Twenty-first: Discussion on the Five Emperors

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

少皓氏有四子：重、該、修、熙。重為勾芒，木官之神；該為蓐收，金官之神；修、煕併為玄冥，水官之神。顓頊氏子曰黎，為祝融，火官之神。共工氏子曰勾龍，為后土，土官之神。此五神，生而為上公，死為貴神，別稱五祀，已配五行。

The Shao Hao (Shao Hou) clan had four sons: Chong, Gai, Xiu, and Xi. Chong was in charge of Gou Mang, the deity of the Wood element; Gai was in charge of Ru Shou, the deity of the Metal element; Xiu and Xi both served as Xuan Ming, the deities of the Water element. The son of Zhuan Xu was Li, who was in charge of Zhu Rong, the deity of the Fire element. The son of Gong Gong was Gou Long, who was in charge of Hou Tu, the deity of the Earth element. These five deities were ranked among the highest officials in life and became revered deities after death, also known as the 'Five Rituals' (the five deities regularly worshipped in ancestral rites). They were already associated with the Five Phases respectively.

《周書》云：武王營洛邑未成，四海之神皆會，曰：「周王神聖，當知我名，若不知，水旱敗之。」明年，雨雪十餘旬，深丈餘。五大夫乘車，從兩騎，止王門。太公曰：「車騎無跡，謂人之變。」乃使人持粥進之曰：「不知客尊卑何？」從騎曰：「先進南海御，次東海御，次北海御，次西海御，次河伯，次風伯，次雨師。」武王問太公，並何名。太公曰：「南海神名祝融，東海神名勾芒，北海神名玄冥，西海神名蓐收。」

The Book of Zhou records that when King Wu of Zhou was building Luoyi but had not yet completed it, the spirits of the four seas gathered together and said, "Since the King is wise and virtuous, he should know our names; if he does not, we will use drought and flood to ruin him." The next year, snow and rain fell continuously for more than ten ten-day periods, accumulating to a depth of more than two chi. Five men who looked like officials arrived in a carriage, each accompanied by two attendants, and stopped at the gates of the royal palace. Jiang Taigong said, "The carriage and horses passed by without leaving any trace, indicating they are not ordinary people, but rather divine beings transformed." So they sent someone with porridge to ask, "We would like to know the rank and order of your esteemed guests." The attendants replied, "First, offer to the spirit of the Southern Sea, then to the spirit of the Eastern Sea, then to the spirit of the Northern Sea, then to the spirit of the Western Sea, then to the River God, then to the Wind God, and finally to the Rain God." King Wu then asked Jiang Taigong what these spirits were called. Jiang Taigong said, "The spirit of the Southern Sea is named Zhu Rong, the spirit of the Eastern Sea is named Gou Mang, the spirit of the Northern Sea is named Xuan Ming, and the spirit of the Western Sea is named Ru Shou." This shows that the names used by the spirits of the four seas are still those of the five elements' officials: Gou Mang, Zhu Rong, Ru Shou, and Xuan Ming.

《禮記·月令》云：「春之月，其神勾芒；夏之月，其神祝融；中央土，其神后土；秋之月，其神蓐收；冬之月，其神玄冥」是也。此五方之神，以配五行。又，黃帝置三公之職，以象三臺星，風后配上臺，天老配中臺，五聖配下臺，置左右二監，此亦五行之謂也。四司分掌四方，卽四時之法也。堯以羲和四子，分掌四時方嶽之職，謂之四嶽。

The Li Ji · Yue Ling says: "In the three months of spring, the ruling deity is Goumang; in the three months of summer, the ruling deity is Zhurong; in the center, which belongs to earth, the ruling deity is Houtu; in the three months of autumn, the ruling deity is Rushou; in the three months of winter, the ruling deity is Xuanming." This explains exactly the same principle. These five deities are associated with the Five Phases. Additionally, the Yellow Emperor established the Three Grand Ministers, taking their names from the three stars of the TianTai constellation: Fenghou was assigned to the upper star, Tianlao to the middle star, and Wusheng to the lower star. He also set up two officials, Left Inspector and Right Inspector, which again reflects the numbers of the Five Phases. The four departments each manage one direction, following the system of the four seasons. Yao appointed Xi Zhong, Xi Shu, He Zhong, and He Shu, the four sons of Xihe, to oversee the four seasons and the four directions' mountain deities, and called them the "Four Mountains."

太公曰：太師者，心腹之臣，所使是人之英，故曰前疑，常立於前，決疑事也。太史者，耳目之臣，所使視聽，是人之後，故曰後承，常立於後，承主之過，取驗於天。太傅者，爪牙之臣，所使守衛，是人之傑，故曰左輔，輔人主缺事，立於左，拒君之難。太保者，羽翼之臣，所使察伺，是人之警，故曰右弼，常立於右，弼人主之邪。

Crane Master said: The Grand Tutor is a minister like the heart of the sovereign, and those appointed must be outstanding talents, hence called "Front Doubt," always standing before the sovereign to resolve doubts. The Grand Historian is a minister like the eyes and ears of the sovereign, and those appointed are responsible for observation and hearing, standing behind the sovereign, hence called "Back Support," always standing behind the sovereign to accept and correct the sovereign's mistakes, and to obtain verification from heavenly phenomena. The Grand Guardian is a minister like the claws and teeth of the sovereign, and those appointed are responsible for guarding, necessarily outstanding heroes, hence called "Left Auxiliary," assisting the sovereign to make up for deficiencies, standing on the left to defend the sovereign against dangers. The Grand Keeper is a minister like the wings of the sovereign, and those appointed are responsible for investigation and attendance, necessarily alert talents, hence called "Right Assistant," always standing on the right to correct the sovereign's deviations.

四輔既立，王者安而無為，百姓濟而無害。若四輔不具，猶格虎無備，濟河無舟。若王者不知古今之務、遠方之緯，不謀於諸侯，不達言語，動作不合於制，太師爭之。不知天變、星曆之運、天官動靜、鐘律之音、山川怪異，不善災害，太史陳天文以爭之。發號令不應先王法度，與大臣無禮，枉道於民，處刑不平，獨信自專，臨政不莊，又不恤臣僕，太傅爭之。升車不應和鸞，揖讓不中磬佩，淫燕馳騁，沈冒酒色，宗廟不敬，輿服失度，朝廷無節，太保爭之。此則四時之官，四嶽之分職，前疑主夏，後承主冬，左輔主春，右弼主秋。

Once the four assistants (太师, 太史, 太傅, 太保) are established, the ruler can govern without exerting himself, and the people can receive assistance without suffering harm. If the four assistants are not fully in place, it is like fighting a tiger with bare hands without any defense or crossing a river without a boat. If the ruler is not knowledgeable about past and present affairs, distant regulations, does not consult with the feudal lords, does not understand the languages of different regions, and acts against the established laws, then the Grand Teacher (太师) should directly advise him. If the ruler does not understand celestial changes, the movement of star mansions, the behavior of the star of officialdom and other stars, variations in the tones of the ritual bells, and strange occurrences in mountains and rivers, and cannot properly deal with disasters, then the Grand Historian (太史) should explain the astronomical phenomena to advise him. If the ruler issues orders that violate the laws of previous kings, shows disrespect to ministers, wrongs the people, applies punishments unfairly, is overly confident and autocratic, and lacks solemnity in court, without showing care for his officials, then the Grand Tutor (太傅) should advise him. If the ruler's carriage does not match the rhythm of the bells and the jade pendants, his bows and gestures do not conform to the rhythm of the jade and stone chimes, he indulges in feasting and hunting, becomes addicted to wine and women, shows disrespect to ancestral temples, and exceeds the prescribed standards in his chariots, clothing, and court conduct, then the Grand Guardian (太保) should advise him. These four assistants correspond to the officials of the four seasons and the duties assigned to the four mountains: the one who doubts (太师) oversees summer, the one who follows (太史) oversees winter, the auxiliary auspicious star on the left (太傅) oversees spring, and the auxiliary auspicious star on the right (太保) oversees autumn.

