On the Yin-Yang and Life-Death of the Heavenly Stems
Original Text
或问：十干有阴阳、刚柔、生死之分，其说然否？答曰：十干五阳五阴，阳者为刚，阴者为柔，其生死之分如母生子，子成而母老死，理之自然。赋曰：阳生阴死，阳死阴生，回圈逆顺，变化见矣。
甲木乃十干之首，主宰四时，生育万物；在天为雷为龙，在地为梁为栋，谓之阳木。其禄到寅。寅为离上之木，其根已断，其枝已绝，谓之死木。死木者，刚木也，须仗斧斤斫削方成其器。长生于亥，亥为河潭池沼之水，名曰死水，故死木放死水中，虽浸年久，不能朽坏，譬如杪椿之木，在于水中则能坚固。若离水至岸而遇癸水，癸水者，活水也，为天地间雨露，日晒雨淋，乾湿不调，遂成枯朽，则能生火，火旺而木必焚矣，故有灰飞烟灭之患耳。且午属离火，火赖木生，木为火母，火为木子，子旺母衰，焉有不终之理？故甲木死于午。经云：木不南奔。正谓此也。
乙木继甲之后，发育万物，生生不已；在天为风，在地为树，谓之阴木。其禄到卯，卯为树木，根深叶茂，谓之活木。活木者，柔木也，惧阳金斫伐为患，畏秋至木落凋零，欲润土而培其根，利活水而滋其枝叶。活水者，癸水也，即天之雨露，地之泉源；润土者，己土也，如耕耨之土，成稼穑之功。己禄在午，午乃六阳消尽，一阴复生，故稻花开于午时，乙木生于午地。十月建亥，亥乃纯阴司令，壬禄到亥当权，死水泛滥，土薄根虚，有失培养。故乙木死于亥。经云：水泛木浮。正此谓也。
丙火丽乎中天，普照六合；在天为日为电，在地为炉为冶，谓之阳火。其禄在巳，巳为炉冶之火，谓之死火。死火者，刚火也，喜死木发生其焰，恶金、土掩其光。死木者，甲木也，甲禄在寅，寅乃阳木之垣，木盛火生，隐于木石之间，非人用之，不能生发，故五阳皆出乎自然而为先天，五阴皆系乎人事而为后天，丙火生于寅，其理甚明。如太阳之火自东而升，至西而没，且酉属兑，兑为泽；己土生金，金气盛，掩息丙火之光，不能显辉，岂无晦乎？故丙火生于寅而死于酉。经云：火无西向。正此谓也。
丁火继丙之后，为万物之精，文明之象；在天为列星，在地为灯火，谓之阴火。其禄到午，乃六阴之首，内有乙木，能生丁火。乙为活木，丁为活火。活火者，柔火也，丁喜乙木而生，乃阴生阴也，如世人用菜油麻油为灯烛之义，夫油乃乙木之膏也。至于酉时，四阴司权，灯火则能辉煌，列星则能灿烂，故丁生于酉；至于寅地，三阳当合，阳火而生，阴火而退，如日东升，列星隐耀，灯虽有焰，不显其光。故丁生于酉而死于寅也。经云：火明则灭。正谓此也。
戊土洪蒙未判，抱一守中，天地既分，厚载万物，聚于中央，散于四维。在天为雾，在地为山，谓之阳土。其禄在巳，巳为炉冶之火，锻炼成器，叩之有声，其性刚猛，难以触犯。喜阳火相生，畏阴金盗气。阳火者，丙火也，丙生于寅，寅属艮，艮为山，山为刚土，即戊土也，赖丙火而生焉。至于酉地，酉属兑，金耗盗戊土之气，乃金盛土虚，母衰子旺，又金击石碎，岂能延寿？故戊土生于寅而死于酉。经云：土虚则崩。正此谓也。
己土继戊之后，乃天之元气，地之真土。清气上升，冲和天地，浊气下降，聚生万物，谓之阴土。天地人三才皆不可缺此土，如乾坤中一媒妁，阴阳失此，岂能配偶？故于四行无不在，于四时则寄旺焉，乃真土也。喜丁火而生，畏阳火而燥。
其禄到午，午中丁火能生巳土，被乙木盗其栽培之气。至于酉地，丁火而生，丁火既生，己土亦能生也；至寅用事，木火司权，锻炼己土，遂成磁石，反失中和之气，岂有不损之理？故己土生于酉而死于寅。经云：火燥土裂。正此谓也。
庚金掌天地肃杀之权，主人间兵革之变。在天为风霜，在地为金铁，谓之阳金。其禄到申，申乃刚金，喜戊土而生，畏癸水而溺；长生于巳，巳中戊土能生庚金，乃阳生阳也；巳为炉冶之火，锻炼庚金，遂成钟鼎之器，叩之有声，若遇水土沈埋则无声也，所谓金实无声。至于子地，水旺之乡，金寒水冷，子旺母衰，亦遭沉溺之患，岂能复生？故庚金生于巳而死于子。经云：金沈水底。正此谓也。
