On the Symbolism of Nayin

Original Text

昔者，黄帝将甲子分轻重而配成六十，号曰花甲子，其花字诚为奥妙，圣人借意而喻之，不可著意执泥。夫自子至亥十二宫，各有金、木、水、火、土之属，始起于子为一阳，终于亥为六阴，其五行所属金、木、水、火、土，在天为五星，于地为五岳，于德为五常，于人为五脏，其于命也为五行。是故甲子之属乃应之于命，命则一世之事。故甲子纳音象，圣人喻之，亦如人一世之事也。何言乎？子丑二位，阴阳始孕，人在胞胎，物藏根，未有涯际；寅卯二位，阴阳渐开，人渐生长，物以拆甲，群葩渐剖，如人将有立身也；辰巳二位，阴阳气盛，物当华秀，如人三十、四十而有立身之地，始有进取之象；午未二位，阴阳彰露，物已成齐，人至五十、六十，富贵贫贱可知，凡百兴衰可见；申酉二位，阴阳肃杀，物已收成，人已龟缩，各得其静矣；戌亥二位，阴阳闭塞，物气归根，人当休息，各有归著。详此十有二位先后，六十甲子可以次第而晓。

甲子乙丑何以取象为海中之金？盖气在包藏，有名无形，犹人之在母腹也；壬寅癸卯绝地存金，气尚柔弱，薄若缯缟，故曰金泊金；庚辰辛巳以金居火土之地，气已发生，金尚在矿，寄形生养之乡，受西方之正色，乃曰白蜡金；甲午乙未则气已成，物质自坚实，混于沙而别于沙，居于火而炼于火，乃曰沙中金也；壬申癸酉气盛物极，当施收敛之功，颖脱锋锐之刃。盖申酉金之正位，乾值壬癸，金水淬砺，故取象剑锋而金之功用极矣；至戌亥则金气藏伏，形体已残，锻炼首饰，已成其状，藏之闺阁，无所施为，而金之功用毕，故曰庚戌辛亥钗钏金。壬子癸丑何以取象桑柘木？盖气居盘屈，形状未伸，居于水地，蚕衰之月，桑柘受气，取其时之生也；庚寅辛卯则气已乘阳，得栽培之势力其为状也，奈居金下，凡金与霜素坚，木居下得其旺，岁寒后凋，取其性之坚也，故曰松柏木；戊辰己巳则气不成量，物已及时，枝叶茂盛，郁然成林，取其木之盛也，故曰大林木；壬午癸未，木至午而死，至未而墓，故杨柳盛夏叶凋，枝干微弱，取其性之柔也，故曰杨柳木；庚申辛酉，五行属金而纳音属木，以相克取之。盖木性辛者，唯石榴木；申酉气归静肃，物渐成实，木居金地，其味成辛，故曰石榴木；观他木至午而死，惟此木至午而旺，取其性之偏也。戊戌己亥，气归藏伏，阴阳闭塞，木气归根，伏乎土中，故曰平地木也。丙子丁丑何以取象涧下水？盖气未通济，高段非水流之所，卑湿乃水就之乡，由地中行，故曰涧下水；甲寅乙卯，气出阳明，水势恃源，东流滔注，其势浸大，故曰大溪水；壬辰癸巳，势极东南，气傍离宫，火明势盛，水得归库，盈科后进，乃曰长流水也；丙午丁未，气当升降，在高明火位，有水沛然作霖，以济火中之水，惟天上乃有，故曰天河水；甲申乙酉，气息安静，子母同位，出而不穷，汲而不竭，乃曰井泉水；壬戌癸亥，天门之地，气归闭塞，水历遍而不趋，势归乎宁谧之位，来之不穷，纳之不溢，乃曰大海水也。戊子己丑何以取象霹雳火？盖气在一阳，形居水位，水中之火，非神龙则无，故曰霹雳火；丙寅丁卯，气渐发辉，因薪而显，阴阳为治，天地为炉，乃曰炉中火也；甲辰乙巳，气形盛地，势定高冈，传明继晦，子母相承，乃曰覆灯火也；戊午己未，气过阳宫，重离相会，炳灵交光，发辉炎上，乃曰天上火也；丙申丁酉，气息形藏，势力韬光，龟缩兑位，力微体弱，明不及远，乃曰山下火也；甲戌乙亥谓之山头火者，山乃藏形，头乃投光，内明外暗，隐而不显，飞光投乾，归于休息之中，故曰山头火也。庚子辛丑何以取象壁上土？气居闭塞，物尚包藏，掩形遮体，内外不交，故曰壁上土；戊寅己卯，气能成物，功以育物，发乎根，壮乎萼蕊，乃曰城头土也；丙辰丁巳，气以承阳，发生已过，成齐未来，乃曰沙中土也；庚午辛未，气当承形，物以路彰，有形可质，有物可彰，乃曰路傍土也；戊申己酉，气以归息，物当收敛，龟缩退闲，美而无事，乃曰大驿土也；丙戌丁亥，气成物府，事以美圆，阴阳历遍，势得其间，乃曰屋上土也。