唐虞之時，官名已百，《商書》云「百僚師師」。夏殷定名為百二十，以應天地陰陽之大數也。故有三公、九卿、二十七大夫、八十一元士，三三相參，合有百二十也。《帝王世紀》云：殷湯問伊摯曰：「古者立三公、九卿、大夫、元士者，何？」摯曰：「三公以與主參王事，九卿以參三公，大夫以參九卿，元士以參大夫，故參而又參，是謂事宗。事宗不失，內外若一。」

In the time of Emperor Yao and Emperor Yu, the number of official positions had already reached one hundred. The Book of Documents, Shang Shu, says, "A hundred officials each serve as teachers to one another" (meaning that all officials perform their duties and set examples for each other). The Xia and Shang dynasties fixed the number of officials at one hundred and twenty, corresponding to the great number of heaven and earth and yin and yang. Therefore, they established three officials, nine ministers, twenty-seven doctors, and eighty-one primary scholars, using three as a multiplier to form a layered structure, totaling exactly one hundred and twenty. The Book of Imperial Ages records that King Tang of Shang asked Yi Yi (I Yin) saying, "In ancient times, why were three officials, nine ministers, doctors, and primary scholars established?" Yi Yi answered, "The three officials are used to consult with the monarch on major state affairs. The nine ministers assist the three officials. The doctors assist the nine ministers. The primary scholars assist the doctors. This layered structure is called 'Shi Zong' (the unified order of state affairs). If the order of 'Shi Zong' is maintained, then the court and the outside world will be as one."

又曰：「相去幾何？」摯曰：三公，智通於天地，應變而無窮，辨於萬物之情，其言足以調陰陽四時而節風雨，如是者，舉之以為三公，故三公之事，常在於道。九卿者，不出四時，通溝渠，修堤防，樹種五穀，通於地理，能通利不利，如此者，舉以為九卿，故九卿之事，常在於德。

Shang Tang again asked, "How much difference is there between these different ranks?" Yi Zhi replied: The Three Dukes have wisdom that comprehends heaven and earth, can handle emergencies without limit, and can discern the nature of all things; their words are sufficient to harmonize yin and yang and the four seasons, and to regulate winds and rains; such people are appointed as the Three Dukes, so the duties of the Three Dukes always lie in 'the Way'. The Nine Ministers, on the other hand, carry out their duties within the scope of the four seasons and agricultural affairs: they dredge canals, build dikes, plant five grains, understand geography, and can distinguish whether the land is suitable or not; such people are appointed as the Nine Ministers, so the duties of the Nine Ministers always lie in 'virtue'. The Three Dukes deal with the abstract and discuss the Way, while the Nine Ministers deal with the concrete and accumulate virtue; the distinction in their ranks is thus determined.

大夫者，出入與民同象，取去與民同解，通於人事，行內舉繩，不傷於言，言足法於世，不害於身，通關梁，實府庫，如是者，舉以為大夫，故大夫之事，常在於仁。元士者，知義而不失期，事功而不獨專，中正強諫而無奸詐，在私立公而可立法度，如是者，舉以為元士，故元士之事，常在於義。道德仁義定，而天下正矣。

Now, the gentleman: he moves about with the same appearance as the common people, shares the same views as the common people, understands human feelings and principles, acts with a clear standard in his heart, speaks without bias, and his words can be a model for the people without harming himself. He can clear the passageways and bridges, and fill the treasuries; such a person is appointed as a gentleman, so the duty of a gentleman is always about "benevolence." As for the first rank of officials, he understands righteousness and does not miss the appointed time, accomplishes tasks but does not appropriate the merit, remains upright in the middle, dares to strongly advise without deceit, resides in a private household yet establishes a public heart, and can be relied upon to establish laws and regulations; such a person is appointed as the first rank of officials, so the duty of the first rank of officials is always about "righteousness." Once the four virtues of Dao, De, Benevolence, and Righteousness are established, the world is then properly ordered.

又曰：「三公，股肱之臣；九卿，手足之臣；大夫，筋脈之臣；元士，肌肉之臣。」孔子曰：「三公象五嶽，九卿法河海，二十七大夫法山陵，八十一元士法谷阜。」三公在天為三能，九卿為北斗，少微之比為大夫，郎位之類為元士，合百二十，大數存焉。

I Zhì also said: "The Three Grand Ministers are ministers like the limbs of the sovereign, the Nine Ministers are like the hands and feet, the doctors are like the sinews, and the primary scholars are like the muscles." Confucius said: "The Three Grand Ministers take their model from the Five Mountains, the Nine Ministers take their model from rivers, lakes, and seas, the twenty-seven doctors take their model from mountains and hills, and the eighty-one primary scholars take their model from valleys and hills." In the heavens, the Three Grand Ministers correspond to the Three Abilities stars (i.e., the Three Thrones stars), the Nine Ministers correspond to the stars of the Big Dipper, the star mansions of the Lesser Micro type correspond to the doctors, and the star mansions of the Officer type correspond to the primary scholars. In total, they amount to one hundred and twenty, and the great number of heaven and earth is embodied in this.

《合誠圖》云：「天不獨立，陰陽俱動，扶佐立緒，合於二六，以三為舉。故三能六星，兩兩而比，以為三公。三三而九陽精起，故北斗九星，以為九卿。三九二十七，故有攝提、少微、司空、執法、五諸侯，其星二十七，以為大夫。九九八十一，故內列、倍衛、閣道、郎位、扶匡天子之類八十一星，以為元士。凡有百二十官，下應十二月。數之經緯，皆五精流氣，以立官延。」

The Wei text "Chunqiu Hecheng Tu" says: Heaven cannot accomplish things alone; it must wait for yin and yang to move together. Auxiliary officials each establish their own order, conforming to the numbers two and six, and using three as the main framework. Therefore, the Three Stars (SanTai) consist of six stars, paired in twos, corresponding to the Three Grand Ministers. Three multiplied by three gives nine, and thus the Big Dipper consists of nine stars, corresponding to the Nine Ministers. Three multiplied by nine gives twenty-seven, so there are stars such as SheTi, ShaoWei, SiKong, FaZhi, and WuHuZhu, totaling twenty-seven stars, corresponding to the officials of the rank of Doctor. Nine multiplied by nine gives eighty-one, so there are stars such as NeiLie, BeiWei, GeDao, LangWei, FuKuang, and others related to the Son of Heaven, totaling eighty-one stars, corresponding to the officials of the rank of YuanShi. In total, there are one hundred and twenty officials. Below them correspond to the twelve months of a year. These numbers interweave in all directions, all formed by the flow of the vital energies of the Five Phases (wood, fire, earth, metal, and water). The continuity of official ranks is thus established.

《尚書》曰：「立太師、太傅、太保，茲惟三公，論道經邦，燮理陰陽，官弗必備，惟其人。」《淮南子》曰：「舉天下之高，以為三公；一國之高，以為九卿；一縣之高，以為二十七大夫；一鄉之高，以為八十一元士。」《感精符》曰：「三公非其人，則山崩，三能移；九卿非其人，則江河潰，輔星角；大夫非其人，則丘陵偃墀，少微等有變；元士非其人，則谷阜毀，扶匡失。」

The Book of Documents, Zhou Guan says: "Appoint the Grand Teacher, the Grand Tutor, and the Grand Guardian, these are the Three Dukes. They discuss the way of governing the country, manage the state, and harmonize the governance of yin and yang. These positions do not need to be filled to full capacity; the key is whether there are suitable people." The Huainanzi says: select the most outstanding people in the whole world to be the Three Dukes, the most outstanding in the country to be the Nine Ministers, the most outstanding in a county to be the Twenty-seven Scholars, and the most outstanding in a town to be the Eighty-one Primary Officers. The esoteric text Gan Jing Fu says: if the Three Dukes appoint the wrong people, mountains will collapse, and the Three Abilities stars will shift position; if the Nine Ministers appoint the wrong people, rivers and lakes will break out, and the auxiliary star will show a horn; if the Scholars appoint the wrong people, hills will collapse, and stars like Shao Wei will change; if the Primary Officers appoint the wrong people, the fields and hills will be destroyed, and the Fu Kuang star will lose its position. This means that the official positions on earth correspond with the celestial stars. If officials are not competent, heaven and earth will warn through disasters and anomalies.