辛金继庚之后，为五金之首，八石之元。在天为日月，乃太阴之精，在地为金，金乃山石之矿，谓之阴金。其禄到酉，酉中己土能生辛金，乃阴生阴也，谓之柔金，为太阴之精。长生于子，子乃坎水之垣，坎中一阳属金，另有二阴属土，土能生金，子隐母胎，未显其体，得子水荡漾，淘去浮砂，方能出色，此乃水济金辉，色光明莹。至于巳地，巳为炉冶之火，将辛金炼成死器，亦被巳中戊土埋没，其形不能变化，岂能复生？故辛金生于子而死于巳也。经云；土重金埋。正谓此也。
壬水喜阳土而为堤岸之助，畏阴木而为盗气之忧。在天为云，在地为泽，谓之阳水。其禄在亥，亥为池沼存留之水，谓之死水。死水者，刚水也，赖庚金而生，庚禄到申，能生壬水，乃五行转养之气。至于卯地，卯乃花叶树木，木旺于卯则能克土，土虚则崩，故堤岸崩颓，而壬水走泄，散漫四野，流而不返，又被阴木盗气，岂得存活？故壬水生于申而死于卯也。经云：死水横流。正谓此也。
癸水继壬之后，乃天乾一周阴阳之气，成于终而反于始之渐，故其为水清浊以分，散诸四方，有润下助土之功，滋生万物之德。在天为雨露，在地为泉脉，谓之阴水。其禄在子，子乃阴极阳生之地，辛生庚死之垣；癸为活水，活水者，柔水也，喜阴金而生，畏阳金而滞，欲阴木行其根则能疏通阴土，阴土既通于地脉则能流畅。二月建卯，为花果树木，木旺土屋，癸水方得通达。至于申地，三阴用事，否卦司权，天地不交，万物不通，申中坤土、庚金遂成围堰，使癸水不能流畅，困于池沼，无所施设，岂再生物？故癸水生于卯而死于申。经云：水不西流。正谓此也。
论曰：五行长生之理与万物亦同。且如日之初出时，光明可观，至午离宫，光明愈甚，月之初出，巧若蛾眉，至望光明圆洁；若人之生，自少至壮，自老至死，常理也。人之初生也，婴孩啼笑而已，至壮贤愚方辨，万物皆一同。
甲木生亥，亥令属水，甲木居焉；木旺于春，至寅临官归禄，甲木得垣，至午则死；丙火生寅，寅令属木，丙火居焉，火旺于夏，至已临官归禄，丙火得垣，至酉则死；庚金生巳，巳申戊土，庚金居焉，金旺于秋，至申临官归禄，庚金得垣，至子则死；壬水生申，申令属金，壬水居焉，水旺于冬，至亥临官归禄，壬水得垣，至卯则死；戊土生于寅，寅中有火，戊土生焉，三阳之时，土膏以动，万物发生，是戊生于寅也。土旺于四季，火土有如母子相生，所以戊随丙临官归禄巳。
Interpretation
Someone asked, "It is said that the Ten Heavenly Stems can be classified into yin and yang, the strong and the weak, and the living and the dead. Is this statement true?" The answer is: Among the Ten Heavenly Stems, five are yang and five are yin. Yang represents the strong, while yin represents the weak. As for the distinction between the living and the dead, it is like a mother giving birth to a child. When the child grows up, the mother grows old and dies. This is a natural principle. A poem says: When yang is born, yin dies; when yang dies, yin is born. In the cycle of reversal and forward movement, the changes can be seen.
