On the Ten Celestial Stems and Twelve Earthly Branches - 1

Original Text

天地之间，一气而已。惟有动静，遂分阴阳。有老少，遂分四象。老者极动静之时，是为太阳太阴；少者初动初静之际，是为少阴少阳。有是四象，而五行具于其中矣。水者，太阴也；火者，太阳也；木者，少阳也；金者，少阴也；土者，阴阳老少、木火金水冲气所结也。

有是五行，何以又有十干十二支乎？盖有阴阳，因生五行，而五行之中，各有阴阳。即以木论，甲乙者，木之阴阳也。甲者，乙之气；乙者，甲之质。在天为生气，而流行于万物者，甲也；在地为万物，而承兹生气者，乙也。又细分之，生气之散布者，甲之甲，而生气之凝成者，甲之乙；万木之所以有枝叶者，乙之甲，而万木之枝枝叶叶者，乙之乙也。方其为甲，而乙之气已备；及其为乙，而甲之质乃坚。有是甲乙，而木之阴阳具矣。

何以复有寅卯者，又与甲乙分阴阳天地而言之者也。以甲乙而分阴阳，则甲为阳，乙为阴，木之行于天而为阴阳者也。以寅卯而阴阳，则寅为阳，卯为阴，木之存乎地而为阴阳者也。以甲乙寅卯而统分阴阳，则甲乙为阳寅卯为阴，木之在天成象而在地成形者也。甲乙行乎天，而寅卯受之；寅卯存乎地，而甲乙施焉。是故甲乙如官长，寅卯如该管地方。甲禄于寅，乙禄于卯，如府官之在郡，县官之在邑，而各司一月之令也。

甲乙在天，故动而不居。建寅之月，岂必当甲？建卯之月，岂必当乙？寅卯在地，故止而不迁。甲虽递易，月必建寅；乙虽递易，月必建卯。以气而论，甲旺于乙；以质而论，乙坚于甲。而俗书谬论，以甲为大林，盛而宜斩，乙为微苗，脆而莫伤，可为不知阴阳之理者矣。以木类推，馀者可知，惟土为木火金水冲气，故寄旺于四时，而阴阳气质之理，亦同此论。欲学命者，必须先知干支之说，然后可以入门。

四时之运，相生而成，故木生火，火生土，土生金，金生水，水复生木，即相生之序，循环迭运，而时行不匮。然而有生又必有克，生而不克，则四时亦不成矣。克者，所以节而止之，使之收敛，以为发泄之机，故曰"天地节而四时成"。即以木论，木盛于夏，杀于秋，杀者，使发泄于外者藏收内，是杀正所以为生，大易以收敛为性情之实，以兑为万物所说，至哉言乎！譬如人之养生，固以饮食为生，然使时时饮食，而不使稍饥以待将来，人寿其能久乎？是以四时之运，生与克同用，克与生同功。

然以五行而统论之，则水木相生，金木相克。以五行之阴阳而分配之，则生克之中，又有异同。此所以水同生木，而印有偏正；金同克木，而局有官煞也。印绶之中，偏正相似，生克之殊，可置勿论；而相克之内，一官一煞，淑慝判然，其理不可不细详也。

即以甲乙庚辛言之。甲者，阳木也，木之生气也；乙者，阴木也，木之形质也。庚者，阳金也，秋天肃杀之气也；辛者，阴金也，人间五金之质也。木之生气，寄于木而行于天，故逢秋天为官，而乙则反是，庚官而辛杀也。又以丙丁庚辛言之。丙者，阳火也，融和之气也；丁者，阴火也，薪传之火也。秋天肃杀之气，逢阳和而克去，而人间之金，不畏阳和，此庚以丙为杀，而辛以丙为官也。人间金铁之质，逢薪传之火而立化，而肃杀之气，不畏薪传之火。此所以辛以丁为杀，而庚以丁为官也。即此以推，而馀者以相克可知矣。

五行干支之说，已详论于干支篇。干动而不息，支静而有常。以每干流行于十二支之月，而生旺墓绝系焉。

阳主聚，以进为进，故主顺；阴主散，以退为退，故主逆。长生沐浴等项，所以有阳顺阴逆之殊也。四时之运，功成者去，等用者进，故每流行于十二支之月，而生旺墓绝，又有一定。阳之所生，即阴之所死，彼此互换，自然之运也。即以甲乙论，甲为木之阳，木之枝枝叶叶，受天生气，已经收藏饱足，可以为来克发泄之机，此其所以生于亥也。木当午月，正枝叶繁盛之候，而甲何以死？却不是外虽繁盛，而内之生气发泄已尽，此其所以死于午也。乙木反是，午月枝叶繁盛，即为之生，亥月枝叶剥落，即为之死。以质而论，自与气殊也。以甲乙为例，馀可知矣。

