王者之所以成德也。慶賞罰刑，與春夏秋冬，以類相應也，如合符，故曰：王者配天，謂其道。天有四時，王有四政，若四時，通類也，天人所同有也。慶為春，賞為夏，罰為秋，刑為冬。慶賞罰刑之不可不具也，如春夏秋冬不可不備也；慶賞罰刑，當其處不可不發，若暖暑清寒，當其時不可不出也；慶賞罰刑各有正處，如春夏秋冬各有時也；四政者不可以相干也，猶四時不可相干也；四政者不可以易處也，猶四時不可易處也。故慶賞罰刑有不行於其正處者，春秋譏也。

In the Way of Heaven, spring warmth is used to give birth, summer heat to nurture, autumn coolness to kill, and winter cold to store. Warmth, heat, coolness and cold are different in qi but the same in work, and all are how Heaven completes the year. The sage takes what Heaven does as a model for governing, so he uses commendation to pair with warmth and correspond to spring, reward to pair with heat and correspond to summer, penalty to pair with coolness and correspond to autumn, and punishment to pair with cold and correspond to winter. Commendation, reward, penalty and punishment differ in matter but are the same in work, and all are how a true king completes virtue. Commendation, reward, penalty and punishment correspond to spring, summer, autumn and winter by kind, as if matching tallies. So it is said: the true king matches Heaven, which speaks of his Way. Heaven has four seasons and the king has four governing acts, like the four seasons; this is a common kind, held in common by Heaven and man. Commendation is spring, reward is summer, penalty is autumn, punishment is winter. Commendation, reward, penalty and punishment cannot be left incomplete, as spring, summer, autumn and winter cannot be incomplete; commendation, reward, penalty and punishment must be sent out at the proper place, as warmth, heat, coolness and cold must be sent out at the proper time; commendation, reward, penalty and punishment each have their proper place, as spring, summer, autumn and winter each have their season. The four acts of government cannot interfere with each other, just as the four seasons cannot interfere with each other; the four acts cannot change places, just as the four seasons cannot change places. So when commendation, reward, penalty and punishment are carried out where they do not belong, the Spring and Autumn Annals criticizes it.

天德施，地德化，人德義。天氣上，地氣下，人氣在其間。春生夏長，百物以興，秋殺冬收，百物以藏。故莫精於氣，莫富於地，莫神於天，天地之精所以生物者，莫貴於人。人受命乎天也，故超然有以倚；物?疾莫能為仁義，唯人獨能為仁義；物?疾莫能偶天地，唯人獨能偶天地。人有三百六十節，偶天之數也；形體骨肉，偶地之厚也；上有耳目聰明，日月之象也；體有空竅理脈，川穀之象也；心有哀樂喜怒，神氣之類也；觀人之體，一何高物之甚，而類於天也。物旁折取天之陰陽以生活耳，而人乃爛然有其文理，是故凡物之形，莫不伏從旁折天地而行，人獨題直立端尚正正當之，是故所取天地少者旁折之，所取天地多者正當之，此見人之絕於物而參天地。是故人之身首●而員，象天容也；發象星辰也；耳目戾戾，象日月也；鼻口呼吸，象風氣也；胸中達知，象神明也；腹胞實虛，象百物也；百物者最近地，故要以下地也，天地之象，以要為帶，頸以上者，精神尊嚴，明天類之狀也；頸而下者，豐厚卑辱，土壤之比也；足布而方，地形之象也。是故禮帶置紳，必直其頸，以別心也，帶以上者，盡為陽，帶而下者，盡為陰，各其分，陽，天氣也，陰，地氣也，故陰陽之動使，人足病喉痺起，則地氣上為雲雨，而象亦應之也。天地之符，陰陽之副，常設於身，身猶天也，數與之相參，故命與之相連也。天以終歲之數，成人之身，故小節三百六十六，副日數也；大節十二分，副月數也；內有五臟，副五行數也；外有四肢，副四時數也；占視占瞑，副晝夜也；占剛占柔，副冬夏也；占哀占樂，副陰陽也；心有計慮，副度數也；行有倫理，副天地也；此皆暗膚著身，與人俱生，比而偶之弇合，於其可數也，副數，不可數者，副類，皆當同而副天一也。