是以王者仰視象於天，俯察法於地，中擇賢能以任之。任得其人，則國昌民安；任非其人，則邦危民弊。《易》曰：「鼎折足，覆公餗。」此喻三公失人，如鼎折足，不堪容著也。《周官》云：天官冢宰，地官司徒，春官宗伯，夏官司馬，秋官司寇，冬官司空。冢宰主會計，司徒主土地，宗伯主禮樂，司馬主兵戎，司寇主刑罰，司空主造作。

Therefore, the sovereign should look up to take the image of heaven and look down to take the pattern of earth. In the center, he should select virtuous and capable persons to employ. If he employs the right people, the state will flourish and the people will be at peace; if he employs the wrong people, the state will be in peril and the people will be in hardship. The "Line Statement" of the fourth line of the "Nine in the Fourth" in the "Zhou Changes (I Ching)" says: "The tripod breaks its foot, spilling the public food." This is a metaphor for the three dukes misusing people, just like the tripod breaking its foot, which can no longer hold the food it carries. The "Zhou Li" (Book of Rites of the Zhou) says: the official of heaven is called the Grand Master, the official of earth is called the Minister of People, the official of spring is called the Master of Rites, the official of summer is called the Master of Military Affairs, the official of autumn is called the Master of Justice, and the official of winter is called the Master of Works. The Grand Master oversees finance and resources, the Minister of People oversees land and civil affairs, the Master of Rites oversees rituals and music, the Master of Military Affairs oversees military expeditions and warfare, the Master of Justice oversees punishment and law, and the Master of Works oversees construction and craftsmanship.

孔子曰：冢宰之官以成道，司徒之官以成德，宗伯之官以成仁，司馬之官以成聖，司寇之官以成義，司空之官以成禮。以之道則國治，以之德則國安，以之仁則國和，以之聖則國平，以之禮則國定，以之義則國成。

Confucius said: The position of Zhongzai is used to achieve the Way, Sutu to achieve virtue, Zongbo to achieve benevolence, Sima to achieve sainthood, Sikou to achieve righteousness, and Sikong to achieve propriety. Governing the country with the Way leads to order; governing with virtue leads to stability; governing with benevolence leads to harmony; governing with sainthood leads to peace; governing with propriety leads to security; and governing with righteousness leads to success. This is associating the six officials with the six virtues, making the establishment of official positions connected with the principles of governance.

故屬不理，分體不明，法正不一，百事失紀，曰亂；亂，則飭冢宰。地宜不殖，財物不蕃，萬民飢寒，教化不行，風俗漂亂，人民流散，曰危；危，則飭司徒。父子不親，長幼失序，君臣上下乖離異志，曰不和；不和，則飭宗伯。賢能而失官爵，功勞而失賞祿，士卒疾怨，兵弱不用，曰不平；不平，則飭司馬。刑罰暴亂，奸邪不勝，曰不義；不義，則飭司寇。度量不審，舉失蕝霧，都鄙不修，財物失所，曰貧；貧，則飭司空。

Therefore, subordinate officials do not attend to their duties, positions are not clearly defined, laws are not uniform, and all affairs lose their order, which is called "chaos"; once chaos arises, the Minister of Works is reformed. The land cannot grow suitable crops, wealth does not increase, the people suffer from hunger and cold, education and moral guidance cannot be spread, customs become chaotic and unsettled, and the people are displaced, which is called "danger"; once danger arises, the Minister of Agriculture is reformed. Father and son are not close, the young and old lose their proper order, the ruler and subjects are estranged and lack unity, which is called "discord"; once discord arises, the Minister of Rites is reformed. The virtuous are not given official rank, the meritorious are not rewarded with salary, soldiers are resentful, and the military strength is weak and unfit for use, which is called "injustice"; once injustice arises, the Minister of Justice is reformed. Punishments are cruel and disorderly, and wicked people cannot be controlled, which is called "unrighteousness"; once unrighteousness arises, the Minister of Works is reformed. Standards of measurement are not verified, construction and planning lack a standard, the capital and border towns are not maintained, and property is scattered without a place to return to, which is called "poverty"; once poverty arises, the Minister of Works is reformed.

故古之王者，常以季冬考德正法，以觀治亂。德盛者，則修法；德不盛者，則飭政。故法與政，盛而不衰。《淮南子·天文篇》云：「東方為田官，南方為司馬，西方為大理，北方為司空，中央為都官。」《春秋繁露》云：「木司農，火司馬，土司空，金司徒，水司寇。」此並配五行也。

Therefore, ancient kings often assessed virtue and corrected laws in the last month of winter, to examine the state's governance: if virtue and governance were flourishing, they would refine the laws; if not, they would rectify the affairs. In this way, laws and decrees could remain enduring. The "Astronomical Chapter" of the "Huainanzi" says: "The East corresponds to the Minister of Agriculture, the South to the Minister of War, the West to the Minister of Justice, the North to the Minister of Works, and the Center to the Minister of Capital." The "Chunqiu Fanlu" says: "Wood corresponds to the Minister of Agriculture, fire to the Minister of War, earth to the Minister of Works, metal to the Minister of Civil Affairs, and water to the Minister of Justice." These statements all assign officials to the Five Phases.

《周官》以冢宰計會，司徒土地，並中央之義，與《淮南》《繁露》意同。春官主禮樂者，禮齊上下，樂和人情，皆是仁也，故云：宗伯之官，以成仁。仁屬木，東方也。《淮南》《繁露》並主農者，取春是農之本也。夏官主兵戎者，火氣猛烈，兵之象也。然刑罰歸於司寇，司馬以禮節齊之，主而不用刑也。《淮南》《繁露》並同。

The "Zhou Guan" assigns the Minister of the Grand Administrator to oversee accounts and the Minister of the Earth to manage land, both drawing on the concept of the center belonging to earth. This is consistent with the views in the "Huainanzi" and "Chunqiu Fanlu." The Spring Official, the Master of Rites, is in charge of rites and music because rites can regulate the hierarchy between superiors and inferiors, while music can harmonize human emotions; both belong to "ren" (benevolence), hence it is said that the Master of Rites' position is to achieve "ren." "Ren" corresponds to wood in the five constants and is located in the east. The "Huainanzi" and "Chunqiu Fanlu" both assign the eastern position to the official responsible for agriculture, reflecting the idea that spring is the foundation of farming. The Summer Official, the Master of Military Affairs, oversees military campaigns and warfare because the fiery nature matches the fierce character of warfare; however, punishment is handled by the Master of Justice, and the Master of Military Affairs uses rites to regulate and organize the military, managing military affairs without resorting to punishment. The "Huainanzi" and "Chunqiu Fanlu" agree with this interpretation.

秋官主刑罰者，金之本性主殺伐也。《淮南》大理，亦主刑也。《繁露》為司徒者，名異事同，故云：因時之威，以成大理司徒。冬官主造作者，冬時萬物收藏，百工咸歸其所，故造器用，以供王事。《淮南》說同。《繁露》以為司寇者，謂執法之官須平直之人，如水能平均也，故云：執法阿黨不平，則誅之，故土勝水。是其水取平直之意也。

The autumn official, the Grand Officer of Justice, oversees punishment because the nature of metal is associated with severity and military campaigns. The "Great Judge" mentioned in the Huainanzi is also an official responsible for law. The Spring and Autumn Annals: Luxuriant Chapters associate metal with the Minister of the People, but the function remains the same, so it says, "By following the severe and solemn energy of autumn, one accomplishes the duties of the Great Judge and the Minister of the People." The winter official, the Grand Officer of Works, oversees construction and craftsmanship because in winter all things are stored away, and artisans return to their places, making it an appropriate time to make tools and utensils for the king's affairs; the Huainanzi expresses this idea similarly. The Spring and Autumn Annals: Luxuriant Chapters associate water with the Grand Officer of Justice, meaning that officials who enforce laws must be fair and upright, just as water naturally levels itself. Therefore, it says, "If a law enforcer is biased, he should be punished, because earth can control water"—this is precisely the meaning of water's nature being level and straight.