Jiamu is the first of the ten Heavenly Stems, governing the four seasons and giving birth to all things. In the sky, it is the thunder and the dragon; on the earth, it is the beam and the pillar. It is called yang wood. Its prosperity is at Yin. Yin represents the wood on the Li trigram. Its roots are cut off and its branches are broken. It is called dead wood. Dead wood is hard wood. It needs to be chopped and shaped with axes to become useful. It is born at Hai. Hai is the water in ponds and pools, called stagnant water. So when dead wood is placed in stagnant water, even if it is soaked for a long time, it will not rot. Just like the ancient trees in the water, they can remain firm. If it leaves the water and reaches the shore and meets Guishui, Guishui is living water, which is the rain and dew between heaven and earth. With the sun shining and the rain falling, the wet - dry condition is unbalanced, and it will become withered and rotten. Then it can catch fire. When the fire is strong, the wood will surely be burned, so there is a risk of being reduced to ashes. Moreover, Wu belongs to the Li fire. Fire depends on wood for its birth. Wood is the mother of fire, and fire is the child of wood. When the child is prosperous, the mother will decline. How can it not come to an end? Therefore, Jiamu dies at Wu. As the classic says: Wood should not go south. It exactly refers to this situation.
After Jia Wood, Yi Wood comes next. It nurtures all things and promotes their continuous growth. In the sky, it manifests as the wind; on the earth, it takes the form of trees. It is called the Yin Wood. Its prosperous position is Mao. Mao represents trees with deep roots and lush leaves, so it is called the Living Wood. The Living Wood is a kind of soft wood. It fears being chopped down by Yang Metal and is worried about withering when autumn arrives. It desires moist soil to nourish its roots and flowing water to moisten its branches and leaves. The flowing water refers to Gui Water, which is like the celestial rain and dew and the earthly spring source. The moist soil refers to Ji Earth, which is like the cultivated soil that helps crops grow. Ji's prosperous position is Wu. At Wu, the six Yang elements are completely exhausted, and one Yin element is re - born. Therefore, rice blossoms at noon, and Yi Wood is born in the position of Wu. In the tenth lunar month, the month is built on Hai. Hai is dominated by pure Yin. Ren's prosperous position is Hai and is in power at this time. Stagnant water overflows, the soil is thin, and the roots are weak, which fails to provide proper cultivation. So, Yi Wood dies in Hai. As the classic says, "When water floods, the wood floats." This is exactly what it means.
The Bing Fire (yang fire in the Five - Element theory) shines brightly in the middle of the sky, illuminating the entire universe. In the sky, it represents the sun and lightning; on the earth, it represents furnaces and forges. It is called the yang fire. Its prosperous position is in Si. Si is the fire of the furnace and forge, known as the "dead fire". The dead fire is a strong fire. It likes the "dead wood" to arouse its flames and dislikes metal and earth to cover its light. The "dead wood" refers to the Jia Wood. The prosperous position of Jia is in Yin. Yin is the dwelling place of yang wood. When wood is in full - bloom, fire is born. It is hidden between wood and stones. Without human use, it cannot be kindled. Therefore, the five yang elements all emerge naturally and belong to the innate, while the five yin elements are related to human affairs and belong to the acquired. Bing Fire is born in Yin, and the principle is quite clear. Just like the fire of the sun rising from the east and setting in the west. Moreover, You belongs to Dui, and Dui represents the marsh. The Ji Earth gives birth to metal. When the metal energy is strong, it covers and extinguishes the light of Bing Fire, preventing it from shining brightly. Isn't it obscured? So Bing Fire is born in Yin and dies in You. As the classic says: "Fire does not face the west." This is exactly what it means.
Following Bing Fire, Ding Fire represents the essence of all things and the symbol of civilization. In the sky, it manifests as stars; on the earth, it appears as lamp - fires. It is called Yin Fire. Its prosperous position is at Wu, which is the head of the six Yin. Inside Wu, there is Yi Wood, which can generate Ding Fire. Yi is living wood, and Ding is living fire. Living fire is gentle fire. Ding Fire likes to be generated by Yi Wood, which is the generation of Yin by Yin, similar to the way people use rapeseed oil and sesame oil for lamp - candles. Oil is the essence of Yi Wood. At the You hour, when the four Yin forces are in control, lamp - fires can shine brightly, and stars can be resplendent. Therefore, Ding Fire is considered to be born at You. At the Yin position, when the three Yang forces are in harmony, Yang Fire emerges, and Yin Fire retreats. Just like when the sun rises in the east, the stars fade, and although the lamp has a flame, it does not show its light. So, Ding Fire is born at You and dies at Yin. As the classic says: "When fire shines too brightly, it will go out." This exactly refers to this situation.
