The division of Taiji gives rise to Yin and Yang. Yin and Yang are the principles of heaven and earth, the framework for all things, the parents of change, the origin of life and death, and the abode of spirit and wisdom. The framework refers to the guidelines for growth, transformation, and storage; parents refer to the form preceding all things; origin refers to life and death both being caused by these principles. There has never been anything with form and essence that is not governed by the five phases and Yin-Yang. Thus, transformations without end can be the primal source of all things because they are the nurturing grounds of divine wisdom. Gathering and dispersing unpredictably, giving birth and transforming endlessly, none of this would be possible without divine wisdom.
Therefore, the emergence of things is called transformation, reaching extremes is called change, and the unpredictable nature of Yin and Yang is called divine. Heaven and Earth are the upper and lower boundaries of all things; left and right are the paths of Yin and Yang; water and fire are the signs of Yin and Yang (water is cold, fire is hot); metal and wood are the beginning and end of generation and destruction (metal destroys, wood generates). Yin and Yang, the Five Phases flow into the ten heavenly stems and five transformations' movements. Cold, heat, dryness, dampness, wind, and fire qi circulate between heaven and earth, becoming the source of all things. Humans receive their essence and are confined between heaven and earth, thus possessing five zang and six fu organs to correspond with the five phases and six qi numbers.
The five phases are Metal, Wood, Water, Fire, and Earth. Wood represents Yang qi touching the ground and growing, Fire represents vigorous growth and transformation of all things, Metal represents Yin qi prohibiting and gathering all things, Water represents nourishing all things, and Earth represents the ebb and flow of all things, bringing forth the living and returning the dead.
The six qi are Wind, Fire, Heat, Dampness, Dryness, and Cold. Each of the six qi has one transformation. Wood transforms into Wind, governing Spring when Yang qi promotes growth as the heavenly command; Sovereign Fire transforms into Heat, governing late Spring to early Summer, promoting warmth but not excessive heat; Heat is a sovereign virtue, Ministerial Fire transforms into Heat, governing Summer when great heat prevails; Metal transforms into Clear Dryness, coolness then prevails, Metal is the wife of Bing, carrying fire's qi, hence it is dry. Water transforms into Cold, severe cold then prevails; Earth transforms into Dampness, with Earth's moist richness, damp-heat transformation prevails. When wet, Earth grows; when dry, Earth dies. Springs emerge from the earth, proving the credibility of dampness.
Sages observe the colors of the five celestial clouds. ? Heaven's qi passes through the center, facing Jia Ji positions, establishing Earthly Qi; White Heaven's qi passes through the west, facing Yi Geng positions, establishing Metal Qi; Black Heaven's qi passes through the north, facing Bing Xin positions, establishing Water Qi; Green Heaven's qi passes through the east, facing Ding Ren positions, establishing Wood Qi; Red Heaven's qi passes through the south, facing Wu Gui positions, establishing Fire Qi. These five qi colors pass through the twenty-eight constellations above and correspond to twelve divisions below. Thus, ancient people could predict disasters and plagues based on observing the sky and atmospheric conditions. Observations should be made on the first day of the first month. If there is an excess, look at the beginning of寅；if there is insufficiency, look at the end of寅；for balanced conditions, look directly at寅. For example, green qi represents wind, red represents heat, ? represents dampness, white represents dryness, and black represents cold. If the color of qi combines, further analysis should be conducted based on its subtleties.
Heavenly stems determine the movement, earthly branches determine the qi. There are ten heavenly stems which combine into five phases; twelve earthly branches, opposite each other, form the six qi. This is because heaven has Yin and Yang, and so does earth. Heaven has Yin and can descend, earth has Yang and can ascend. Heaven uses Yang to give birth and Yin to grow, while earth uses Yang to kill and Yin to hide. Growth and destruction are the ways of heaven, hiding and killing are the ways of earth. Heaven’s Yang mainly generates life, hence Yang gives birth and Yin fosters growth; Earth's Yin mainly kills, hence Yang kills and Yin hides.
Yang contains Yin, Yin contains Yang. Humans exist in the interaction of qi, above the waist is heaven's domain, governed by heavenly qi; below the waist is earth's domain, governed by earthly qi. They generate five, their qi three. Three forms heaven, three forms earth, three forms humans. Three times three equals nine, nine nines regulate and meet, hence generating nine orifices and nine organs to correspond.
