《天原發微》Vol. 5

This passage elucidates the relationship between the Five Phases (Wood, Fire, Earth, Metal, Water) and the dual energies of Yin-Yang, as well as their role in the generation of all things in heaven and earth.

The discussion begins with a reference to the Han dynasty text White Tiger Discussions, which states: Water represents the celestial qi of cosmic movement, embodying the nourishing quality of nature; Fire symbolizes the transformative state of all beings when Yang qi dominates; Metal corresponds to autumn, when Yin qi begins to condense; Wood signifies the sprouting vitality of Yang qi breaking through the earth; Earth occupies the central position, supporting and nurturing all existence. Numerologically, the numbers seven and eight correspond to Wood and Fire (generative phases), while nine and six relate to Metal and Water (completing phases).

Zhu Xi (Master Zhu) further explains: The Taiji (Supreme Ultimate) differentiates into Yin and Yang qi, with the Five Phases serving as their concrete material manifestations. These phases exist both as substantial forms (zhi) and as dynamic qi. Among them, the odd numbers one, three, five, seven, and nine represent the celestial Five Phases, while the even numbers two, four, six, eight, and ten correspond to the terrestrial Five Phases—only through the harmonious pairing of Yin and Yang (e.g., two and five combining to make ten) can all things be produced.

The specific correspondences are as follows: The heavenly stems Jia and Yi belong to Wood (Jia as Yang, Yi as Yin), Bing and Ding to Fire, Wu and Ji to Earth, Geng and Xin to Metal, Ren and Gui to Water—these constitute the celestial Five Phases. Among the earthly branches, Hai and Zi belong to the north (Water), Yin and Mao to the east (Wood), Si and Wu to the south (Fire), Shen and You to the west (Metal), while Chen, Xu, Chou, and Wei occupy the center as Earth—these form the terrestrial Five Phases. The phases also correspond to five virtues: Wood governs benevolence, Metal governs righteousness, Fire governs propriety, Water governs wisdom, and Earth governs faithfulness.

Zhou Dunyi (Master Zhou) concludes that the mutual transformations of Yin and Yang produce the Five Phases. Zhu Xi supplements this by noting that while the substantial forms of the Five Phases reside in the earth, their dynamic qi circulates through the heavens. In terms of generative sequence: Water (moistening downward) and Fire (flaring upward) emerge first, followed by Wood (bending and straightening) and Metal (yielding and reforming), with Earth (sowing and reaping) appearing last. Among these, Water and Wood belong to Yang, Fire and Metal to Yin, while Earth encompasses both Yin and Yang.

This passage elucidates the operational principles and interrelationships of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water). The Five Phases cycle in mutual generation following the sequence: Wood begets Fire, Fire begets Earth, Earth begets Metal, Metal begets Water, and Water begets Wood, creating an endless loop. Within this system, Wood and Fire belong to Yang, Metal and Water to Yin, while Earth occupies the central position mediating between them. The Qi of Yin and Yang perpetually transforms within the Five Phases without exhaustion, governing all phenomena in the universe.

Specifically, Water represents the root of Yin yet contains latent Yang Qi, while Fire embodies the source of Yang yet harbors hidden Yin Qi. The generative sequence manifests as: Water nourishes Wood, Wood fuels Fire, Fire produces Earth (ash), Earth bears Metal (ores), Metal condenses Water (dew), completing the eternal cycle. This pattern mirrors the arrangement of celestial stems (Jia, Yi, Bing, Ding, etc.). Huang Mianzhai, a Song Dynasty scholar, observed that from the operational perspective, Water manifests peak Yin while Fire manifests peak Yang. However, considering the generative sequence starting from the winter solstice (the month of Zi), Water and Wood belong to Yang, while Fire and Metal belong to Yin.

The discussion extends to the Five Phases' arrangement in the Taiji diagram: Water (peak Yin) occupies the right, Fire (peak Yang) the left, Metal (nascent Yin) follows Water, and Wood (nascent Yang) succeeds Fire. The author notes that all things emerge in tender states: Yang Qi begins weakly as Water before maturing into robust Wood; Yin Qi starts faintly as Fire before developing into full Metal. Thus Water signifies Yang's germination, Wood its culmination; Fire indicates Yin's inception, Metal its fruition.

Each Phase possesses distinct characteristics: Water is cold and moist, Fire hot and blazing, Wood warm and supple, Metal cool and crisp, Earth balanced and harmonizing. Humans receive varying configurations of these Qi, accounting for differences in intelligence and physique. Fundamentally, every person completely embodies all Five Phases' attributes—this constitutes humanity's distinction as the most spiritually endowed beings.

The passage concludes with Cheng Yi's Neo-Confucian perspective: The Kan trigram (☵) representing Water symbolizes life's primordial form. "Heaven's first creation is Water" (the cosmic genesis begins with Water), hence Water leads the Five Phases. All nascent things contain watery essence, just as metallic ores initially exist in liquid (milky) states. Whether considering the Zi hour (11 PM-1 AM), the winter solstice (11th lunar month), or universal origins—all commence from "Zi," the temporal-spatial node representing Water.

