On the Prosperity, Strength, Decline, Imprisonment, and Death of the Five Elements and Their Parasitic Twelve Palaces

Original Text

盛德乘时曰旺。如春木旺，旺则生火，火乃木之子，子乘父业，故火相；木用水生，生我者父母，今子嗣得时，登高明显赫之地，而生我者当知退矣，故水休。休者，美之无极，休然无事之义。火能克金，金乃木之鬼，被火克制，不能施设，故金囚；火能生土，土为木之财，财为隐藏之物，草木发生，土散气尘，所以春木克土则死。夏火旺火，生土则土相，木生火则木休，水克火则水囚，火克金则金死。六月土旺，土生金则金相，火生土则火休，木克土则木囚，土克水则水死。秋金旺，金生水则水相，土生金则土休，火克金则火囚，金克木则木死。冬水旺，水生木则木相，金生水则金休，土克水则土囚，水克火则火死。

观夏月大旱，金石流，水土焦。六月暑气增，寒气灭；秋月金胜，草木黄落；冬月大寒太冷，水结冰，火气顿减，其旺其死，概可见矣。盖四时之序，节满即谢，五行之性，功成必复，故阳极而降，阴极而升，日中则昃，月盈则亏。此天之常道也。人生天地，势积必损，财聚必散，年少反衰，乐极反悲。此人之常情也。故一盛一衰，或得或失，荣枯进退，难逃此理，经云：人虽灵于万物，命莫逃乎五行。斯言尽矣。

五行寄生十二宫：长生、沐浴、冠带、临官、帝旺、衰、病、死、墓、绝、胎、养，回圈无端，周而复始，造物大体与人相似，回圈十二宫亦若人世轮回也。《三命提要》云：「五行寄生十二宫，一曰受气，又曰绝，曰脆，以万物在地中未有其象，如母腹空，未有物也；二曰受胎，天地气交，氤氲造物，其物在地中萌芽，始有其气，如人受父母之气也；三曰成形，万物在地中成形，如人在母腹成形也；四曰长生，万物发生向荣，如人始生而向长也；五曰沐浴，又曰败，以万物始生，形体柔脆，易为所损，如人生后三日以沐浴之，几至困绝也；六曰冠带，万物渐荣秀，如人具衣冠也；七曰临官，万物既秀实，如人之临官也；八曰帝旺，万物成熟，如人之兴旺也；九曰衰，万物形衰，如人之气衰也；十曰病，万物病，如人之病也；十一曰死，万物死，如人之死也；十二曰墓，又曰库，以万物成功而藏之库，如人之终而归墓也。归墓则又受气，胞胎而生。」

凡推造化，见生旺者未必便作吉论，见休囚死绝未必便作凶言。如生旺太过，宜乎制伏，死绝不及，宜乎生扶，妙在识其通变。古以胎生旺库为四贵，死绝病败为四忌，馀为四平，亦大概言之。

Interpretation

When a virtue is in its prime time, it is called "prosperous". For example, in spring, wood is prosperous. When wood is prosperous, it gives rise to fire. Fire is the "son" of wood. Since the son inherits the father's business, fire is in a "favorable" state. Wood is nourished by water. The element that gives birth to me is like my parents. Now that the "son" (fire) is in its prime time, reaching a prominent position, the element that gives birth to me (water) should retreat. So, water is in a "resting" state. "Resting" means reaching the utmost beauty and being in a state of tranquility and inaction. Fire can overcome metal. Metal is the "enemy" of wood. Being restricted by fire, it cannot function properly, so metal is in a "imprisoned" state. Fire can give birth to earth. Earth is the "wealth" of wood. Wealth is something hidden. When plants grow in spring, the earth scatters its dust. So, when wood overcomes earth in spring, earth "dies". In summer, fire is prosperous. Fire gives birth to earth, so earth is in a "favorable" state. Wood gives birth to fire, so wood is in a "resting" state. Water can overcome fire, so water is in a "imprisoned" state. Fire can overcome metal, so metal "dies". In the sixth lunar month, earth is prosperous. Earth gives birth to metal, so metal is in a "favorable" state. Fire gives birth to earth, so fire is in a "resting" state. Wood can overcome earth, so wood is in a "imprisoned" state. Earth can overcome water, so water "dies". In autumn, metal is prosperous. Metal gives birth to water, so water is in a "favorable" state. Earth gives birth to metal, so earth is in a "resting" state. Fire can overcome metal, so fire is in a "imprisoned" state. Metal can overcome wood, so wood "dies". In winter, water is prosperous. Water gives birth to wood, so wood is in a "favorable" state. Metal gives birth to water, so metal is in a "resting" state. Earth can overcome water, so earth is in a "imprisoned" state. Water can overcome fire, so fire "dies".

