On the Thirty-Six Animals

论三十六禽

禽蟲之類.名數甚多.今解三十六者.蓋取六甲之數.拭經所用也.其十二屬.配十二支.支有三禽.故三十有六禽.所以支有三者.分一日爲三時.旦及晝暮也.若以意求.正應十二屬竝居晝位.不應或旦或暮.今依拭經法.以氣而取.孟則在暮.仲則在中.季則在旦.是十二屬當十二辰也.餘二十四.既是配禽.以不當支位.所以孟在暮者.孟是一時之首氣.初則未盛.向仲方盛.故屬也.取近盛氣.所以在暮也.仲則在晝者.以其氣盛在中也.季則在旦者.以季爲一時之末.其氣已衰.當初近仲.尚有王勢.故屬旦也.於式當位.二俱不失.王簡云.子.朝爲鷰.晝爲鼠.暮爲伏翼.丑.朝爲牛.晝爲蟹.暮爲鼈.寅.朝爲狸.晝爲豹.暮爲虎.本生經云.旦爲生木.又云.晝爲虎.暮爲狸.卯.朝爲猬.晝爲兔.暮爲貉.一云.朝爲狐.本生經云.暮爲鶴.辰.朝爲龍.晝爲蛟.暮爲魚.巳.朝爲蟮.晝爲蚯蚓.暮爲魚蛇.一云.暮爲龜.本生經言.旦爲赤土.晝爲蛇.暮爲蟬.午.朝爲鹿.晝爲馬.暮爲獐.本生經言.旦爲馬.晝爲鹿.暮爲麞.未.朝爲羊.晝爲鷹.暮爲鴈.本生經云.暮爲老木.申.朝爲猫.晝爲猨.暮爲猴.一云.旦爲羊.本生經言.暮爲死石.酉.朝爲雉.晝爲雞.暮爲馬.一云.朝爲雞.暮爲死石.禽變云.暮爲死土.本生經言.暮爲鳶.戌.朝爲狗.晝爲狼.暮爲豺.一云.暮爲死金.禽變云.暮爲死火.亥.朝爲豕.晝爲玃.暮爲猪.一云.旦爲生木.晝爲豕.暮爲蛦蝓.一云.旦爲豚.晝爲.一云.暮爲朽木.雖本生經及禽變.互有不同.晝暮之位.理從前解.子爲鼠鷰伏翼者.色皆玄也.取水之色.鼠之爲性.晝伏夜遊.象陰氣也.出於穴.常見首者.象陽氣萌動於子.欲見之狀也.鷰口下有赤者.象陰之懷陽.其尾分者.陰數二也.春分而至.隨陽見也.秋分而蟄.隨陰伏也.禮記.月令云.仲春之月.玄鳥至.至日.以太牢祀於高禖.以祈子孫也.秋分.玄鳥歸也.是見二月者.子刑卯也.易通卦驗云.玄鳥.陰鳥也.伏翼者.鼠老爲之.謂之仙鼠.方言云.自關已東.謂之伏翼.三者皆是陰蟲.故竝居子也.丑爲牛蟹鼈者.丑爲艮.立春之節.農事既興.牛之力也.又.上當牛宿.說題辭曰.牛爲陰事.牽耦耜耕也.故在丑.蟹者.立春之時.卉木生根.如其足也.艮爲山.巨靈贔負.首頂靈山.負蓬萊山.卽巨蟹也.鼈者.土之精氣而生.中軟外堅.象土含陰陽也.其藏黃者.土之色也.牛亦有黃.蟹中亦黃.皆土精也.丑在北方.水位.故兼主水.土.寅爲虎豹狸者.三獸形類皆相似.寅爲木位.木主藂林.寅又屬艮.艮爲山.虎之所處.集靈經云.寅爲少陽.五色玄黃.寅又有生火.火主文章.三獸俱斑.竝有文也.上應箕宿.箕主風.虎嘯風起.易云.風從虎.家語云.三九二十七.七主星.星主虎.虎七月生申衝寅.故虎在寅.狸豹以同類相從也.本生經云.主木者.以寅有相木.正月方生也.卯爲兔猬狢者.兔.陽蟲也.居月中者.陰懷陽也.元命苞云.兔居月中者.陰懷陽也.坎之氣.坎在子位.子刑在卯.故兔屬卯.老兔爲猬.狢亦兔類.故竝居卯.一云.狢者.狐也.狐狢相類也.本生經言鶴者.此音同字誤也.辰爲龍鮫魚者.申爲水之源.子爲中流.辰爲水之末.如百川東注.皆歸於海.龍能興雲致雨.爲水蟲之長.非海不能苞容.故其神而大.鮫魚亦是水蟲之長者.故竝在辰.巳爲蛇蟮蚯蚓者.拭經云.巳有騰蛇之將.因而配之.蛇.陽也.本在南.龜.陰也.本在北.以蛇配龜.爲玄武.二蟲共爲一神.以陰偶.故從數.在北方.蟮及蚯蚓.皆形同也.禮記云.小滿之節.蚯蚓出見.慎子云.騰蛇遊霧.與蚯蚓同.黃帝有大螾如蚯.以應土德.已有寄生之土.故竝配之.本生經言土者.以火相合生土也.檢衆書.蟮或爲鼍.鼍字復作蟬.本生經解蟬云.常水藏.畏羅網.悲吟不言.且欲歌.言其悲吟.與蟬相類.論其水藏.與鼍相類.其形狀及土氣.巳爲蛇蟮蚯蚓相類.鼍與蟬竝.此非也.又射覆經云.遇蟬者.水蟲也.當知是蜆也.午爲鹿馬麞者.午爲太陽.馬有員蹄.象於陽也.午爲天路.馬有駿足.涉遠之日.牝牡有時.故家語云.八九七十二.偶以承奇.