This passage explores the generative principle of Water within the Five Phases (Wood, Fire, Earth, Metal, Water) and its correspondence with the human body and cosmos.

In the Five Phases system, Water belongs to Yin, yet its generation originates from Yang Qi. When Qi begins to flow, it produces Yang energy; when Qi gathers and becomes still, it forms Water. Just as we see mist when exhaling, Water in its nascent state exists in subtle form (the state of "One"), and when fully formed, it manifests complete physicality (the state of "Six").

Someone might ask: What concrete evidence exists for the ancient saying "Heaven first generates Water"? The answer lies in the human body. When greed arises, saliva forms in the mouth; when grief strikes, tears well in the eyes; when shame overcomes, sweat breaks out on the skin; when passion stirs, seminal fluid is produced. When the human mind achieves perfect stillness, it returns to the Taiji (Supreme Ultimate) state. The slightest mental movement generates Yang from Taiji. Thus, mental activity produces bodily fluids—this proves the truth of "Heaven first generates Water." For Shen (spirit) governs Qi—when Shen moves, Qi follows; and since Qi is the mother of Water, its accumulation generates Water.

Zhu Xi further explains: In the sequence of Five Phases, Wood marks the beginning, Water the conclusion, with Earth eternally central. Examining the numerology of the Hetu and Luoshu diagrams: Water-One, Wood-Three, and Earth-Five are all Yang generative numbers (foundational numerals) that never change. Spring commences with Eastern Wood, winter concludes with Northern Water, while central Earth perpetually governs—this defines the Five Phases' operational sequence. Yet all Five Phases originate from Heaven. Water moistens all things—Heaven first generates Water, whose nature is steadfast and tranquil, possessing latent strength that manifests in winter. Wood warms all beings—Heaven's Three generates Wood, whose expansive nature flourishes in spring. Earth carries all existence—Heaven's Five generates Earth, which like a nurturing mother resides centrally, sustaining all directions.

As for Fire and Metal—these indispensable, mutually transforming elements complete the system. Fire originates from Earth-Two (even numbers belong to Earth), its upward-flaring nature appearing in South or West. Metal stems from Earth-Four, its hard yet malleable quality allowing myriad forms. Their presence makes the Five Phases infinitely mutable, embodying Heaven's creative intent—pure in origin, perfect in essence.

This scripture primarily explores the interrelationships of the Five Phases (Metal, Wood, Water, Fire, Earth) and their manifestations in nature and the human body.

The circular form can represent directional positions, equally applicable to the west or south. Hence the Hetu and Luoshu diagrams speak of positional interchangeability, unlike elements like Water, Wood, and Earth which inherently follow fixed sequences. Yet within these fixed sequences, the Five Phases mutually generate and harmonize—while their order remains constant, their Qi (vital energy) perpetually interflows. Zhu Xi observed that any Phase may temporarily dominate, becoming the guiding principle among the Five.

Wood encompasses all Five Phases because its energy permeates everywhere without obstruction. Rao Shuangfeng noted that celestial Qi operates through sprouting growth as its primary mode, which is why Zhu Xi designated spring as the leader of the four seasons, extending its influence through summer, autumn, and winter. In the human body, the heart of compassion initiates the four virtues of humaneness, righteousness, propriety, and wisdom, while connecting all other moral qualities. Just as spring generates all things, compassionate heart contains multitudinous goodness. Master An explains: when the numeral "one" appears beneath "wood," it signifies returning to the root origin; when "one" crowns "wood," it represents branching expansion. From this "one" we can deduce all phenomena—Heaven's primal "one" generates Water while sharing this unity with Wood.

Water encompasses all Five Phases through its capacity to return to the source and conceal vital potential. Without Water, Wood withers, Fire desiccates, and Metal stagnates. By containing them, Water circulates through all seasons and activates myriad beings. Having accomplished its work, it withdraws into yin concealment, sinking underground to return to its origin and renew life's mandate. When manifesting, it generates all things—like thunder shaking heaven and earth, or rain moistening the world. In the human body, the reservoir of kidney Jing (essence) moistens the entire organism.

Earth serves as the foundation where Fire and Water take refuge, and upon which Metal and Wood depend. Centrally positioned yet resonating with all directions, it singularly upholds the myriad things. Rao Shuangfeng observed that physical forms prioritize nourishment, hence Earth occupies the center to govern the other four Phases. Physiologically, the spleen occupies the central position among the five organs, governing heart, liver, lungs, and kidneys—just as Earth nourishes all things, the spleen nourishes the body. Earth Qi peaks during the last month of summer, thus generating autumn's Metal. Additionally, it manifests eighteen days of dominance within each season, totaling seventy-two days. The other four Phases similarly claim seventy-two days each while presiding over their respective seasons.

