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Yuanhai Ziping · The Deep Sea of Ziping Astrology
Scroll I
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On the Beginning from Which the Five Phases Arise
It is said that before Heaven and Earth were separated, their name was Primal Chaos; before Qian and Kun were divided, this was called embryonic haze. Sun, moon, and stars had not been born; yin, yang, cold, and heat were undivided. Above there were no rain or dew, wind or clouds, frost or snow, thunder or lightning, only a mingled darkness. Below there were no plants or trees, mountains or rivers, birds or beasts, or people, only dim confusion. Then a single qi coiled and congealed within. Great Change produced Water: before qi existed, it was called Great Change. Great Beginning produced Fire: qi without bodily substance was called Great Beginning. Great Inception produced Wood: form without material quality was called Great Inception. Great Simplicity produced Metal: material quality without bodily substance was called Great Simplicity. The Supreme Ultimate produced Earth: complete form and body were called the Supreme Ultimate. Thus Water's number is one, Fire's two, Wood's three, Metal's four, and Earth's five. When the Three Origins reached their utmost, Primal Chaos separated and embryonic radiance divided. The light and clear became Heaven, the heavy and turbid Earth. The two qi sustained one another, the two powers were born, and transformation formed Heaven: this was the beginning. Some had human forms and birds' beaks; some human heads and serpents' bodies. There were no appetites, personal names, states, rulers, or ministers. People nested in trees or dwelt in caves, exposed to wind and rain; close and distant kin followed the same way, not knowing father from son. The Five Grains had not been planted; they drank blood and ate flesh with hair. Their name was vast and unbounded, their joy carefree. When sages and worthies appeared, meaning Fuxi, Shennong, and the Yellow Emperor, wisdom and folly divided. Distinctions of ruler and minister, father and son, and institutions of ritual, music, dress, and caps followed. Alas! The Great Way was abandoned, deceit arose, and strange beings appeared. At that time Heaven opened at Zi, Earth opened at Chou, and people were born at Yin, establishing Heaven and Earth's meaning. All things arose, deceit rose alongside them, and strange beings emerged.
Marginal note: Primal Chaos and embryonic haze are like an egg, before clear and turbid separate. Mingling means undivided chaos. Separation and division already imply Heaven and Earth. Beak means a bird's mouth. Nesting and cave dwelling include making nests in branches, with Heaven above to shelter the body. Drinking blood and eating flesh with hair mean eating living creatures raw without Fire. Strange beings refers to the spirit Chiyou.
Translator's note: The cosmology, differing embryonic terms, primordial chronology, and descriptions of early people are the source's own account. Its stages distinguish qi, form, material quality, and body as printed, without harmonizing them with another version.
Combinations of the Heavenly Stems
Jia combines with Ji. Jia belongs to Wood and Ji to Earth; Wood takes Earth as Wife and Wealth, allowing combination. Yi combines with Geng, Bing with Xin, Ding with Ren, and Wu with Gui, following the same principle of control above.
Marginal note: Count forward from Jia to Ji: the sixth yin completes the combination. Follow this example in forward or reverse counting.
Yin and Yang Affiliations of the Twelve Branches
Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai.
Affiliations in that order: yang, yin, yang, yin, yang, yin, yang, yin, yang, yin, yang, yin.
Odd numbers are yang; even numbers are yin.
Threefold Combinations of the Twelve Branches
Shen, Zi, and Chen form a Water configuration.
Hai, Mao, and Wei form a Wood configuration.
Yin, Wu, and Xu form a Fire configuration.
Si, You, and Chou form a Metal configuration.
Chen, Xu, Chou, and Wei form an Earth configuration.
In judging configurations, use the threefold combinations to establish a configuration entering a pattern.
Marginal note: A combined configuration brings distinction, provided the Five Phases follow one another harmoniously.
Clashes among the Twelve Branches
Zi and Wu clash.
Yin and Shen clash.
Mao and You clash.
Chen and Xu clash.
Si and Hai clash.
Chou and Wei clash.
Zi's palace contains Gui Water and Wu's Ding Fire: Water can control Fire. Yin's palace contains Jia Wood and Shen's Geng Metal: Metal controls Wood. Concealed harm within branches constitutes clash. Infer the rest accordingly.
Marginal note: Branches in clash cannot clash if a combination is encountered.
Punishments among the Twelve Branches
Yin punishes Si, Si punishes Shen, and Shen punishes Yin: punishment relying on power.
Chou punishes Xu, Xu punishes Wei, and Wei punishes Chou: punishment without kindness.
Zi punishes Mao and Mao punishes Zi: punishment without ritual propriety.
Chen, Wu, You, and Hai each punish themselves: self-punishment.
Piercing among the Twelve Branches
Zi and Wei pierce one another.
Chou and Wu pierce one another.
Yin and Si pierce one another.
Mao and Chen pierce one another.
Shen and Hai pierce one another.
You and Xu pierce one another.
Marginal note: Piercing is harm. Those afflicted by it suffer injury to the Six Relations; do not judge it merely as hardship and obstruction.
The Sixty Patterned Jiazi: Nayin and Annotations
The Jiazi cycle was first completed by Master Danao, Nayin by Guiguzi, and its images by Master Dongfang Manqian. After Manqian completed the images, they were called the Patterned Jiazi. From Zi to Hai, all twelve palaces have affiliations with Metal, Wood, Water, Fire, and Earth. Beginning at Zi gives one yang; ending at Hai gives six yin. Their Five-Phase affiliations resemble a person's worldly affairs. Why worldly affairs? The Five Phases are the Five Planets in Heaven, the Five Peaks on Earth, the Five Constants in virtue, the five organs in people, and the Five Phases in a configuration. Thus Jiazi's affiliations answer to one's allotment, the affairs of a lifetime, which Nayin images. The sages made analogies to a whole human life. The venerable Sage spoke of standing established at thirty, having no doubts at forty, knowing Heaven's allotment at fifty, having an attuned ear at sixty, and following the heart at seventy. The principle of Jiazi's images from Zi through Hai is thus plain. Zi and Chou are the beginning of yin and yang's gestation: a person is in the womb, things concealed in roots and kernels, without visible limits. Yin and Mao gradually open yin and yang: people grow, things split their shells, and flowers gradually unfold, like a person about to establish a life. Chen and Si have abundant yin and yang qi: things flower and flourish, and people reach thirty or forty, with a place to stand and an image of advancement. Wu and Wei reveal yin and yang: things' colors become complete, and at fifty or sixty a person's wealth, honor, poverty, or low standing can be known, and affairs' flourishing or decline seen. Shen and You bring yin and yang's stern killing: things are harvested and people draw inward like turtles, each obtaining stillness. Xu and Hai close yin and yang: things' qi returns to the root and people rest, each having a place of return. Examine the order of these twelve positions and the sixty Jiazi can be understood in sequence.
Marginal note: Wang Xu of Zhou times was skilled in the Way and secluded himself in Ghost Valley at Qingxi, hence the name Guiguzi. The Five Planets are Metal, Wood, Water, Fire, and Earth planets. The Five Constants are benevolence, righteousness, ritual propriety, wisdom, and trustworthiness. The Five Phases are Metal, Wood, Water, Fire, and Earth. First gestation resembles pregnancy within the belly. Splitting the shell is like a shoot leaving the tree with its skin. Flowers are like blossoms on plants and awns on grain. Establishing oneself means fastening one's belt and standing at court, flourishing and practicing the Way. At fifty or sixty high and low standing can be seen; at seventy spirit and vitality decline, awaiting the end of the allotted number, without further capacity to act.
Jiazi and Yichou: Metal in the Sea. Zi belongs to Water, is also a lake, and is a place where Water flourishes. Metal dies at Zi and enters Tomb at Chou. Water flourishing while Metal is in Death and Tomb gives Metal in the Sea. Another statement says: Qi is enclosed and hidden; brought to its utmost, it sinks and submerges.
Marginal note: This Metal's form travels Water's route, weak in nature and cold in body. Traveling in a yang region gradually increases it.
Bingyin and Dingmao: Fire in the Furnace. Yin is three yang and Mao four yang. Fire has obtained its position and is generated by Yin and Mao Wood. Heaven and Earth now open the furnace and all things begin to arise, hence Fire in the Furnace. Heaven and Earth are the furnace, yin and yang the charcoal.
Wuchen and Jisi: Great Forest Wood. Chen is open country and Si six yang. Water reaching six yang gives flourishing branches and luxuriant leaves. A great flourishing forest growing in open country gives Great Forest Wood. Its sound spreads through the nine heavens, and shade arises across ten thousand qing.
Marginal note: Form can be made substantial and things given shape. Its held nature is hard and firm; not favoring Birth and Flourishing is called achievement.
Gengwu and Xinwei: Earth beside the Road. Wood in Wei generates flourishing Fire in Wu. With Fire flourishing, Earth, the child, is then punished. What Earth generates cannot yet nurture things, resembling Earth beside the road. Strong and timely, it rides thickness to carry Wood, yet mostly dislikes Wood.