雖五運遞興，官名世革，而五行用事，其理齊同。所以禹平洪水，身任司空；九土納賦，伯夷秩宗，必備三禮；契為司徒，敬敷五教；咎繇士師，明用刑典。如此分職，則周官臣是也。自古已來，官數起自於三，極八十一者，陽成於三，極於九，故三公而九卿，九九八十一，黃鐘律之極數也。故尊官取其初數，卑官者取其末數。所以不云一者，一是元氣，屬於天子，故號天子為元首，以其一無二也。《尚書》曰：「元首明哉。」臣非元一，故自三而起。

Although the manifestations of the Five Phases have changed through successive dynasties and official titles have been altered over generations, the principle by which the Five Phases function remains consistent. Therefore, when Yu the Great controlled the floods, he personally took up the position of Minister of Works; the nine provinces paid taxes according to the quality of their land. Boyi served as the Keeper of the Temple, surely preparing the three kinds of rituals for heavenly deities, earth spirits, and human ghosts; Xi served as Minister of Education, carefully implementing the five kinds of moral teachings: fatherly righteousness, maternal kindness, fraternal friendship, filial respect, and filial piety. Jiao Yao (Gao Yao) served as the Chief Justice, clearly applying legal codes and punishments. In this way, officials were assigned specific duties, which is exactly what the "Rites of Zhou" records regarding the duties of ministers. Since ancient times, the number of officials has started from three and reached a maximum of eighty-one, because the yang number is completed at three and reaches its peak at nine: thus, if there are three grand ministers, there are nine ministers, and nine multiplied by nine gives eighty-one, which is the ultimate number derived from the Huangzhong pitch pipe. Therefore, high-ranking officials are assigned the initial number, while lower-ranking officials are assigned the final number. The reason we do not start from "one" is that "one" represents the primordial qi, which belongs exclusively to the Son of Heaven. Hence, the Son of Heaven is called the "head" (yuan shou), signifying his uniqueness. The "Book of Documents" says: "The head is enlightened." (The sovereign is enlightened.) Ministers cannot occupy the position of the primordial one, so the number of officials starts from three.

周止六卿者，以為通六合，因六無，而設六府也。此乃時代異，故非越五行。又三代命官，皆止於九，故士有三等：下士一命，中士二命，上士三命。大夫三等：下大夫四命，中大夫五命，上大夫六命。卿已上亦三：少卿七命，大卿八命，公則九命。三三而九，亦以陽之正數也。末代以命為品，亦不過九，但以一為尊官，九為卑官。取命，是出自上命，秩下官名，故以多者為重；品是品其次第，一既居先，故以一為貴。

In the Zhou dynasty, only six ministers were appointed, taking the meaning of "Liu He" which signifies the full coverage of the six directions (above and below, all around). The establishment of six departments (offices of the six officials) was based on the number six. This was merely due to the difference in times and did not go beyond the Five Phases. Additionally, in the Xia, Shang, and Zhou dynasties, the appointment of officials was limited to a maximum of nine ranks. The status of a scholar was divided into three levels: a lower scholar had one rank, a middle scholar had two, and an upper scholar had three. A junior officer had four ranks, a middle officer five, and a senior officer six. For officials above the level of officer, there were also three levels: a junior minister had seven ranks, a senior minister eight, and a marquis nine. The number nine was obtained by multiplying three by three, and it was also taken from the positive number of Yang. Later generations replaced the term "rank" with "category," and even then, the number of categories did not exceed nine. However, the first category was considered the highest, and the ninth the lowest. "Rank" refers to the granting of orders from superiors to subordinates, and the name of the official position was conferred according to the rank order, so the more ranks, the more esteemed the position. "Category," on the other hand, refers to the order of precedence, with the first category being the highest because it was first. The same number nine, in the case of "rank," was considered valuable because it was a larger number, while in the case of "category," it was considered less valuable because it was a smaller number. The direction is exactly opposite, and they should not be confused.

此並方位及數配五行。今次為論支干為官者。《洪範五行傳》云：甲為倉曹，共農賦；乙為戶曹，共口數；丙為辭曹，共訟訴；丁為賦曹，共獄捕；戊為功曹，共除吏；己為田曹，共群畜；庚為金曹，共錢布；辛為尉曹，共本使；壬為時曹，共政教；癸為集曹，共納輸。

The above discusses the association of directions and numbers with the Five Phases. Now we proceed to discuss the assignment of the Ten Heavenly Stems to official positions. The "Hong Fan Wu Xing Zhuan" states: Jia is assigned to the Granary Office, responsible for agricultural taxation; Yi to the Household Office, responsible for population records; Bing to the Legal Office, responsible for litigation; Ding to the Tax Office, responsible for apprehending offenders; Wu to the Merit Office, responsible for the appointment and removal of officials; Ji to the Field Office, responsible for livestock management; Geng to the Treasury Office, responsible for currency and silk; Xin to the Inspector Office, responsible for local duties; Ren to the Time Office, responsible for issuing orders and promoting education; Gui to the Collection Office, responsible for collecting and paying taxes. Here, "Gao" refers to the departments in Han dynasty prefectures and counties, and the Ten Heavenly Stems are each assigned to one department.

子為傳舍，出入敬忌；丑為司空，守將班治；寅為市官，平準賣買；卯為鄉官，親事五教；辰為少府，金銅錢布；巳為郵亭，行書驛置；午為尉官，馳逐追捕；未為廚官，百味悉具；申為庫官，兵戎器械；酉為倉官，五穀畜積；戌為獄官，禁訊具備；亥為宰官，閉藏完具。支干配官，皆從其五行本體，意略可解，不勞繁述。

The Earthly Branch 子 is paired with the official in charge of relay stations (inns), overseeing the cautiousness and taboos concerning entry and exit. 丑 is paired with the official of the Minister of Works, overseeing the guarding of military officers and the implementation of policies. 寅 is paired with the official in charge of markets, overseeing the regulation of prices and trade. 卯 is paired with the official of the local government, overseeing the personal promotion of the five teachings. 辰 is paired with the official of the Treasury, overseeing the management of gold, copper, currency, silk, and cloth. 巳 is paired with the official of the postal relay, overseeing the delivery of documents and the establishment of relay stations. 午 is paired with the official of the military commander, overseeing the pursuit and apprehension of criminals. 未 is paired with the official of the kitchen, overseeing the preparation of all kinds of food. 申 is paired with the official of the storehouse, overseeing the storage of weapons and military equipment. 酉 is paired with the official of the granary, overseeing the storage of five grains. 戌 is paired with the official of the prison, overseeing all facilities related to detention and interrogation. 亥 is paired with the official of the chancellor, overseeing the storage of resources and the completeness of utensils. The pairing of Earthly Branches with official positions is determined according to their respective Five Phases. The meanings can generally be inferred, and there is no need for further elaborate explanation.

翼奉云：肝之官尉曹，木性仁，尉曹主士卒，宜得仁。心之官戶曹，火性陽，戶曹主婚道之禮。肺之官金曹，金性堅，主銅鐵。腎之官倉曹，水性陰凝藏物，倉曹冬收也，先王以冬至閉關，不通商旅，慎陰無也。脾之官功曹，土性信，出稟四方，功曹事君，以信授教四方也。

In the Han dynasty, Yi Feng said: The official corresponding to the liver is the Wei Cao, because the nature of wood is associated with benevolence, and the Wei Cao oversees soldiers, which should be entrusted to those with compassionate hearts. The official corresponding to the heart is the Hu Cao, because the nature of fire is yang, and the Hu Cao oversees marriage and wedding ceremonies. The official corresponding to the lung is the Jin Cao, because the nature of metal is hard, and it oversees matters related to copper and iron. The official corresponding to the kidney is the Cang Cao, because the nature of water is yin and it is cohesive and stores all things, and the Cang Cao is precisely the official responsible for winter storage; the former kings closed the passes on the day of Winter Solstice, prohibiting merchants from traveling, which signifies careful adherence to the principle of preserving yin energy. The official corresponding to the spleen is the Gong Cao, because the nature of earth is associated with trustworthiness, and its energy spreads out to all directions; the Gong Cao serves the sovereign, which is precisely the role of conveying the sovereign's commands with sincerity to all directions.

