On the Earthly Branches
Original Text
地支之用，不比天干，动静不同，圆方迥异。然五行所属则一，而所处之地不一。且如在年则有在年之论，在月则有在月之论，在日时则有日时之论，其阴阳、轻重、刚柔岂混于一体？今当以月提为主，所藏所用，要见何神，所耗所嫌，要系何物。凡四柱之神，较量深浅而用。
子十二支之魁，溪涧江洋之水，乃戊土旺地，然必过大雪之期，一阳来复之后，方能成旺。辛金所生，亦必于阳回水暖而后能生也。与午相冲，与卯相刑，与申辰三合。若申、子、辰全，会起水局，即成江海，发波涛之声也。
丑虽隆冬，有冰霜之可怯，但天时已转二阳，是以丑中己土之暖能生万物，辛金养地，岂只深藏？见戌则刑，见未则冲，库地最宜，刑冲不为无用。见巳、酉三合，会起金局。若人命生于丑月，而日时多见水木，必侧行巽离之地，而土方不衰耳。
寅建于春，气聚之阳，有丙火生焉。寅刑巳，巳合申并旺而为贵客；旺于卯，库于未，同类则为一家。至午则火光辉，而有超凡入圣之美。见申则寅受冲，而有破禄伤提之忧。若四柱火多，则又不可入南方火地。经云：木不南奔。卯木仲春，气禀繁华，唱用金水，不可太过。若干头庚辛叠见，地支不可见申酉，恐有破伐之害；地支亥子重逢，干头不可见癸壬，主有漂流之伤。见酉则冲，木必落叶，见亥未则合，木必成林。若时日归于金重，大运更向西行，患不禁也。
辰建季春，为水泥之湿，而万物之根皆赖此培养。甲至此虽衰，而有乙之馀气；壬至此虽墓，而有癸之还魂；见戌为钥，能开库中之物，若三戍重冲破门，非吉。日时多见水木，其运更向西北，则辰土不能存矣。
巳当初夏，其火增光，是六阳之极也。庚金寄生，困顿戊母。戊土归禄，乃随火娘。见申则刑，刑中有合，翻为无害；见亥则冲，冲而必破便为有伤。若运再行东南生发之地，便成烧天烈焰之势矣。
午月炎火正，升入中气则一阴生也。庚至此为无用，己至此为归垣；见申子则必战克，见寅戌则越光明。运行东南，正是身强之地，若入西北，则休囚丧形矣。
未当季夏，则阴深而火渐衰。未中有乙木，有丁火，是藏官，藏印，不藏财也。无亥卯以会之，则形难变，只作火土论；无丑戌以刑冲之，则库不开，难得金印。力柱中无火，怕行金水之运，日时多寒，偏爱丙丁之乡。盖用神之喜忌最当分晓，不可毫发误也。
申宫水土长生之地，入巳、午则逢火炼，遂成剑戟，见子、辰则逢水淬，益得光锋；使木多无火，金终能胜，若土重堆埋，金却有凶。盖申乃顽钝之金，与温柔珠玉不同故也。
酉建八月金色，白水流清。若遇日时火多，运更愁东去；若遇日时水旺，运亦怕南行。柱见水泥，应为有用，运行西北，岂是无情？然逢己丑三合，亦能坚锐，岂可以阴金为温柔珠玉而泥论哉？
戌乃洪炉之库，钝铁顽金，赖以炼成。见辰龙则冲出壬水，而雨露生焉；见寅虎则会起丙火，而文章出焉。然火命逢之则为入墓，宁能免于不伤哉？
亥地六阴，雨雪载途，土至此而不暖，金至此而生寒。其象若五湖之归聚，其用在三合之有心。是故欲识乾坤和暖之处，即从艮、震、巽、离之地而寻之也。
大抵五行用法，总无真实，生死衰旺，亦假名耳。直向源头，明其出处，如五阳为刚，五阴为柔。若失令身衰，不遇资扶而频泄气，则刚者失其为刚；若得令身强，用事有助，则柔者不失之柔。中间又分木火为阳，金水为阴，皆喜生扶资助，要以中和为贵。
Interpretation
The application of the Earthly Branches is different from that of the Heavenly Stems. They vary in terms of movement and stillness, and are quite different in nature (round and square are just symbolic representations here). However, they belong to the same Five - Elements system, but are located in different positions. For example, when they are in the year column, there are corresponding theories for the year; when in the month column, there are theories for the month; when in the day and hour columns, there are theories for the day and hour. How can their yin - yang, weight, and hardness - softness be confused as one? Now, the month's heavenly stem and earthly branch should be taken as the main reference. One needs to figure out which deities are hidden and used within them, and what things are consumed and disliked. For all the deities in the Four Pillars, their depths should be compared before application.
