Loading...
原文
1
天地之间，一气而已。惟有动静，遂分阴阳。有老少，遂分四象。老者极动静之时，是为太阳太阴；少者初动初静之际，是为少阴少阳。有是四象，而五行具于其中矣。水者，太阴也；火者，太阳也；木者，少阳也；金者，少阴也；土者，阴阳老少、木火金水冲气所结也。
译文
1
徐注：阴阳之说，最为科学家所斥，然天地间日月寒暑，昼夜男女，何一而非阴阳乎？即细微如电子，亦有阴阳之分。由阴阳而析为四象，木火金水，所以代表春夏秋冬四时之气也。大地之中，藏水，以及金属之矿，孰造成之？万卉萌生，孰使令之？科学万能，可以化析原质，造成种子，而不能使其萌芽，此萌芽之活动力，即木也。故金木水火，乃天地自然之质。万物成于土而归土，载此金木水火之质者，土也。人秉天地之气而生，暖气，火也；流质，水也；铁质，金也；血气之流行，木也。而人身骨肉之质，运用此金木水火者，土也。人生秉气受形，有不期然而然者，自不能不随此自然之气以转移也。
原文
2
有是五行，何以又有十干十二支乎？盖有阴阳，因生五行，而五行之中，各有阴阳。即以木论，甲乙者，木之阴阳也。甲者，乙之气；乙者，甲之质。在天为生气，而流行于万物者，甲也；在地为万物，而承兹生气者，乙也。又细分之，生气之散布者，甲之甲，而生气之凝成者，甲之乙；万木之所以有枝叶者，乙之甲，而万木之枝枝叶叶者，乙之乙也。方其为甲，而乙之气已备；及其为乙，而甲之质乃坚。有是甲乙，而木之阴阳具矣。
译文
2
徐注：五行各分阴阳而有干支。天干者，五行在天流行之气也；地支者，四时流行之序也。
原文
3
何以复有寅卯者，又与甲乙分阴阳天地而言之者也。以甲乙而分阴阳，则甲为阳，乙为阴，木之行于天而为阴阳者也。以寅卯而阴阳，则寅为阳，卯为阴，木之存乎地而为阴阳者也。以甲乙寅卯而统分阴阳，则甲乙为阳寅卯为阴，木之在天成象而在地成形者也。甲乙行乎天，而寅卯受之；寅卯存乎地，而甲乙施焉。是故甲乙如官长，寅卯如该管地方。甲禄于寅，乙禄于卯，如府官之在郡，县官之在邑，而各司一月之令也。
译文
3
徐注：甲乙皆本，同为在天之气。甲为阳和初转，其势方张；乙为和煦生气，见于卉木之萌芽。虽同为木，而其性质有不同。甲乙为流行之气，故云行乎天；寅卯为时令之序，故云存乎地。流行之气随时令而转移，故甲乙同以寅卯为根，而亥未辰皆其根也(见下阴阳生死节)。天干通根月令，当旺之气，及时得用，最为显赫，否则，虽得为用，而力不足，譬如府县之官，不得时得地，则不能发号施令，不得展其才也。
十干即是五行，而分阴阳，然论其用，则阳干阴干各有不同。《滴天髓》云：“五阳从气不从势，五阴从势无情义”。盖阳干如君子，阳刚之性，只要四柱略有根，或印有根，则弱归其弱，而不能从；五阴则不然，四柱财官偏盛，则从财官，即使日元稍有根苗，或通月令之气，亦所不论。然或印绶有根，则又不嫌身弱，不畏克制。此阴与阳性质之不同也。如伍廷芳造，壬寅、丁未、己卯、乙亥，己土虽通根月令，而见木之势盛，即从木，所谓从势无情义也(见下用神节)。又如阎锡山造，癸未、辛酉、乙酉、丁亥，乙木只要有印通根，不怕身弱，煞透有制，即为贵格。又如许世英造，癸酉、辛酉、乙丑、辛巳，十九误作从煞，不知印绶有根，即不嫌身弱，仍喜制煞之运。此又阴干之特点也(见下格局高低篇)。阳干则不然，如虞和德造，丁卯、丙午、庚午、己卯，庚金虽弱，透印有根，即不能从，身弱自为其弱，运行扶身之地，自然富贵，特劳苦耳。此不同之点也。然阳干亦非绝对不能从者，如逊清宣统造，丙午、庚寅、壬午、壬寅，印比皆无根，则不得不从。此所谓从气不从势也，其理甚深，非可猝喻，学者多阅八字，经验积久，自能会悟，非文字所能达也(按本章论干支性质，虽为初步，实为最深；命理精微之点，即为干支阴阳性质之别，学者不妨置之后图，俟研习入门之后，自知其重要也)。
原文
4
甲乙在天，故动而不居。建寅之月，岂必当甲？建卯之月，岂必当乙？寅卯在地，故止而不迁。甲虽递易，月必建寅；乙虽递易，月必建卯。以气而论，甲旺于乙；以质而论，乙坚于甲。而俗书谬论，以甲为大林，盛而宜斩，乙为微苗，脆而莫伤，可为不知阴阳之理者矣。以木类推，余者可知，惟土为木火金水冲气，故寄旺于四时，而阴阳气质之理，亦同此论。欲学命者，必须先知干支之说，然后可以入门。
译文
4
徐注：天干动而不居者，如甲己之年，以丙寅为正月；乙庚之岁，以戊寅为正月也。地支止而不迁者，正月必为寅，二月必为卯也。论气甲旺于乙，论质乙坚于甲者，甲木阳刚之性，乙木柔和之质，其中分别，可详《滴天髓》论天干宜忌节。大林微苗之喻，本为纳音取譬之词，俗书传讹，而无知之人妄执之耳。学命者先明干支阴阳之理，察其旺衰进退之方，庶不致为流俗所误也。
Overall Meaning Translation
The essence between heaven and earth is a flowing primordial energy 🌬. This energy divides into yin and yang due to movement and stillness, and further develops into the four phenomena based on varying degrees of maturity: Greater Yang (Taiyang), Greater Yin (Taiyin), Lesser Yang (Shaoyang), and Lesser Yin (Shaoyin). The four phenomena correspond to the five elements: Water belongs to Greater Yin 🌊, Fire belongs to Greater Yang 🔥, Wood belongs to Lesser Yang 🌱, Metal belongs to Lesser Yin ⚔️, and Earth is born from the harmonious fusion of the energies of yin, yang, and their extremes ⛰️. The five elements further divide into yin and yang, forming the Heavenly Stems and Earthly Branches—the Heavenly Stems represent the flow of the five elements' energies in the heavens, while the Earthly Branches symbolize the temporal order of the four seasons on earth.