This scripture primarily explains the generation and operational patterns of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water—the five fundamental elements). The Weng school maintains that the Five Phases cannot exist without Earth, just as crafting vessels requires clay. When the number one combines with five, it transforms into Water; two plus five becomes Fire; three plus five turns to Wood; four plus five yields Metal; and five plus five produces Earth. Earth occupies the central position, and through this numerical transformation, the sequence Water-Fire-Wood-Metal-Earth emerges, corresponding to the numbers six through ten.

Heaven and Earth represent the relatively fixed states of Yin and Yang, while the numbers one through ten signify the sequential transformations between them. Yin and Yang must interact to generate change, with the Five Phases serving as the dynamic energies flowing between Heaven and Earth. The specific transformational process unfolds as follows: one transforming into six creates Water; two into seven forms Fire; three into eight produces Wood; four into nine generates Metal; and five into ten solidifies as Earth. Heaven and Earth embody the grand polarity of Yin-Yang, and within the Five Phases, oppositional relationships exist: Water opposes Fire, and Metal opposes Wood. These antagonistic relationships are fixed yet capable of mutual transformation.

The generative sequence of the Five Phases follows Water → Wood → Fire → Earth → Metal → Water, cycling endlessly. From the perspective of Qi (vital energy), when breath reaches its zenith, it recedes, and when it ebbs to its nadir, it regenerates. In terms of Yin-Yang, when Yang Qi peaks, it gives rise to Yin Qi, and when Yin Qi culminates, it generates Yang Qi. Observing seasonal transitions, the restraining relationships resemble those of spouses, while the generative relationships mirror those of mother and child. Just as summer transitioning to autumn represents a process of depletion, winter shifting to spring embodies a phase of growth.

Within the Five Phases, Earth (represented by the celestial stems Wu and Ji) occupies the center of the ten heavenly stems, while the earthly branches Chen, Xu, Chou, and Wei are positioned centrally among the twelve earthly branches, symbolizing Earth’s central role. This is analogous to the Kun trigram (representing Earth) situated between the Li trigram (Fire) and the Dui trigram (Metal)—Fire generates Earth, and Earth generates Metal. Zhu Xi further elaborates that when Yang Qi transforms and merges with Yin Qi, it first generates Water and Fire, which are gaseous and fluid in nature. Next, Metal and Wood emerge, taking on fixed forms. When Heaven and Earth create the myriad beings, they always begin by producing what is light and pure.

This passage explores the nature and interrelationships of the Five Phases (Wood, Fire, Earth, Metal, Water), using natural phenomena and human characteristics as analogies for clarification.

Among the Five Phases, Water and Fire are the most light and pure (ethereal and translucent), followed by Metal and Wood, while Earth is the heaviest and most turbid (dense and murky). Zhang Zai (Master Zhang) proposed that Water and Fire belong to the category of Qi—Fire's nature is hot and ascending, while Water's nature is moistening and descending, mirroring the rising and falling movements of Yin-Yang, unconstrained by Earth. Wood as a substance grows when encountering Water, and burns when meeting Fire without complete separation. Zhu Xi (Master Zhu) supplemented this by noting that Metal and Wood physically originate from Earth, whereas Water and Fire do not. Fire depends on Water for its generation, being fundamentally an existence within emptiness—its warm, energetic nature manifests as Fire.

The text employs the Li (Fire) and Kan (Water) trigrams from the Zhouyi (Book of Changes) to explain: Fire appears bright yet contains Yin within (Li's hollow center), while Water seems dark but harbors Yang (Kan's solid line). Thus Water may be called "Yang within Yin," and Fire "Yin within Yang." Zhang Zai further elaborates: Yang Qi sinking into Yin forms Water, while Yang attaching to Yin creates Fire. Metal and Wood represent Earth's refined essences, combining characteristics of both Water and Fire—Wood soaked in Water grows, and when burned by Fire doesn't disintegrate, demonstrating Earth's buoyant nature during Water-Fire interactions. Metal acquires Fire's quintessence through Earth's desiccation and Water's essence through Earth's moistening, allowing Water and Fire to balance each other within Metal without conflict.

Huang Mianzhai (Master Huang Mian) interprets this through the lens of life formation: When all things first emerge, "Heaven's One generates Water" (the primal Water element takes form), akin to how human life begins with the coagulation of Jing (essence) and blood into an embryo. "Earth's Two generates Fire" (the subsequent Fire element arises), comparable to how a physical form gains the capacity for sound (through Qi's function). Water corresponds to Yin and Fire to Yang, mirroring how human appearance belongs to Yin while speech belongs to Yang. Though Water and Fire possess form, during the primordial stages of creation (cosmogonic phases), Water merely exhibits moistening and Fire merely displays flaming ascent—their fundamental nature remains light and pure. Only when "Heaven's Three generates Wood" and "Earth's Four generates Metal" does complete form manifest, just as humans require both ears and eyes for a fully constituted body. Wood belongs to Yang and Metal to Yin, paralleling how vision is Yang and hearing is Yin. The entire creative process begins with Heaven's One generating Water, followed by Heaven's Three generating Wood; Earth's Two generates Fire, then Earth's Four generates Metal—revealing the generative patterns of odd (Yang) and even (Yin) numbers.