Heaven has 365 days, humans have 365 joints. Heaven governs with five phases over five positions to create cold, heat, dryness, dampness, and wind; humans transform with five zang organs into five qi to generate joy, anger, thought, worry, and fear. In heaven it is mysterious, mystery generates spirit; in humans it is the Way, the Way generates wisdom; on earth it is transformation, transformation generates five flavors. Spirit in heaven is wind, on earth it is wood, in humans it is anger; spirit in heaven is heat, on earth it is fire, in humans it is joy; spirit in heaven is dampness, on earth it is earth, in humans it is thought; spirit in heaven is dryness, on earth it is metal, in humans it is worry; spirit in heaven is cold, on earth it is water, in humans it is fear. Cold and heat with five qi alternate, each having precedence. If not in its proper position, it is evil; if in its proper position, the divine aspects of Yin and Yang cannot be seen. However, the traces of the stems and branches can be sought.
Heaven and Earth's Yin and Yang are represented not counted, only through the stems and branches can they be measured. Heavenly qi starts with Jia, earthly qi starts with Zi, when heaven and earth combine, it becomes Jiazi. Therefore, Jiazi is the start of the stems and branches. Heavenly qi ends with Gui, earthly qi ends with Hai, when heaven and earth combine, it becomes Guihai. Therefore, Guihai is the end of the stems and branches. Yin and Yang alternate, life's charm lies in unpredictability, adapting to circumstances, strength and flexibility complement each other. Hence after Jiazi comes Yichou, after Renxu comes Guihai. Thirty years make one cycle, sixty years make one round. There are main movements, guest movements, main qi, and guest qi. Main movements and main qi remain unchanged for ten thousand years; guest movements and guest qi change every year.
Discussing from the perspective of heavenly stems, brothers, and order: Jia and Yi belong to Eastern Wood; Jia represents grass and trees starting to sprout; Yi represents Yang still bending. Bing and Ding belong to Southern Fire; Bing represents all things clearly visible and strong. Ding represents Yang being strong and meeting Yin. Wu and Ji belong to Central Earth; Wu represents Yang Earth. All things grow out and enter. Ji represents Yin Earth, doing nothing yet achieving itself. Geng and Xin belong to Western Metal; Geng represents Yang changing and continuing, Xin represents Yang reaching its peak and changing again. Ren and Gui belong to Northern Water. Ren represents Yang qi being born, in Ren it is in the fetal stage, agreeing with Zi; Gui represents all things closing and storing, conceiving beneath, naturally sprouting, the way of heaven. Therefore, Wood is the first movement, Fire is the second movement, Earth is the third movement, Metal is the fourth movement, Water is the fifth movement, this is the main movement.
A poem says: Great Cold marks the start of the Wood phase, Qingming before three sees Fire dominate, after Mangzhong comes Earth, after Start of Autumn follows Metal, after Start of Winter comes Water, cycling endlessly for ten thousand years. Someone asks: Wood, Fire, Earth, Metal, Water, the way of heaven moves leftward, naturally in order. But how is it that Sovereign Fire generates Earth, Earth then generates Ministerial Fire, Fire then generates Metal? Ministerial Fire cannot form without Earth, just as fire cannot gather in a void. Metal in ore cannot be smelted without fire, hence in the River Diagram Fire seven is west, Metal nine is south, mutually displaying their abilities; truly recognizing the Five Phases and Six Qi, they are all one qi. Thus, burning wood turns to fire, twisting turns to water; striking metal and stone turns to fire, melting turns to water. Within the land, rivers flow into the sea, where firelight often arises, all inherent properties, why doubt the presence of fire within Earth, and Metal within Fire?
Discussing from the perspective of marital pairing: Jia pairs with Ji to transform into Earth, Yi pairs with Geng to transform into Metal, Bing pairs with Xin to transform into Water, Ding pairs with Ren to transform into Wood, Wu pairs with Gui to transform into Fire. Hence in Jia Ji years, Earth Qi governs; in Yi Geng years, Metal Qi governs; in Bing Xin years, Water Qi governs; in Ding Ren years, Wood Qi governs; in Wu Gui years, Fire Qi governs, this is the guest Qi.