尉曹以獄司空為府，主士卒，獄閉逋亡，與之奸，則螟蟲生。木性靜，與百性通，則魚食於民，從類故蟲。戶曹以傳舍為府，主名籍，傳舍主賓客，與之奸，則民去鄉里。戶曹主民，利戶口，奪民利，故悉去之。

The officials in the尉曹 department use the prison and the office of the Minister of Works as their administrative offices, overseeing soldiers and also managing those who have fled. If they collude with these offices to commit wrongdoing, there will be a locust plague. Wood is inherently associated with stillness; if it becomes indistinct from the people, there will be fish that consume the people, causing harm. This is a case of like calling like, hence the corresponding calamity of insect pests. The officials in the户曹 department use the guest quarters as their administrative offices, overseeing household registers and managing incoming and outgoing guests. If they collude with the guest quarters to commit wrongdoing, the people will leave their hometowns. The户曹 department is originally responsible for managing the people and benefiting from the household records; once it turns against the people and takes away their benefits, the people will all disperse.

倉曹以廚為府，主廩假，廚主受付，與之奸，則賊盜起。倉曹收以民租，侵克百姓窮。故功曹以小府為府，與四曹計議。小府亦與四府則用，故小府倉出納，主餉種。功曹有二府，所以為五官六府。遊徼、亭長、外部吏，皆屬功曹，與之奸，則虎狼食人。功曹職在刑罰，內為奸，故虎狼盜賊殺奪於民，上奸下亂也。金曹以兵賊嗇夫為府，主討捕，與之奸，則城郭盜賊起，兩偏施。金曹主市租侵奪，故上下相承，故市賈不平。此並從五行，以五藏配六府也。既併名官，故於此釋。

The Cangcao (Person in charge of grain storage) uses the Chu Fu (Kitchen Office) as the official administrative body, responsible for the distribution of grain and food supplies, while the Chu Fu manages the collection and payment of funds. If they collude in wrongdoing, bandits will arise—because the Cangcao collects taxes from the people, and if they appropriate or withhold them, the people will become impoverished. The Gongcao (Person in charge of affairs) uses the Xiaofu (Small Office) as the official administrative body, and together with the other four Gao (Departments), they deliberate on matters. The Xiaofu also participates in the expenses of the four offices, so it manages the entry and exit of stored grain and is responsible for military provisions and grain seeds. The Gongcao oversees two offices, hence the combined term "Wuguan Liufu" (Five Officials and Six Offices). The Youjiao (Patrol Officer), Tingzhang (Tavern Officer), and other external officials all belong to the Gongcao. If they collude in wrongdoing, there will be a response of tigers and wolves devouring people—because the Gongcao's duty is to enforce punishment. If internal corruption occurs, external chaos will follow, with tigers and wolves and bandits killing and plundering the people. This is a case of wrongdoing above leading to disorder below. The Jincuo (Person in charge of military affairs) uses the Bingcao (Military Office) and Zei Gao (Bandit Office) as the official administrative bodies, responsible for the pursuit and capture of criminals. If they collude in wrongdoing, bandits will arise throughout the city, and rewards and punishments will be applied unevenly. The Jincuo oversees market rents, and if there is appropriation, the practice will spread upwards and downwards, causing market prices to lose their fairness. All of these follow the Five Phases, assigning the five internal organs to the six offices. Since they all bear the name of official positions, they are explained together here.

《禮記·禮運篇》云：「人者，天地之德，陰陽之交，鬼神之會，五行之秀氣也。」《文子》曰：「人者，天地之心，五行之端。」是以稟天地五行之氣而生，為萬物之主，配二儀以為三才。然受氣者各有多少：受木氣多者，其性勁直而懷仁；受火氣多者，其性猛烈而尚禮；受土氣多者，其性寬和而有信；受金氣多者，其性剛斷而含義；受水氣多者，其性沈隱而多智。五氣湊合，共成其身。氣若清叡，則其人精俊爽如也；昏濁，則其人愚頑。

The Li Ji says: "Man is the embodiment of the virtue of heaven and earth, the product of the union of yin and yang, the gathering place of ghosts and spirits, and the condensed essence of the finest qi among the Five Phases." The Wen Zi says: "Man is the heart of heaven and earth, the beginning of the Five Phases." Therefore, man is born by receiving the qi of the Five Phases from heaven and earth, thus becoming the master of all things and standing alongside heaven and earth as the three principles. However, each person receives different amounts of the Five Phases' qi: those who receive more wood qi are strong-willed, upright, and compassionate (wood represents benevolence); those who receive more fire qi are fierce, yet value ceremony (fire represents propriety); those who receive more earth qi are broad-minded, harmonious, and trustworthy (earth represents sincerity); those who receive more metal qi are resolute, decisive, and full of righteousness (metal represents righteousness); and those who receive more water qi are calm, reserved, and intelligent (water represents wisdom). The five types of qi combine together to form a person's body. If the received qi is clear and wise, the person is intelligent and cheerful; if the qi is dull and turbid, the person is dull and stubborn.

老子云：「陰陽精氣為人。」氣有厚薄，得中和滋液，則生腎智人；得錯亂濁辱，則生貪淫人。《祿命書》云：「金人剛強自用，木人多華而雅，水人開通智慧，火人自貴性急，土人忠信而直。」《周書》云：「人感十而生。」天五行，地五行，合為十也。天五行為五常，地五行為五藏，故《易》曰「在天成象，在地成形」者也。《家語》曰：「天一，地二，人三，三三而九，九九八十一。一主日，日數十，故人十月而生。」

Laozi said: "The essence of yin and yang qi凝聚s into human beings." Qi varies in thickness: those who receive the harmonious and nourishing qi become wise and virtuous people; those who receive chaotic and turbid qi become greedy and licentious people. The "Book of禄命" says: those born under the metal element are strong and stubborn, those under the wood element are eloquent and refined, those under the water element are intelligent and open-minded, those under the fire element are arrogant and impetuous, and those under the earth element are loyal, trustworthy, and upright—this is judging human nature according to the inherent nature of the Five Phases. The "Book of Zhou" says: "Humans are born in response to the number ten." This is because heaven has the Five Phases and earth has the Five Phases, combining to make ten. The Five Phases in heaven manifest as the "Five Constants" (the five virtues: benevolence, righteousness, propriety, wisdom, and faithfulness), and the Five Phases in earth manifest as the "Five Zang-organs" (liver, heart, spleen, lung, and kidney). Therefore, the "Great Treatise" of the "Zhou Changes" says, "In heaven, images are formed; in earth, forms are formed," referring to this very principle. The "Sayings of Confucius" states: heaven is one, earth is two, and human beings are three; three multiplied by three gives nine, and nine multiplied by nine gives eighty-one. One governs the day, and the number of days in a ten-day period is ten, so humans are born after nine months of gestation.

《文子》云：人受天地變化而生，一月而膏，二月而脈，三月而胞，四月而肌，五月而筋，六月而骨，七月而成形，八月而動，九月而躁，十月而生。形骸已成，五藏乃形，外為表，中為裡。頭員法天，足方象地。天有四時、五行、九星、三百六十日，人亦有四支、五藏、九竅、三百六十節。天有風雨寒暑，人亦有喜怒哀樂。

The Wenzi says: Humans are formed by inheriting the changes of heaven and earth. In the first month of gestation, they take the form of fat; in the second month, blood vessels appear; in the third month, they form a fetal sac; in the fourth month, muscles develop; in the fifth month, tendons appear; in the sixth month, bones form; in the seventh month, the body is fully formed; in the eighth month, movement begins; in the ninth month, they become restless; and in the tenth month, they are born. Once the physical form is complete, the five internal organs also take shape, with the exterior corresponding to the surface and the interior to the depths. The head is round, following the pattern of heaven; the feet are square, resembling the form of earth. Heaven has four seasons, five phases, nine stars, and 360 days; humans correspondingly have four limbs, five internal organs, nine orifices, and 360 joints. Heaven experiences changes of wind, rain, cold, and heat; humans correspondingly experience emotions of joy, anger, sorrow, and joy.