馀见路旁之土播殖百谷，午未之地，其盛夏长养之时乎？大驿之土通达四方，申酉之地，其得朋利亨之理乎？城头之土取堤防之功，五公恃之，立国而卫民也；壁上之土明粉饰之用，臣庶资之，爰居而爰处也；沙中之土，土之最润者也，土润则生，故成齐未来而有用；屋上之土，土之成功者也，成功者静，故止于一定而不迁。盖居五行之中，行负载之令，主养育之权，三才五行皆不可失；处高下而得位，居四季而有功。金得之锋锐雄刚，火得之光明照耀，木得之英华越秀，水得之滥波不泛，土得之稼穑愈丰。聚之不散，必能为山，山者，高也；散之不聚，必能为地，地者，原也。用之无穷，生之罔极，土之功用大矣哉！五行取象，皆以对待而分阴阳，即始终而明变化。如甲子乙丑对甲午乙未，海中沙中，水土之辨，阴阳之分也；壬寅癸卯对壬申癸酉，金泊剑锋，金木之辨，刚柔之别也；庚辰辛巳对庚戌辛亥，白蜡钗钏，乾巽异方，形色各尽也；壬子癸酉对壬午癸未，桑柘杨柳，一曲一柔，形质多别也；庚寅辛卯对庚申辛酉，松柏石榴，一坚一辛，性味迥异也；戊辰己巳对戊戌己亥，大林平地，一盛一衰，巽乾殊方也；戊子己丑对戊午己未，霹雳天上，雷霆挥鞭，日月同照也；丙寅丁卯对丙申丁酉，炉中山下，火盛木焚，金旺火灭也；甲辰乙巳对甲戌乙亥，覆灯山头，含光畏风，投光止艮也；庚子辛丑对庚午辛未，壁上路旁，形分聚散，类别死生也；戊寅己卯对戊申己酉，城头大驿，东南西北，坤艮正位也；丙辰丁巳对丙戌丁亥，沙中屋上，乾湿互用，变化始终也。

圆看方看，不外旺相死休；因近取远，莫逃金木水火土。以干支而分配五行，论阴阳而大明终始。天成人力相兼，生旺死绝并类。呜呼！六十甲子圣人不过借其象以明其理，而五行性情、材质、形色、功用无不曲尽而造化无馀蕴矣。