Yin-yang and the five elements form the fundamental framework for explaining the generation and operation of all things. The Heavenly Stems (Jia, Yi, Bing, Ding, etc.) are yang, governing the flow of energy; the Earthly Branches (Zi, Chou, Yin, Mao, etc.) are yin, governing the stability of form. The Stems and Branches system simulates the dynamic balance of heaven, earth, and all things through the interplay of yin and yang and the cycles of generation and restraint among the five elements.
The Stems and Branches system reveals the traditional Chinese cosmological view of "harmony between heaven and humanity": humans are both products of the convergence of heaven and earth's energies and microcosmic mirrors of the universe. This philosophy encourages harmonious coexistence with the environment rather than opposing nature.
Contemporary scholars compare the Stems and Branches system with biological rhythms and climate cycles, finding statistical correlations with natural laws, but caution against overly mystical interpretations.
(The following cases are from Xu Lewu's annotations and commentaries)
Case One: Wu Tingfang's Chart
Qian Zao (Male Chart) Ren Yin, Ding Wei, Ji Mao, Yi Hai
Although Ji Earth has a slight root in the month branch, the overall Wood energy is extremely strong. As a Yin Stem, it submits to the prevailing energy, forming a Cong Sha (Submit to the Killing) pattern.
Case Two: Yan Xishan's Chart
Qian Zao (Male Chart) Gui Wei, Xin You, Yi You, Ding Hai
Yi Wood is a Yin Stem, but the Hai Water印 Star has a root, making it unafraid of Metal's restraint. Instead, it forms a noble pattern of Sha Yin Xiang Sheng (Killing and印 mutually generating).
Case Three: Xu Shiying's Chart
Qian Zao (Male Chart) Gui You, Xin You, Yi Chou, Xin Si
Double Killing透干 (appearing in the stems), but Chou is damp Earth that stores Water and nurtures roots. The hidden印 Star prevents submission to the Killing, favoring luck that restrains the Killing.
Case Four: Yu Hede's Chart
Qian Zao (Male Chart) Ding Mao, Bing Wu, Geng Wu, Ji Mao
Geng Metal is a Yang Stem; even if weak, it does not submit. Relying on the Ji Earth印 Star for support, it eventually gains success with late-life luck assisting the body.
Case Five: Emperor Puyi's Chart
Qian Zao (Male Chart) Bing Wu, Geng Yin, Ren Wu, Ren Yin
Ren Water is a Yang Stem, but it has no root energy and must submit to the Fire-Wood configuration. This is a special case of "submitting to the energy but not the configuration."
The nature of yin and yang in Stems and Branches is the core challenge in Bazi studies. Beginners are advised to first master the basic cycles of generation and restraint before gradually delving into the characteristics of Stems and Branches. Analyzing real-life cases (such as the historical figures above) helps in understanding the practical differences between "Yang Stems emphasizing energy, Yin Stems emphasizing configuration."