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干要天分支言十二周还【十干也甲为齐乙为夷丙楚丁蛮戊韩已魏庚秦辛戎壬燕癸狄干分也支者寅燕卯宋辰郑巳楚午周木秦申晋酉赵戌鲁亥魏子齐丑吴】地理山冈足见清浊之用【言地理之内甲麒麟乙天狱丙凤凰丁刑戮戊黄龙巳白虎庚章无辛地祸壬玉堂癸死丧耳】大小凶衰四神更兼蒿里【四神吉者甲丙庚壬吉外六干凶蒿里者传送功曹如年姓墓者葬之大吉耳】上推日月山河【甲主日乙主月丙主天丁主地戊主山巳主城庚主国辛主土壬主江河癸主大海】中见人之内外【甲乙主头顶内主肝外主目丙丁主肩内主心外主舌戊巳主腹内主脾胃外主唇庚辛主骨内主肺外主鼻壬癸主脚膝内主肾外主耳皆取十干言之】循环八卦总推真假五行【干者老阳坤者老阴艮少男震长男坎中男巽长女离中女兊少女八卦见而言之矣】将干之神言其面色【甲青乙碧丙赤丁紫戊黄己红庚白辛淡壬黒癸绿日干时干合言之】把音神见身貌真详【日时纳音有气者大下生上大上生下小日时无小言之】干伤定头面之灾【日时克岁干者主头面之损耳】音损者四肢为患【纳音日时克岁音者主身及四肢不全之患耳】
The system of Heavenly Stems and Earthly Branches reveals the correspondence between geography and human affairs 🌍. The ten Heavenly Stems (Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui) correspond to ancient regions (e.g., Jia to Qi, Yi to Yi, etc.), while the twelve Earthly Branches (Yin, Mao, Chen, etc.) are associated with the feudal states of the Zhou Dynasty (e.g., Yin to Yan, Mao to Song, etc.), forming a cyclical spatiotemporal model 🔁.
The mountainous terrain in geographical environments reflects the auspicious or inauspicious effects of the Five Elements (Metal, Wood, Water, Fire, Earth) in terms of purity and turbidity ⛰️. For example, Jia symbolizes the Qilin (auspicious), while Yi symbolizes the Celestial Prison (inauspicious). These Five Elements attributes can be used to assess the quality of terrain.
Combining the Four Deities (Jia, Bing, Geng, and Ren as auspicious deities) with concepts like Haoli (e.g., Transmission, Merit Clerk) allows for the inference of major and minor auspicious or inauspicious outcomes 🧭. For instance, if the year of a surname aligns with the Five Elements of a tomb, burying there is highly auspicious.
The Heavenly Stems are further extrapolated upward to correspond to natural elements such as the sun, moon, mountains, and rivers 🌞🌙: Jia governs the sun, Yi the moon, Bing the sky, Ding the earth, Wu mountains, Ji cities, Geng states, Xin soil, Ren rivers, and Gui the sea.
At an intermediate level, the Heavenly Stems correspond to internal and external parts of the human body 👤: Jia and Yi govern the head (internally the liver, externally the eyes), Bing and Ding the shoulders (internally the heart, externally the tongue), Wu and Ji the abdomen (internally the spleen and stomach, externally the lips), Geng and Xin the bones (internally the lungs, externally the nose), and Ren and Gui the feet and knees (internally the kidneys, externally the ears). These correspondences are analyzed based on the cycle of the ten Heavenly Stems.
The cyclical Eight Trigrams (Qian as Old Yang, Kun as Old Yin, Gen as Young Boy, Zhen as Eldest Son, Kan as Middle Son, Xun as Eldest Daughter, Li as Middle Daughter, Dui as Young Girl) summarize the inference of the authenticity of the Five Elements 🔄. The Eight Trigrams are used to refine the authenticity or falsity of the Five Elements.
The deities of the Heavenly Stems can be used to infer facial complexions 🎨: Jia for blue, Yi for greenish-blue, Bing for red, Ding for purple, Wu for yellow, Ji for reddish, Geng for white, Xin for pale, Ren for black, and Gui for green. These must be analyzed comprehensively in combination with the Day Stem and Hour Stem.
The Five Elements of Naying (based on the Naying of the day and hour) can be used to examine physical appearance in detail 📊: If the Naying has Qi (reflecting generative and克制 relationships), the body may be tall or short; if it lacks Qi, details can be inferred.
If the Heavenly Stems and Earthly Branches conflict: the Day and Hour Stems克制 the Year Stem, indicating disasters related to the head and face 🤕; the Naying of the day and hour克制 the Year Naying, indicating ailments or incompleteness of the body and limbs 🦵.