The virtue of Heaven is bestowing, the virtue of earth is transforming, and the virtue of man is righteousness. Heavenly qi is above, earthly qi is below, and human qi is in the middle. In spring things are born and in summer they grow, and the hundred things rise because of this; in autumn they are killed and in winter stored, and the hundred things are stored because of this. So nothing is more refined than qi, nothing is richer than earth, and nothing is more spiritual than Heaven. Among the things born from the essence of Heaven and earth, none is nobler than man. Man receives his mandate from Heaven, so he is transcendent and has something to rely on. Of things [a rare character lost in transcription] diseases, none can practice benevolence and righteousness, and only man alone can practice benevolence and righteousness; none can match Heaven and earth, and only man alone can match Heaven and earth. Man has three hundred and sixty joints, matching the number of Heaven; his form, bones and flesh match the thickness of earth; above he has ears and eyes that are keen and clear, taking the image of the sun and moon; his body has orifices, patterns and vessels, taking the image of rivers and valleys; his mind has sorrow, pleasure, joy and anger, which are of the kind of spirit and qi. Look at man's body, how far above things it stands and how like Heaven it is! Other things merely bend sideways and take Heaven's yin and yang to live by, while man alone is resplendent with pattern. Therefore the form of every thing is such that it lies prone and travels bent sideways to Heaven and earth, while man alone holds his forehead up, standing upright and facing them squarely. So those who take little of Heaven and earth bend sideways, and those who take much face them squarely, which shows that man stands out beyond things and is a third with Heaven and earth. Therefore man's head, [a rare character in the original is damaged] round, takes the image of Heaven's appearance; his hair takes the image of the stars; his ears and eyes are distinct, taking the image of the sun and moon; the breathing of nose and mouth takes the image of wind and qi; the breadth of his chest, which is open and aware, takes the image of the spirits and brightness; the abdomen, sometimes full and sometimes empty, takes the image of the hundred things. The hundred things are closest to the earth, so everything below the waist is earth. In the image of Heaven and earth, the waist is the belt: above the neck, the spirit is dignified, which is the state that makes clear the kind of Heaven; below the neck, it is rich, thick and lowly, comparable to the soil; the feet spread out and square, taking the form of earth. For this reason the belt of ritual dress has a sash, which must face the neck, to distinguish the mind. Above the belt is all yang, and below the belt is all yin, each having its function. Yang is Heavenly qi, and yin is earthly qi. So when yin and yang move and cause foot disease or throat blockage in people, earthly qi rises as cloud and rain, and the image responds to it. The tokens of Heaven and earth and the counterpart of yin and yang are constantly set in the body. The body is like Heaven, and its numbers participate with it, so life is joined to it. Heaven uses the number of a whole year to complete a person's body: so the small joints, three hundred and sixty-six, are the counterpart of the number of days; the large joints, twelve parts, are the counterpart of the number of months; the five viscera within are the counterpart of the number of the five phases; the four limbs outside are the counterpart of the number of the four seasons; the occasional seeing and occasional closing of the eyes are the counterpart of day and night; occasional firmness and occasional softness are the counterpart of winter and summer; occasional sorrow and occasional pleasure are the counterpart of yin and yang; the mind having reckoning is the counterpart of the measures; conduct having order is the counterpart of Heaven and earth. All of these secretly attach to the body, are born together with man, and are matched and joined with him. For what can be numbered, the counterpart is a number; for what cannot be numbered, the counterpart is a kind. All should be the same and paired with Heaven; this is one matter.

是故陳其有形，以著無形者，拘其可數，以著其不可數者，以此言道之亦宜以類相應，猶其形也，以數相中也。

So one sets out what has form to make clear what has no form, and holds to what can be numbered to make clear what cannot be numbered. By this I say: the Way too should correspond by kind, like its form, and match through numbers with one another.

今平地注水，去燥就溼；均薪施火，去溼就燥；百物去其所與異，而從其所與同。故氣同則會，聲比則應，其驗皦然也。試調琴瑟而錯之，鼓其宮，則他宮應之，鼓其商，而他商應之，五音比而自鳴，非有神，其數然也。美事召美類，惡事召惡類，類之相應而起也，如馬鳴則馬應之，牛鳴則牛應之。帝王之將興也，其美祥亦先見，其將亡也，妖孽亦先見，物故以類相召也，故以龍致雨，以扇逐暑，軍之所處，以棘楚，美惡皆有從來以為命，莫知其處所。天將陰雨，人之病故為之先動，是陰相應而起也；天將欲陰雨，又使人慾睡臥者，陰氣也；有憂，亦使人臥者，是陰相求也；有喜者，使人不欲臥者，是陽相索也；水得夜，益長數分，東風而酒湛溢；病者至夜，而疾益甚；雞至幾明，皆鳴而相薄，其氣益精；故陽益陽，而陰益陰，陰陽之氣因可以類相益損也。天有陰陽，人亦有陰陽，天地之陰氣起，而人之陰氣應之而起，人之陰氣起，天地之陰氣亦宜應之而起，其道一也。明於此者，欲致雨，則動陰以起陰，欲止雨，則動陽以起陽，故致雨，非神也，而疑於神者，其理微妙也。非獨陰陽之氣可以類進退也，雖不祥禍福所從生，亦由是也，無非已先起之，而物以類應之而動者也，故聰明聖神，內視反聽，言為明聖內視反聽，故獨明聖者知其本心皆在此耳。故琴瑟報，彈其宮，他宮自鳴而應之，此物之以類動者也，其動以聲而無形，人不見其動之形，則謂之自鳴也，又相動無形，則謂之自然，其實非自然也，有使之然者矣，物固有實使之，其使之無形，尚書傳言：“周將興之時，有大赤鳥銜谷之種，而集王屋之上者，武王喜，諸大夫皆喜。周公曰：茂哉！茂哉！天之見此以勸之也。”恐恃之。

