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六十纳音者，配由十干十二支，周而终之数也。（干支相乘，归天地始终之数，为六十也。）
自生成而言之，则水得一，火得二，木得三，金得四，土得五。感物化而言之，则火得一，土得二，木得三，金得四，水得五。（生成者，天地生成之数，物化则五行支干相成，纳音之数也。）
法乎天地，支干数乘。（此十干配天，十二支配地，而合成万物动静之机，充合端委之数也。）
支干配则甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥支数四。（自九之数，损之又损也，然于巳亥者，不由巳而存，乾之一二，坤之二三，是道始一至三，错综而生诸数，以合乾坤覆载之功。若夫前所谓支干之配，则道生一，一生二，二生三，三之又三，则九为阳生。言数以甲己为造化之首，子午为阴阳之至，取极之数而先称九，而后损之八七五【违禁关键词】也。）
子寅同途，岁上辰下，未可俱言，其支先甲后子，纳音金者数也，始父母之气而成音，离天地则见名数。（子得同壬，寅得同甲，岁木辰水，如寅为木二合，若见子而得寅者，亦是甲子之金，不可独言木也。甲临于子而金者，是支干化纳音之数也。干支五行，始因天五地五之数变，而纳音九八七六五四之数相成，上下而得，却须坎离五六之数也。）
天五地五，则为造化之先；除其数，则纳音之用。（天地变通，二五为十，终成万物，始一终五皆阳，合之为六则阴，为六五数外，即天地数所纳五行之数也。假令水得五者，是本音以土权碍也，然后有音，故丙子、丁丑共得三十之数，而六五皆土而得纳音为水也。火得一者，是火无音，因水沃之，然后有音，故戊子、己丑共得三十一数，而除六五，而有一数，而纳音得火也。木得三者，盖木有本音，故壬子、癸丑共得二十八数，而有五之数，是三数，而纳音得木也。金得四者，亦金是本音，而甲子、乙丑共得三十四数，而除六五之数，外是四数乃金也。土得二者，盖土本无音，火陶之然后有音，故庚子、辛丑共得三十二数，而除五六之数，而纳音为土也。故经云：先甲后子，纳音金者数也，得此则彼可知也。）
自乾而生顺，从坤而产逆，阴阳机括于五行，五行之体依八卦。（父生顺，母生逆，假如甲己干，正月建丙寅丙丁火，故木生顺，母己之干在木死为逆，故甲为父己为母，在寅之家，天一生水，则由乾为属金，金水也，故自乾生而顺及纳音，即甲子、乙丑金为首，盖乾纳甲子，即是天五地五，于坤数中生，逆其终数而生，亦由先九而后至四数也。阴阳者乾坤，故金土一而两之，以备五行，五行分体用而为八卦。）
火爱乾为会，水利巽而享，岁守坤乡，金藏艮位。（乾纯阳也，处西北，故至亥而显明。水性本下，巽出东南，顺下也，故水巳为利也。坤则成物，岁以终之，故至申，万物介然守礼，用艮终始万物，而在于坤，故金至寅终，藏于土下。）
木落粪本，水流趋末，火显诸用，金蔽于光。（各任性乡，故守坤乡，水趋末则利巽方，火显用则爱于乾，金蔽于光则又藏于艮也。）
水土金性本下，木火性本巍。（水流就湿，土积而载，金重而沉，故曰本下。巍者上也，木性渐上，而火性炎上。）
沉者得形而上腾，升者期卑而高会。（水得土而木生，是土克水而生木，木之克土而上腾，则水土之气自木而上也。火得水而上为既济，盖推五行之性沉者、升者，皆必以形为用也。）
以坎为离，精玄者能知，易兑作震，通鬼神而作旨。（庚申、辛酉木，在巳申酉之中，亦当作金，或卯人遇三酉之类而可言金，余准此推之，则妙穷造化，但以本纳音为用，所谓“易兑作震，通鬼神而作旨”此也，假令丙午水得癸巳月丙寅日戊戌时，巳午未为火之本方，寅戌午之正体，又上下俱火，虽纳音为水，多变作炎上之火看，或水多人全在巳午未，生而不犯本命支，更干头有气，亦宜作火看，不可谓之休囚，此所谓以坎为离，精玄妙者为能知。）
故以庚申、乙卯为夫妇之本宗，子癸亥壬丁马丙蛇之寄位。（此论干禄也，季主所谓“先南北之阳，以辨东西之阴”，阴禄阳而阳禄阴，金自金而木自木，故金木自然而得专位，水火土从造化，故阳寄于阴，而阴寄阳也。）
劳而不息，驿居病方。（五行支病处而为驿，驿所以休息也。）
马得纵横，更观乎干；生而不运，以气建推之。（以申子辰水位，处驿为病也，以寅为驿，所谓马必以气建者，而驿之为马也，且甲子人正月丙为马，然不在正月，亦自得地位建丙亦是马，故曰马得纵横矣。珞琭子云：“见不见之形，无时不有”，正谓此也。）
出五行之外者，生死在乎我，居清浊之内者，存亡从数焉。（凡修德养性、炼假守真、灵台内静、反复还元、神游六合之外，必造五行之先，则欲生欲死欲隐欲显，皆由乎我，是谓神仙真人矣，岂由天地鬼神时数所拘哉。此欲人之自修，不可专滞乎命，彼生死犹可任，况修德致祥转祸为福。夫人居清浊之内，皆由情性善恶，死生而未能逃五行之数者，何也？盖未尝能炼阳纯阴，炼阴纯阳，虽存念至道，亦不能出于清浊之间，徒自苦形而不逃存亡之数也。）
元命胜负三元者，干禄支命纳音身，各分衰旺之地。（三元各分生旺库之地而为九命，是主禄主三会也。）
干主名禄贵权，为衣食受用之基；支主金珠积富，为得失荣枯之本；纳音主材能器识，为人伦亲属之宗。（干为天元禄，故主贵爵衣食之正本也。支为地元财，命至此比形立象，，始终之元，故主贫富运动荣枯。纳音为人元身命，故主贤愚好丑形貌材能度量，凡有生，则彼我生克爱憎，故为人伦亲眷也。）
支干纳音之气，顺四柱以定休囚；禄马神煞之方，分二仪以求胜负；劫灾天岁遇用处，不能为凶；禄马奇舆逢破处，未始为福。（三元五行，亦各分四季定休旺之气。干中所用神煞乃天之清气，支中所用神煞乃地之浊气，凡言神煞各分天地二气，胜负吉凶支煞自有诸例言。劫灾天岁四煞虽凶，若支干配合有用，则为福禄之神。禄马奇舆虽干之清气，富贵之神，主福禄尊贵，若支神配合为破败者，则反为贫贱凶害之煞。）
The Sixty Na Yin is formed through the mutual pairing and cyclic combination of the Ten Heavenly Stems and Twelve Earthly Branches, totaling sixty variations 🌐. (The multiplication of Stems and Branches corresponds to the numbers of heaven and earth's beginning and end, resulting in sixty types in total.)