支有十二月，故每干长生至胎养，亦分十二位。气之由盛而衰，衰而复盛，逐节细分，遂成十二。而长生沐浴等名，则假借形容之词也。长生者，犹人之初生也。沐浴者，犹人既生之后，而沐浴以去垢；如果核既为苗，则前之青壳，洗而去之矣。冠带者，形气渐长，犹人之年长而冠带也。临官者，由长而壮，犹人之可以出仕也。帝旺者，壮盛之极，犹人之可以辅帝而大有为也。衰者，盛极而衰，物之初变也。病者，衰之甚也。死者，气之尽而无馀也。墓者，造化收藏，犹人之埋于土者也。绝者，前之气已绝，后之气将续也。胎者，后之气续而结聚成胎也。养者，如人养母腹也。自是而后，长生循环无端矣。

Interpretation

Between heaven and earth, there is only qi. Due to its movement and stillness, yin and yang are then divided. With the distinction of the old and the young, the four symbols are thus formed. The old represent the extreme states of movement and stillness, which are the greater yang and the greater yin; the young represent the initial states of movement and stillness, which are the lesser yin and the lesser yang. With these four symbols, the five elements are contained within them. Water corresponds to the greater yin; fire corresponds to the greater yang; wood corresponds to the lesser yang; metal corresponds to the lesser yin; earth is formed by the combination of the qi of yin and yang, the old and the young, as well as the qi of wood, fire, metal and water.

Given the existence of the Five Elements, why are there also the Ten Heavenly Stems and the Twelve Earthly Branches? It is because there are Yin and Yang, from which the Five Elements are born, and within each of the Five Elements, there are also Yin and Yang. Take wood for example. Jia and Yi represent the Yin and Yang of wood. Jia is the qi of Yi, and Yi is the substance of Jia. In the sky, it is the vital qi that circulates among all things, which is Jia; on the earth, it is all things that receive this vital qi, which is Yi. If we further subdivide, the dispersed vital qi is the Jia of Jia, and the condensed vital qi is the Yi of Jia; the reason why all trees have branches and leaves is the Jia of Yi, and the branches and leaves themselves are the Yi of Yi. When it is in the state of Jia, the qi of Yi is already present; when it becomes Yi, the substance of Jia becomes firm. With the existence of Jia and Yi, the Yin and Yang of wood are complete.

Why are there also the terms "Yin and Mao" (two of the twelve Earthly Branches)? They are used in combination with "Jia and Yi" (two of the ten Heavenly Stems) to discuss yin and yang in terms of heaven and earth. When dividing yin and yang based on "Jia and Yi", "Jia" represents yang and "Yi" represents yin. This is about the manifestation of the element of wood in the sky with its yin - yang attributes. When dividing yin and yang based on "Yin and Mao", "Yin" represents yang and "Mao" represents yin. This is about the manifestation of the element of wood on the earth with its yin - yang attributes. When comprehensively dividing yin and yang based on "Jia, Yi, Yin and Mao", "Jia and Yi" are yang while "Yin and Mao" are yin. This is about the element of wood taking form as an image in the sky and as a physical form on the earth. "Jia and Yi" operate in the sky, and "Yin and Mao" receive their influence; "Yin and Mao" exist on the earth, and "Jia and Yi" exert their effects. Therefore, "Jia and Yi" are like officials, and "Yin and Mao" are like the local areas under their jurisdiction. "Jia" has its "lu" (a concept related to the relationship between Heavenly Stems and Earthly Branches) at "Yin", and "Yi" has its "lu" at "Mao", just like a prefectural official in a prefecture and a county official in a county, each taking charge of one month's affairs.

A and B belong to the celestial stems, so they are in constant motion and do not stay in one place. In the month when the earthly branch is Yin, does it necessarily correspond to the celestial stem A? In the month when the earthly branch is Mao, does it necessarily correspond to the celestial stem B? Yin and Mao belong to the earthly branches, so they are stationary and do not move. Although the celestial stem A changes in turn, the month must start with Yin; although the celestial stem B changes in turn, the month must start with Mao. In terms of qi, A is more prosperous than B; in terms of substance, B is firmer than A. However, the fallacies in popular books claim that A represents a large forest, which is prosperous and should be cut down, and B represents a tiny sprout, which is fragile and should not be damaged. This shows a lack of understanding of the principles of yin and yang. By analogy with wood, the rest can be inferred. Only earth is the qi that balances wood, fire, metal, and water, so it shows its prosperity in the four seasons. The principles of yin - yang and qi - substance also follow the same theory. Those who want to learn about fortune - telling must first understand the theory of celestial stems and earthly branches, and then they can start to learn.

The rotation of the four seasons is formed through mutual generation. Therefore, wood generates fire, fire generates earth, earth generates metal, metal generates water, and water in turn generates wood. This is the order of mutual generation, cycling and operating continuously, and the seasons proceed without exhaustion. However, there must be both generation and restraint. If there is only generation without restraint, the four seasons cannot be formed either. Restraint is used to regulate and stop, making things contract, which serves as an opportunity for subsequent outburst. So it is said that "Heaven and Earth are regulated, and the four seasons are completed." Take wood as an example. Wood thrives in summer and is "killed" in autumn. "Killing" here means making what has been released outside be stored inside. In fact, this "killing" is exactly for the sake of "generation." The "Book of Changes" regards contraction as the essence of nature and takes "Dui" as the symbol of all things being delighted. What profound words they are! For example, in the way of nourishing one's life, one indeed depends on food for survival. However, if one keeps eating all the time without allowing a little hunger to await the future, can one live a long life? Therefore, in the rotation of the four seasons, generation and restraint are used together, and restraint has the same merit as generation.