《淮南子》及《文子》並云：膽為雲，肺為氣，脾為風，腎為雨，肝為電，與天相類，而心為主。耳目者，日月也；氣血者，風雨也。《素問》云：夫人法天地，故聖人上配天以養頭，下象地以養足，中傍人事以養五藏。天氣通於肺，地氣通於咽，風氣通於肝，雷氣通於心，谷氣通於脾，雨氣通於腎。六經為川，腸胃為海，九竅為水。法天之紀，用地之理，則災禍去矣。

The Huainanzi and Wenzi both say: the gallbladder is like the clouds in the sky, the lungs are like the air, the spleen is like the wind, the kidneys are like the rain, and the liver is like lightning; each of these corresponds to the heavens. The heart is the master of all these. The ears and eyes are like the sun and moon, and the qi and blood are like the winds and rains. The Huangdi Neijing · Suwen says: humans are born by following the pattern of heaven and earth, so the sages harmonize with the heavenly way to care for the head, take the example of the earth to care for the feet, and rely on human affairs in the center to care for the five viscera. The heavenly qi connects with the lungs, the earthly qi connects with the throat, the wind qi connects with the liver, the thunder qi connects with the heart, the grain qi connects with the spleen, and the rain qi connects with the kidneys. The six meridians of the human body are like rivers, the stomach and intestines are like the sea, and the nine orifices are like water channels. If one follows the order of heaven and uses the principles of the earth to cultivate oneself, calamities will naturally be eliminated.

《左慈相決》云：人頭員以法天，足方以象地，左目為日，右目為月，左眉為青龍，右眉為白虎，鼻為勾陣，伏犀為朱雀，玉枕為玄武。又云：前為朱雀，後為玄武，左為青龍，右為白虎，是曰四體；頭為勾陳，是身之主。

The book "Zuoci Xiangjue" states that a round head is modeled after Heaven, and square feet are patterned after Earth; the left eye represents the Sun, and the right eye represents the Moon; the left eyebrow is the Azure Dragon, and the right eyebrow is the White Tiger; the nose corresponds to Gou Chen (the Central Sovereign), the elevated Fu Xi bone on the forehead represents the Vermilion Bird, and the Yu Zhen bone at the back of the head represents the Black Tortoise. This is matching the five directional deities onto the human face. It also says that in front is the Vermilion Bird, behind is the Black Tortoise, on the left is the Azure Dragon, and on the right is the White Tiger; these four are called the "Four Bodies." The head is Gou Chen, located in the center and serving as the master of the entire body—this perfectly aligns with the five directions, where the center governs the four cardinal directions.

又曰：左耳後為太山，右耳後為華山，額為衡山，頂後為恆山，鼻為嵩高山。《相秘訣》云：額為衡山，頭為恆山，鼻為嵩高山，眉為岱山，權為崑崙山。二儀象天地，三亭法三才，四瀆主四時，五官應五行，六府從六律，七門配七星，八節取八風，九候比九州島，十指應十日，十二德象十二月，二十八節應二十八宿。

The Left Cui Manual also states: the left ear is the Eastern Peak Mount Tai (Taishan), the right ear is the Western Peak Mount Hua, the forehead is the Southern Peak Mount Heng, the back of the head is the Northern Peak Mount Heng, and the nose is the Central Peak Mount Song. The Secret of Physiognomy says: the forehead is Mount Heng, the head is Mount Heng, the nose is Mount Song, the eyebrows are Mount Dai (Taishan), and the cheekbones are Mount Kunlun. In addition, physiognomy also takes the two eyes as the "Two Principles," symbolizing heaven and earth; the forehead, nose, and chin as the "Three Stops," corresponding to heaven, earth, and humanity; the eyes, ears, mouth, and nose as the "Four Rivers," representing the four seasons; the five organs corresponding to the Five Phases; the six internal organs (six facial bone structures) corresponding to the six tones; the seven gates (seven orifices) corresponding to the Seven Stars; the eight sections (bone joints) corresponding to the Eight Winds; the nine pulses (nine diagnostic points) corresponding to the Nine States; the ten fingers corresponding to the ten heavenly stems; the twelve virtues corresponding to the twelve months; and the twenty-eight joints corresponding to the twenty-eight constellations. Every part of the human body corresponds to the numbers of heaven and earth.

《家語》云：人生三月微昫，然後目能見；八月生齒，然後能食；朞而臏，然後能行；三年顖合，然後能言。陰窮反陽，故陰以陽變；陽窮反陰，故陽以陰化。是以男子八月生齒，八歲而齔，十六精通，然後能化；女子七月生齒，七歲而齔，十四而化。

The "Family Sayings of Confucius" says: When an infant is three months old, his eyes begin to open slightly, and then he can see; at eight months, his teeth grow, and then he can eat; at one year old, his knee bones are fully developed, and then he can walk; at three years old, his soft spot on the head closes, and then he can speak. When yin reaches its extreme, it transforms into yang, so yin relies on yang to bring about change; when yang reaches its extreme, it transforms into yin, so yang relies on yin to bring about generation. Therefore, men (who belong to yang but use the numbers of yin) grow teeth at eight months, change teeth at eight years old, and at sixteen years old their vital energy and qi become smooth, then they can have children; women (who belong to yin but use the numbers of yang) grow teeth at seven months, change teeth at seven years old, and at fourteen years old they can have children. This is precisely the principle of mutual dependence between yin and yang, where each uses the numbers of the other to bring about its own transformation.

禮，男子二十而冠，有成人父之端；女子十五而笄而許嫁，有成人母之道。此皆從天地五行之大數也。《文子》曰：昔者中黃子云：天有五行，地有五嶽，聲有五音，物有五味，色有五章，人有五位，故天地之閒，二十有五人。上五有神人、真人、道人、至人、聖人；次五有德人、賢人、善人、中人、辨人；中五有仁人、禮人、信人、義人、智人；次五有仕人、庶人、農人、商人、工人；下五有眾人、小人、駑人、愚人、完人。上五之與下五，猶人之與牛馬也。

According to ritual customs, men at the age of twenty undergo the coming-of-age ceremony called the Guan Li, thereby attaining the adult status of being a father; women at fifteen undergo the Ji Li ceremony and become eligible for marriage, thus attaining the adult status of being a mother. These age regulations are all based on the great numbers of the Five Phases of Heaven and Earth. The Wen Zi says: In ancient times, Zhong Huang Zi explained that Heaven has the Five Phases, Earth has the Five Mountains, sound has the Five Notes, things have the Five Flavors, color has the Five Patterns (five-colored patterns), and humans have the Five Grades of Status. Therefore, there are a total of twenty-five grades of people in the world. The top five grades are Shen Ren (Divine Person), Zhen Ren (True Person), Dao Ren (Way Person), Zhi Ren (Highest Person), and Sheng Ren (Sage); the second set of five grades are De Ren (Person of Virtue), Xian Ren (Wise Person), Shan Ren (Good Person), Zhong Ren (Average Person), and Bian Ren (Discerning Person); the middle set of five grades are Ren Ren (Benevolent Person), Li Ren (Ritual Person), Xin Ren (Trustworthy Person), Yi Ren (Righteous Person), and Zhi Ren (Wise Person); the fourth set of five grades are Shi Ren (Official Person), Shu Ren (Common Person), Nong Ren (Farmer), Shang Ren (Merchant), and Gong Ren (Worker); and the lowest five grades are Zhong Ren (Common People), Xiao Ren (Small Person), Nu Ren (Incompetent Person), Yu Ren (Stupid Person), and Wan Ren (Complete Person). Compared with the top five grades, the difference between the top and the bottom five grades is like that between a human and cattle or horses. Zhong Huang Zi's classification system extends the concept of five to all categories that are counted in fives in the world—Five Phases, Five Mountains, Five Notes, Five Flavors, and Five Colors—and uses five multiplied by five to arrive at the total of twenty-five, thereby establishing the ranks of human beings.