A poem says: Jia Ji transforms into Earth, Yi Geng into Metal, Ding Ren into Wood forming a forest, Bing Xin is long-flowing water, Wu Gui in the South Palace is called Heart. In Jia Ji years, the first month establishes Bing Yin, Bing Fire generates Earth, hence it is Earth Qi; in Yi Geng years, the first month establishes Wu Yin, Wu Earth generates Metal, hence it is Metal Qi; in Bing Xin years, the first month establishes Geng Yin, Geng Metal generates Water, hence it is Water Qi; in Ding Ren years, the first month establishes Ren Yin, Ren does not generate Wood, hence it is Wood Qi; in Wu Gui years, the first month establishes Jia Yin, Jia Wood generates Fire, hence it is Fire Qi.
Suppose in Jia Ji years, Jia represents Earth Qi, the first Qi is Earth; Earth generates Metal, the second Qi is Metal; Metal generates Water, the third Qi is Water; Water generates Wood, the fourth Qi is Wood; Wood generates Fire, the fifth Qi is Fire. Each Qi governs seventy-two days and five ke, this is because the heavenly stems are above as Yang, thus governing the movement.
Discussing from the perspective of earthly branches in cyclic order: Yin and Mao belong to Spring Wood; Yin represents development. In the first month, Yang rises and Yin descends, the law pipe flies ash to mark the beginning of events. Mao represents flourishing. In the second month, Yang energy is strong and thriving.
Si, Xu, Chou, Wei belong to the four seasons' Earth; Si represents vibration, in the third month Yang has passed halfway, all things vibrate and grow; Xu represents extinction, in the ninth month all things decay and perish; Chou represents binding, Yin still holds and binds, marking the transition of the twelfth month; Wei represents taste, in the sixth month things mature and have flavor.
Shen and You belong to Autumn Metal; Shen represents body, in the seventh month all things mature; You represents contraction, in the eighth month all things contract and gather.
Hai and Zi belong to Winter Water. Hai represents accusation. In the tenth month Yin qi accuses and kills all things, this is the way of earth. Zi represents the northern cold water Yin position, the beginning of one Yang's birth, hence in winter weather, extreme Yin leads to Yang's birth, Ren becomes the fetus, the eleventh month's time.
Thus, Wind is the first Qi, Fire is the second Qi, Heat is the third Qi, Dampness is the fourth Qi, Dryness is the fifth Qi, Cold is the final Qi, this is the main Qi.
A poem says: Great Cold marks the initial Qi of Jueyin; Chunfen marks the second corner of Sovereign Fire, Xiaoman divides the third Qi of Ministerial Fire, Dashu calls the fourth Qi of Taiyin, Qiufen marks the fifth position of Yangming, Xiaoxue marks the remaining six of Taiyang.
Discussing from the perspective of opposing positions: Zi opposes Wu as Lesser Yin Sovereign Fire, Chou opposes Wei as Taiyin Damp Earth, Yin opposes Shen as Ministerial Fire, Mao opposes You as Yangming Dry Metal, Chen opposes Xu as Taiyang Cold Water, Si opposes Hai as Jueyin Wind Wood. Sovereign Fire governs Wu, Fire is inherently hot, its qi at the Wu position marks the beginning of Yin, hence marked as cold and belonging to Lesser Yin. Water resides in the Northern Zi position, Water is inherently cold, its qi at the beginning of Yang's birth, hence marked as hot and belonging to Taiyang. Earth corresponds to the late Summer position, Wei is next to Wu, hence called Taiyin, Ministerial Fire governs at Chen, Chen is next to Chou, hence called Shaoyang; Wood resides in the Eastern Zhen, in humans governing the liver, located below the diaphragm in the Yin position, Wood must wait for Yin to grow, hence belongs to Jueyin; Metal resides in the Western Dui, in humans governing the lungs, located above the diaphragm in the Yang position, Metal must wait for Yang to develop, hence belongs to Yangming.
Thus, in Zi Wu years, Sovereign Fire governs; in Chou Wei years, Damp Earth governs; in Yin Shen years, Ministerial Fire governs; in Mao You years, Dry Metal governs; in Chen Xu years, Cold Water governs; in Si Hai years, Wind Wood governs, this is the guest Qi.
A poem says: In Zi Wu years, Lesser Yin Sovereign Fire governs the sky, Yangming Dry Metal governs the earth; in Chou Wei years, Taiyin Damp Earth governs the sky, Taiyang Cold Water brings continuous rain; in Yin Shen years, Shaoyang Ministerial Fire flourishes; in Jueyin Wind Wood connects underground; in Mao You years, it is opposite to Zi Wu years; in Chen Xu, Si Hai years, it is the same.