Renshen and Guiyou: Sword-Edge Metal. Shen and You are Metal's proper positions, with Assuming Office at Shen and Imperial Flourishing at You. Metal in Birth and Flourishing becomes hard, and nothing surpasses a sword's edge in hardness, hence Sword-Edge Metal. Rainbow light shoots toward Dipper and Ox, and the white blade congeals frost and snow.
Marginal note: Failure to withdraw injures harmonious qi.
Jiaxu and Yihai: Fire on the Mountain Peak. Xu and Hai are Heaven's Gate. Fire illuminating Heaven's Gate has the highest light, hence Fire on the Mountain Peak. Slanting radiance at Heaven's edge and sunset on the mountain scatter patterned silk through reflected light and spread rosy clouds from lingering brilliance.
Marginal note: Its flame and qi are concealed and extinguished, without light. Merit is reported and return made to the king amid rest.
Bingzi and Dingchou: Water beneath the Ravine. Water flourishes at Zi and declines at Chou. Flourishing that turns to decline cannot form great rivers, hence Water beneath the Ravine. Mountains enclose fine waves, snow surges in flying rapids, deep currents incline through the Three Gorges, and ravines extend a thousand xun.
Wuyin and Jimao: Earth upon the City Wall. Heavenly stems Wu and Ji belong to Earth, and Yin is Gen Mountain. Earth accumulating makes a mountain, hence Earth upon the City Wall. Jade crystal in Heaven's capital, golden walls in the imperial city: a Dragon coils for a thousand li and a Tiger crouches across the four directions.
Marginal note: It dislikes Birth and Flourishing and prizes Rest and Imprisonment, enabling it to complete things. Thick Earth opened by Wood must become a useful implement.
Gengchen and Xinsi: White-Wax Metal. Metal is nurtured at Chen and born at Si. Form and material quality have just arisen but are not yet firm and sharp, hence White-Wax Metal. Qi gradually emerges; weak Metal remains in ore, joining sun and moon's light and congealing the image of yin and yang's qi.
Marginal note: This Metal first leaves the northern domain. Mother and child have their proper shares of riches. The day master must borrow Fire to take shape. Do not injure abundant qi; Water's aid completes the work.
Renwu and Guiwei: Willow Wood. Wood dies at Wu and enters Tomb at Wei. Already in Death and Tomb, even generated by heavenly stems Ren and Gui Water, it remains yielding Wood, hence Willow Wood: ten thousand unbroken strands of silk, a thousand threads needing no needle.
Marginal note: Settled, it is rounded, still, and clear; disturbed, it moves and becomes turbid.
Jiashen and Yiyou: Well-Spring Water. Metal is at Assuming Office in Shen and Imperial Flourishing in You. Metal in Birth and Flourishing generates Water, but at the moment of birth its strength is not yet great, hence Well-Spring Water. Qi rests and is still; passing does not exhaust it, and issuing does not end it.
Bingxu and Dinghai: Earth upon the Roof. Bing and Ding belong to Fire, and Xu and Hai are Heaven's Gate. Fire flames upward, so Earth is not born below, hence Earth upon the Roof. Fire and Wood bring Birth and Flourishing, increasing its force. At Death and Extinction, it welcomes peace.
Marginal note: It accumulates the work of enduring rain and wind.
Wuzi and Jichou: Thunderbolt Fire. Chou belongs to Earth and Zi to Water. Water occupies its proper position, but Nayin is Fire. Fire within Water exists only through the Dragon spirit, hence Thunderbolt Fire. Lightning flashes with a golden serpent's force; clouds drive the rush of iron cavalry: an image of transformation.
Marginal note: Qi lies in the one yang, while form resides in Water's position.
Gengyin and Xinmao: Pine and Cypress Wood. Wood is at Assuming Office in Yin and Imperial Flourishing in Mao. In Birth and Flourishing it cannot be compared with soft, weak Wood, hence Pine and Cypress Wood. Defying snow and frost, it reaches Heaven and covers Earth. Wind shakes it into reed-pipe music; after rain it spreads banners.
Marginal note: With flourishing Fire, Wood is concealed. It welcomes Water's moistening.
Renchen and Guisi: Long-Flowing Water. Chen is Water Storehouse and Si Metal's Long Life. Metal generates Water, whose nature already exists. Stored Water meeting generating Metal has an inexhaustible source, hence Long-Flowing Water. Its force resides in the southeast, and it prizes peace and stillness.
Marginal note: Its arrival never ends; its reception is never exhausted.
Jiawu and Yiwei: Metal in Sand. Wu is flourishing Fire's region, where flourishing Fire defeats Metal. Wei is declining Fire's region, where declining Fire gives Metal Cap and Belt. Just emerging from Defeat into Cap and Belt, it cannot yet perform cutting, hence Metal in Sand.
Bingshen and Dingyou: Fire below the Mountain. Shen is Earth's Door and You sunset's gate. At this time the sun conceals its light, hence Fire below the Mountain. You sinks in Dui's position and again welcomes the southeast. Emerging in Zhen and shining in Li, its light grows brighter. In darkness it dislikes Fire; in brightness it welcomes assistance.
Marginal note: The Turtle lodges in an earthly region, slight in force and weak in body.
Wuxu and Jihai: Wood on Level Ground. Xu is open country and Hai Wood's place of birth. Wood growing in open country is unlike a single root or a single forest, hence Wood on Level Ground. It prizes rain and dew's work and dislikes invasion by snow and frost.
Gengzi and Xinchou: Earth upon the Wall. Though Chou is Earth's proper home, Zi is flourishing Water's region. Earth seeing much Water becomes mud, hence Earth upon the Wall. Qi is closed and things remain enclosed; form is covered and body hidden, with insufficiency within and without.
Marginal note: Its force is not yet useful, and Earth cannot yet generate. Much Wood frustrates purpose and labors the spirit; Metal assists firmness, resolve, and courage.
Renyin and Guimao: Gold-Leaf Metal. Yin and Mao are flourishing Wood's region, where Metal is weak. Metal is also cut off at Yin and in Womb at Mao. Without strength, it is called Gold-Leaf Metal. Qi still at Yin places Metal's form in Extinction, thin as plain silk, as the text says.
Jiachen and Yisi: Covered-Lamp Fire. Chen is eating time and Si the source's Yu-center. As the sun approaches noon, brilliant yang's force illuminates the world, hence Covered-Lamp Fire. Golden cups shake with light and jade stands emit brilliance, illuminating where sun and moon do not shine and brightening when Heaven and Earth are not yet light.
Marginal note: Qi, form, and the lay of the land stand together.
Bingwu and Dingwei: Water of the Heavenly River. Bing and Ding belong to Fire, and Wu is flourishing Fire's region, yet Nayin is Water. Water issuing from Fire could only be the Silver River, hence Water of the Heavenly River. Qi should rise and fall, pouring down as soaking rain. Birth and Flourishing give it the work of aiding things.
Marginal note: Metal can assist within, necessarily making it thick. Wood and Fire proceeding together make Fire's force hard to withstand. The king is still, the cord secure; shrinking south and withdrawing into leisure, the reckoning has no good fortune.
Wushen and Jiyou: Earth of the Great Relay Station. Shen is Kun, and Kun is Earth; You is Dui, and Dui is a marsh. Wu and Ji Earth added over Kun and marsh are unlike other thin, drifting Earth, hence Earth of the Great Relay Station. Qi returns to rest and things should be gathered in: so it is said.
Gengxu and Xinhai: Hairpin and Bracelet Metal. Metal declines at Xu and is ill at Hai. Declining and ill, it is truly soft, hence Hairpin and Bracelet Metal. Form has become an implement, with ornamental radiance shining forth. It dislikes Birth and Flourishing and prizes concealing its body. Abundant Fire injures its form and is ultimately unwelcome.
Marginal note: Qi is just hiding, and the body is already worn. Refining has completed its many ornaments and their form.
Renzi and Guichou: Mulberry and Silkworm-Thorn Wood. The source glosses the pronunciation of zhe. Zi belongs to Water and Chou to Metal. Fire is just generating Wood, and Metal cuts it down, like newly grown mulberry and silkworm-thorn immediately felled by people, hence the name. Qi resides coiled and bent, dwelling in Water, before axes have done their labor.
Marginal note: It welcomes Water's nourishment; seeing Metal has no merit.
Jiayin and Yimao: Water of the Great Stream. Yin is flourishing east and Mao due east. Water flowing due east follows its nature, while rivers, ravines, land, and marshes all join and return, hence Water of the Great Stream. Qi emerges in bright yang, Water's force depends on its source, and it pours east in torrents: so it is said.
Marginal note: A dream turns eastward, as though speaking of rivers, sea, and tides. It dislikes Earth's advance and welcomes Metal's added assistance.
Bingchen and Dingsi: Earth in Sand. Earth's Storehouse is Chen and its Extinction Si. Bing and Ding Fire throughout the world reach Cap and Belt at Chen and Assuming Office at Si. Earth in Storehouse and Extinction is generated anew by flourishing Fire, hence Earth in Sand. Earth is loose and qi dispersed, thus unfavorable.