奇主辰.辰爲月.月主馬.馬十二月生.丑衝未.未與午合.故在午.鹿蹄坼者.以象陰也.而居陽位者.象懷陰也.禮記.月令云.仲夏之月.鹿角解.易緯通卦驗云.鹿者.獸中陽也.夏至解角.家語云.四九三十六.六主律.律主鹿.故鹿六月生.未與午合.故亦在午.獐鹿同類.因而配之.問曰.八卦配禽.離不言馬.禽變乃以午爲馬者.何.荅曰.坤爲牝馬之貞.坤既在未.未與午合.故馬居午.問曰.乾亦稱馬.震亦稱馬.何不竝取其合.荅曰.行地莫過於馬.坤既是地.取其正用.乾天震木.非是地體.故不取合.問曰.若如所解.乾之六爻.皆稱爲龍.行天莫過於龍.龍德應乾.何忽居辰.荅曰.未若爲馬.誠如來難.馬既在午.正取其合.乾位居戌.戌衝在辰.所以龍配於辰.問云.坤既取合.乾忽用衝.此義難解.荅曰.坤爲陰也.取其柔順.從陽之義.故用合乾爲陽也.陽體剛強.故取其衝.未爲羊鷹鴈者.拭經云.未爲小吉.主婚姻禮娉.禮娉有羊鴈之用.鄭玄婚禮謁文云.鴈候陰陽.待時乃舉.易以坤爲羊.坤在未也.禮記.月令云.季夏之月.鷹初學習.此因候以配之.本生經云.老木者.以未爲木墓.木至六月衰老也.申爲猴猿猫者.秋爲殺氣.萬物衰老.猴猿之貌.竝似老人.七月山果皆熟.猴猿以其儲糧之時爲王.拭經云.金氣盛時.能老萬物猴猿貌也.家語云.五九四十五.五爲音.音主猿.猿五月生.午中有沐浴金.殺氣未壯.至申金王.殺氣始強.又言.在火中未有音聲.出火其音方成.故竝在申.本生經言旦爲玉者.玉有溫潤鏗鏘之音.故取其旦.暮爲死石者.石是玉類.亦有音聲.言其氣衰.故在暮曰死.玉石皆金之本.故皆配金位.猫亦是同類.故以配焉.酉爲雞雉烏者.酉爲金.威武之用.雞有五德.以武爲先.見敵必鬭.是其本性.説題辭云.雞爲積陽.南方之象.火陽精物炎上.故陽出則雞鳴.以類感也.考異郵云.雞火畜.鳴近寅.寅陽.有生火.喜故鳴.武事必有號令.故在西方.巽爲雞.亦爲號令.辰巳竝與酉合.故在酉.雉是火鳥.爲武之威.方伎傳云.太白揚光.則雞鳴.熒惑流燿.則雉驚.易通卦驗云.雉者.是陽.雄鳴則雌應.陽唱陰和之義.當時則雊.亦號令之義.烏者.陰之禽.而居日中.元命苞云.烏在日中.象陽懷陰也.以其在日中得陽氣.故仁而能反哺.在酉者.春時日臨兌酉.是二八之門.日所入處.取其終也.故竝配酉.又云.暮爲死石者.取其金氣衰也.禽變曰.暮爲死土者.土至金末.氣衰敗也.本生經云.暮爲鳶者.亦迅擊有武用也.無五德.故在暮.戌爲狗.狼豺者.戌爲黃昏.乾爲天門.戌既屬乾.昏闇之時.以警備也.京氏別對曰.狗爲主行.以防奸也.易曰.艮爲狗.艮既是門闕.狗以守防也.家語云.七九六十三.三主斗.斗主狗.狗三月生.辰衝戌.寅戌合.故在戌.禮記.月令云.九月之時.豺乃祭獸.因候配之.狼形相似.說文云.豺.狼屬也.故竝居戌.一曰.暮死金者.金至戌衰敗故也.禽變云.暮爲死火者.戌爲火墓也.亥爲猪豕猚者.拭經云.亥爲雜水.穢濁廁溷之象.猪之所居.猪色玄.象水色也.其蹄分者.陰象也.五更必起.不失其常.如水有潮.不違期也.家語云.六九五十四.四主時.時主豕.豕四月生也.衝已.故在亥.豕.猪之小者.猚亦取其類.而好夜行.以陰性也.故竝在亥.一云.旦爲生木者.木生於亥也.暮爲蛦蝓者.應是.恐字誤也.又云.旦爲豚.豚豕同也.一云.暮爲朽木者.木始生敷.因水淹沒.故腐朽也.問曰.禽蟲之例數多.何故不取麟鳳爲屬.乃取蚯蚓蛇鼠小蟲.荅曰.取十二屬者.皆以其知時候氣.或色或形.竝應陰陽故也.麟鳳已配五靈.非是虛而不用.又問曰.麟鳳已配五靈.更不取者.龍虎亦配.何爲復用.荅曰.龍動雲興.虎嘯風起.此是應陰陽之氣.所以須取.麟鳳雖靈.無所作動.故不重用.其十二屬.竝是斗星之氣.散而爲人之命.係於北斗.是故用以爲屬.春秋運斗樞曰.樞星散爲龍馬.旋星散爲虎.機星散爲狗.摧星散爲蛇.玉衡散爲雞兔鼠.闔陽散爲羊牛.搖光散爲猴猿.此等皆上應天星.下屬年命也.三十六禽.各作方位.爲禽蟲之長.領三百六十.十而倍之.至三千六百.竝配五行.皆相貫領.既非占候之用.不復具釋.