If in Mao You years it governs the sky, then in Zi Wu years it is on the earth; if in Mao You years it is on the earth, then in Zi Wu years it governs the sky. Chen Xu years are inverted compared to Chou Wei years, Si Hai years are inverted compared to Yin Shen years.
For example, in Zi Wu years, Sovereign Fire governs the sky (Wu position), Yangming Dry Metal governs the earth (Zi position), those above move to the right, Taiyin Damp Earth becomes the left space of the sky, Jueyin Wind Wood becomes the right space of the sky, hence facing south to determine their positions; those below move to the left, Taiyang Cold Water becomes the left space of the earth, Shaoyang Ministerial Fire becomes the right space of the earth, hence facing north to determine their positions.
One Qi above governs the year's sky and also the first half of the year.
One Qi below governs the year's earth and also the second half of the year.
Two Qi on the left, two Qi on the right, govern humans and all things.
The left space of the earth is the first Qi, the key: each year retreats two to become the guest location, such as Zi governing the sky, the following two branches Xu, Taiyang Cold Water becomes the first Qi, Hai is the second Qi, Zi is the third Qi, Chou is the fourth Qi, Yin is the fifth Qi, Mao is the sixth Qi. Again, each yearly branch and daily branch are named governing the sky.
The right space of the sky is the second Qi, the governing sky is the third Qi, the left space of the sky is the fourth Qi, the right space of the earth is the fifth Qi, the governing earth is the final Qi. Each Qi governs sixty days eighty-seven ke and a bit more.
In Mao You years, Yangming governs the sky, Shaoyin is on the earth, the first Qi is Taiyin, the second Qi is Shaoyang, the third Qi is Yangming, the fourth Qi is Taiyang, the fifth Qi is Jueyin, the sixth Qi is Shaoyin. In Chen Xu years, Taiyang governs the sky, Taiyin is on the earth, the first Qi is Shaoyang, the second Qi is Yangming, the third Qi is Taiyang, the fourth Qi is Jueyin, the fifth Qi is Shaoyin, the sixth Qi is Taiyin. In Chou Wei years, Taiyin governs the sky, Taiyang is on the earth, the first Qi is Jueyin, the second Qi is Shaoyin, the third Qi is Taiyin, the fourth Qi is Shaoyang, the fifth Qi is Yangming, the sixth Qi is Taiyang. In Yin Shen years, Shaoyang governs the sky, Jueyin is on the earth, the first Qi is Shaoyin, the second Qi is Taiyin, the third Qi is Shaoyang, the fourth Qi is Yangming, the fifth Qi is Taiyang, the sixth Qi is Jueyin. In Si Hai years, Jueyin governs the sky, Shaoyang is on the earth, the first Qi is Yangming, the second Qi is Taiyang, the third Qi is Jueyin, the fourth Qi is Shaoyin, the fifth Qi is Taiyin, the sixth Qi is Shaoyang.
This is because the earthly branches are below as Yin, thus governing the qi. However, the guest qi's circulation has excesses and deficiencies. Excess years are Jia, Bing, Wu, Geng, Ren, five Yang stems; deficient years are Yi, Ding, Ji, Xin, Gui, five Yin stems. Excess, its arrival is earlier, thirteen days before Great Cold, called prior to heaven; deficiency, its arrival is later, thirteen days after Great Cold, called posterior to heaven. Balanced qi years arrive exactly on Great Cold, neither early nor late, called aligned with heaven.
In Shen Zi Chen years, the first Qi begins at the first moment of Ren in Great Cold, the second Qi changes at the end of Zi in Spring Equinox, the third Qi changes at the end of Hai in Minor Fullness, the fourth Qi changes at the end of You in Major Heat, the fifth Qi changes at the end of Wei in Autumn Equinox, the final Qi changes at the end of Shen in Minor Snow, called the first six heavens.
In Si You Chou years, the first Qi begins at the first moment of Si in Great Cold, the second Qi changes at the end of Mao in Spring Equinox, the third Qi changes at the end of Yin in Minor Fullness, the fourth Qi changes at the end of Chou in Major Heat, the fifth Qi changes at the end of Zi in Autumn Equinox, the final Qi changes at the end of Hai in Minor Snow, called the second six heavens.
In Yin Wu Wu years, the first Qi begins at the first moment of Shen in Great Cold, the second Qi changes at the end of Wu in Spring Equinox, the third Qi changes at the end of Chen in Minor Fullness, the fourth Qi changes at the end of Yin in Major Heat, the fifth Qi changes at the end of Mao in Autumn