However, when discussing the Five Elements in general terms, water and wood generate each other, while metal and wood counteract each other. When allocating the yin and yang aspects of the Five Elements, there are also similarities and differences within the relationships of generation and counteraction. This is why although water both generates wood, there are two types of Seal, the Positive Seal and the Negative Seal; and although metal both counteracts wood, there are two types of situations, the Officer and the Seven Killings. Among the Seals, the Positive Seal and the Negative Seal are similar, and the differences in their generation and counteraction can be put aside for the moment. But within the counteracting relationships, the Officer and the Seven Killings are clearly distinct in nature, and the principles behind them must be carefully examined.

Let's take Jia, Yi, Geng, and Xin as an example. Jia represents Yang Wood, which is the vital energy of wood; Yi represents Yin Wood, which is the physical form of wood. Geng represents Yang Metal, which is the killing and withering energy of autumn; Xin represents Yin Metal, which is the physical quality of the five metals in the human world. The vital energy of wood is attached to wood and circulates in the sky. Therefore, when it encounters autumn, it serves as an official. However, the situation for Yi is the opposite. For Yi, Geng serves as an official, while Xin brings killing. Now, let's consider Bing, Ding, Geng, and Xin. Bing represents Yang Fire, which is the harmonious and warm energy; Ding represents Yin Fire, which is the fire passed on by firewood. The killing and withering energy of autumn is overcome when it encounters the harmonious and warm energy. However, the metal in the human world is not afraid of the harmonious and warm energy. That's why Geng takes Bing as a killing factor, while Xin takes Bing as an official factor. The physical quality of iron and other metals in the human world will be immediately melted when it encounters the fire passed on by firewood. However, the killing and withering energy is not afraid of the fire passed on by firewood. That's why Xin takes Ding as a killing factor, while Geng takes Ding as an official factor. By inferring from this, we can know the relationships of mutual restraint among the rest.

The theory of the Five Elements and Heavenly Stems and Earthly Branches has been discussed in detail in the chapter on Heavenly Stems and Earthly Branches. The Heavenly Stems are in constant motion without rest, while the Earthly Branches are static and have their fixed patterns. As each Heavenly Stem circulates through the twelve months corresponding to the Earthly Branches, the states of prosperity, decline, and burial are thus related.

Yang represents aggregation. It progresses by moving forward, so it follows the natural order. Yin represents dispersion. It retreats by moving backward, so it goes against the natural order. The stages such as "longevity" and "bathing" have the difference between the forward order of Yang and the reverse order of Yin. In the cycle of the four seasons, those whose functions are completed leave, and those waiting to be used enter. Therefore, it circulates through the twelve lunar months, and the states of birth, prosperity, tomb, and extinction are also fixed. Where Yang is born, Yin dies. Their states are interchanged, which is the natural law. Take Jia and Yi for example. Jia is the Yang of wood. The branches and leaves of the wood have absorbed enough natural energy and are ready to release it. That's why it is considered to be born in the month of Hai. In the month of Wu, the wood is in full foliage. But why does Jia die? It's because although it looks prosperous on the outside, the internal vital energy has been completely released, which is why it dies in the month of Wu. Yi is the opposite. In the month of Wu when the branches and leaves are flourishing, it is considered to be born. In the month of Hai when the branches and leaves fall off, it is considered to die. In terms of substance, it is different from the concept of vital energy. Taking Jia and Yi as examples, the rest can be inferred.

There are twelve months in a year, so for each celestial stem from the stage of "longevity" to "fetal nourishment", it is also divided into twelve positions. The qi changes from prosperity to decline and then from decline to prosperity again. By making detailed divisions step by step, these twelve stages are formed. The names such as "longevity" and "bathing" are just metaphorical terms. "Longevity" is like the initial birth of a person. "Bathing" is like a person after birth, taking a bath to get rid of dirt. Just as when a seed has grown into a sprout, the previous green shell is washed away. "Crowning and girding" means that the form and qi are gradually growing, just like a person growing up and wearing a crown and a girdle. "Approaching officialdom" indicates growing from adolescence to adulthood, just like a person being ready to take up an official post. "Imperial prosperity" represents the peak of strength and prosperity, just like a person being able to assist the emperor and achieve great things. "Decline" means that after reaching the extreme of prosperity, things start to decline, which is the initial change of things. "Illness" is the intensification of decline. "Death" means that the qi is completely exhausted. "Tomb" represents the collection of creation, just like a person being buried in the soil. "Extinction" means that the previous qi has ended and the next qi is about to continue. "Fetus" means that the next qi continues and gathers to form a fetus. "Nourishment" is like a fetus being nourished in the mother's womb. After this, the cycle of "longevity" goes on endlessly.