Marginal note: Qi is already Water-yang; Gui's birth has passed the wall. It dislikes Metal.
Wuwu and Jiwei: Fire in Heaven. Wu is flourishing Fire's region, and Wood in Wei generates it again. Fire flames upward and also meets a place of generation, hence Fire in Heaven. Qi passes the yang palace, repeated Li meets, numinous brightness exchanges light, and flames arise blazing in command: so it is said.
Marginal note: Following it is auspicious; opposing it brings calamity.
Gengshen and Xinyou: Pomegranate Wood. Shen is the seventh month and You the eighth. Wood is then cut off, but pomegranate Wood bears fruit again, hence Pomegranate Wood. Qi returns to still austerity, and things gradually bear fruit. Wood resides above Metal; its flavor is autumn fruit reaching completion: so it is said.
Marginal note: Much Metal harms it; Water's moistening brings flourishing.
Renxu and Guihai: Water of the Great Sea. Water is at Cap and Belt in Xu and Assuming Office in Hai, giving it substantial strength. Hai is also a great river, unlike pond Water, hence Water of the Great Sea. Its force approaches Heaven's Gate and its course of affairs is complete. Birth and Flourishing do not make it flood; Death and Extinction do not dry it up: so it is said.
Marginal note: The sea receives a hundred rivers, vast across ten thousand qing. Xu is Heaven's Gate; Hai and Zi are the broad sea.
Translator's note: All thirty stem-branch pairs, thirty Nayin names, explanations, and marginal notes follow the supplied text. Its historical attributions, differing phase assignments and stages, "Water reaching six yang," "Fire generating Wood," Yu-center, Metal's unclear ying graph, and several damaged closing phrases are retained or identified rather than silently replaced from another edition. These images and judgments are historical cosmological and astrological claims.
Fixed Rules for the Five Phases' Application
Column order: Long Life, Bathing, Cap and Belt, Assuming Office, Imperial Flourishing, Decline, Illness, Death, Tomb, Extinction, Womb, Nurture.
Jia: Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu.
Yi: Wu, Si, Chen, Mao, Yin, Chou, Zi, Hai, Xu, You, Shen, Wei.
Bing: Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou.
Ding: You, Shen, Wei, Wu, Si, Chen, Mao, Yin, Chou, Zi, Hai, Xu.
Wu: Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou.
Ji: You, Shen, Wei, Wu, Si, Chen, Mao, Yin, Chou, Zi, Hai, Xu.
Geng: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen.
Xin: Zi, Hai, Xu, You, Shen, Wei, Wu, Si, Chen, Mao, Yin, Chou.
Ren: Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei.
Gui: Mao, Yin, Chou, Zi, Hai, Xu, You, Shen, Wei, Wu, Si, Chen.
Marginal notes:
Long Life means things beginning to arise and emerge, like a person receiving parents' essence and blood, being carried for ten months, and being born.
Bathing is the beginning of life, within correctness on Earth and weakness in Heaven, like a newborn in a bathing basin. It cannot yet be called auspicious.
Cap and Belt means things attaining growth and becoming usable, like a person wearing cap and belt to be summoned for service.
Assuming Office means things flourishing, like a person using plans and endeavors to stand out.
Imperial Flourishing means things possessing something to uphold and stand by, like a person receiving the ruler's emolument, wielding authority and occupying Heaven's position, healthy in spirit and vitality and obtaining the proper place.
Decline means things approaching old age, like a person's essence and blood dissipating and body becoming weary.
Illness means things being all good, like a person having an illness.
Womb means things concealed within and not yet manifest, like a person remaining in the mother's belly and receiving qi.
Nurture means all things growing, like a person emerging from a woman's belly and first becoming human.
These terms refer to Metal, Wood, Water, Fire, and Earth, with human life used to convey their meaning. Long Life, Cap and Belt, Assuming Office, and Imperial Flourishing are auspicious; Bathing, Decline, and Illness are inauspicious. Death and Extinction, without rescue, are directly inauspicious. Receiving qi in Womb is half-auspicious, as is Nurture. The cycle begins again, and its principle can be inferred. Regarding stems and branches concealed in the month's command, Ziping takes the day as master and the month's Metal, Wood, Water, Fire, or Earth as useful spirit, selecting according to that spirit's flourishing or decline.
Zi month's palace generally takes Gui Water, but ask on which day one was born. From the first through the tenth, take Ren Water; from the eleventh through the thirtieth, take Gui Water. Judge which commanding spirit is acting. Using one rule throughout makes inference inaccurate. Take this example and infer the rest.
The five day stems Jia, Bing, Wu, Geng, and Ren belong to yang and welcome combination.
Jia, Bing, Wu, Geng, Ren: Peers, the category of siblings.
Yi, Ding, Ji, Xin, Gui: Robber of Wealth and Defeating Wealth, harming father and wife.
Bing, Wu, Geng, Ren, Jia: Food Spirit, Heavenly Kitchen and Longevity Star, representing sons.
Ding, Ji, Xin, Gui, Yi: Hurting Officer, Retreating Wealth, draining qi, children and nephews.
Wu, Geng, Ren, Jia, Bing: Indirect Wealth, secondary wives and concubines, harming children.
Ji, Xin, Gui, Yi, Ding: Direct Wealth, principal wife, harming mother, and combining spirit.
Geng, Ren, Jia, Bing, Wu: Indirect Officer, Seven Killings, Officer and Ghost, General Star.
Xin, Gui, Yi, Ding, Yi, the last being the source's graph meaning already: Direct Officer, Emolument and Horse, Glory Spirit, parents.
Ren, Jia, Bing, Xu, Geng: Reversed Food, Indirect Resource, Owl spirit, harming daughters.
Gui, Yi, Ding, Ji, Xin: Resource Seal, upright and exemplary people, inherited property.
What controls me is Direct or Indirect Officer; what generates me is Direct or Indirect Resource. What I control is Direct or Indirect Wealth; what I generate is Hurting Officer or Food Spirit. What is the same as me is Robber of Wealth or Defeating Wealth.
Marginal note: Jia is yang Wood. Jia seeing Jia has Peer, Geng Metal Killings, Xin Metal Officer, Gui Water Direct Resource, Ren Water Indirect Resource, Bing Fire Food Spirit, Ding Fire Hurting Officer, Wu Earth Indirect Wealth, and Ji Earth Direct Wealth. Yang seeing yin is Direct; yang seeing yang is Indirect.
Take this as an example and infer the others.
Yi, Ding, Ji, Xin, Gui: Peers and siblings.
Bing, Wu, Geng, Ren, Jia: Hurting Officer and petty people.
Ding, Ji, Xin, Gui, Yi: Food Spirit, Heavenly Kitchen, Longevity Star.
Wu, Geng, Ren, Jia, Bing: Direct Wealth, principal wife, harming mother.
Ji, Xin, Gui, Yi, Ding: Indirect Wealth, secondary wife.
Geng, Ren, Jia, Bing, Wu: Direct Officer, Emolument and Horse.
Xin, Gui, Yi, Ding, Ji: Indirect Officer and Seven Killings.
Ren, Jia, Bing, Wu, Geng: Resource Seal and upright people.
Gui, Yi, Ding, Yi, Xin: Owl spirit, Indirect Resource, Reversed Food, indicating harm to children.
Jia, Bing, Wu, Geng, Ren: Defeating Wealth and Pursuing the Horse.
Translator's note: All twelve stage columns and ten branch rows retain their source order. The supplied Illness definition says "all good," and the explanation omits separate Death, Tomb, and Extinction definitions; neither has been repaired or filled in. The relationship tables retain Xu among stems, the final "already" graph in the yang Direct Officer row, and repeated Yi in the yin Owl row. The historical physiological, family, and divinatory claims are the source's own.
Deriving the Hour from the Day
For Jia and Ji, add Jia again; for Yi and Geng, Bing begins. Bing and Xin start from Wu; Ding and Ren reside at Gengzi. Where do Wu and Gui begin? Renzi is the true route. The method begins Jiazi at Zi for Jia or Ji days and proceeds to the person's actual birth hour. Follow the same example for the rest.
The Origin of Heaven and Earth's Stems and Branches
As deceit arose, strange beings appeared. In the Yellow Emperor's time the spirit Chiyou caused disorder. Deeply concerned for the people's suffering, the emperor fought Chiyou in Zhuolu's fields, Zhuolu being a commandery name. Blood flowed for a hundred li, yet he could not subdue him. The emperor then first fashioned spear, shield, knife, and sword. He fasted, built an altar to sacrifice to Heaven, and honored Earth at a square mound. Heaven sent down the ten stems, Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui, and twelve branches, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai. The emperor arranged the ten stems in a circle to image Heaven and the twelve branches in a square to image Earth. Taking stems as Heaven and branches as Earth, he joined their light and looked upward at the appointed gate to set them forth; only then could he subdue the disorder. This is the origin of the ten stems and twelve branches. Later Master Danao worried for posterity: Alas! Even the sage Yellow Emperor could not subdue these evil Killings. If later generations meet disaster and suffering, what can they do? He therefore distributed stems and branches to form the sixty Jiazi.