Before the chaos of the Earthly Branch Wu (associated with Earth) was divided, it adhered to the unity and kept to the center. After heaven and earth were separated, it carried all things on the earth. It gathers in the center and spreads to the four directions. In the sky, it appears as fog; on the earth, it takes the form of mountains. This is called Yang Earth. Its prosperity is in the position of Si. Si represents the fire of a furnace, which can forge things into vessels. When struck, they make a sound. Its nature is fierce and unyielding, and it is difficult to provoke. It likes to be nourished by Yang Fire and fears the depletion of its qi by Yin Metal. Yang Fire refers to Bing Fire. Bing Fire is born in Yin. Yin belongs to Gen in the Eight Trigrams. Gen represents mountains, and mountains are made of hard earth, that is, Wu Earth. Wu Earth depends on Bing Fire for its existence. As for the position of You, You belongs to Dui. Metal depletes the qi of Wu Earth. This means that when metal is strong and earth is weak, the "mother" (earth) is in decline while the "son" (metal) is prosperous. Moreover, when metal strikes, the stone (earth) will break. How can it have a long - life? Therefore, Wu Earth is born in Yin and dies in You. As the classic says: "When earth is weak, it will collapse." This is exactly what it means.
After the Earthly Branch Wu, the Earthly Branch Ji represents the primordial qi of the sky and the true earth of the ground. The pure qi rises, harmonizing the heaven and the earth; the turbid qi descends, giving birth to all things. It is called the Yin Earth. This earth is indispensable in the three realms of heaven, earth, and humanity. It is like a matchmaker in the universe. Without it, how can yin and yang be paired? Therefore, it exists in all the four elements and prospers in all the four seasons. It is the true earth. It thrives with the help of the Ding Fire but is parched by the Yang Fire.
When its luck reaches the Wu position, the Ding Fire in Wu can generate the Si Earth, but the Yi Wood steals the nurturing energy from it. When it comes to the You position, the Ding Fire is generated. Once the Ding Fire is generated, the Ji Earth can also be generated. When it comes to the time when Yin is in control and the Wood and Fire are in power, they temper the Ji Earth, turning it into a magnetite and causing it to lose the balanced and harmonious energy. How can there be no damage? Therefore, the Ji Earth is born in You and dies in Yin. As the classic says: "When the Fire is dry, the Earth cracks." This is exactly what it means.
Geng Metal holds the power of the world's stern and killing nature and represents the changes of war and military affairs in the human world. In the sky, it manifests as wind and frost; on the earth, it is represented by gold and iron. It is called Yang Metal. Its prosperous position is in Shen. Shen is hard metal. It likes Earth (Wu Earth) to give birth to it and fears Gui Water which can submerge it. It is born in Si. In Si, Wu Earth can give birth to Geng Metal, which is the birth of Yang from Yang. Si is the fire of the furnace for smelting. By tempering Geng Metal, it can become vessels like bells and tripods, which make sounds when struck. If it is buried by water and earth, it will be silent. This is what is meant by "solid metal makes no sound". As for the Zi position, which is a place where water is prosperous, with the coldness of metal and water, when the child (water) is prosperous, the mother (metal) becomes weak, and it will also suffer from the disaster of being submerged. How can it be re - born? Therefore, Geng Metal is born in Si and dies in Zi. As the classic says: "Metal sinks to the bottom of the water." This is exactly what it refers to.
Following Geng Metal, Xin Metal ranks first among the five metals and is the origin of the eight stones. In the sky, it represents the sun and the moon, being the essence of the moon. On the earth, it is metal, specifically the ore in mountains and rocks, which is called Yin Metal. Its prosperous position is You. In You, the Ji Earth can generate Xin Metal, which is the generation of Yin by Yin, so it is called Soft Metal and is the essence of the moon. It begins to grow in Zi. Zi is the domain of the Kan Water. There is one Yang within Kan belonging to metal, and there are also two Yin belonging to earth. Earth can generate metal. It is like being hidden in the mother's womb and has not yet shown its form. Only when it is washed by the surging water of Zi to remove the floating sand can it show its excellent quality. This is the water enhancing the brilliance of metal, with a bright and lustrous appearance. As for the Si position, Si represents the fire of the furnace. It turns Xin Metal into a lifeless object and is also buried by the Wu Earth in Si. Its form cannot change, so how can it be reborn? Therefore, Xin Metal is born in Zi and dies in Si. As the classic says, "Heavy earth buries metal," which precisely refers to this situation.