Now if water is poured on level ground, the water leaves what is dry and goes toward what is wet; if firewood is spread evenly and set alight, the fire leaves what is wet and goes toward what is dry. The hundred things leave what is different from themselves and follow what is the same as themselves. So qi that is the same will gather, sounds that are alike will respond, and the evidence of this is clear. Try tuning a zither and setting it down: strike the gong note, and the other gong strings respond; strike the shang note, and the other shang strings respond. The five notes are alike and sound by themselves, not because there is a spirit but because the numbers make it so. Good affairs call forth good kinds, and evil affairs call forth evil kinds, with kinds responding and arising, as when a horse neighs and horses answer, and an ox lows and oxen answer. When an emperor or king is about to rise, auspicious omens appear first; when he is about to perish, ominous portents appear first. Things originally call to each other by kind. So a dragon is used to bring rain, a fan to drive away heat, and brambles grow where armies have camped. Good and evil all have a source that is taken as fate, and no one knows where it lies. When Heaven is about to cloud and rain, people's old illnesses flare up first, because yin responds and rises; when Heaven is about to cloud and rain, it also makes people want to lie down and sleep, which is yin qi; when there is worry it also makes people lie down, because yin seeks yin; when there is joy people do not want to lie down, because yang seeks yang. Water rises a little more at night; when the east wind comes, wine brims more; the sick grow worse at night; and roosters, near dawn, all crow and press on each other, because the qi is then more refined. So yang adds to yang and yin adds to yin, and the qi of yin and yang can thus increase and decrease each other by kind. Heaven has yin and yang, and man also has yin and yang. When the yin qi of Heaven and earth rises, man's yin qi responds and rises; when man's yin qi rises, the yin qi of Heaven and earth should also respond and rise, and the Way is one. One who understands this, wanting to bring rain, stirs yin to raise yin; wanting to stop rain, stirs yang to raise yang. So bringing rain is not a spirit, yet people suspect it is a spirit, because the principle is subtle. Not only can the qi of yin and yang advance and retreat by kind; even the sources of ill omens, fortune and misfortune come from this: they are nothing but one first raising it himself, and things responding by kind and moving. So the clear-sighted and sage-like look inward and listen back. This is what is called looking inward and listening back as the enlightened and sage, so that only the enlightened sage knows his original heart lies in this. So the zither and lute repay: strike the gong note, and the other gong strings sound by themselves and respond, because things move by kind. Their movement uses sound and has no form, and people cannot see the form of the movement, so they call it self-sounding; and they strike one another without form, so they call it natural. In fact it is not natural; something makes it so. There is truly something that actually causes it, but what causes it has no form. A tradition of the Book of Documents says: 'When Zhou was about to rise, a great red bird carrying grain seeds alighted on the roof of the king's house; King Wu was glad, and all the grand masters were glad. The Duke of Zhou said: Strive! Strive! Heaven shows this to encourage us.' I fear that people would rely on it for this reason.

天地之氣，合而為一，分為陰陽，判為四時，列為五行。行者，行也，其行不同，故謂之五行。五行者，五官也，比相生而間相勝也，故為治，逆之則亂，順之則治。

The qi of Heaven and earth joins as one, divides into yin and yang, splits into the four seasons, and is arrayed as the five phases. Xing means to move. Their movements differ, so they are called the five phases. The five phases are the five offices. Those adjacent produce each other, and those separated overcome each other. So in governing, to go against them brings disorder and to follow them brings order.

東方者木，農之本，司農尚仁，進經術之士，道之以帝王之路，將順其美，匡捄其惡，執規而生，至溫潤下，知地形肥磽美惡，立事生則，因地之宜，召公是也；親入南畝之中，觀民墾草發淄，耕種五穀，積蓄有餘，家給人足，倉庫充實，司馬實谷，司馬，本朝也，本朝者，火也，故曰木生火。

The east is wood, the root of agriculture. The Minister of Agriculture values benevolence and advances scholars of the classics, leading with the way of emperors and kings; he will follow the ruler's goodness and correct and remedy his evils, holding the compass and producing life, reaching to gentle moistness flowing downward, knowing whether the terrain is fertile or poor, good or bad, setting up rules for affairs, and following what suits the land. The Duke of Shao was like this. He personally entered the southern fields, watching the people clear weeds and open up black soil, plant the five grains, store a surplus, make each household sufficient and each person content, and fill the granaries. The Minister of War fills the grain stores; the Minister of War is the chief of the court, the court is fire, so it is said that wood produces fire.