Interpretation

In ancient times, the Yellow Emperor divided the Heavenly Stems and Earthly Branches into combinations of sixty, named the Sexagenary Cycle. The character "hua" (花) in it is truly profound. The sages used it metaphorically, and we should not take it too literally. The twelve Earthly Branches from Zi to Hai each have their associations with the Five Elements of Metal, Wood, Water, Fire, and Earth. It starts with Zi as the first Yang and ends with Hai as the sixth Yin. These Five Elements of Metal, Wood, Water, Fire, and Earth correspond to the Five Planets in the sky, the Five Great Mountains on the earth, the Five Cardinal Virtues in morality, the Five Internal Organs in the human body, and in terms of fate, they are the Five Elements. Therefore, the Sexagenary Cycle corresponds to one's fate, and fate encompasses all the events in a person's lifetime. The sages' metaphor of the纳音 (Nayin) of the Sexagenary Cycle is also like the events in a person's lifetime. How so? In the positions of Zi and Chou, Yin and Yang are just beginning to conceive. It is like a person in the mother's womb and things hidden at the root, with no clear boundaries yet. In the positions of Yin and Mao, Yin and Yang are gradually opening up. A person is gradually growing, and things are breaking out of their shells. Various flowers are gradually blooming, just like a person about to establish themselves in society. In the positions of Chen and Si, the qi of Yin and Yang is at its peak. Things are in full bloom. It is like a person in their thirties or forties, having established a foothold and starting to show signs of progress. In the positions of Wu and Wei, Yin and Yang are clearly manifested. Things have reached maturity. A person in their fifties or sixties can know whether they are rich or poor, and all kinds of ups and downs can be seen. In the positions of Shen and You, Yin and Yang bring about killing and withering. Things have been harvested, and a person is withdrawing, each finding their own peace. In the positions of Xu and Hai, Yin and Yang are blocked. The qi of things returns to the root. A person should rest, each finding their own destination. By examining the sequence of these twelve positions in detail, the sixty combinations of the Sexagenary Cycle can be understood one by one.