This passage explains the Daoist principles regarding the generation of the Five Phases (Wood, Fire, Earth, Metal, Water) and the transformations of Yin-Yang. Through the interaction of the dual energies of Yin and Yang within heaven and earth, the Five Phases and all things are produced. Specifically:

The number "three" represents flourishing Yang Qi, thus generating the Wood phase; the number "two" represents Yin Qi, which combines with Yang Qi to produce the Fire phase. The number "four" represents flourishing Yin Qi, generating the Metal phase; the number "six" forms the Water phase—just as the Kan trigram (one of the Eight Trigrams/Bagua, representing water) contains a single Yang line at its center, symbolizing "heaven's one generates water." When the earthly number six envelops it externally, with minimal Yang and abundant Yin, water becomes vigorous.

The formation of Fire resembles the Li trigram (representing fire) containing a single Yin line at its center. The earthly number two generates fire, while the heavenly number seven envelops it externally—when Yin is minimal and Yang abundant, fire flourishes. It's inaccurate to simplistically claim that "one" generates water before it fully forms, or "two" generates fire before its completion. Only when all Five Phases are complete, through the numbers six and seven, do water and fire truly manifest.

Water and fire exhibit contrasting natures—one damp, the other dry: when water's dampness reaches its peak, it generates Wood; when fire's dryness peaks, it generates Metal. The formation of humans and all things likewise results from the convergence of essence (Jing) and Qi—essence belongs to dampness while Qi belongs to dryness, with essence descending and Qi ascending. Thus essence manifests in physical appearance, while Qi manifests in speech. At their peak: extreme essence manifests as eyes, the liver, and vision; extreme Qi manifests as metals, the lungs, and hearing.

Medical traditions present differing interpretations—for instance, they associate ears with the kidneys and lungs with Metal. Scholar Liu Yunzhuang (Song Dynasty) observed the interdependence of Yin and Yang: when water resides in the Zi position (true north, the extremity of Yin), Yang Qi already begins to sprout; when fire resides in the Wu position (true south, the extremity of Yang), Yin Qi already begins to emerge. Wood, generated by the heavenly number three, is purely Yang in nature, thus active during spring (a Yang season); Metal, generated by the earthly number four, is purely Yin, thus active during autumn (a Yin season).

Zhu Xi (renowned Song Dynasty Confucian scholar) proposed correspondences: the five musical notes (gong, shang, jue, zhi, yu) align with Earth, Metal, Wood, Water, and Fire, while the "Hong Fan" (a chapter in the Book of Documents) sequences the Five Phases as Water, Fire, Wood, Metal, Earth. Musical temperament distinguishes the five notes using the numbers 10, 9, 8, 7, and 6, whereas the "Hong Fan" assigns the numbers 1, 2, 3, 4, and 5 to the four directions. He further noted that the "Hong Fan" mentions only up to five without addressing six through nine, while the "Yue Ling" (Monthly Ordinances chapter in the Book of Rites) references eight, seven, five, nine, and six but omits one and two.

This passage discusses the varying sequences of the "Five Phases" (Wuxing) theory (Metal, Wood, Water, Fire, and Earth as the five fundamental elements) in ancient China and their manifestations between heaven and earth. Historically, different schools held distinct views on their ordering: some arranged them as Water, Fire, Wood, Metal, Earth; others as Water, Fire, Metal, Wood, Earth; while alternative sequences included Wood, Fire, Earth, Metal, Water or Wood, Metal, Fire, Earth, Water.

Though the Five Phases manifest concretely in the myriad things of the earth, their operational principles originate from the Dao of heaven. Cai Jiufeng (a Song dynasty scholar) explained: "When manifested in heaven through the cycle of four seasons, they are called the 'Five Phases'; when utilized by humans on earth, they are termed the 'Five Materials'." Kong Yingda of the Tang dynasty proposed that the Five Phases follow an order from the most subtle to the most apparent: Water, being the most subtle, ranks first; Fire, slightly more visible, second; Wood, possessing tangible form, third; Metal, solid and firm, fourth; and Earth, vast and expansive, fifth.

Examining their inherent qualities: Water moistens and flows downward, Fire burns and flames upward, Wood can bend yet stand straight, Metal yields yet transforms, while Earth encompasses all directions and embodies the De (Virtue) of nurturing all things. Special emphasis is placed on the De of "planting and harvesting" (jiasè), as grain forms the foundation of people's livelihood. The Feng family commentary explains: "Jia refers to sowing seeds and nurturing sprouts, sè denotes reaping the harvest—together representing the ceaseless cycle of life."