南方者火也，本朝司馬尚智，進賢聖之士，上知天文，其形兆未見，其萌芽未生，昭然獨見存亡之機，得失之要，治亂之源，豫禁未然之前，執矩而長，至忠厚仁，輔翼其君，周公是也；成王幼弱，周公相，誅管叔蔡叔，以定天下，天下既寧以安。君官者，司營也，司營者，土也，故曰火生土。

The south is fire, and the Minister of War of the chief court values wisdom and advances worthy and sage scholars. Above he knows the patterns of Heaven, and before signs have appeared and sprouts have come out, he alone can plainly see the subtle signs of survival and ruin, the main points of gain and loss, and the root of order and disorder, forbidding beforehand before it has happened; he holds the square and grows, reaching to loyalty, generosity and benevolence, and assists his ruler. The Duke of Zhou was like this. King Cheng was young and weak, and the Duke of Zhou served as chancellor, executed Guan Shu and Cai Shu to bring peace to the world, and the world was already at peace. The ruler's officer is the Minister of Camps, and the Minister of Camps is earth, so it is said that fire produces earth.

中央者土，君官也，司營尚信，卑身賤體，夙興夜寐，稱述往古，以厲主意，明見成敗，微諫納善，防滅其惡，絕源塞●，執繩而制四方，至忠厚信，以事其君，據義割恩，太公是也；應天因時之化，威武強御以成。大理者，司徒也，司徒者，金也，故曰土生金。

The center is earth, the ruler's officer. The Minister of Camps values good faith, lowers himself and despises his own body, rises early and retires late, speaks of ancient times, so as to whet the ruler's intentions, clearly sees success and failure, admonishes with subtle words and accepts good, prevents and eliminates evil, cuts off the source and blocks the [a rare character here is damaged], holds the plumb line and restrains the four quarters, reaching to loyalty, generosity and good faith, serving his ruler and, relying on righteousness, cutting off favor. Taigong was like this. He responded to Heaven, followed the transformation of the seasons, and completed his work with martial strength and force. The Grand Judge is the Minister of the Masses, and the Minister of the Masses is metal, so it is said that earth produces metal.

西方者金，大理，司徒也，司徒尚義，臣死君，而眾人死父，親有尊卑，位有上下，各死其事，事不踰矩，執權而伐，兵不苟克，取不苟得，義而後行，至廉而威，質直剛毅，子●是也；伐有罪，討不義，是以百姓附親，邊境安寧，寇賊不發，邑無獄訟則親安。執法者，司寇也，司寇者，水也，故曰金生水。

The west is metal, the Grand Judge and Minister of the Masses. The Minister of the Masses values righteousness: ministers die for their ruler, and the multitude die for the lord and father; kin have honor and humility, positions have above and below, each dies for his own task, and affairs do not exceed the rules; he holds the scale and campaigns, the army does not seek victory carelessly, takings are not made carelessly for gain, and righteousness is carried out first, reaching to integrity with awe-inspiring authority, being straightforward and resolute. Zi [a rare character here is damaged] was like this. He attacked the guilty and punished the unrighteous, so the people drew near, the borders were at peace, bandits did not arise, and cities had no lawsuits and were at peace. The one who enforces law is the Minister of Crime, and the Minister of Crime is water, so it is said that metal produces water.

北方者水，執法，司寇也，司寇尚禮，君臣有位，長幼有序，朝廷有爵，鄉黨以齒，升降揖讓，般伏拜謁，折旋中矩，立則罄折，拱則抱鼓，執衡而藏，至清廉平，賂遺不受，請謁不聽，據法聽訟，無有所阿，孔子是也；為魯司寇，斷獄屯屯，與眾共之，不敢自專，是死者不恨，生者不怨，百工維時以成器械，器械既成，以給司農。司農者，田官也，田官者木，故曰水生木。

The north is water, the enforcer of law and Minister of Crime. The Minister of Crime values ritual: ruler and minister have their positions, old and young have their order, the court has rank, the village follows age, with ascending, descending, bowing and yielding, kneeling and paying respects, turning in accord with rules, standing bent like a chime and with hands clasped like holding a drum; he holds the balance and stores, reaching to integrity and fairness, not accepting bribes, not heeding petitions, hearing lawsuits according to law, without partiality. Confucius was like this. As Minister of Crime of Lu, he judged cases with sincerity and single-mindedness, together with the multitude, not daring to decide alone, so the dead did not hate and the living did not resent. The hundred craftsmen make implements in season, and when the implements are complete they are supplied to the Minister of Agriculture. The Minister of Agriculture is the field officer, the field officer is wood, so it is said that water produces wood.