The ten stems follow yin and yang:
Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui.
Yang, yin, yang, yin, yang, yin, yang, yin, yang, yin.
Jia, Bing, Wu, Geng, and Ren belong to yang; Yi, Ding, Ji, Xin, and Gui belong to yin.
Marginal note: The emperor arranged ten stems in a circle to image Heaven and twelve branches in a square to image Earth. The doctrine of round Heaven and square Earth begins here.
Translator's note: This is the source's legendary account, not independently verified history. The compact passage about joined light and the appointed gate is uncertain and is not silently restored from another edition.
Directions of the Ten Stems and Affiliations of the Twelve Branches
Jia and Yi Wood belong to the east: Yin, Mao, and Chen image the eastern Azure Dragon. Bing and Ding Fire belong to the south: Si, Wu, and Wei image the southern Vermilion Bird. Wu and Ji Earth govern the center: Chen, Xu, Chou, and Wei image Gouchen and the Flying Serpent. Geng and Xin Metal belong to the west: Shen, You, and Xu image the western White Tiger. Ren and Gui Water govern the north: Hai, Zi, and Chou image the northern Dark Warrior.
Master Danao assigned Jia and Yi to Wood, Bing and Ding to Fire, Wu and Ji to Earth, Geng and Xin to Metal, and Ren and Gui to Water. He also assigned branch origins Yin and Mao to Wood, Si and Wu to Fire, Shen and You to Metal, Hai and Zi to Water, and Chen, Xu, Chou, and Wei to Earth. What principle explains this? It is said that the eastern spirit Taihao rides Zhen and holds the compass to govern spring, producing benevolent wind and harmonious qi and bringing all things forth. Thus Wood resides there, with Jia, Yi, Yin, and Mao alike.
The south has Emperor Shennong, riding Li and holding the balance to govern summer. He produces blazing yang and severe heat, bringing all things to completion. Thus Fire resides there, with Bing, Ding, Si, and Wu alike. Summer governs growth and nurture; luxuriant plants and trees all depend on Fire's virtue.
The west has the spirit Shao Wu, riding Dui and holding the square to govern autumn. He produces stern, killing, still qi, gathering all things in. Thus Metal resides there, with Geng, Xin, Shen, and You alike. Autumn qi calls Metal a knife: its keen, killing force withers plants and trees, the time of ripening and collecting qi.
The north has Emperor Zhuan, riding Kan and holding the weight to govern winter. He produces congealing, austere qi, concealing all things. Thus Water resides there, with Ren, Gui, Hai, and Zi alike.
The center has the Yellow Emperor, riding Kun and holding the cord to govern central Earth. Wood, Fire, Metal, and Water cannot lack Earth, so Wu and Ji reside centrally, while Chen, Xu, Chou, and Wei spread to the four corners, each obtaining its portion. The four corners here are spring's third month, summer's sixth, autumn's ninth, and winter's twelfth.
Master He says: Without Earth, Heaven cannot form its rounded covering above. Without Earth, the ground cannot provide thick support and the Five Grains cannot grow. Without Earth, people cannot conduct affairs within, and the Five Phases cannot stand. Benevolence, righteousness, ritual propriety, wisdom, and trustworthiness are the Five Constants; Metal, Wood, Water, Fire, and Earth are the Five Phases. None of the Three Powers, Heaven, Earth, and humanity, can lack Earth. Wood without Earth loses support and cultivation; Fire without Earth cannot illuminate the four directions; Metal without Earth cannot exercise its sharp qi; Water without Earth cannot bank up flooding waves. Earth without Water cannot grow and nurture all things. Thus no phase can lack Earth. Earth therefore resides centrally, its branches spread to the four corners, establishing the Five Phases.
Marginal note: Jia and Yi Wood are blue-green; Bing and Ding Fire red; Wu and Ji Earth yellow; Geng and Xin Metal white; Ren and Gui Water black. Wood governs benevolence, Fire ritual propriety, Metal righteousness, Water wisdom, and Earth trustworthiness. Taihao is Fuxi; Emperor Zhuan is Gaoyang, the Yellow Emperor's grandson. Earth is yellow; the Yellow Emperor governed through trustworthy virtue, hence his name. This discusses the ten stems' affiliations.
Translator's note: Names, divine offices, color and moral correspondences, genealogy, and the Shao Wu reading are retained as the historical source's account, without replacing them with another tradition's names or assignments.
Six Combinations of the Twelve Branches
Zi and Chou combine as Earth.
Yin and Hai combine as Wood.
Mao and Xu combine as Fire.
Chen and You combine as Metal.
Si and Shen combine as Water.
Wu and Wei combine as Fire.
Wu is Great Yang and Wei Great Yin.
Meanings of the Stem and Branch Characters
The Examination of Differences among Books says: Jia means splitting, as all things split their shells and emerge. The Changes says: All fruits, plants, and trees split their shells.
Yi means all things newly born, bent in their shoots and not yet extended.
Bing means all things brightly manifest.
Ding means things taking a strong and substantial form. Thus the Registers and Maps of States speaks of attaining adulthood, cheng ding.
Wu means luxuriance: things growing abundantly. Thus the Han Treatise says that shoots flourish at Wu.
Ji means recording: things have forms that can be recorded and recognized.
Geng describes hardness and strength: things draw inward and possess substance.
Xin means all things, just at their flourishing, meet control and therefore bitter pain.
Ren means pregnancy, the meeting of yin and yang: all things are pregnant and advance toward Zi.
Gui means that in winter Earth is level and all things can be measured.
Zi means leading: yang qi begins to sprout, born below.
Chou means a knob or fastening: cold qi bends and curls by itself.
Yin means skeletal form: yang qi wishes to emerge while yin remains strong, and hai-yan unfolds below.
Mao means emerging: all things push out through Earth.
Chen means extending: things stretch and emerge.
Si means completed: yang qi has finished spreading.
Wu means pieces: yin and yang meet, startling one another into activity.
Wei means dimness: at midday the movement reverses and yang turns toward obscurity.
Shen means rapid extension to completion. Thus the Jin Treatise says the bodies of all things are complete.
You means accomplishment: all things ripen.
Xu means extinction: all things perish entirely.
Hai means child: all things gathered and stored are firm children.
Translator's note: These are the source's traditional character explanations and cited attributions, not modern historical etymologies. The skeletal hai-yan, pieces/startling, and firm-children readings retain unusual supplied graphs without replacing them with expected synonyms.
Editorial Inscription and Introduction
Inscription.
Master Xu Dongzhai of the Song already explained Ziping's books in detail. The transmitted Yuanhai and Yuanyuan collections share one principle and matching passages. Present users follow only Yuanhai, yet Yuanyuan also has subtle applications that may not have been collected. The two books are now combined for comparison, their omissions gathered into one volume, with added verse formulas, rules of derivation, and character explanations. Later students understanding this will have both books plainly before them, with nothing missing. Respectfully stated.
Introduction.
The principles of Ziping Yuanhai began with the Tang official Master Li Xuzhong. Through people's birth year, month, day, and hour, generation and control, Flourishing and Vigor, Rest and Imprisonment, restraint and transformation, he determined life's misfortune and blessings with inspired accuracy. At his mu, Changli's Han Lu wrote an epitaph for later remembrance. The official Lü Cai subsequently adjudicated the teaching, without anyone further composing on it. In the Song, Master Xu Sheng again took the birth day master and divided it into six matters. Discussing profound subtleties, he wrote Yuanhai and gathered scholars' meanings for transmission. All follow it to this day. Later gentlemen collected Yuanyuan's principles, with matching chapters, and several hundred years have passed. Printed texts contain the misreadings traditionally illustrated by hai, shi, lu, and yu, and few students understand their meaning. Now Master Tang Jinchi respectfully invited someone thoroughly versed in the principles to combine both books, add oral formulas, and correct errors. Who but one capable of hanging a jar and transforming a staff could alter it? Issued to the world, it helps later students retain the ancients' model. When the book was completed, Master Tang showed me the volume, and I supplied this introduction.
Reprinted on an auspicious day in early winter of the seventh year labeled Chongling.
Translator's note: The mu wording, Han Lu name, sequence of historical attributions, and Chongling era label follow the supplied scan text. Their apparent errors are not silently replaced with guessed names, chronology, or a modern date. The familiar jar and staff images remain allusions rather than added biographies.
Animal Affiliations of the Twelve Branches
Branches in order: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai.
Animals in that order: yang Rat, yin Ox, yang Tiger, yin Rabbit, yang Dragon, yin Snake, yang Horse, yin Sheep, yang Monkey, yin Rooster, yang Dog, yin Pig.