The Five Phases correspond to five flavors: salty (Water), bitter (Fire), sour (Wood), pungent (Metal), and sweet (Earth). Though the Five Phases possess multiple attributes—sound, color, Qi, and flavor—it is taste that most intimately connects with daily life. The five grains also align with the phases: wheat (Wood), millet (Fire), sorghum (Earth), hemp (Metal), and beans (Water); the five domestic animals are chicken (Wood), sheep (Fire), ox (Earth), dog (Metal), and pig (Water); the five fruits include chestnut (Water), plum (Wood), apricot (Fire), peach (Metal), and jujube (Earth). These are tangible earthly existences deeply intertwined with people's lives.

Heaven and earth brim with the Qi of the Five Phases: the sun and moon in heaven correspond to Water and Fire on earth, while celestial phenomena like clear skies, rain, cold, and warmth mirror Metal, Wood, and Earth below. The Qi of the Five Phases permeates the cosmos, and humans—born from their quintessential essence—constantly depend on them for survival. This passage systematically expounds the complete embodiment of the Five Phases theory in the movement of heavenly Dao, the geographical myriad things, and human existence.

This passage explores the characteristics of water and fire, yin and yang, and their functions in nature and the human body. Shao Yong (Master Shao) posits that fire originates from "non-being" (the formless), while water arises from "being" (the formed). Fire is characterized by darkness within and brightness without, thus its effects manifest externally; water, conversely, is bright within and dark without, so its influence operates internally. Fire corresponds to the eyes (observing the external world), while water corresponds to the ears (listening to the inner realm).

Zhu Xi (Master Zhu) elaborates on the mutual dependence of yin and yang: water is internally luminous yet externally obscure, while fire is internally obscure yet externally luminous—the essences of yin and yang contain each other. Master Zhen of Xishan cites the Huainanzi, noting that clarity (metal-water) constitutes the internal landscape, while turbid brightness (sun-fire) forms the external landscape. The sun and fire radiate outward, hence solar eclipses and extinguished flames occur; metal and water, however, conserve their light inwardly, thus remaining inexhaustible. This inward-nurturing quality can be applied to self-cultivation practices.

Zhangshi further expounds: fire relies on wood to manifest, while water depends on qi (vital energy) to generate jing (essence). In the primordial state (cosmic origin), shen (spirit) gives birth to jing (from one to two); in the conditioned world, jing gathers shen (from two to one). Water belongs to yin yet originates from yang, representing lesser yang; fire belongs to yang yet stems from yin, representing lesser yin. The Qian (Heaven) and Kun (Earth) hexagrams encapsulate the qualities of Kan (Water) and Li (Fire): Qian’s yang line entering Kun forms Kan (water containing yang), while Kun’s yin line entering Qian forms Li (fire containing yin). Kan’s single yang line governs, while Li’s dual yin lines function—together they regulate the yin-yang transformations of the four seasons and temporal cycles. All phenomena between heaven and earth manifest the operations of water and fire, embodying the fundamental principles of Qian-Kun (Heaven-Earth) dynamics.

This passage primarily elucidates the patterns of Yin-Yang transformation in heaven, earth, and all phenomena. It begins by explaining how Kan (Water) and Li (Fire) from the Bagua (Eight Trigrams) manifest the functions of Qian (Heaven) and Kun (Earth). Just as clouds assume various forms, earthly phenomena are fundamentally categorized into four basic elements: water, fire, earth, and stone.

The Zhang school (possibly referring to Zhang Zai) posits that water, fire, earth, and stone constitute the essential substance of the earth, with all things containing these four elements. For instance, rainwater corresponds to water, dew to fire, drizzle to earth, and hail to stone. Cool winds belong to water, hot winds to fire, gentle breezes to earth, and icy winds to stone. Clouds also manifest four colors: black clouds correspond to water, red to fire, yellow to earth, and white to stone. Even thunder has distinct categories: dark thunder belongs to water, fierce thunder to fire, continuous thunder to earth, and lightning strikes to stone.

The human body's structure similarly corresponds to these four manifestations: eyes mirror the sun, moon, and stars; ears, mouth, and nose correspond to water, fire, earth, and stone. Bones resemble stone, muscles resemble earth, blood resembles water, and marrow resembles fire. Plants follow the same pattern: sap flows like water, blossoms flare like fire, branches extend like earth, and roots anchor like stone. Human respiration also resonates with natural phenomena: exhaling resembles wind, sneezing resembles rain, sighing resembles clouds, yawning resembles mist, and heavy breathing resembles thunder.