Zi is the leader among the twelve Earthly Branches. The water in streams, brooks, rivers, and oceans represents the prosperous state of Earthly Branch Wu. However, it can only reach its prosperous state after the Greater Snow solar term and when the Yang energy begins to return. The birth of Xin Metal also depends on the return of Yang and the warming of water. It is in conflict with Wu, in punishment with Mao, and forms a triple - conjunction with Shen and Chen. If Shen, Zi, and Chen are all present, they combine to form a water - based trigram, which is like a vast ocean and can create the sound of surging waves.
Although Chou (the second earthly branch) represents the mid - winter when one may fear the frost and ice, the celestial qi has already shifted to the stage of the second yang. Therefore, the warmth of the Earthly Element (ji earth) in Chou can give birth to all things. Xin Metal is in its nourishing place, so how can it just be deeply hidden? When it meets Xu, there is punishment; when it meets Wei, there is conflict. The storage place is most suitable, and punishment and conflict are not useless. When it meets Si and You, they form a triple - conjunction, bringing up the Metal Bureau. If a person is born in the month of Chou and there are many Water and Wood elements in the day and hour pillars, they must move towards the southeast and south directions, and then the Earth element will not decline.
In the spring when the Yin (the third sign of the Chinese zodiac) is established, the Yang energy gathers, and the Bing Fire is born. Yin punishes Si, and Si combines with Shen and they both become prosperous, making one a noble guest. It is prosperous in Mao, stored in Wei, and those of the same kind are like a family. When it reaches Wu, the fire shines brightly, presenting the beauty of transcending the ordinary and reaching the sacred. When it meets Shen, Yin is in conflict, bringing the worry of breaking the salary and harming the foundation. If there is a lot of fire in the four pillars, then one should not enter the southern fire region. As the classic says: Wood does not rush south. The Mao Wood represents the middle of spring, with a prosperous and flourishing energy. It uses metal and water, but they should not be excessive. If Geng and Xin repeatedly appear at the stem, there should be no Shen or You in the branches, for fear of the harm of breaking and cutting. If Hai and Zi repeatedly appear in the branches, there should be no Gui or Ren at the stem, which may lead to the injury of drifting. When it meets You, there is a conflict, and the wood will shed its leaves. When it meets Hai and Wei, they combine, and the wood will form a forest. If the hour and day columns are dominated by heavy metal, and the major fortune moves westward, the trouble will be unbearable.
In the third month of spring when the Celestial Stem is Chen, there is the moisture of water and mud, and the roots of all things rely on this for cultivation. Although the influence of Jia has declined by this time, there is still the residual qi of Yi; although Ren is in its tomb state here, there is the "reviving" qi of Gui. When seeing Xu, it is like a key that can open the things stored in the treasury. However, if there are three Xus which severely break through the "door", it is not auspicious. If there are many Water and Wood elements seen in the Day and Hour Pillars, and the fortune moves towards the northwest, then the Earth of Chen cannot remain stable.
In the Si month, which marks the beginning of summer, the fire element gains more luster. It represents the peak of the six yang forces. The Geng Metal is in a parasitic state and is in a difficult situation under the influence of the Earth (represented by Wu Earth as its "mother"). Wu Earth reaches its prosperous state and follows the Fire (as if following the "fire mother"). When it encounters Shen, there is a form of punishment, but within this punishment, there is also a form of combination, which turns out to be harmless. When it meets Hai, there is a clash, and if this clash leads to a breakage, it will cause harm. If the fortune-telling luck then moves towards the southeast, which is a place of growth and development, it will form a situation like a blazing inferno that reaches the sky.
