Five Phases

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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