The text then discusses the Yin-Yang cyclical patterns from the Yijing (Classic of Changes). Yang energy begins its leftward movement in the eleventh month (Zi month), progressing through six yang periods. Yin energy initiates its rightward movement in the sixth month (Wei month), traversing six yin periods. The Qian (Heaven) trigram generates three yang trigrams (Zhen, Kan, Gen), while the Kun (Earth) trigram produces three yin trigrams (Xun, Li, Dui). Yang qi starts from the Zi hour (Kan position) and concludes at the Li position. Yin qi cannot directly occupy the Wu position (noon), so it retreats one position to begin at the Wei hour and ends at the Kan position.

The two energies of Yin and Yang alternate their left-right movements, each governing six time periods to complete the annual cycle. During the winter solstice, when the sun reaches its southernmost point, yang qi begins to increase. At the summer solstice, when the sun is at its northern extreme, yin qi starts to grow. Although yin should theoretically be represented by odd numbers, its nature requires even-numbered representation—thus the sixth month uses two yin lines to signify fire's numerical value. The period from winter solstice to summer solstice marks yang's ascendance, which is why the first month (Yin month) initiates the year.

This scripture primarily explains the operational principles of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water as fundamental elements) and their manifestations between heaven and earth. The growth of Yang Qi corresponds to the Wood phase, represented by the number three; the growth of Yin Qi corresponds to the Metal phase, represented by the number four. The Earth phase stands at the beginning of the four seasons, symbolized by the number five, and possesses the characteristic of nurturing all things.

Water resides in the north, embodying moistening and descending qualities because it follows Yin Qi; Fire resides in the south, embodying heat and ascending qualities because it follows Yang Qi. Wood is in the east, Metal in the west—each representing half of Yin and Yang. Wood is pliant, capable of bending and straightening, while Metal is firm, capable of being molded and cast. Earth, meanwhile, embraces and nourishes all things, becoming the sovereign of the Five Phases.

The Song Dynasty Confucian scholar Zhu Xi mentioned that the Han Dynasty Yi scholar Jing Fang, through divination and deduction, interpreted the principle in the Zhouyi: "The number of the great expansion is fifty, but its use employs only forty-nine." The unused "one" represents the vitality of heaven and earth. This "one" is the divine function of heaven—when it moves to the north, it forms Water (number one); to the south, Fire (number two); to the east, Wood (number three); to the west, Metal (number four); and finally returns to the central Earth (number five), becoming the foundation of all transformations. Preserving this unused "one" means preserving the primordial Qi of heaven and earth’s generative power.

Within the number fifty-five, five is retained as the basis of the Five Phases; within the number fifty, one is retained as the basis of the Taiji (cosmic origin). From Taiji, the Five Phases differentiate, and from the Five Phases, more intricate numerical relationships evolve. The number one represents Water (the beginning of the Five Phases), while ten represents Earth (the culmination of the Five Phases), symbolizing the cyclical movement of vital Qi. Heaven has its ten celestial stems, twelve earthly branches, and twenty-eight lunar mansions; earth has the waxing and waning of all things. The unused "one" resembles how Water Qi recedes when Wood Qi flourishes, embodying the subtle laws of growth and decline between heaven and earth.

This scripture elucidates the fundamental principles of Five Phase mutual conquest and celestial-terrestrial operations. When Fire flourishes, Wood recedes; when Earth prospers, Fire diminishes; when Metal strengthens, Earth weakens; when Water rises, Metal declines. This principle of "fifty-five retreating and five unused" serves to eliminate surplus numbers while preserving the foundational fifty. Further subtracting one unused maintains the empty nature of numbers. Thus we speak of regulating fullness and emptiness—the root of all things lies in five, and the root of five lies in one.

The celestial-terrestrial cycles of waxing and waning correspond to temporal fluctuations. Heaven transforms one into four—four being the manifest form, one being the formless essence. This "one" manifests as the heart in humans, as benevolence in De (Virtue), as the Qian hexagram in the Yijing, and as spring among seasons. Omnipresent, it constitutes the fundamental Qi (vital energy) of creation—not merely the forty-nine yarrow stalks deriving their numinosity therefrom, but all existence relying upon it as ontological foundation. Hence the "unused one" serves as the operational root of all phenomena.

Zhu Xi observed: The eight trigrams contain Metal, Wood, Water, Fire, and Earth, as do the Five Phases. Qian's Metal represents the Yijing's metallic aspect, while Dui's Metal embodies the Five Phase Metal. Xun's Wood manifests trigram imagery, whereas Zhen's Wood symbolizes the eastern Wood principle. Since Earth governs all four seasons, we reference only the four temporal divisions.