In the fifth lunar month, the scorching fire reaches its peak. When it enters the middle qi, a single yin energy begins to emerge. At this time, Geng becomes useless, while Ji returns to its proper position. If it encounters Shen and Zi, there will surely be conflicts and confrontations. If it meets Yin and Xu, it will become even more radiant. When its movement is towards the southeast, it is in a place where it is strong. However, if it enters the northwest, it will decline and lose its form.
Before the season of midsummer arrives, the yin energy is profound and the fire energy gradually wanes. In the "Weizhong" (a time period in traditional Chinese time - reckoning), there is the "Yimu" and "Dinghuo". It contains the "official" and the "seal" elements, but not the "wealth" element. Without the combination with "Haimao", the form is difficult to change, and it can only be regarded as a combination of fire and earth. Without the "chong" (clashing) and "xing" (penetrating) effects of "Chouxu", the "storehouse" will not open, and it's hard to obtain the "gold seal". If there is no fire in the pillars, one should be wary of the luck cycles of metal and water. If the day and hour are mostly cold, one prefers the regions of "Bingding". In general, the preferences and taboos of the "useful god" should be clearly distinguished, and there must be no slightest error.
The Shen (the ninth Earthly Branch) palace is the place where water and earth are in their state of birth. When it enters the Si (the sixth Earthly Branch) and Wu (the seventh Earthly Branch) palaces, it will encounter the refining of fire, and thus turn into swords and halberds. When it meets the Zi (the first Earthly Branch) and Chen (the fifth Earthly Branch), it will be quenched by water and gain more sharpness and luster. If there is much wood but no fire, metal can ultimately prevail. However, if there is excessive earth piling up and burying it, metal will face misfortune. This is because the metal in the Shen palace is stubborn and blunt, different from the gentle pearls and jade.
In the You (Rooster) month of the eighth lunar month, the color is gold, and the white water flows clearly. If there is much fire in the hour and day pillars, one should worry when the fortune moves towards the east; if there is strong water in the hour and day pillars, one should also fear the fortune moving towards the south. If there is mud and water in the pillars, it should be useful. When the fortune moves towards the northwest, how can it be considered heartless? However, when it meets the triple - conjunction with Ji Chou, it can also become firm and sharp. How can one simply assume that the yin metal is like gentle pearls and jade and make a one - sided judgment?
Xu is like the repository of a blast furnace. Blunt iron and stubborn gold rely on it to be refined. When it meets Chen (represented by the dragon), it stirs up Ren water, and thus rain and dew are born; when it meets Yin (represented by the tiger), it combines with Bing fire, and thus literary talent emerges. However, for those with a fire - based fate, encountering Xu means entering the tomb. How can they avoid being harmed?
In the Hai position (the 12th Earthly Branch), which represents the six yin aspects, there is snow covering the roads. The earth here is not warm, and metal here feels cold. Its image is like the convergence of the Five Lakes, and its function lies in the harmonious combination of the three. Therefore, if one wants to find the warm and harmonious places in the universe, one should search in the areas represented by Gen, Zhen, Xun, and Li.
Generally speaking, the application of the Five Elements never truly reflects reality. Concepts like life, death, prosperity, and decline are just nominal terms. One should go straight to the source and understand their origin. For example, the five Yang elements are regarded as strong, while the five Yin elements are considered weak. If an element loses its favorable season and the body is weak, without support and constantly losing energy, then the strong ones will lose their strength. If an element is in its favorable season and the body is strong, and there is assistance when it is in use, then the weak ones will not lose their softness. In addition, among them, wood and fire are classified as Yang, and metal and water are classified as Yin. All of them prefer to be born, supported, and assisted, and it is most valuable to achieve a state of balance.