On the Thirty-Six Animals

Overall Paraphrased Interpretation

There is a vast variety and multitude of animal species. Here, thirty-six are selected for explanation based on the number of the Six Jias (a simplified version of the Sixty Jiazi) and referencing the method of the Shi Jing. The twelve zodiac animals correspond to the twelve Earthly Branches, with each branch assigned three animals or insects, resulting in a total of thirty-six animals. Why are there three animals per branch? This divides a day into three periods: morning, day, and evening. If interpreted literally, all twelve zodiac animals should occupy the daytime position and not be dispersed into morning or evening. However, according to the principles of the Shi Jing, this allocation is based on the waxing and waning of "Qi": Meng (the first period) corresponds to evening, Zhong (the middle period) corresponds to day, and Ji (the final period) corresponds to morning. Thus, the twelve zodiac animals precisely correspond to the twelve two-hour periods, while the remaining twenty-four animals are supplementary and do not directly occupy the branch positions.

Meng corresponds to evening because Meng represents the beginning of a period, where Qi is nascent but not yet flourishing, tending toward Zhong when it becomes vigorous. Hence, it belongs to evening, symbolizing the approach of flourishing Qi. Zhong corresponds to day because Qi is most vigorous during the middle period. Ji corresponds to morning because Ji is the end of a period, where Qi has already declined, but it once approached Zhong with a kingly momentum, so it belongs to morning. This allocation aligns with the positions in divination methods, with both interpretations holding logical validity.