Tang scholar Kong Yingda proposed that the Five Phases excluding Earth could constitute the Four Symbols—Metal, Wood, Water, and Fire. The Zhen trigram governs Wood, Li governs Fire, Dui governs Metal, and Kan governs Water, each presiding over a season. Xun shares Zhen's Wood nature, Qian aligns with Dui's Metal, supplemented by Kun's Earth. Furthermore, the numbers seven, eight, nine, and six correspond to: Wood-Fire-Metal-Water materially; benevolence-righteousness-propriety-wisdom ethically; east-west-south-north spatially; yuan-heng-li-zhen in Yijing terms; dragon-tiger-phoenix-tortoise symbolically; lunar phases temporally; dawn-noon-dusk-night diurnally; eyes-ears-nose-mouth anatomically; and bones-flesh-blood-marrow somatically. These correlations hold profound logic, each possessing corresponding Qi movements—no phenomenon exists beyond these resonant relationships.

Spring's zi-chou-yin hours represent Lesser Yang; summer's mao-chen-si hours embody Greater Yang; autumn's wu-wei-shen hours manifest Lesser Yin; winter's you-xu-hai hours constitute Greater Yin. Shao Bowen remarked: Water-Fire-Earth-Stone constitute substance, containing the Five Phases; Metal-Wood-Water-Fire-Earth represent function, generating the five materials. Metal originates from stone, Wood arises from earth—stone begets Metal as earth produces Wood. The Four Symbols exist a priori, while the Five Phases emerge a posteriori.

The fundamental principle of heaven and earth can be explained through the concept of "One generating Two." The number "eight" in the ancient text Hongfan expands to "ten" when applied to the Bagua (Eight Trigrams), because both Yin and Yang each contain five numbers (five Yin numbers and five Yang numbers). One Yin and one Yang make two; two multiplied by two yields four; four multiplied by four yields eight. The Five Phases (Wood, Fire, Earth, Metal, Water) are originally five, but they expand to ten because each phase contains two attributes: Wood includes Jia (Yang Wood) and Yi (Yin Wood), Fire includes Bing and Ding, Earth includes Wu and Ji, Metal includes Geng and Xin, and Water includes Ren and Gui.

The Five Phases mutually restrain and support each other, just as the five virtues of human character (benevolence, righteousness, propriety, wisdom, and trustworthiness) both constrain and complement one another. The greatest virtue is "benevolence" (associated with Wood's De), but benevolence can become overly soft, requiring "righteousness" (associated with Metal's De) to make decisive judgments; righteousness may become too rigid, so "propriety" (associated with Fire's De) tempers it; propriety might become too restrictive, so "wisdom" (associated with Water's De) provides flexibility; wisdom could become too cunning, so "trustworthiness" (associated with Earth's De) rectifies it. This dynamic of mutual restraint and generation resembles Su Xun's observation: Metal overcoming Wood is the hard subduing the soft, while Water overcoming Fire is the soft subduing the hard.

The Five Phases also exhibit mutual resonance. For example, Water governs moistening downward, Fire governs flaming upward, Wood governs expansion, Metal governs contraction, and Earth governs harmonization. From Water's "moistening," we can infer Fire's "dryness," Earth's "dampness," Wood's "expansion," and Metal's "contraction"; from Fire's "flaming," we can deduce Water's "coolness," Earth's "steaming," Wood's "warmth," and Metal's "clarity." In terms of spatial orientation: Water is below, Fire is above, Wood is to the left, Metal is to the right, and Earth is at the center.

Concrete manifestations: Wood's nature allows it to bend or straighten, corresponding to Earth's roundness, Metal's squareness, Fire's sharpness, and Water's levelness; Metal's nature allows it to transform under Fire, corresponding to Wood's adaptability, Earth's nurturing capacity, Water's flexibility, and Fire's transformative power; Earth governs cultivation, corresponding to Water's irrigation (wells and ditches), Fire's cooking, Wood's farming tools, and Metal's implements. For example, Wood's transformations include burning into Fire or decaying into Earth; Earth's nurturing capacity allows it to dry or moisten, expand or contract; Water's flexibility adapts to the shape of its container; Fire's transformative power turns the raw into the cooked, the soft into the hard, or the hard into the soft. Although Metal can change shape (becoming round, flat, sharp, or curved), it must be smelted by Fire to do so—hence it is called "following transformation" (yielding to Fire's refining power).

Finally, it is said that humans are born endowed with the most refined aspects of the Five Phases. Thus, we speak only of the Five Phases and not of Yin and Yang separately, because humans already embody the characteristics of both.

For Yin and Yang energies to form a human being, they must rely on the Five Phases (Wood, Fire, Earth, Metal, Water) to achieve completion. The Five Phases are fundamentally manifestations of Yin and Yang—without them, Yin and Yang cannot be understood. For example, among the Heavenly Stems, Jia Wood belongs to Yang while Yi Wood belongs to Yin—this is how the divisions are made.