Why is the combination of Jiazǐ and Yichǒu symbolized as the gold in the sea? It is because the qi is in a state of containment, having a name but no tangible form, just like a person in the mother's womb. For Rényín and Guǐmǎo, the gold exists in a desolate state, and the qi is still weak, as thin as silk. So it is called the gold like gilded foil. For Gēngchén and Xīnsì, the gold is located in the realm of fire and earth. The qi has started to develop, and the gold is still in the ore, taking form in the place of nourishment and receiving the pure color of the west. Thus, it is called the white wax gold. For Jiǎwǔ and Yǐwèi, the qi has already formed, and the substance is naturally solid. It is mixed with sand but distinct from it, and is in the fire and refined by the fire. So it is called the gold in the sand. For Rénshēn and Guǐyǒu, the qi is at its peak and the substance has reached its extreme. It is time to apply the function of convergence, like a sharp and outstanding blade. Since Shēn and Yǒu are the proper positions of gold, and Qián corresponds to Rén and Guǐ, with gold and water tempering each other, it is symbolized as the sword - edge gold, and the function of gold reaches its utmost. As for Xū and Hài, the qi of gold is hidden and the form is already damaged. After being forged into jewelry, it has taken shape and is stored in the boudoir, with no place to exert its function. So the function of gold is completed, and it is called the hairpin and bracelet gold of Gēngxū and Xīnhài. Why is the combination of Rénzǐ and Guǐchǒu symbolized as the mulberry and elm trees? It is because the qi is in a coiled state, and the shape has not yet stretched. It is located in the water area, in the month when silkworms decline. The mulberry and elm trees receive the qi, taking the time of their growth. For Gēngyín and Xīnmǎo, the qi has ridden on the yang. With the power of cultivation, in its state, unfortunately, it is under the gold. Generally, gold is as hard as frost, and the wood below it gets its prosperity, remaining green after the cold winter. Taking its firm nature, it is called the pine and cypress wood. For Wùchén and Jǐsì, the qi has not reached a large amount, but the things are in season. The branches and leaves are lush, forming a dense forest. Taking the flourishing state of the wood, it is called the large forest wood. For Rénwǔ and Guǐwèi, the wood dies at Wǔ and is buried at Wèi. So the willow leaves wither in midsummer, and the branches are weak. Taking its soft nature, it is called the willow wood. For Gēngshēn and Xīnyǒu, the five - elements belong to gold, but the na - yin belongs to wood, which is determined by the principle of mutual restraint. Among the woods with a pungent nature, only the pomegranate tree fits. At Shēn and Yǒu, the qi returns to a quiet and solemn state, and things gradually become solid. The wood is in the gold area, and its taste becomes pungent. So it is called the pomegranate wood. Observing that other woods die at Wǔ, only this wood flourishes at Wǔ. Taking its special nature, it is named so. For Wùxū and Jǐhài, the qi returns to a hidden state, with yin and yang blocked. The qi of the wood returns to its root, lying in the soil. So it is called the flat - ground wood. Why is the combination of Bǐngzǐ and Dīngchǒu symbolized as the mountain - stream water? It is because the qi has not yet achieved circulation. High places are not where water flows, while low - lying and wet places are where water gathers. It flows underground, so it is called the mountain - stream water. For Jiǎyín and Yǐmǎo, the qi emerges from the bright yang. The water has a strong source and flows eastward in a torrential way, and its momentum gradually increases. So it is called the large stream water. For Rénchén and Guǐsì, the momentum reaches the extreme in the southeast. The qi is beside the Li palace. The fire is bright and powerful, and the water can return to its storage. It fills the hollows and then moves forward. So it is called the long - flowing water. For Bǐngwǔ and Dīngwèi, the qi is in a state of rising and falling. In the high and bright fire position, there is abundant water like rain, to relieve the water in the fire. Only in the sky can there be such water. So it is called the celestial river water. For Jiǎshēn and Yǐyǒu, the qi is quiet. The mother and child are in the same position, and the water comes out continuously and is inexhaustible. So it is called the well - spring water. For Rénxū and Guǐhài, it is the place of the heavenly gate. The qi is in a blocked state. The water has flowed everywhere and does not rush. The momentum returns to a quiet position. It comes continuously and does not overflow. So it is called the great sea water. Why is the combination of Wùzǐ and Jǐchǒu symbolized as the thunderbolt fire? It is because the qi is in the state of the first yang, and the form is in the water position. The fire in the water can only be possessed by the divine dragon. So it is called the thunderbolt fire. For Bǐngyín and Dīngmǎo, the qi gradually shines. It is manifested by the firewood. With yin and yang in governance and heaven and earth as the furnace, it is called the furnace fire. For Jiǎchén and Yǐsì, the qi and form are in a prosperous place, and the momentum is stable on the high hill. The light is passed on and the darkness follows, with the mother and child inheriting each other. So it is called the covered lamp fire. For Wǔwǔ and Jǐwèi, the qi has passed the yang palace, and the double Li meet. The spiritual light intersects, shining brightly upwards. So it is called the celestial fire. For Bǐngshēn and Dīngyǒu, the qi and form are hidden, and the power is concealed. It is like a turtle shrinking in the Dui position, with weak strength and a feeble body, and the light does not reach far. So it is called the mountain - foot fire. For Jiǎxū and Yǐhài, it is called the mountain - top fire. The mountain hides the form, and the top projects the light. It is bright inside and dark outside, hidden and not obvious. The flying light projects towards Qián and returns to a state of rest. So it is called the mountain - top fire. Why is the combination of Gēngzǐ and Xīnwǒu symbolized as the wall soil? The qi is in a blocked state, and things are still in a contained state. It covers the form and body, with no interaction between the inside and the outside. So it is called the wall soil. For Wùyín and Jǐmǎo, the qi can create things and the merit is to nurture things. It starts from the root and flourishes in the calyx and stamen. So it is called the city - wall soil. For Bǐngchén and Dīngsì, the qi is to support the yang. The development has passed, and the full - growth has not yet come. So it is called the sand soil. For Gēngwǔ and Xīnwèi, the qi is to support the form, and things are clearly manifested. There is a tangible form and things to show. So it is called the roadside soil. For Wùshēn and Jǐyǒu, the qi returns to rest, and things should be converged. It is like a turtle shrinking and retreating to a leisure state, beautiful and without trouble. So it is called the great post - road soil. For Bǐngxū and Dīnghài, the qi forms the place of things, and things are perfectly completed. Yin and yang have gone through all, and the momentum is in the right position. So it is called the roof soil.