聖人者，以目視，以耳聽，以口言，以足行。真人者，不視而明，不聽而聰，不言而云，不行而從。故聖人之所動天下者，真人未嘗遇焉；賢人之所矯世俗者，聖人未嘗觀焉。所謂道人者，無前無後，無左無右，萬物玄同，無非無是。

The sage still uses his eyes to see, his ears to listen, his mouth to speak, and his feet to walk. The true person, however, does not need to see and yet naturally understands, does not need to listen and yet naturally is wise, does not need to speak and yet his intentions are clear, does not need to act and yet all things naturally follow him. Therefore, the deeds that the sage uses to move the world, the true person has never encountered; the matters that the virtuous person uses to correct the world, the sage does not even bother to consider. The higher the realm, the simpler the actions. As for the Dao person, there is no front or back, no left or right, and he blends deeply with all things, without any distinction of right or wrong.

《文子》發言二十五人，論止有四，未為具釋，今依諸經書略解。上五有謂人者，孔子曰：「陰陽不測之謂神。」曾子曰：「陽之精氣為神。」神以靈智為義，謂靈智其照如神，故曰神人也。孔子曰：「堯之智如神。」

The Wenzi mentions twenty-five types of people but only discusses four of them, not fully explaining all. Now I will briefly explain them based on various classic texts. The first category of the highest group is called the divine person. Confucius says, "Changes of yin and yang that are unpredictable are called divine." Zengzi says, "The essence of yang qi is called spirit." Spirit is characterized by its spiritual insight and wisdom. This refers to people whose spiritual intelligence and discernment are like those of a deity, hence they are called divine persons. Confucius praised Yao by saying, "Yao's wisdom is like that of a deity."

真人者，性合乎道，有若無，實若虛，明白太素，至極弊然無為，故曰真人。道人者，孔子曰：「其德大乎天地，其量總乎日月，莫之能測者。」有此德量，故曰道人。至人者，真直為素，守一不移，善惡不能回其慮，榮辱不能動其心，故曰至人。

A true person is one whose nature is in harmony with the Dao. He appears to have nothing yet is actually abundant, appears empty yet is full, and comprehends the primordial simplicity of the universe before it was differentiated. He reaches the ultimate state of effortless action, hence called a true person. A Dao person, as Confucius described, has virtue surpassing heaven and earth, and a capacity encompassing the sun and moon, beyond the reach of measurement. Possessing such virtue and capacity, he is called a Dao person. A supreme person, with sincerity and uprightness as his essence, remains steadfast in the single path without wavering. Neither good nor evil can alter his thoughts, and neither honor nor disgrace can disturb his mind. Hence he is called a supreme person.

聖人者，《家語》曰：德合天地，變通無方，窮萬事之終始，協萬品之自然，敷其大道，遂成情性，明並日月，化行若神，民人不知其德，覩者不識其善，此謂聖人也。《莊子》曰：以天為宗，以德為本，以道為門，明於變，謂之聖人。

As for the sage, the "Analects of Confucius" says: his virtue harmonizes with heaven and earth, his transformations are unimpeded and without fixed direction, he can investigate the beginning and end of all things, and coordinate the inherent nature of all things, spreading his great way so that all things can fulfill their nature; his wisdom is on par with the sun and moon, his teachings are carried out like a mysterious force, the people receive his virtue every day but do not know it, and those who see him cannot explain why he is good—this is called the sage. The "Zhuangzi" says: taking heaven as the main principle, virtue as the foundation, and the Dao as the path, being fully enlightened to the changes of all things, this is called the sage.

次五德人者，德被於物，使百姓各得其所欲，日用而不知，兼利無擇，與天地合。《易》曰：「大人者，與天地合其德，與日月合其明，與鬼神合其吉凶。」此謂德也。賢人者，智周萬物，動靜合理。孔子曰：好惡與民同情，取舍與民同統，行中規矩，言可法則，為匹夫而不怨，在諸侯而不驕，道足化於百姓而不傷於身，施財天下不貧，此賢人也。

The first rank among the five categories in the second group is the person of virtue: his virtue covers all things, enabling the people to obtain what they desire daily without realizing it; he benefits all indiscriminately, harmonizing with the virtue of heaven and earth. The "Zhou Changes" (I Ching), in the "Wenyan" section of the "Qian Hexagram," says: "A great person possesses virtue harmonizing with heaven and earth, wisdom harmonizing with the sun and moon, and the ability to discern good and bad in accordance with ghosts and spirits." This describes the concept of "virtue." A wise person is one whose wisdom pervades all things, and whose actions, whether moving or still, conform to the principles of things. Confucius described such a person as one whose likes and dislikes align with those of the people, whose choices and rejections conform to the people's standards; whose conduct follows proper norms and whose words can serve as principles; who, though a commoner, does not blame heaven or humanity, and who, though a prince, does not become arrogant; whose way is sufficient to educate the people without harming himself, and who distributes his wealth to the world without becoming destitute—this is the wise person.

善人者，見善如不及，言滿天下無口過。孔子曰：躬行忠信而心不怨，不置仁義，志意廣博而色不伐，思慮明達而辭不爭，篤行信道，自強不息，猶然如將可越而不可及，此君子人也，又謂善人。中人者，一心以事主，進思盡忠，退思補過，順美匡惡，犯而無隱，先公後私，不伐其勞，此中人也。辨人者，智思無窮，情鑑善惡，問無礙滯，巧言如流，去邪從正，無有可匿，此辨人也。

A good person is one who eagerly seeks to do good deeds and fears missing an opportunity, whose words are widely spoken yet never contain a single false statement. Confucius described such a person as one who personally practices loyalty and trustworthiness without any resentment in his heart, never ceasing for a moment in upholding benevolence and righteousness; whose broad aspirations are not revealed through his expression, yet whose thoughts are clear and comprehensive without competing with others in speech; who earnestly practices and firmly believes in the right path, striving ceaselessly; who appears to be able to surpass others but in reality cannot catch up. This is the kind of person known as a gentleman, that is, the good person. The average person is one who wholeheartedly serves the sovereign: in office, he thinks of giving his utmost loyalty; in retirement, he thinks of correcting the sovereign's mistakes; he promotes the sovereign's virtues and rectifies his faults; he is willing to speak frankly even if it means offending the sovereign, rather than concealing the truth; he puts public interest before personal gain, and even if he has merited success, he does not boast about it. This is the average person. A discerning person is one whose wisdom and thought are boundless: he can perceive reason, distinguish good from evil, respond to questions without hesitation, his words are as fluid as water, he can eliminate wrongdoing and follow the right path, and there is nothing in his heart that he needs to conceal. This is the discerning person.

中五仁人者，為上不侈其功，為下不羞其陋，慈施惻隱，終而不衰，此仁人也。禮人者，分別尊卑，廉讓謙謹，為上恭敬，為下思敬，此禮人也。信人者，誠實不欺，片言折獄，達不肆意，窮不易操，此信人也。義人者，決斷分了，一度順理，從善屏惡，事無礙滯，此義人也。智人者，識達謀慮，鑑察物情，能知萌兆，豫覩善惡，此智人也。

The middle group of five categories, the first category is the benevolent person: he does not boast of his merits when in a high position, nor does he feel ashamed of his lowliness when in a low position. He is compassionate and empathetic, and his kindness remains constant without diminishing—this is the benevolent person (corresponding to the Five Constants 'Ren', belonging to wood). The courteous person: he distinguishes between hierarchy and order, is upright and modest, respectful and self-disciplined. When in a high position, he treats others with respect; when in a low position, he maintains reverence in his heart—this is the courteous person (corresponding to 'Li', belonging to fire). The trustworthy person: he is sincere and does not deceive, can determine the right and wrong of a case by a single word. When successful, he does not indulge his own desires; when in hardship, he does not change his principles—this is the trustworthy person (corresponding to 'Xin', belonging to earth). The just person: he makes decisions clearly and decisively, all laws and regulations conform to reason. He follows good deeds and avoids evil, and his actions are unimpeded—this is the just person (corresponding to 'Yi', belonging to metal). The wise person: he has broad insight and deep strategy, can discern the true nature of things, can foresee the initial signs of events, and can predict the direction of good and evil—this is the wise person (corresponding to 'Zhi', belonging to water).