Zhu Xi explains: Numerical principles are used to calculate the rhythmic movement of Qi, all of which are essentially transformations of Yin and Yang energies. Yin and Yang disperse into the Five Phases, yet each of the Five Phases in turn contains Yin and Yang. For instance, Jia and Yi belong to Wood, Bing and Ding belong to Fire; spring belongs to Wood, summer belongs to Fire—the flow of years, months, days, and hours are all expressions of the Qi of the Five Phases. The Heavenly Stems (Jia, Yi, Bing, Ding, etc.) are further divided into Yin and Yang, all of which result from the intermingling of Yin-Yang energies and the Qi of the Five Phases.

Differences in human fate arise from the uneven distribution of the Five Phases' Qi encountered at birth. When sages descend into the world, the Qi of Heaven and Earth is harmonious and balanced; in times of chaos, the Qi of the Five Phases becomes skewed and distorted. Some receive clear Qi, making them intelligent but lacking in fortune, while others bear turbid Qi, granting them prosperity but little wisdom—all of this is governed by the predetermined flow of Qi. Sage-kings like Yao, Shun, Yu, and Tang, as well as virtuous ministers like King Wen of Zhou and the Duke of Zhou, all received upright Qi. Confucius and Mencius, born in the lands of Qi and Lu, received Qi that was somewhat biased. During the extremely chaotic periods like the Five Dynasties and Ten Kingdoms, many sages emerged—much like how deep sleep can leave a person refreshed and revitalized.

The Five Phases have both inherent laws and concrete manifestations in Qi and numerical principles. By coordinating the Ten Heavenly Stems (Jia, Yi, Bing, Ding, etc.) and the Twelve Earthly Branches (Zi, Chou, Yin, Mao, etc.), one can deduce:

• The union of Heavenly One and Earthly Six generates Water, located in the north. The number for Zi (Rat) is one, and the number for Hai (Pig) is six. Ren Water, belonging to Yang, corresponds to the number one, while Gui Water, belonging to Yin, corresponds to six.
• The union of Earthly Two and Heavenly Seven generates Fire, located in the south. The number for Si (Snake) is two, and the number for Wu (Horse) is seven. Bing Fire, belonging to Yang, corresponds to seven, while Ding Fire, belonging to Yin, corresponds to two.
• The union of Heavenly Three and Earthly Eight generates Wood, located in the east. The number for Yin (Tiger) is three, and the number for Mao (Rabbit) is eight. Jia Wood, belonging to Yang, corresponds to three, while Yi Wood, belonging to Yin, corresponds to eight.
• Earth occupies the center, where the union of Five and Ten generates Earth. Wu Earth and the branches Chen (Dragon) and Xu (Dog) belong to Yang, while Si (Snake), Chou (Ox), and Wei (Goat) belong to Yin.
• The west belongs to Metal. Geng (Heavenly Stem) and Shen (Earthly Branch) correspond to the number nine, belonging to Yang, while Xin (Heavenly Stem) and You (Earthly Branch) correspond to four, belonging to Yin.

Finally, it is emphasized: The alternation of Yin and Yang is the great Dao, yet the operation of the Dao cannot be separated from numerical calculations, nor can numerical principles exist apart from the Dao. This law of mutual containment—Yin within Yang, Yang within Yin—is reflected in both the Ten Heavenly Stems and the Twelve Earthly Branches. Odd numbers contain even, and even numbers contain odd, ascending all the way to the vast heavens.

This passage elucidates the fundamental operation of primordial Qi (元气) between heaven and earth. It describes how Qi can permeate even the deepest Yellow Springs (黄泉, symbolizing the earth's profound depths), reaching a subtlety beyond measurement, with all things in creation subject to this immutable law of Qi's movement.

The text references how the ancient Six Classics (六经)—the Book of Songs (《诗》), Book of Documents (《书》), Book of Rites (《礼》), Book of Music (《乐》), Book of Changes (《易》), and Spring and Autumn Annals (《春秋》)—document the theory of the Five Phases (五行: Wood, Fire, Earth, Metal, Water). Among them, the Monthly Ordinances (《月令》, an ancient calendrical text) primarily records the cyclical mutual generation of the Five Phases across the four seasons, while the "Six Treasuries" (六府, referring to water, fire, metal, wood, earth, and grain as essential resources for life) mentioned in the Yu Documents (《虞书》, a section of the Book of Documents) embody the principle of mutual overcoming among the Five Phases.

However, only the Book of Changes (《易经》) and the Great Plan (《洪范》, a chapter in the Book of Documents) thoroughly expound the foundational laws of cosmic creation. The "Nine Categories of the Great Plan" (《洪范九畴》), composed by Jizi (箕子, a wise minister of the Shang dynasty), and the "Commentaries on the Book of Changes" (《易传》), compiled by Confucius, both transmit the authentic teachings derived from the Hetu (河图) and Luoshu (洛书)—legendary diagrams bestowed by heaven, containing the profound mysteries of the cosmos. This passage originates from the fifth volume of the "Exploration of Celestial Origins" (《天原发微》), which primarily explores the arcane principles of the universe's primordial source.