The Classified Compilation of Seven Revisions says: Lang Han of Renhe states that the earthly branches correspond to twelve creatures. People say they were selected for incompleteness, but among all creatures, could only twelve be incomplete? As earthly branches are below, their feet and claws distinguish yin and yang. Zi belongs to yang, yet its upper four ke belong to yesterday night's yin and lower four to today's yang. The rat's forefeet have four claws, imaging yin, and hindfeet five, imaging yang. Chou is yin, and ox hooves are divided. Yin is yang, and the tiger has five claws. Mao is yin, and the rabbit has a split lip and four claws. Chen is yang, and the Dragon has five claws. Si belongs to
yin, and the snake's tongue is divided. Wu is yang, and the horse's hoof is round. Wei is yin, and the sheep's hoof is divided. Shen is yang, and the monkey has five claws. You is yin, and the rooster has four claws. Xu is yang, and the dog has five claws. Hai is yin, and the pig's hoof is divided.
Another explanation says: Zi is yin's utmost, hidden and obscure, paired with the rat because it conceals its tracks. Wu is yang's reckoning, manifest and vigorous, paired with the horse because it runs swiftly. Chou is yin, bending down in kindly affection, paired with the ox because it licks its calf. Wei is yin, looking upward and gathering ritual conduct, paired with the sheep because it kneels to suckle. Yin is three yang; predominant yang is violent, paired with the tiger's violent nature. Shen is three yin; predominant yin is cunning, paired with the monkey's sly nature. The sun rises east yet has You's rooster in the west; the moon arises at You yet has Mao's rabbit in the east. This is yin and yang's mutual response, so Mao and You are called sun and moon's private gates. A rabbit licking the male's fur becomes pregnant, and chickens tread in mating without visible form; both conceal rather than openly join, hence Mao and You belong to rabbit and rooster. At Chen the day's yang rises and works diligently. The Dragon is strongest and the Snake next, hence their pairing: they are creatures of transformation. Xu and Hai gather yin into hidden stillness. The Dog guards the night and the Pig remains quiet, hence their pairing as creatures that keep time. This too is an enlightened scholar's discussion, recorded in detail here.
Marginal note: Five is yang and four yin; round is yang and square yin. Incomplete means: rat without pupils, ox without teeth, tiger without neck, rabbit without eyes, Dragon without ears, snake without feet, horse without gallbladder, sheep without pupils, monkey without cheeks, rooster without kidneys, dog without stomach, pig without sinews.
Translator's note: The split Si sentence follows the supplied paragraph break. Animal anatomy, reproduction, yin-yang, and moral explanations are historical folklore in the text, not modern zoological claims. The supplied Lang Han and yang-reckoning wording are retained.
Birth, Flourishing, Death and Extinction of the Heavenly Stems
Column order: Long Life, Bathing, Cap and Belt, Assuming Office, Imperial Flourishing, Decline, Illness, Death, Tomb, Extinction, Womb, Nurture.
Jia: Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu.
Yi: Wu, Si, Chen, Mao, Yin, Chou, Zi, Hai, Xu, You, Shen, Wei.
Bing: Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou.
Ding: You, Shen, Wei, Wu, Si, Chen, Mao, Yin, Chou, Zi, Hai, Xu.
Wu: Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou.
Ji: You, Shen, Wei, Wu, Si, Chen, Mao, Yin, Chou, Zi, Hai, Xu.
Geng: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen.
Xin: Zi, Hai, Xu, You, Shen, Wei, Wu, Si, Chen, Mao, Yin, Chou.
Ren: Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei.
Gui: Mao, Yin, Chou, Zi, Hai, Xu, You, Shen, Wei, Wu, Si, Chen.
Marginal notes:
Long Life means things beginning to arise and emerge, like a person receiving parents' essence and blood, being carried for ten months, and being born.
Bathing is the beginning of life, within correctness on Earth and weakness in Heaven, like a newborn in a bathing basin. It cannot yet be called auspicious.
Cap and Belt means things attaining growth and becoming usable, like a person wearing cap and belt to be summoned for service.
Assuming Office means things flourishing, like a person using plans and endeavors to stand out.
Imperial Flourishing means things possessing something to uphold and stand by, like a person receiving the ruler's emolument, wielding authority and occupying Heaven's position, healthy in spirit and vitality and obtaining the proper place.
Decline means things approaching old age, like a person's essence and blood dissipating and body becoming weary.
Illness means things being all good, like a person having an illness.
Womb means things concealed within and not yet manifest, like a person remaining in the mother's belly and receiving qi.
Nurture means all things growing, like a person emerging from a woman's belly and first becoming human.
These terms refer to Metal, Wood, Water, Fire, and Earth, with human life used to convey their meaning. Long Life, Cap and Belt, Assuming Office, and Imperial Flourishing are auspicious; Bathing, Decline, and Illness are inauspicious. Death and Extinction, without rescue, are directly inauspicious. Receiving qi in Womb is half-auspicious, as is Nurture. The cycle begins again, and its principle can be inferred. Regarding stems and branches concealed in the month's command, Ziping takes the day as master and the month's Metal, Wood, Water, Fire, or Earth as useful spirit, selecting according to that spirit's flourishing or decline.
Zi month's palace generally takes Gui Water, but ask on which day one was born. From the first through the tenth, take Ren Water; from the eleventh through the thirtieth, take Gui Water. Judge which commanding spirit is acting. Using one rule throughout makes inference inaccurate. Take this example and infer the rest.
Translator's note: The source's Illness definition says all good; separate Death, Tomb, and Extinction definitions are absent and have not been supplied. The table's twelve stages and all ten branch rows follow the supplied order.
Deriving the Month from the Year
Jia and Ji years begin with Bing; Yi and Geng years head with Wu. For Bing and Xin, seek Geng above; Ding and Ren proceed forward from Ren. If asking where Wu and Gui begin, seek it at Jiayin.
For a Jia or Ji birth year, begin Bingyin on the month: the first month is Bingyin, second Dingmao, then count forward one position per month until the actual birth month.
Deriving the Womb Origin
Womb Origin is the month of conception. Ziping says: First infer within Womb and Breath, then judge the principle of adaptation. Those expert in configurations cannot omit this example. Count four positions ahead from the birth month. For a Jisi month, Shen ahead is Womb. Step back one position to Wei, raise the birth month's stem Ji there to give Jiwei, then count to Gengshen: this is the conception month. Follow the same example for the rest.
Deriving the Breath
Take the combination of the day master's heavenly stem and the combination of its earthly branch.
For a Jiazi day, year, month, or hour containing Ji gives Jia's combination with Ji. Also take Chou in the branches of year, month, or hour, producing Jichou. Infer the rest similarly. This is the origin of Womb and Breath.
Marginal note: In inferring a noble configuration, first take an auspicious day of Womb and Breath. Mutual generation and support bring distinction; mutual control brings poverty.
Deriving the Communicating Position
For someone born in Jiazi month and Yin hour, place the configuration at Mao. Take the rule that Jia and Ji years begin with Bing, start Bingyin, and obtain Dingmao as the communicating position. Yin communicates with Mao, Chen with Si, Wu with Wei, Shen with You, Xu with Hai, and Zi with Chou.
Deriving Jade Hall and Heavenly Yi Nobleman
Jia, Wu, and Geng take Ox and Sheep; Yi and Ji take Rat and Monkey's domain. Bing and Ding take Pig and Rooster's positions; Ren and Gui conceal Rabbit and Snake. The six Xin meet Horse and Tiger: these are Nobleman's directions. A configuration encountering them must become an attendant of the Purple Tenuity court.
Deriving Heavenly Official Nobleman
Heavenly Official hides Jia in Fire and the Sheep's flock; Yi's teaching concerns Azure Dragon. Bing seeing Si has official nobility; Ding sees You, and Wu seeks Xu.
Ji uses Mao and Geng suits Hai; Xin welcomes Shen and Ren loves Yin. Those of the six Gui seeing Wu must become distinguished people at court.
Use the birth-year stem. A Jiashen birth seeing Wei is an example; seeing it in the hour is especially excellent.
Marginal note: Heavenly Official requires refined Heavenly Origin, without injury, harmonious Nayin, and blessing support to be auspicious. Favorable blessing spirits are Wealth, Officer, and Resource. Evil Killings are inauspicious.
Translator's note: The compressed Fire/Sheep and Yi-teaching wording follows the supplied verse; no extra branch conditions are inserted.
Supreme Ultimate Nobleman
Jia and Yi births take Zi and Wu. Bing and Ding find sure passage through Rooster and Rabbit. Wu and Ji arrive at the four concluding seasonal months. Geng and Xin have abundant Emolument in Yin and Mao. Ren and Gui especially welcome Si and Shen. Encountering these should gather blessed qi; a noble pattern must also assist and combine, bringing enfeoffment over ten thousand households and rank among the Three Dukes. Use the birth year as master; otherwise the method is incorrect.
Three Wonders Nobleman
The Three Wonders in Heaven are Jia, Wu, and Geng; on Earth, Yi, Bing, and Ding; among people, Ren, Gui, and Xin.