次五士人者，孔子曰：知不舉多，必審其所由；言不務多，必審其所謂；心有所定，計有所守。雖不能盡道術之本，必有從行也；雖不能遍百善之美，必有所慮也。行既由之，智既知之，言既得之，則性命形骸之不易也。富貴不足以益，貧賤不足以損，此士人也。

The first rank among the five levels of the fourth group is the gentleman. Confucius described him as one who seeks knowledge not for its breadth but to understand the origin of knowledge; speaks not for its multitude but to clarify the meaning of words. He has a firm determination in his mind and adheres to principles in his planning. Though he may not exhaust the fundamental principles of the Way, he will certainly follow a definite path; though he may not possess all the virtues of a hundred good deeds, he will certainly deliberate and choose. His actions follow the Way, his understanding is clear in accordance with the Way, and his speech aligns with the Way. Thus, his life and body will not change. Wealth and honor cannot add anything to him, and poverty and low status cannot diminish him—this is the gentleman.

庶人者，未入仕位，猶居壟畝之閒，或始解褐，未沾品命。《周禮》云：「庶人在官者始入秩也。」此謂庶人也。農人者，用天之道，因地之利，春耕秋收，常在稼穡，此曰農人也。商人者，負販市，隨時鬵貨，貴賤相易，以資產業，此商人也，亦曰賈人也。工人者，雕斵伎巧，備諸器用，造新修故，以力貨財，此曰工人。

Commoners are those who have not yet entered official service, or are still working in the fields, or have just removed their coarse clothes to take up government positions but have not yet received official ranks or salaries. The "Rites of Zhou" says: "Commoners who work in government offices are just beginning to enter the system of official salaries." This refers to such commoners. Farmers are those who follow the principles of heaven and earth, relying on the advantages of the land, planting in spring and harvesting in autumn, and working continuously in agriculture. Merchants are those who carry goods to sell in the market, transporting goods according to opportunities, trading to take advantage of price differences, and thus accumulating wealth, also called traders (those who travel are called merchants, and those who stay in the market are called traders). Workers are those who engage in carving and shaping, preparing various tools and utensils, making new objects and repairing old ones, and earning money by their labor.

下五眾人者，凡雜雲眾人。豫讓曰：「範中行氏以眾人遇我也。」小人者，卑鄙行惡，此曰小人。孔子曰：「桀紂雖帝王，其猶小人也。」《文子》曰：「中繩，謂之君子；不中繩，謂之小人。君子雖死，其名不滅；小人雖得勢，其罪不除。」

The fifth rank is the lowest, with the first rank being the common people: those who are ordinary and unremarkable are called common people. Yuanguang of the Warring States period said, "Fan氏 and Zhonghang氏 treated me as an ordinary person." A small person is someone with low morals and evil deeds, hence called a small person. Confucius said, "Jie and Zhou, although they were emperors, were still small persons in character." The Wenzi says: those who conform to the standard are called gentlemen, and those who do not conform are called small persons; a gentleman, even after death, will not have his reputation erased; a small person, even if he temporarily holds power, his sins will never be forgiven.

駑人者，駑，鈍也，亦罪隸為名。古者有罪為奴，《尚書》曰：「予則奴戮汝。」罪之也。紂以箕子為奴，亦戮辱也。馬有駑者，以其鈍也。愚人者，嚚闇無知，菽麥不辨，謂之愚人。孔子曰：「其知可及，其愚不可及者。」以其稟昏濁之氣而生，非學所得也。亦曰庸人。孔子曰：心不存始終之規，口不吐訓格之言，又不擇賢以託身，不力行以自定，見小闇大而不知所傷，從物如流而不知所仇，此庸人也。

A驽人 is someone who is dull-witted, and the term "驽" also refers to a type of slave. In ancient times, people who committed crimes were reduced to slavery. The Book of Documents, the "Gan Shi" says: "I will reduce you to slavery and punish you." This was a form of punishment. King Zhou of Shang reduced Ji Zi to slavery, which was also a form of humiliation. Horses that are called "nú ma" are also named for their dullness. An ignorant person is one who is foolish and lacks insight, to the point of not being able to distinguish beans from wheat. Therefore, they are called ignorant people. Confucius said: "His intelligence can be matched by others, but his foolishness cannot be surpassed by others." This foolishness arises from inheriting a dull and turbid qi, and it cannot be changed through learning. Such people are also called庸人. Confucius described庸人 as those who do not hold fast to a consistent standard in their hearts, and cannot speak words that conform to propriety. They do not know how to choose a virtuous person to rely on, and are unwilling to strive to secure their own stability. They focus only on minor details and are blind to the bigger picture, not knowing where they have harmed themselves. They follow the flow of external things without knowing what they should be cautious about. This is what is meant by庸人.

肉人者，狂痴無識，痛癢莫分，雖能動靜，與完不異，是謂肉人。此二十五等人，由稟五行之氣，各有優劣，故有多等，善惡不同。今且分為四品：其神、真、道、至、聖、德、賢七者，受王氣而生也；善、中、辨、仁、禮、信、義、智八者，相氣而生也；士、庶、農、商、工五者，休氣而生也；眾、小、駑、愚、完五者，囚氣而生也。王氣當其盛時，故最靈聖；相氣微劣於王，故自善忠已下伏王政；休氣已衰，故當仕庶之例；囚氣最劣，故當眾小之流。

The fleshly person (i.e., the perfect person mentioned earlier) is one who is mad,痴呆, and completely lacks consciousness, unable even to distinguish pain or itching. Although they can move and be still, they are no different from a complete piece of wood or stone, hence called fleshly persons. These twenty-five categories are due to the different reception of the Five Phases' energies, each with its own strengths and weaknesses, hence the distinction into so many ranks, with varying degrees of goodness and evil. Now, let us roughly classify them into four categories, according to the state of the Five Phases' strength and decline in accordance with the four seasons: "Rest, King, Prisoner, Death" (the state of the Five Phases' strength and decline in accordance with the four seasons: the current season is the King, the next is the Minister, the declining is the Rest, the one being overcome is the Prisoner, and the exhausted is the Death). The seven categories of divine person, true person, Dao person, ultimate person, sage, virtuous person, and gentleman are those born with the "King energy" (the most vigorous energy of the Five Phases). The eight categories of good person, average person, discerning person, benevolent person, courteous person, trustworthy person, righteous person, and wise person are those born with the "Minister energy" (the next most vigorous energy). The five categories of scholar, commoner, farmer, merchant, and artisan are those born with the "Rest energy" (the energy that has already declined). The five categories of common people, small person, dull person, foolish person, and fleshly person are those born with the "Prisoner energy" (the energy that is being overcome). The King energy is at its peak, so these people are the most intelligent and wise. The Minister energy is slightly less than the King energy, so from the good person and average person downwards, they all serve the rule of the King. The Rest energy has already declined, so they can only be scholars and commoners. The Prisoner energy is the lowest, so they can only be common people and small persons.

《文子》以上返下，喻人比畜，亦近之矣。然此五氣，有清有濁，有正有邪，有初有末。若得正氣，雖在卑劣，方為大善；若受卑氣，雖居尊勝，眾興大惡。至如桀覆夏宗，紂亡殷族，周衰幽厲，漢滅桓靈，此則處尊興惡者也。

The Wenzi compares the highest group with the lowest group, likening the superior person to a human and the inferior person to an animal, which is a fitting analogy. However, these five kinds of qi also have distinctions of clear and turbid, right and wrong, beginning and end. If one receives righteous qi, even though in a lowly position, one can still achieve great goodness; if one receives inferior qi, even though in a high and superior position, one may instead commit great evils. For example, King Jie of Xia destroyed the ancestral temple of the Xia dynasty, King Zhou of Shang destroyed the Shang dynasty's clan, and the Zhou dynasty declined during King You and King Li, while the Han dynasty was destroyed by Emperor Huan and Emperor Ling. These are all examples of people in high positions committing great evils.