I saw that the soil by the roadside can grow all kinds of grains. Is the area between noon and the time corresponding to the seventh and eighth earthly branches (around 1 pm - 3 pm) the time for lush growth in midsummer? The soil of the Great Post Road can reach all directions. Is the area corresponding to the ninth and tenth earthly branches (around 3 pm - 7 pm) in line with the principle of making friends and achieving success? The soil of the city wall serves as a defense. The five dukes rely on it to establish a country and protect the people. The soil on the wall shows the function of decoration. Officials and common people rely on it to have a place to live. The soil in the sand is the moistest among soils. Since moist soil can nurture life, it is useful when it reaches the area corresponding to the eighth earthly branch (around 1 pm - 3 pm). The soil on the roof is the matured soil. Since the matured soil is in a static state, it stays in one place without moving. As it is in the middle of the five - elements, it undertakes the task of bearing and supports the power of nurturing. It is indispensable for the three realms (heaven, earth, and man) and the five - elements. It can hold a proper position whether it is high or low and makes contributions in the four seasons. When metal gets it, it becomes sharp and powerful; when fire gets it, it shines brightly; when wood gets it, it becomes more beautiful and lush; when water gets it, it doesn't overflow; when soil gets it, crops grow more abundantly. If it gathers without dispersing, it can form a mountain, and a mountain represents height. If it disperses without gathering, it can form the ground, and the ground represents the plain. Its uses are endless, and its ability to give birth is boundless. How great are the functions of the soil! In the symbolic representation of the five - elements, yin and yang are distinguished by contrast, and changes are understood through the beginning and the end. For example, Jiazi and Yichou are paired with Jiawu and Yiwei. The sea and the sand represent the distinction between water and soil, as well as the division of yin and yang. Renyin and Guimao are paired with Renshen and Guiyou. Gold foil and sharp sword represent the distinction between metal and wood, as well as the difference between hardness and softness. Gengchen and Xinsi are paired with Gengxu and Xinhai. White wax and hairpin bracelets represent different directions (Qian and Xun), with distinct shapes and colors. Renzi and Guishui are paired with Renwu and Guiwei. Mulberry and willow represent different characteristics, one winding and the other soft, with different forms and qualities. Gengyin and Xinmao are paired with Gengshen and X辛酉. Pine and cypress and pomegranate represent different natures, one firm and the other pungent, with very different flavors. Wuchen and Jisi are paired with Wuxu and Jihai. The great forest and the flat ground represent prosperity and decline respectively, and different directions (Xun and Qian). Wuzhi and Jichou are paired with Wuwu and Jimi. Thunderbolt and sky thunder represent the power of thunder, shining like the sun and the moon. Bingyin and Dingmao are paired with Bingshen and Dingyou. Fire in the furnace and under the mountain represent the situation where a strong fire burns the wood and a prosperous fire extinguishes the metal. Jiachen and Yisi are paired with Jiaxu and Yihai. The lamp - covering and the mountain - top represent the light that is afraid of the wind and stops at the direction of Gen. Gengzi and Xinchou are paired with Gengwu and Xinwei. The soil on the wall and by the roadside represent different states of gathering and dispersing, and different categories of life and death. Wuyin and Jimao are paired with Wushen and Jiyi. The city wall and the great post road represent the four directions (southeast, northwest), and the proper positions of Kun and Gen. Bingchen and Dingsi are paired with Bingxu and Dinghai. The soil in the sand and on the roof represent the mutual use of dryness and wetness, and the changes from beginning to end.

Whether observed in a circular or square manner, it all boils down to the states of prosperity, dominance, decline, and rest. By taking the near as a reference to understand the far, one cannot escape the principles of metal, wood, water, fire, and earth. The Heavenly Stems and Earthly Branches are used to allocate the Five Elements, and by discussing yin and yang, the beginning and end are clearly revealed. Both natural and human - made factors are combined, and the states of birth, prosperity, decline, and extinction are all considered. Alas! The sages only used the sixty Jiazi to illustrate the principles, yet the nature, material, form, color, and functions of the Five Elements are all thoroughly explained, and there is no mystery left in the creation.