Wang Jian's explanation:

• Zi hour: morning is Swallow 🐦, day is Rat 🐀, evening is Bat 🦇.
• Chou hour: morning is Ox 🐂, day is Crab 🦀, evening is Turtle 🐢.
• Yin hour: morning is Wildcat, day is Leopard, evening is Tiger 🐅 (but the Ben Sheng Jing says morning is "raw wood," day is Tiger, evening is Wildcat).
• Mao hour: morning is Hedgehog 🦔, day is Rabbit 🐇, evening is Raccoon Dog (some say morning is Fox 🦊; Ben Sheng Jing says evening is Crane).
• Chen hour: morning is Dragon 🐉, day is Water Dragon, evening is Fish 🐟.
• Si hour: morning is Eel, day is Earthworm, evening is Snake 🐍 (some say evening is Tortoise; Ben Sheng Jing says morning is "red earth," day is Snake, evening is Cicada).
• Wu hour: morning is Deer 🦌, day is Horse 🐎, evening is River Deer (Ben Sheng Jing says morning is Horse, day is Deer, evening is River Deer).
• Wei hour: morning is Goat 🐐, day is Eagle 🦅, evening is Wild Goose 🦢 (Ben Sheng Jing says evening is "old wood").
• Shen hour: morning is Cat 🐱, day is Ape, evening is Monkey 🐒 (some say morning is Goat; Ben Sheng Jing says evening is "dead stone").
• You hour: morning is Pheasant, day is Chicken 🐓, evening is Horse (some say morning is Chicken, evening is "dead stone"; Qin Bian says evening is "dead earth"; Ben Sheng Jing says evening is Kite).
• Xu hour: morning is Dog 🐕, day is Wolf 🐺, evening is Jackal (some say evening is "dead metal"; Qin Bian says evening is "dead fire").
• Hai hour: morning is Pig 🐖, day is Ape, evening is Pig (some say morning is "raw wood," day is Pig, evening is Slug; some say morning is Piglet, day is Pig; some say evening is "decayed wood").

Although ancient texts like the Ben Sheng Jing and Qin Bian offer differing interpretations, the allocation of day and night positions should logically follow the aforementioned explanations. For example, Zi hour corresponds to Rat, Swallow, and Bat because they are all dark in color, representing the water element. Rats are nocturnal, symbolizing Yin energy; they often emerge headfirst from burrows, symbolizing Yang energy budding at Zi hour. Swallows have red beneath their beaks, symbolizing Yin embracing Yang, and forked tails representing the Yin number two. They arrive at the Spring Equinox, following Yang, and hibernate at the Autumn Equinox, following Yin. The Book of Rites: Monthly Ordinances mentions the arrival of swallows in mid-spring for rituals praying for offspring, and their departure at the Autumn Equinox, reflecting the relationship between Zi and Mao. The Yi Tong Gua Yan states that swallows are Yin birds, bats transform from aged rats and are called immortal rats, and in dialect, they are known as "hidden wings." All three are Yin creatures, hence they reside together in Zi.

Other branches follow similar allocations based on the Five Elements, climate, and symbolism:

• Chou corresponds to Ox, Crab, and Turtle, as Chou belongs to Gen, the Beginning of Spring season, when farming begins and oxen plow; crab legs resemble rooted plants; turtles, as earth essences, are hard outside and soft inside, symbolizing earth containing Yin and Yang.
• Yin corresponds to Tiger, Leopard, and Wildcat, as they share similar forms; Yin is the wood position, governing forests, and Gen represents mountains, where tigers dwell; their striped patterns resemble fire, symbolizing literary grace; they correspond to the Ji Constellation, which governs wind, and tigers roar to summon wind.
• And so on.

Finally, why are these small animals chosen instead of mythical creatures like the Qilin or Phoenix? Because the twelve zodiac animals are all aware of seasonal Qi and respond to Yin and Yang. The Qilin and Phoenix are already assigned to the Five Sacred Creatures (Dragon, Phoenix, Tortoise, Qilin, Tiger), but the Dragon and Tiger are reused due to their ability to move clouds and wind, responding to Yin and Yang energy. The twelve zodiac animals originate from the dispersed Qi of the Big Dipper stars, which connects to human destiny and is tied to the North Star, hence their use as zodiac signs. The Chun Qiu Yun Dou Shu mentions stars dispersing into animals, corresponding to celestial stars and subordinate to yearly fate. The thirty-six animals each govern a direction, serving as leaders among animals and insects, aligned with the Five Elements, and overseeing many others. However, they are not the focus of divination, so detailed explanations are omitted.

• Modern Context Optimization: Faithfully retaining the original meaning while restating it in modern language, emphasizing logic and symbolism rather than superstition. Emojis like 🐀 Rat, 🐦 Swallow, 🦇 Bat for Zi hour, etc., are added to enhance readability.
• Readability Enhancement: Lists and bolded key terms such as Meng, Zhong, Ji are used, with appropriate emojis (e.g., 🌅 morning, 🌞 day, 🌙 evening) to denote time.