木者，司農也，司農為奸，朋黨比周，以蔽主明，退匿賢士，絕滅公卿，教民奢侈，賓客交通，不勸田事，博戲鬥雞，走狗弄馬，長幼無禮，大小相虜，併為寇賊，橫恣絕理，司徒誅之，齊桓是也；行霸任兵，侵蔡，蔡潰，遂伐楚，楚人降伏，以安中國。木者，君之官也，夫木者，農也，農者，民也，不順如叛，則命司徒誅其率、正矣，故曰金勝木。

Wood is the Minister of Agriculture. If the Minister of Agriculture does wrong, forms cliques and conspires together to obscure the ruler's clarity, expels and hides worthy scholars, destroys dukes and ministers, teaches the people extravagance, has guests visiting each other, does not encourage farm work, gambles and fights cocks, runs dogs and plays with horses, has no ritual between old and young, and large and small plunder one another, becoming bandits together, acting wantonly and breaking principle, then the Minister of the Masses executes him. Duke Huan of Qi was like this: he practiced hegemony and used the army, invaded Cai, Cai collapsed, then he attacked Chu, the men of Chu submitted, and thereby the Central States were pacified. Wood is the ruler's officer. Wood is agriculture, and agriculture is the people; if they are disobedient and like rebels, the Minister of the Masses is ordered to execute their ringleader, and things are corrected. So it is said that metal overcomes wood.

火者，司馬也，司馬為讒，反言易辭，以譖愬人，內離骨肉之親，外疏忠臣，賢聖旋亡，讒邪日昌，魯上大夫季孫是也；專權擅政，薄國威德，反以怠惡譖愬其賢臣，劫惑其君，孔子為魯司寇，據義行法，季孫自消，墮費郈城，兵甲有差。夫火者，大朝，有邪讒熒惑其君，執法誅之，執法者，水也，故曰水勝火。

Fire is the Minister of War. If the Minister of War slanders, speaking in reverse and with clever words to accuse people, inwardly he separates the affection of flesh and blood and outwardly he distances loyal ministers; the worthy and wise are destroyed in the blink of an eye, and slanderers and evil men flourish daily. Jisun, a senior grand master of Lu, was like this: he monopolized power and the state's awe and virtue grew thin, and he instead used the vice of idleness to accuse worthy ministers and coerced and deluded his ruler. When Confucius was Minister of Crime of Lu, he enforced the law according to righteousness, and Jisun shrank back and had the walls of Fei and Hou torn down, and arms and armor were regulated by grade. Fire is the great court; if there are wicked slanderers who bewilder their ruler, the enforcer of law executes them. The enforcer of law is water, so it is said that water overcomes fire.

土者，君之官也，其相司營，司營為神，主所為，皆曰可，主所言，皆曰善，順主指，聽從為比，進主所善，以快主意，導主以邪，陷主不義，大為宮室，多為臺榭，雕文刻鏤，五色成光，賦歛無度，以奪民財，多發繇役，以奪民時，作事無極，以奪民力，百姓愁苦，叛去其國，楚靈王是也；作乾溪之臺，三年不成，百姓罷弊而叛，及其身弒。夫土者，君之官也，君大奢侈，過度失禮，民叛矣，其民叛，其君窮矣，故曰木勝土。

Earth is the ruler's officer, and his chancellor is the Minister of Camps. If the Minister of Camps plays tricks and acts like a spirit, saying that whatever the ruler does is acceptable and whatever he says is good, and [a rare character lost in transcription] follows the ruler's intentions, obeying him and forming a clique, presenting what the ruler likes so as to please his heart, leading him by evil and making him fall into unrighteousness: building palaces extensively, making many terraces and pavilions, carving and engraving, with five colors shining, levying taxes without limit to seize the people's wealth, sending out many labor services to seize the people's time, doing things without limit to seize the people's strength, so that the common people are worried and bitter and turn away from their state. King Ling of Chu was like this: he built the Qianxi terrace, which was not finished in three years, the people were worn out and rebelled, and disaster fell on him and he was murdered. Earth is the ruler's officer. If the ruler is greatly extravagant and goes beyond ritual, the people rebel; when the people rebel, the ruler is impoverished. So it is said that wood overcomes earth.

