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体者，以形质为名。性者，以功用为义。以五行体性，资益万物，故合而辨之。木居少阳之位，春气和煦温柔，弱火伏其中，故木以温柔为体，曲直为性。火居大阳之位，炎炽赫烈，故火以明热为体，炎上为性。土在四时之中，处季夏之末，阳衰阴长，居位之中，总于四行。积尘成实，积则有间，有间故含容，成实故能持。故土以含散持实为体，稼穑为性。金居少阴之位，西方成物之所，物成则凝强，少阴则清冷，故金以强冷为体，从革为性。水以寒虚为体，润下为性。《洪范》云：木曰曲直，火曰炎上，土曰稼穑，金曰从革，水曰润下，是其性也。《淮南子》云：天地之袭精为阴阳，阴阳之专精为四时，四时之散精为万物。积阴之寒气反者为水，积阳之热气反者为火。水虽阴物，阳在其内，故水体内明；火虽阳物，阴在其内，故火体内暗。木为少阳，其体亦含阴气，故内空虚，外有花叶，敷荣可观。金为少阴，其体刚利，杀性在外，内亦光明可照。土苞四德，故其体能兼虚实。《洪范传》曰：木曰曲直者，东方。《易》云：地上之木为观，言春时出地之木，无不曲直，花叶可观，如人威仪容貌也。许慎云：地上之可观者，莫过于木，故相字，目傍木也。
古之王者，登舆有鸾和之节，降车有佩玉之度，田狩有三驱之制，饮饯有献酢之礼，无事不巡幸，无夺民时，以春，农之始也，无贪欲奸谋，所以顺木气。木气顺则如其性，茂盛敷实，以为民用。直者中绳，曲者中钩。若人君失威仪，酖酒淫纵，重徭厚税，田猎无度，则木失其性，春不滋长，不为民用，桥梁不从其绳墨，故曰木不曲直也。
火曰炎上。炎上者，南方，扬光辉在盛夏，气极上，故曰炎上。王者向明而治，盖取其象。古者明王南面听政，揽海内雄俊，积之于朝，以助明也。退邪佞之人臣，投之于野，以通壅塞。任得其人，则天下大治，垂拱无为。《易》以离为火，为明，重离，重明，则君臣俱明也。明则顺火气，火气顺则如其性。如其性则能成熟，顺人士之用，用之则起，舍之则止。若人君不明，远贤良，进谗佞，弃法律，疏骨肉，杀忠谏，赦罪人，废适立庶，以妾为妻，则火失其性，不用则起，随风斜行，焚宗庙宫室，燎于民居，故曰火不炎上。
土爰稼穑。稼穑者，种曰稼，敛曰穑。土为地道，万物贯穿而生，故曰稼穑。土居中，以主四季，成四时。中央，为内事宫室夫妇亲属之象。古者天子至于士人，宫室寝处，皆有高卑节度，与其过也，宁俭。禹卑宫室，孔子善之。后夫人左右妾媵有差，九族有序，骨肉有恩，为百姓之所轨则也。如此顺中和之气，则土得其性。得其性，则百谷实而稼穑成。若人君纵意广宫室台榭，镂雕五色，罢尽人力，亲疏无别，妻妾过度，则土失其性。土失其性，则气乱，稼穑不成，故五谷不登，风雾为害。故曰土不稼穑。
金曰从革。从革者，革，更也，从范而更，形革成器也。西方物既成，杀气之盛。故秋气起而鹰隼击，春气动而鹰隼化，此杀生之二端。是以白露为霜，霜者，杀伐之表。王者教兵，集戎事以诛不义，禁暴乱以安百姓。古之人君，安不忘危，以戒不虞。故曰：天下虽安，忘战者危；国邑虽强，合摒必亡。杀伐必应义，应义则金气顺。金气顺则如其性。如其性者，工冶铸作，革形成器。若人君乐侵凌，好攻战，贪色贿，轻百姓之命，人民骚动，则金失其性。冶铸不化，凝滞渠坚，不成者众。秋时万物皆熟，百谷已熟，若逆金气，则万物不成。故曰金不从革。
水曰润下。润下者，水流湿，就污下也。北方至阴，宗庙祭祀之象。冬，阳之所始，阴之所终。终始者，纲纪时也。死者魂气上天为神，魄气下降为鬼，精气散在于外而不反，故为之宗庙，以收散也。《易》曰：涣，亨，王假有庙，此之谓也。夫圣人之德，又何以加于孝乎？故天子亲耕，以供粢盛，王后亲蚕，以供祭服。敬之至也。敬之至，则鬼神报之以介福。此顺水气。水气顺，则如其性。如其性，则源泉通流，以利民用。若人君废祭祀，慢鬼神，逆天时，则水失其性。水暴出，漂溢没溺，坏城邑，为人之害。故曰水不润下也。
Overall Paraphrased Meaning
This chapter delves into the essential forms (substance) and functional characteristics (nature) of the Five Elements, explaining how they nourish all things. 🌿 Wood embodies the gentleness of spring, containing a subtle fire within, hence its substance is flexible and adaptable, capable of bending and straightening; 🔥 Fire possesses the intensity of midsummer, with a substance that is bright and flaming upward; ⛰ Earth occupies the central position across the four seasons, embracing and supporting all, with a substance that combines both emptiness and solidity; ⚔️ Metal carries the austerity of autumn, with a substance that is firm and transformative; 🌊 Water gathers the utmost Yin, cold, and emptiness, with a substance that is moistening and flowing downward. The text draws on the "Hong Fan" and "Huainanzi" to reveal the intrinsic principle of mutual containment of Yin and Yang within the Five Elements (e.g., water contains brightness within, while fire contains darkness within). It also connects these principles to human affairs: when a ruler aligns with the nature of the Five Elements, the nation thrives in peace; when opposing them, disasters and anomalies frequently occur.
The substance and nature of the Five Elements reveal the classical Chinese philosophical idea of "substance and function sharing the same origin"—the structure (substance) and function (nature) of all things are inseparable. This dialectical understanding transcends mechanical materialism, emphasizing the inherent unity of contradictions within things (e.g., Metal’s "external sternness and internal brightness"). It offers insightful implications for understanding complex systems, such as ecosystems and social organizations.
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Modern Research:
Joseph Needham’s "Science and Civilisation in China" notes that the Five Elements system is a unique form of "correlative thinking" in ancient China, distinct from Western causal logic. Recent academic efforts have attempted to reconstruct the Five Elements model using complex systems theory to explain its self-organizing characteristics.
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