In the summer month during a severe drought, metals and stones seem to melt, and the earth and water become parched. In the sixth lunar month, the scorching heat intensifies while the coldness fades away. In the autumn month, as metal element prevails, the grass and trees turn yellow and shed their leaves. In the winter month, it is extremely cold, the water freezes, and the fire - qi suddenly weakens. The waxing and waning of these elements can be clearly seen. As the four seasons progress, once a season reaches its peak, it will decline. The five elements, by their nature, will return to their original state after fulfilling their functions. Therefore, when yang reaches its extreme, it will descend; when yin reaches its extreme, it will ascend. When the sun reaches its zenith, it begins to decline; when the moon is full, it starts to wane. This is the constant law of nature. Human beings living between heaven and earth are also subject to the same principles. When one's power accumulates to a certain extent, it will surely be depleted; when wealth is amassed, it will surely be dispersed. Youth will turn into old age, and excessive joy will lead to sorrow. This is the common sentiment of humanity. So, there is always a cycle of prosperity and decline, gain and loss. Whether in glory or in adversity, progress or retreat, one cannot escape these principles. As the classic says: Although humans are the most intelligent among all creatures, their fates cannot escape the influence of the five elements. This statement sums it all up.

The Twelve Palaces of the Parasitic States of the Five Elements: Longsheng (Longevity), Muyu (Bathing), Guandai (Crowning), Linguan (Assuming Office), Diwang (Imperial Prosperity), Shuai (Decline), Bing (Illness), Si (Death), Mu (Tomb), Jue (Extinction), Tai (Fetus), Yang (Nurturing). They cycle endlessly, repeating over and over again. The way nature creates is generally similar to that of human beings. This cycle of the Twelve Palaces is also like the reincarnation in the human world. "Sanming Tiyao" says: "Regarding the Twelve Palaces of the Parasitic States of the Five Elements, the first is Shouqi (Receiving Qi), also called Jue (Extinction) or Cui (Fragility). At this stage, all things in the earth have no form yet, just like an empty mother's womb with no objects in it. The second is Shoutai (Receiving the Fetus). When the qi of heaven and earth interacts and creates things in a hazy way, things start to germinate in the earth and begin to have qi, just like a person receiving the qi from his or her parents. The third is Chengxing (Taking Shape). All things take shape in the earth, just like a person taking shape in the mother's womb. The fourth is Longsheng (Longevity). All things grow and flourish, just like a person starting to grow after birth. The fifth is Muyu (Bathing), also called Bai (Decline). Since all things have just begun to grow, their forms are soft and fragile and easily damaged, just like a person being bathed three days after birth and almost getting into a state of extreme weakness. The sixth is Guandai (Crowning). All things gradually become prosperous and beautiful, just like a person wearing clothes and a hat. The seventh is Linguan (Assuming Office). All things have become lush and fruitful, just like a person assuming an official position. The eighth is Diwang (Imperial Prosperity). All things are mature, just like a person being prosperous. The ninth is Shuai (Decline). All things start to decline in form, just like a person's qi declining. The tenth is Bing (Illness). All things are sick, just like a person being ill. The eleventh is Si (Death). All things die, just like a person dying. The twelfth is Mu (Tomb), also called Ku (Warehouse). All things are stored in the warehouse after they have achieved their purpose, just like a person finally going to the tomb. After going to the tomb, they receive qi again and are re - born like a fetus."

In general, when deducing the laws of creation, one should not simply consider those in a state of prosperity as auspicious or those in a state of decline, death, or extinction as inauspicious. If something is overly prosperous, it needs to be restricted; if it is extremely weak or in a state of near - extinction, it needs to be supported. The key lies in understanding the flexibility of these changes. In the past, the states of fetus, birth, prosperity, and storage were regarded as the four auspicious states, while death, extinction, illness, and decline were considered the four inauspicious states, and the rest were regarded as average. However, this is just a general statement.