金者，司徒也，司徒為賊，內得於君，外驕軍士，專權擅勢，誅殺無罪，侵伐暴虐，攻戰妄取，令不行，禁不止，將率不親，士卒不使，兵弱地削，令君有恥，則司馬誅之，楚殺其司徒得臣是也；得臣數戰破敵，內得於君，驕蹇不恤其下，卒不為使，當敵而弱，以危楚國，司馬誅之。金者，司徒，司徒弱不能使士眾，則司馬誅之，故曰火勝金。

Metal is the Minister of the Masses. If the Minister of the Masses acts as a thief and does harm: inwardly gaining the ruler's favor and outwardly being arrogant to the troops, monopolizing power and authority, executing the innocent, invading and attacking cruelly, fighting and seizing recklessly, so that orders are not carried out and prohibitions are not stopped, the generals are not close to their men, the soldiers do not obey, the army is weak and the land diminished, and the ruler is made to suffer disgrace, then the Minister of War executes him. Chu's killing of its Minister of the Masses, Dechen, is an example: Dechen won many battles and defeated enemies, gained the ruler's favor within, was arrogant and unyielding and did not care for his subordinates, the soldiers did not obey, and he was weak facing the enemy, so he endangered Chu, and the Minister of War executed him. Metal is the Minister of the Masses. If the Minister of the Masses is weak and cannot command the multitude, the Minister of War executes him. So it is said that fire overcomes metal.

水者，司寇也，司寇為亂，足恭小謹，巧言令色，聽謁受賂，阿黨不平，慢令急誅，誅殺無罪，則司營誅之，營蕩是也；為齊司寇，太公封於齊，問焉以治國之要，營蕩對曰：“任仁義而已。”太公曰：“任仁義奈何？”營蕩對曰：“仁者愛人，義者尊老。”太公曰：“愛人尊老奈何？”營蕩對曰：“愛人者，有子不食其力；尊老者，妻長而夫拜之。”太公曰：“寡人慾以仁義治齊，今子以仁義亂齊，寡人立而誅之，以定齊國。”夫水者，執法司寇也，執法附黨不平，依法刑人，則司營誅之，故曰土勝水。

Water is the Minister of Crime. If the Minister of Crime causes disorder: being excessively reverent and petty, using clever words and a pleasing look, listening to petitions and taking bribes, forming cliques that are not fair, laws and orders being lax while executions are hasty, executing the innocent, then the Minister of Camps executes him. Ying Dang was like this. He served as Minister of Crime of Qi when Taigong was enfeoffed in Qi, and Taigong asked him the main points of governing the state. Ying Dang answered: 'Just use benevolence and righteousness.' Taigong said: 'What is it to use benevolence and righteousness?' Ying Dang answered: 'Benevolence is loving people and righteousness is honoring the old.' Taigong said: 'What is it to love people and honor the old?' Ying Dang answered: 'One who loves people, even if he has a son, does not eat his labor; one who honors the old, if his wife is older, the husband bows to her.' Taigong said: 'I wish to govern Qi with benevolence and righteousness, but now you are throwing Qi into disorder with benevolence and righteousness. I will execute you at once to bring peace to Qi.' Water is the enforcer of law and Minister of Crime. If the enforcer of law attaches to cliques and is not fair, and punishes people according to law, then the Minister of Camps executes him. So it is said that earth overcomes water.

木者春，生之性，農之本也。勸農事，無奪民時，使民歲不過三日，行什一之稅，進經術之士，挺群禁，出輕系，去稽留，除桎梏，開門闔，通障塞，恩及草木，則樹木華美，而朱草生，恩及鱗蟲，則魚大為，鱣鯨不見，群龍下。如人君出入不時，走狗試馬，馳騁不反宮室，好淫樂，飲酒沈琨，縱恣不顧政治，事多發役，以奪民時，作謀增稅，以奪民財，民病疥搔溫體，足胻痛，咎及於木，則茂木枯槁，工匠之輪多傷敗，毒水渰群，漉陂如漁，咎及鱗蟲，則魚不為，群龍深藏，鯨出現。

Wood is spring, the nature of giving birth, the root of agriculture. Encourage farm work and do not seize the people's time, make the people do labor service for no more than three days in a year, collect a tenth in tax, advance scholars of the classics, relax all prohibitions, release those held for light offenses, remove delays, take off fetters and shackles, open the gates, clear obstructions, and extend favor to grass and trees, and then the trees will be beautiful and the red grass will grow; extend favor to scaly creatures, and fish will multiply greatly, the sturgeon and whale will not appear, and flocks of dragons will descend. If the ruler goes out and in at the wrong times, runs dogs and tries horses, gallops without returning to the palace, loves lewd pleasure, drinks and indulges (the original has 'shen kun', where 'kun' is probably 'mian'), is unrestrained and ignores government, has many affairs and sends out labor to seize the people's time, plots to raise taxes to seize the people's wealth, so that the people suffer from scabs and itching, fever in the body and pain in the lower legs, then the blame falls on wood: luxuriant trees wither, the wheels made by craftsmen are often damaged, poisonous water floods the many things, and pools and ponds are drained to catch fish; the blame falls on scaly creatures, and fish do not multiply, flocks of dragons hide deep, and whales appear.