For Jia, Wu, and Geng, take Jia as sun, Wu as moon, and Geng as star. With sun, moon, and star present, the earthly branches must obtain Xu and Hai as Heaven's Gate to become exceptional. Without Xu and Hai, the three lights have no Heavenly Gate and are not exceptional. Even with Heaven's Gate, lacking Chou, Mao, You, and Si likewise fails to be exceptional. Yin contains the Winnowing-Basket star, fond of wind, and You contains Net mansion, governing rain. Chou and Mao are wind and thunder, darkening the Three Lights so the Wonders lack their proper time. For Earth's Three Wonders, Yi Wood heads yin Wood, Bing Fire rules yang Fire, and Ding Fire is yin Fire's essence: their presence on Earth is exceptional. Yi must be used; Yi belongs to Kun Earth. Without it, the result is inauspicious.
Marginal notes:
Cheng Si says: The three stars must be in forward order; reversed confusion is wrong. The day makes one rot, three.
Hu Zhong Zi says: The Three Wonders reversed and confused place Lü Wang at the king's head, exclusively fishing.
Translator's note: The opposing presence-and-absence conditions for branches, Yi's Kun-Earth affiliation, the Net-mansion location, and the damaged Cheng Si and Lü Wang phrases retain the supplied readings. No replacement rule or recovered historical allusion is claimed.
Monthly Virtue Nobleman
Yin, Wu, and Xu months take Bing.
Shen, Zi, and Chen months take Ren.
Hai, Mao, and Wei months take Jia.
Si, You, and Chou months take Geng.
Begin at Yin and count Bing, Jia, Ren, Geng forward month by month, cycling repeatedly. The influence must appear in the day and have blessing spirits' assistance to be auspicious.
Marginal notes:
Yin, Wu, and Xu harmonize with Bing: first, fifth, and ninth months.
Shen, Zi, and Chen harmonize with Ren: third, seventh, and eleventh months.
Hai, Mao, and Wei harmonize with Jia: second, sixth, and tenth months.
Si, You, and Chou harmonize with Geng: fourth, eighth, and twelfth months.
Monthly Virtue Combination
Yin, Wu, and Xu months take Xin; Shen, Zi, and Chen months Ding; Hai, Mao, and Wei months Ji; Si, You, and Chou months Yi.
Heavenly Virtue Nobleman
The first month takes Ding, second Kun, third Ren, fourth Xin, fifth Qian, sixth Jia, seventh Gui, eighth Yin, ninth Bing, tenth Yi, Zi month Xun, and Chou month Geng. Select according to the birth month: a first-month birth sees Ding, and a second-month birth sees Shen, for example.
Heavenly Kitchen Nobleman
Jia and Bing love traveling with the Double Maiden; Yi and Ding take the Lion, Ji the Golden Bull. Wu sits in Yin-and-Yang and Geng in the Fish's belly, with an emolument of two thousand shi in the imperial city.
Gui uses the Scorpion and Ren the Human Horse; Xin reaches the Precious Vase and Emolument is free. Heavenly Kitchen registers Heaven's Emolument, letting blessings and wisdom both enjoy leisure.
Marginal note: Jia Wood generating Bing is taken for configuration and hour. Bing has Emolument at Si, so Yisi is Emolument, like a mother feeding upon her child.
Translator's note: The celestial figures are translated by their supplied imagery, without adding modern zodiac dates. Yisi in the marginal explanation is retained as printed.
Blessing Star Nobleman
Jia and Bing invite one another into Tiger's domain and become strongest on also meeting Rat's hole. Wu takes Monkey, Ji takes Wei, Yi and Ding take Hai; a Bing person particularly welcomes Wushen concealed. Geng follows Horse's head and Xin reaches Si; Ren Riding the Dragon's Back is exceptionally welcome. A Ding person also loves seeking You, and Gui and Yi suit Ox, making Emolument prosper naturally.
Translator's note: Repeated and differing Bing, Ding, and Yi assignments follow the supplied verse without harmonization.
The Three Origins
For Jiazi, take Jia Wood as Heavenly Origin, Zi as Earthly Origin, and Gui Water concealed in Zi as Human Origin.
Emolument of the Ten Stems
Jia has Emolument at Yin, Yi at Mao, Bing and Wu at Si, Ding and Ji at Wu, Geng at Shen, Xin at You, Ren at Hai, and Gui at Zi.
Emolument is the flourishing domain of heavenly stems and earthly branches. Jia's Emolument at Yin belongs to eastern Jia and Yi's branches, paired with Chen, Yin, and Mao. The others follow likewise. Chen, Xu, Chou, and Wei are Heavenly Dipper's evil Killings, where the Emolument spirit does not arrive. People carrying Emolument may be inauspicious or auspicious, noble or lowly: how is this judged?
The Subtle Purport of Heavenly Yi says: Emolument, Horse, and Nobleman have no fixed support. Investigate the Five Phases' good and evil. Weak Heavenly Origin does not yet make disaster; firm earthly qi provides sufficient joy.
The Song of the Source's Marrow says: Emolument and Horse have many further explanations, including self-decline, self-death, Defeat, and Extinction. Without auspicious killing influences assisting, ancestral ruin and much floating inferiority are certain.
Marginal note: One may obtain rank and emolument. Officer gaining power and passage is called Emolument. Birth and Flourishing are most welcome, Rest and Imprisonment most avoided. Emolument must obtain Yang Blade as a guard before blessings can be declared.
The Relay Horse
Shen, Zi, and Chen have Horse at Yin; Yin, Wu, and Xu at Shen; Si, You, and Chou at Hai; Hai, Mao, and Wei at Si.
The method takes Water born at Shen and ill at Yin Wood. Water generates Wood, its child. At the place of illness, the child comes to receive it, like someone ill and unable to advance waiting for a child to fetch them, as a relay horse comes to meet them. Infer the others accordingly.
Marginal notes:
A Horse needs a saddle and a gate to be good.
Without saddle it cannot be ridden; without barrier it cannot stop. Both are useless.
Before Horse is the barrier; behind Horse is the saddle.
Heavenly Pardon
Spring takes Wuyin, summer Jiawu, autumn Wushen, and winter Jiazi. It becomes usable only when encountered in the person's birth day.
The Flowery Canopy
Yin, Wu, and Xu see Xu; Si, You, and Chou see Chou; Shen, Zi, and Chen see Chen; Hai, Mao, and Wei see Wei.
Flowery Canopy is originally auspicious, but its presence in a configuration often brings solitude or widowhood. Even distinction cannot avoid loneliness; those meeting it are often Buddhist or Daoist renunciants or practitioners of the arts.
Hu Zhong Zi says: Flowery Canopy is the star of arts and skills and indicates solitude.
Marginal note: This star stands like a canopy beside the Great Emperor.
Halls of Learning of the Ten Stems
A Metal birth sees Si, with Xinsi proper; Wood sees Hai, with Jihai proper; Water sees Shen, with Jiashen proper; Earth sees Shen, with Wushen proper; Fire sees Yin, with Bingyin proper.
Marginal note: This makes a person intelligent and perceptive, with examination success. Offending Emptiness brings a teaching post.
Food Emolument of the Ten Stems
Jia feeds on Bing, Yi on Ding, Bing on Wu, Ding on Ji, Wu on Geng, Ji on Xin, Geng on Ren, Xin on Gui, Ren on Jia, and Gui on Yi.
The song says:
To know the Food Spirit's name, Jia feeds on Bing and Yi on Ding. Bing feeds on Wu and Ding on Ji; Ji feeds on Xin and Wu on Geng.
Geng with Ren and Xin with Gui particularly welcome one another; Ren with Jia and Gui with Yi are most glorious. Food Spirit Riding Emolument and Horse must bring great riches, achievement, and reputation.
Do not feed on Emptiness, Yang Blade, or Killings; do not feed on Rest, Imprisonment, Death, or Extinction. Feed on Birth, Flourishing, and noble spirits. Distinguish superiority and inferiority in feeding on Resource or Wealth.
If one can investigate and obtain the truth, Emolument, Food, and Heavenly Kitchen never cease.
Marginal notes:
Food Spirit is the child I generate, as Jia Wood generates Bing Fire. When flourishing, it indicates a full physique and a capacity for food and drink.
Golden Carriage Emolument
It is the second position ahead of the ten stems' Emolument. Jia's Emolument is Yin, for example, so this is at Chen. Infer the others similarly.
Marginal note: Encountering this star indicates Wealth arriving through wife and household.
Flanking Emolument
A Wuchen birth seeing Bingwu, or a Bingwu birth seeing Wuchen;
a Dingsi birth seeing Jiwei, or a Jiwei birth seeing Dingsi.
They flank one another before and behind. Only these four positions count; others do not.
Marginal note: Wu and Bing have Emolument at Si, so Chen and Wu flank empty Si Emolument. Filling it is avoided; only the empty position is noble.
