Eighteenth Discussion: Nature and Disposition

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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