Ren Water (the Yang form of water in the Five - Element theory) welcomes Yang Earth as it serves as a dike and provides assistance, while it fears Yin Wood as it steals its vital energy. In the sky, it is like clouds; on the earth, it is like a marsh. It is called Yang Water. Its prosperous position in the earthly branches is at Hai. Hai represents the water stored in ponds and marshes, which is called stagnant water. Stagnant water is actually hard water. It depends on Geng Metal for its generation. When Geng Metal reaches its prosperous position at Shen, it can generate Ren Water, which is the nourishing qi in the cycle of the Five Elements. When it comes to the Mao position, Mao represents flowers, leaves, and trees. Wood is prosperous at Mao and can overcome Earth. When Earth becomes weak, it will collapse. As a result, the dikes collapse, and Ren Water leaks out, spreading across the fields and flowing away without return. Moreover, it is robbed of its vital energy by Yin Wood. How can it survive? Therefore, Ren Water is born at Shen and dies at Mao. As the classic says, "Stagnant water flows aimlessly." This is exactly what it means.
After Ren water, Gui water represents the cycle of the yin - yang qi in the Heavenly Stems. It is the gradual process of reaching the end and then returning to the beginning. Therefore, this water can be divided into clear and turbid. It spreads in all directions, has the function of moistening downward and assisting the earth, and the virtue of nourishing all things. In the sky, it is rain and dew; on the earth, it is the spring vein, and it is called yin water. Its prosperous position is in Zi. Zi is the place where yin reaches its extreme and yang begins to be born, and it is also the place where Xin gives birth and Geng dies. Gui is living water, and living water is gentle water. It likes to be nourished by yin metal and is restricted by yang metal. If it has the roots of yin wood, it can dredge yin earth. Once yin earth is connected with the earth veins, the water can flow smoothly. In the second lunar month (when Mao is in charge), it is the season for flowers, fruits and trees. When wood is prosperous and earth is stable, Gui water can flow freely. As for the Shen position, when the three yin forces are in control and the Pi hexagram is in power, heaven and earth do not interact, and all things are blocked. The Kun earth and Geng metal in Shen form a dam, preventing Gui water from flowing smoothly. Trapped in ponds and marshes, it can't play its role. How can it nourish things again? Therefore, Gui water is born in Mao and dies in Shen. As the classic says: "Water does not flow westward." This is exactly what it means.
The commentary says: The principle of the Five - Elements' birth and growth is the same as that of all things. For example, when the sun first rises, its light is observable. When it reaches the noon position (corresponding to the Li trigram in the I Ching), its light becomes even more intense. When the moon first appears, it is as delicate as a crescent. When it reaches the full - moon phase, its light is round and pure. Similarly, for a person, from childhood to adulthood and then from old age to death, it is the normal course of life. When a person is first born, they can only cry and laugh. It is not until adulthood that one can distinguish between the wise and the foolish. All things follow the same principle.
Jia Wood is born in the Hai month. The Hai month belongs to Water, and Jia Wood resides there. Wood is prosperous in spring. When it reaches the Yin month, it is in the state of Lin Guan (the stage of officialdom) and returns to its place of prosperity. Jia Wood is well - situated. When it reaches the Wu month, it is in the state of death. Bing Fire is born in the Yin month. The Yin month belongs to Wood, and Bing Fire resides there. Fire is prosperous in summer. When it reaches the Si month, it is in the state of Lin Guan and returns to its place of prosperity. Bing Fire is well - situated. When it reaches the You month, it is in the state of death. Geng Metal is born in the Si month. The Si and Shen months belong to Earth, and Geng Metal resides there. Metal is prosperous in autumn. When it reaches the Shen month, it is in the state of Lin Guan and returns to its place of prosperity. Geng Metal is well - situated. When it reaches the Zi month, it is in the state of death. Ren Water is born in the Shen month. The Shen month belongs to Metal, and Ren Water resides there. Water is prosperous in winter. When it reaches the Hai month, it is in the state of Lin Guan and returns to its place of prosperity. Ren Water is well - situated. When it reaches the Mao month, it is in the state of death. Wu Earth is born in the Yin month. There is Fire in the Yin month, and Wu Earth is born there. At the time of the three Yangs, the earth is fertile and all things begin to grow. That's why Wu Earth is born in the Yin month. Earth is prosperous in the four seasons. Fire and Earth are like mother and child, mutually generating. So Wu Earth follows Bing Fire and is in the state of Lin Guan and returns to its place of prosperity in the Si month.