Exchanged Emolument
A Jiashen birth seeing Gengyin, or a Gengyin birth seeing Jiashen, has Jia's Emolument at Yin and Geng's at Shen, exchanging back and forth.
Hidden Emolument
A Jia birth meeting Hai has Jia's Emolument at Yin, which combines with Hai. An Yi birth meeting Xu has Yi's Emolument at Mao, which combines with Xu. Follow these examples for the rest.
Enclosing Emolument
A Jia birth meeting Chou and Mao has Jia's Emolument at Yin, with Mao before and Chou behind. An Yi birth meeting Yin and Chen has Yi's Emolument at Mao, with Chen before and Yin behind. Infer the others similarly.
Filling the City
Horse combining indicates illicit private affairs. Take the Long Life position of the day stem. For a Jia day, Long Life is Hai, so use Hai.
Translator's note: The heading Filling the City and the body's Horse-combination rule are retained together as supplied, without inventing a connection between them.
The Imperial Seat
Take the flourishing place of the hour's Nayin. Jiazi hour has Metal Nayin, which flourishes at You, so use You. Follow this example for the rest.
Emptiness in the Six Jia Ten-Day Periods
Also called Heavenly Void Killing. Jiazi's ten-day period lacks Xu and Hai; Jiaxu's lacks Shen and You; Jiashen's lacks Wu and Wei; Jiawu's lacks Chen and Si; Jiachen's lacks Yin and Mao; Jiayin's lacks Zi and Chou.
Road-Cutting Emptiness
Jia and Ji find Shen and You most sorrowful. Yi and Geng need not seek Wu and Wei. Bing and Xin: why ask about Chen and Si? Ding and Ren find Yin and Mao utterly empty. Remember Zi and Chou for Wu and Gui. People encountering this have much sorrow; if it is also met within Womb, suffering persists even when white hair fills the hairpin.
The Four Great Emptinesses
In Jiazi and Jiawu periods, Water's flow is cut off. In Jiayin and Jiashen periods, Metal qi is obscure and hard to find. Of the six Jia periods, only Jiachen and Jiaxu contain all Metal, Wood, Water, Fire, and Earth. Jiazi and Jiawu alone lack Water; Jiayin and Jiashen lack Metal. These four periods have incomplete Five Phases, called the Four Great Emptinesses. A person of the period seeing Water directly offends it. Even if the natal configuration does not offend it, a cycle reaching a Water character does. Discuss Jiayin and Jiashen periods in the same way.
Ten Evils and Great Defeat Days
Jiachen, Yisi, Renshen, Bingshen, Dinghai, Gengchen, Wuxu, Guihai, Xinsi, and Jichou make the ten influences. States employing troops must greatly avoid them. Even Dragons and Snakes leaving their dens find it difficult to extend themselves. A person's configuration encountering these days turns the storehouses' gold and silver to dust.
The Four Discarded Days
Spring takes Gengshen, summer Renzi, autumn Jiayin, and winter Bingwu. In spring, Gengshen Metal is imprisoned; in summer, Renzi Water is imprisoned; in autumn, Jiayin Wood is imprisoned; in winter, Bingwu Fire is imprisoned. Dead or imprisoned and therefore useless, they are called discarded. Spring employs Wood's spirit, making imprisoned Metal useless, hence Geng Metal is discarded. Summer employs Fire and Ren Water is discarded; autumn employs Metal and Jia Wood is discarded; winter employs Water and Bing Fire is discarded. Encountering this in a configuration indicates undertakings without accomplishment. Distinguish spring, summer, autumn, and winter for accuracy.
Heaven and Earth Turning Killings
Spring Rabbit and summer Horse turn Heaven and Earth; autumn Rooster and winter Rat bring calamity. Travelers on the road must fear death; before a house is completed, the mourning structure is raised.
Heaven's Net and Earth's Web
Chen is Heaven's Net and Xu Earth's Web, also Kuigang's occupied region where Heavenly Yi does not arrive. The earlier account takes Xu and Hai as Heaven's Net, and Chen and Si as Earth's Web. A Fire configuration meeting Xu and Hai has Heaven's Net; Water and Earth configurations meeting Chen and Si have Earth's Web. These are the Five Phases' Tomb and Extinction places, meaning obscurity, lack of clarity, and indecision. Metal and Wood configurations have no Heaven's Net or Earth's Web rule. Men avoid Heaven's Net and women Earth's Web. They often bring obstruction, and additional evil Killings must bring death.
Translator's note: The initial Chen/Xu assignments and the subsequent Xu-Hai/Chen-Si assignments both follow the supplied source. The differing formulations are not reconciled.
Yang Blade and Flying Blade
The palace opposite Yang Blade is Flying Blade.
Jia birth: Yang Blade at Mao, Flying Blade at You.
Yi birth: Yang Blade at Chen, Flying Blade at Xu.
Bing birth: Yang Blade at Wu, Flying Blade at Zi.
Ding birth: Yang Blade at Wei, Flying Blade at Chou.
Wu birth: Yang Blade at Wu, Flying Blade at Zi.
Ji birth: Yang Blade at Wei, Flying Blade at Chou.
Geng birth: Yang Blade at You, Flying Blade at Mao.
Xin birth: Yang Blade at Xu, Flying Blade at Chen.
Ren birth: Yang Blade at Zi, Flying Blade at Wu.
Gui birth: Yang Blade at Chou, Flying Blade at Wei.
Yang means hardness; Blade means punishment. Passing beyond Emolument produces Blade. When work is complete one should withdraw; refusing to withdraw is to advance fiercely. Advancement has Hurting Officer: Yang Blade belongs one branch ahead of Emolument, meaning the utmost good fortune turns to obstruction.
Marginal notes:
Hu Zhong Zi says: Anyone with Emolument must rely on Blade to guard it.
Chan Master Yixing says: Repeated Yang Blades also seeing Emolument bring riches, honor, much gold, and jade. Take it from a person's birth: in Heaven it governs conquest; cutting within a person's configuration governs the loaded gate, while in a petty person it governs slaughter.
Translator's note: This list gives Blades for all ten stems, differing from the earlier five-yang-stems-only rule. Both versions remain distinct. The final loaded-gate wording is uncertain and is not silently replaced.
Deriving Major Luck Cycles
Major cycles are all counted from the birth day. Yang men and yin women count forward to the coming seasonal node; yang women and yin men count backward to the preceding node. Convert three days into one year. For forward cycles, take a Jiazi year: Jia and Ji years begin with Bing, so the first month is Bingyin. A boy born one day after Beginning of Spring on the first day counts forward to Awakening of Insects, the second month's node, obtaining thirty days and beginning cycles at age ten, proceeding to Dingmao. In an Yichou year, Yi and Geng years have the source's Cheng as head, with the first month Wuyin. Beginning of Spring falls on the first, and a girl born on the eighteenth counts forward to Awakening of Insects, obtaining four threes, twelve days, and beginning at age four with Jimao. Infer the rest similarly.
Yin men and yang women reverse cycles. For an Yichou year, Yi and Geng years begin with Wu, making the first month Wuyin. A boy born fifteen days after Beginning of Spring on the first counts backward to that node, obtaining five threes, fifteen days, and beginning at age five with Dingchou. In a Jiazi year, Jia and Ji begin with Bing, and the first month has the source's Yu-Yin reading. A girl born ten days after Beginning of Spring on the first counts back to the first, obtaining nine days, three threes, and beginning at age three with Yichou in reverse. Follow this for the rest. If there is one day extra, subtract a day; if one short, add a day.
Marginal note: If born at Wu hour on the first and Beginning of Spring occurred at Mao hour, count the first month. A Yin-hour birth has not crossed the node and uses the previous outline's twelfth month. For a Zi-hour birth on the first day of the first month, the upper four ke still belong to the preceding year's twelfth month, while the lower four ke of night Zi belong to the first day of the first month. Hence even immortals find night Zi hour difficult to judge.
Translator's note: The source's sample counts, age starts, extra-day instruction, Cheng and Yu-Yin graphs, and split Zi-hour convention are retained without recalculating dates or substituting a modern calendar.
Proceeding through Minor Cycles
Minor cycles do not distinguish yin and yang configurations. A boy starts Bingyin at age one, Dingmao at two, and proceeds forward. The shortcut gives Bingzi at eleven and Bingxu at twenty-one, cycling repeatedly. A girl starts Renshen at age one, Xinwei at two, and proceeds backward. The shortcut gives Renshen at one, Renxu at eleven, and Renzi at twenty-one, cycling repeatedly.
Mutual Generation and Control of the Five Phases
For mutual generation: Metal generates Water, Water Wood, Wood Fire, Fire Earth, and Earth Metal. For mutual control: Metal controls Wood, Wood Earth, Earth Water, Water Fire, and Fire Metal. What generates me is parents; what I generate is descendants; what controls me is Officer or Ghost; what I control is Wife and Wealth; what matches and harmonizes is siblings. Consult the diagram of adaptation among the five yang and five yin.