火者夏，成長，本朝也。舉賢良，進茂才，官得其能，任得其力，賞有功，封有德，出貨財，振睏乏，正封疆，使四方。恩及於火，則火順人，而甘露降；恩及羽蟲，則飛鳥大為，黃鵠出見，鳳凰翔。如人君惑於讒邪，內離骨肉，外疏忠臣，至殺世子，誅殺不辜，逐忠臣，以妾為妻，棄法令，婦妾為政，賜予不當，則民病血，壅腫，目不明。咎及於火，則大旱，必有火災，摘巢探鷇，咎及羽蟲，則飛鳥不為，冬應不來，梟鴟群鳴，鳳凰高翔。

Fire is summer, growing, and is the court. Recommend the worthy and good, advance the talented, let offices obtain their ability and appointments obtain their strength, reward the meritorious and enfeoff the virtuous, bring out goods and wealth to relieve the poor, set the borders right, and send envoys to the four quarters. When favor extends to fire, fire obeys people and sweet dew falls; when favor extends to feathered creatures, flying birds multiply greatly, yellow cranes appear, and phoenixes fly. If the ruler is deluded by slanderers and evil men, inwardly separates flesh and blood and outwardly distances loyal ministers, to the point of killing the crown prince, executing the innocent, banishing loyal ministers, treating concubines as wives, abandoning laws, concubines governing, and giving improper gifts, then the people suffer blood disease, swelling, and unclear eyes. The blame falls on fire, and there is great drought, and fire disasters are sure to come; if nests are torn down and fledglings taken, the blame falls on feathered creatures, so flying birds do not multiply, the winter response does not come, owls cry in flocks, and phoenixes fly high and far away.

土者夏中，成熟百種，君之官，循宮室之制，謹夫婦之別，加親戚之恩，恩及於土，則五穀成而嘉禾興，恩及?蟲，則百姓親附，城郭充實，賢聖皆頡，仙人降。如人君好淫佚，妻妾過度，犯親戚，侮父兄，欺罔百姓，大為臺榭，五色成光，雕文刻鏤，則民病心腹宛黃，舌爛痛，咎及於土，則五穀不成，暴虐妄誅，咎及?蟲，?蟲不為，百姓叛去，賢聖放亡。

Earth is mid-summer, which makes the hundred kinds ripen, and is the ruler's officer. Follow the rules for palaces and houses, be careful about the distinction between husband and wife, and increase the favor shown to kin. When favor extends to earth, the five grains are completed and fine grain arises; when favor extends to naked creatures (the original character is rendered as a question mark, and is to be read as 'luo'), the people are close and loyal, city walls are full, worthy sages all come, and immortals descend. If the ruler likes licentiousness, has wives and concubines beyond measure, offends kin, insults his father and elder brothers, deceives the people, builds terraces and pavilions on a large scale, with five colors shining and carving and engraving, then the people suffer depression and yellowing in the heart and abdomen, and ulcerated and painful tongues. The blame falls on earth, and the five grains are not completed; if he is cruel and recklessly executes people, the blame falls on naked creatures, and naked creatures do not multiply, the people rebel and leave, and worthy sages are banished and flee.

金者秋，殺氣之始也。建立旗鼓、杖把旄鉞，以誅賊殘，禁暴虐，安集，故動眾興師，必應義理，出則祠兵，入則振旅，以閒習之，因於搜狩，存不忘亡，安不忘危，修城郭，繕牆垣，審群禁，飭兵甲，警百官，誅不法，恩及於金石，則涼風出，恩及於毛蟲，則走獸大為，麒麟至。如人君好戰，侵陵諸侯，貪城邑之賂，輕百姓之命，則民病喉咳嗽，筋攣，鼻鼽塞，咎及於金，則鑄化凝滯，凍堅不成，四面張罔，焚林而獵，咎及毛蟲，則走獸不為，白虎妄搏，麒麟遠去。

