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论干支异同
山阴沈孝瞻《子平真诠》云：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。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。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。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。
Between heaven and earth, there is fundamentally only one flowing energy (a single qi) 🌬. Due to the distinction between movement and stillness, the two attributes of yin and yang are derived. Based on the degree of development, they are further divided into the Four Symbols: the extreme movement or extreme stillness of the elderly stage are Taiyang (Greater Yang) and Taiyin (Greater Yin), while the initial movement or initial stillness of the youth stage are Shaoyang (Lesser Yang) and Shaoyin (Lesser Yin). With these Four Symbols, the Five Elements (water, fire, wood, metal, and earth) are inherently contained: water represents Taiyin 🌊, fire represents Taiyang 🔥, wood represents Shaoyang 🌱, metal represents Shaoyin ⛰, and earth is the product of the interaction and fusion of yin and yang, as well as wood, fire, metal, and water.
Since the Five Elements exist, why are there the Ten Heavenly Stems and Twelve Earthly Branches? This is because yin and yang are further subdivided, and each element of the Five Elements has its own yin and yang aspects. Taking wood as an example: Jia and Yi are the yin and yang manifestations of wood. Jia is the energy (qi) of wood, while Yi is the substance (zhi) of wood. Jia flows as vitality among all things in the heavens, while Yi carries this vitality on earth as the physical forms of things. More specifically, the dispersal of Jia's energy is "Jia of Jia," while its condensation into physical form is "Yi of Jia"; the manifestation of Yi's vitality is "Jia of Yi," while its specific branches and leaves are "Yi of Yi." When Jia manifests, the energy of Yi is hidden; when Yi takes form, the substance of Jia becomes stable. In this way, Jia and Yi complete the yin and yang of wood.
Why are there Yin and Mao? This is another distinction of yin and yang from the perspective of heaven and earth: Jia and Yi are the yin and yang of wood in the heavens (Jia is yang, Yi is yin), while Yin and Mao are the yin and yang of wood on earth (Yin is yang, Mao is yin). Overall, Jia and Yi are yang (symbolizing heaven), while Yin and Mao are yin (symbolizing earth). Jia and Yi operate in the heavens, while Yin and Mao receive them on earth. This is like the relationship between officials (Jia and Yi) and their jurisdictions (Yin and Mao): Jia's禄 (lu, earthly branch corresponding to the stem) is in Yin, and Yi's禄 is in Mao, just as officials are stationed in their regions to execute orders.
Jia and Yi are in the heavens, so they are dynamic and changing; Yin and Mao are on earth, so they are relatively fixed. From the perspective of energy, Jia is more vigorous than Yi; from the perspective of substance, Yi is firmer than Jia. However, some vulgar texts mistakenly claim that Jia is a large tree easily cut down, while Yi is a weak seedling easily damaged. This completely misunderstands the principles of yin and yang. The same logic applies to the other Five Elements. Earth is special, as it serves as the harmonizing energy and thrives in all four seasons, with the same principles of yin and yang, energy, and substance. Those studying fate analysis must first understand the fundamentals of the Heavenly Stems and Earthly Branches to begin their journey.
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