🧠 In-Depth Understanding

Core Concepts 💡

• Yin-Yang and Five Elements Allocation: The thirty-six animals are based on the twelve Earthly Branches, with each branch divided into three animals corresponding to the three periods of a day (morning, day, evening), reflecting the waxing and waning of Qi (Meng evening, Zhong day, Ji morning).
• Symbolism and Seasonal Response: Animal selection is based on their habits, colors, and forms aligning with Yin-Yang and the Five Elements, e.g., rats being nocturnal symbolizes Yin, swallows arriving at the Spring Equinox follow Yang.
• Stellar Qi Correspondence: The twelve zodiac animals originate from the Qi of the Big Dipper stars, dispersing into human destiny, emphasizing the harmony between heaven and humanity.

Modern Interpretation 🌟

• Demystification: Ancient observations were based on natural规律 (e.g., animal activity times, seasonal changes), serving as a symbolic system for classification and prediction rather than supernatural forces.
• Time Management Insights: The three-period division (morning, day, evening) resembles modern time management's peak, standard, and off-peak periods, applicable to optimizing personal routines (e.g., planning in the morning, executing during the day, reviewing in the evening).
• Ecological Symbolism: Animal correspondences reflect ancient ecological knowledge, e.g., tigers and leopards in forests during Yin hour, which can be extended to modern environmental protection or biodiversity concerns.
• Psychological Application: Animal traits can metaphorically represent personality characteristics (e.g., rat's caution, tiger's fierceness), useful for self-reflection or team role analysis.

Practical Value ⚡

• Divination Reference: In traditional divination practices like date selection or feng shui, animal symbolism can guide actions (e.g., avoiding major decisions during Zi hour due to rat symbolizing Yin; taking initiative during Wu hour due to horse symbolizing Yang).
• Cultural Education: Useful for teaching concepts of Yin-Yang and the Five Elements, enhancing understanding of traditional culture, e.g., as case studies in history or philosophy courses.
• Creative Inspiration: In art, literature, or design, the thirty-six animals can serve as themes for symbolic creations (e.g., paintings, stories).
• Decision-Making Framework: Applying the concept of Qi waxing and waning to modern decision-making: Meng (initial phase) cautious exploration, Zhong (peak phase) full推进, Ji (final phase)总结 and adjustment.

Philosophical Reflection 🤔

• Harmony Between Heaven and Humanity: Reflects the ancient philosophy of "heaven and humanity corresponding," interpreted modernly as emphasizing harmony between humans and nature.
• Change and Balance: The theory of Qi waxing and waning reveals the dynamic balance of all things, similar to modern systems theory, where everything has growth, flourishing, and decline cycles.
• Semiotic Value: The thirty-six animals are a semiotic system, using animal metaphors to express abstract concepts, reflecting humanity's effort to understand the world through observing nature.
• Awareness of Limitations: Based on ancient limited knowledge, some allocations may be far-fetched (e.g., turtle as earth essence). Modern interpretations should critically accept them, focusing on the thought process rather than literal application.

📚 Related Knowledge

• Related Concepts:
  • Twelve Earthly Branches: Zi, Chou, Yin, Mao, etc., corresponding to time and方位.
  • Five Elements Theory: Metal, Wood, Water, Fire, Earth, with mutual generation and克制, integrated into animal allocations (e.g., Zi Water, Chou Earth).
  • Yijing Divination: Used in divination methods like Liuren or Qimen for animal star verification.
  • Big Dipper: Stellar Qi dispersing into destiny, related to Daoist or astronomical beliefs.
• Further Reading:
  • Other chapters of Wu Xing Da Yi: e.g., "On the Five Elements," "On Heavenly Stems and Earthly Branches."
  • Yijing hexagrams: Involving animal symbolism, e.g., "Qian as Horse," "Kun as Ox."
  • Shi Jing or Ben Sheng Jing: Original ancient texts for detailed animal allocations.
  • Chun Qiu Yun Dou Shu: Classic on stellar and animal correspondences.
• Modern Research:
  • Academic papers: Contemporary scholars like Li Ling or Liu Chaoying研究 the origin and cultural significance of the thirty-six animals.
  • Applied books: Some fortune-telling books combine the thirty-six animals with modern psychology for personality analysis.
  • Online resources: Yijing forums or databases offer digital interpretations for easy learning.

Please translate the above content into English, maintaining the original format and structure.