Metal is autumn, the beginning of killing qi. Set up flags and drums, hold the yak-tail banner and battle-axe, to execute cruel brigands, stop violence, and settle the gathered. So raising the army and mobilizing the multitude must accord with righteousness and principle: when going out, sacrifice to the troops; when returning, reorganize the ranks, to practice, using the hunt as a means. While surviving do not forget perishing, while safe do not forget danger, repair the city walls, mend the walls and enclosures, examine all prohibitions, put the arms and armor in order, warn the hundred officials, and execute the lawless. When favor extends to metal and stone, cool winds come out; when favor extends to furred creatures, running beasts multiply greatly and the qilin arrives. If the ruler likes war, invades and bullies the lords, covets the bribes of cities and takes lightly the lives of the people, then the people suffer throat coughing, cramps in the sinews, and nasal congestion. The blame falls on metal, so casting and transformation stall, and freezing is firm but nothing is completed; nets are stretched on four sides and forests are burned to hunt, and the blame falls on furred creatures, so running beasts do not multiply, the white tiger attacks wantonly, and the qilin leaves far away.

水者冬，藏至陰也，宗廟祭祀之始，敬四時之祭，禘祫昭穆之序，天子祭天，諸侯祭土，閉門閭，大搜索，斷刑罰，執當罪，飭關梁，禁外徙，恩及於水，則醴泉出，恩及介蟲，則黿鼉大為，靈龜出。如人君簡宗廟，不禱祀，廢祭祀，執法不順，逆天時，則民病流腫、水張、痿痺、孔竅不通，咎及於水，霧氣冥冥，必有大水，水為民害，咎及介蟲，則龜深藏，黿鼉呴。

Water is winter, storing, the utmost yin, and the beginning of ancestral temple sacrifice. Reverently perform the sacrifices of the four seasons and the order of the di and xia sacrifices and the zhao and mu positions: the Son of Heaven sacrifices to Heaven, and the lords sacrifice to the earth. Close the gates and lanes, search broadly, decide punishments, arrest those who deserve penalty, put the passes and bridges in order, and forbid moving out. When favor extends to water, sweet springs come out; when favor extends to shelled creatures, giant turtles and alligators multiply greatly and the spirit tortoise appears. If the ruler is lax toward the ancestral temple, does not pray or sacrifice, abandons sacrifices, enforces law improperly, or goes against Heaven's seasons, then the people suffer flowing swelling, edema, wasting and numbness, and blocked orifices. The blame falls on water, with misty and dark vapors, there will surely be a great flood, and the water will become a harm to the people; the blame falls on shelled creatures, so the tortoise hides deep and the giant turtles and alligators cry out.

日冬至七十二日，木用事，其氣燥瘻而青，七十二日，火用事，其氣慘陽而赤；七十二日，土用事，其氣溼瘻而黃；七十二日，金用事，其氣慘淡而白；七十二日，水用事，其氣清寒而黑；七十二日，復得木。木用事，則行柔惠，挺群禁，至於立春，出輕系，去稽留，除桎梏，開門闔，通障塞，存幼孤，矜寡獨，無伐木。火用事，則正封疆，循田疇，至於立夏，舉賢良，封有德，賞有功，出使四方，無縱火。土用事，則養長老，存幼孤，矜寡獨，賜孝弟，施恩澤，無興土功。金用事，則修城郭，繕牆垣，審群禁，飭甲兵，警百官，誅不法，存長老，無焚金石。水用事，則閉門閭，大搜索，斷刑罰，執當罪，飭關梁，禁外徙，無決堤。

From the winter solstice for seventy-two days, wood is in command, and its qi is dry and turbid (the original has 'zao lou', where 'lou' is an error for 'zhuo', turbid) and green; for seventy-two days, fire is in command, and its qi is bleak yang and red; for seventy-two days, earth is in command, and its qi is damp and turbid and yellow; for seventy-two days, metal is in command, and its qi is bleak and pale and white; for seventy-two days, water is in command, and its qi is clear and cold and black; for seventy-two days, wood is obtained again. When wood is in command, practice gentle kindness, relax all prohibitions, and when spring begins, release those held for light offenses, remove delays, take off fetters and shackles, open the gates, clear obstructions, pity orphans and the young, show compassion for widows and the lonely, and do not cut down trees. When fire is in command, set the borders right and inspect the fields, and when summer begins, recommend the worthy and good, enfeoff the virtuous, reward the meritorious, send envoys to the four quarters, and do not set fires. When earth is in command, support the elders, pity orphans and the young, show compassion for widows and the lonely, reward the filial and fraternal, extend grace and favor, and do not begin earthworks. When metal is in command, repair the city walls, mend the walls and enclosures, examine all prohibitions, put arms and armor in order, warn the hundred officials, execute the lawless, pity the elders, and do not burn metal and stone. When water is in command, close the gates and lanes, search broadly, decide punishments, arrest those who deserve penalty, put the passes and bridges in order, forbid moving out, and do not breach dikes and embankments.