Song of the Seasonal Periods
The first month has Beginning of Spring and Rain Water; second, Awakening of Insects and Spring Equinox; third, Clear Brightness and Grain Rain; fourth, Beginning of Summer and Grain Fullness; fifth, Grain in Ear and Summer Solstice; sixth, Slight Heat and Great Heat; seventh, Beginning of Autumn and End of Heat; eighth, White Dew and Autumn Equinox; ninth, Cold Dew and Frost's Descent; tenth, Beginning of Winter and Slight Snow; Zi month, Great Snow and Winter Solstice; Chou month, Slight Cold and Great Cold.
General Formula for What Heaven and Earth's Stems and Branches Conceal
At Beginning of Spring, use Bing Fire for twenty-three; during the remaining days Jia Wood flourishes in the outline. At Awakening of Insects, Yi Wood has not yet taken charge; at Spring Equinox Yi Wood is properly in season.
At Clear Brightness, Yi Wood governs ten days; afterward examine eight days of Gui Water. Three before Grain Rain, Wu Earth flourishes: examine the flourishing Earth within carefully.
At Beginning of Summer, again take concealed Wu Earth; after Grain Fullness, past Wu, Bing Fire shines. At Grain in Ear, Ji Earth is fitting; midway, Fire is strong for seven days.
At Summer Solstice yin is born and utmost yang is favorable, with flourishing Bing and Ding Fire in command. At Slight Heat, Ding Fire flourishes ten days, then Yi Wood is fragrant for three.
Ji Earth is imposing for three days; at Great Heat, Ji Earth is yellow for ten. At Beginning of Autumn, Ren Water rises ten days; at End of Heat, Geng Metal is good for fifteen.
At White Dew, Geng Metal flourishes seven days; Xin on the eighth brings blessings alone. At Cold Dew, Xin Metal governs seven days; on the eighth Ding Fire and Water again descend.
At Frost's Descent, Ji Earth has fifteen days, with Mixed Qi usable within. At Beginning of Winter, Gui Water flourishes seven days, and Ren Water flows busily for eight.
At Slight Snow, Ren Water is rapid seven days, then Jia Water is fragrant for eight. At Great Snow, Ren Water governs seven days; at Winter Solstice, Gui Water flourishes more deeply.
At Slight Cold, Gui Water is nurtured seven days, then Xin Metal is concealed in Chou Storehouse for eight. At Great Cold, Ji Earth flourishes ten days. Practitioners should study this precisely and carefully.
Translator's note: The unusual day numbers, "Jia Water," Ding Fire with descending Water, and Ji Earth at Frost's Descent remain as supplied. Unstated units are not filled in, and the scheme is not harmonized with adjacent seasonal tables.
Another Song on Seasonal Qi
In examining a configuration, first inspect the day master; only then can the Eight Characters' profound principle be investigated. At Zi, Ren occupies ten days, while the middle and last ten-day periods are Gui. Chou has nine days of Gui's remainder; apart from three Xin, all is Ji. Yin has Wu and Bing for seven mornings each, with sixteen of Jia Wood making it usable. Mao has yang Wood in the first ten days and yin Wood in the middle and last ten. The third month still has Yi for nine mornings, Gui Storehouse for three days, and exceptional Wu in the remainder. Si has nine days generating Geng Metal, sixteen Bing Fire and five Wu. Wu's first ten days belong to yang Fire; Ding Fire has ten and Ji nine. Wei has nine days of bright Ding Fire, three mornings of Yi, and Ji for the rest. Early autumn has Ji seven mornings, Wu three, Ren three, and Geng Metal seventeen. You still has ten days of Geng and twenty of flourishing Xin Metal. Xu has nine days of victorious Xin Metal, three Ding, and eighteen Wu Earth. Hai has seven Wu and five days Jia, with flourishing Ren for the rest: remember this. Know that obtaining one is considered in three divisions. This is the earlier worthies' secret of proven experience.
Translator's note: All supplied numbers and stem assignments are retained, including Ji in early autumn. They are not adjusted to force agreement with other tables or a fixed month length.
Formula for the Four Seasons' Great Nodes
To know next year's spring from this year, add five days and three double-hours. Three days after Beginning of Spring comes autumn; across the bank, retreat a position to change summer's mechanism. Three more mornings and winter arrives; the Sixth Young Master again goes to strike the spring ox.
For this method, the source gives Jiajing's seventeenth year, Wushen, twelfth month, seventeenth day, Jiazi day, Wu hour, as Beginning of Spring, calling it the twentieth year. To know the following spring, add five days and three double-hours. From Jiazi day's Beginning of Spring, Jisi day at You hour is five days and three double-hours later, in the year's twelfth month on the twenty-eighth
day, Jisi at You, crossing the twentieth year's spring node. Three days after Beginning of Spring comes autumn: from Jiazi spring to Dingmao day at Chou hour is three days and six double-hours. The sixth month's twenty-fourth, Dingmao at Chou, crosses autumn. Across the bank, retreat a position and return again: opposite Dingmao autumn is Dingyou; without moving the stem, clash the branch and retreat one to Bingshen. Yiwei at You is the result: third month, twentieth day, Yiwei at You is Beginning of Summer. Three more mornings and winter arrives: perhaps the second day, Yiwei, has Beginning of Summer, and Wuxu at Si has Winter Solstice. The ninth month's twenty-sixth, old Wuxu at Si, has Beginning of Winter. Every year take Beginning of Spring as master and infer the rest by this example.
Translator's note: The source's Jiajing year number, Wushen and twentieth-year labels, day and hour sequences, and Winter Solstice/Beginning of Winter difference are retained without claiming a corrected date. The interrupted twenty-eighth/day sentence follows the supplied paragraph break. This is a historical calendrical mnemonic, not a verified modern calculator.
Subtle Song for Future Month Beginnings and Seasonal Qi
Month beginnings have existed since antiquity. The preceding nine coming forward face the following nine. A large month joins five stems and nine branches; a small month pairs four stems and eight branches.
Consider carefully the six-times-six years. Travel all the roads of wind and cold, then take this year's Beginning of Spring count: calculation again has no error.
Forty-seven years earlier there was an intercalation. The second month before that intercalation meets the present. The true increase and decline omit not a fraction; all lies in the master's palm formula.
Observe where the central qi lies. In the month before intercalation it lies at month's end; in the month after, at the first day. A month without central qi is called intercalary.
Shortcut Formula for Annual Seasonal Nodes, Days, Hours and Ke
Examine spring's day carefully and seek nowhere else. Correct hour and true ke repay the node. Five double-hours and two ke give Awakening of Insects; ten double-hours and four ke begin Clear Brightness.
Beginning of Summer: one day, three double-hours, six. Grain in Ear: one day, nine double-hours. Slight Heat: two days, two double-hours, two. Two days, seven double-hours, four give Hai-autumn.
White Dew: three mornings and six ke alone. Cold Dew: three mornings and six double-hours complete. Beginning of Winter: three mornings, eleven and two. Great Snow: four, four, two pairs flowing.
Slight Cold: four double-hours, nine double-hours, six. Five days and three double-hours strike the spring ox. If the node meets Zi hour, add a day. Keep this shortcut in mind.
Translator's note: Where the source omits a unit or prints double-hours twice, the English does not invent a correction. Hai-autumn and the compressed Great Snow line remain as supplied. These offsets have not been converted into modern calendar dates.
Another Discussion of Good and Ill in the Five Phases' Birth, Flourishing, Decline and Extinction
Books of yin-yang specialists say that yin dies where yang is born, and yang dies where yin is born. Jia Wood, for example, is born at Hai and dies at Wu; Yi Wood is born at Wu and dies at Hai. The others follow the same rule. Yet using this to infer configurations fails nine times in ten and is not a reliable method. How can judging a configuration be confined to Birth and Flourishing? Bingyin belongs to Fire and is cut off at Hai, apparently unfavorable. Yet Hai contains Wood as Resource Seal, generating Bing Fire, so a Bing day in Hai hour often forms noble patterns. Wu belongs to Earth and flourishes at Si, also Established Emolument, apparently noble. Yet Si instead generates Metal, which injures the Officer star, so a Wu day in Si hour ultimately has no prominent office. These two examples show that one must not cling exclusively to Birth and Flourishing as auspicious, or Decline and Defeat as inauspicious, but use a living, adaptable method.
Marginal note: One death and one birth establish the Five Phases' discussion. In application there is the mother's love supporting a child, an elder brother's affection supporting the younger, and a child's gratitude caring for the mother: unending generation and inexhaustible transformation. Examine these carefully before discussing a configuration.
On Birth and Flourishing
The usual method takes Metal born at Si, Wood at Hai, Water at Shen, and Fire at Yin. Earth resides centrally and borrows its mother's place of birth, as Wu at Si and Ji at Wu. Earth also belongs to the four concluding seasonal months, flourishing eighteen days in each, seventy-two in all. Together with Metal, Wood, Water, Fire, and Earth each having seventy-two days, the total is three hundred sixty days, completing the year's work. This is a sound method.
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