From the perspective of heaven and earth's generation: Water corresponds to number one 🌊, Fire to number two 🔥, Wood to number three 🌳, Metal to number four ⚔️, and Earth to number five ⛰️. However, from the perspective of material transformation: Fire corresponds to number one 🔥, Earth to number two ⛰️, Wood to number three 🌳, Metal to number four ⚔️, and Water to number five 🌊. (The generation numbers are based on the natural order of heaven and earth's creation; the material transformation numbers arise from the interaction of the Five Elements with the Stems and Branches, forming the Na Yin system.)
This method emulates heaven and earth, with the numbers of the Stems and Branches multiplying. (The Ten Heavenly Stems correspond to heaven, the Twelve Earthly Branches correspond to earth, and together they form the mechanism of all things' movement and stillness, fulfilling the numbers of their beginning and end.)
Rules for pairing Stems and Branches:
(The numbers decrease starting from nine, but the setting of Si and Hai as four originates from the principles of the I Ching's Qian and Kun: Qian Gua corresponds to one and two, Kun Gua to two and three. The Dao generates one, one generates two, two generates three, and three further generates three. Nine is the starting point of Yang. The numbers begin with Jia and Ji as the origin of creation, and Zi and Wu as the extremes of Yin and Yang, taking the extreme number nine as the starting point, then decreasing to eight, seven, five, and four.)
Zi and Yin share the same path, with the year above and Chen below, which cannot be generalized. The order of Stems and Branches, such as Jia first and Zi later, forms the Na Yin Metal based on numbers. The initial parental energy creates the sound, and when separated from heaven and earth, it reveals the named numbers. (Zi is the same as Ren, Yin is the same as Jia; the year is Wood, Chen is Water. For example, Yin as Wood two, if combined with Zi, may result in Jia-Zi Metal, not solely Wood. Jia approaching Zi forms Metal, which is the transformation of Stems and Branches into Na Yin numbers. The Five Elements of the Stems and Branches originate from the changes in the numbers of heaven five and earth five. The Na Yin numbers nine, eight, seven, six, five, and four are formed through mutual interaction, with upper and lower levels harmonizing, requiring the participation of the numbers five and six of Kan and Li.)
Heaven five and earth five are the foundational basis of creation; excluding these numbers yields the practical application of Na Yin. (Heaven and earth transform and communicate, with two fives making ten, ultimately completing all things. Beginning with one and ending with five, both are Yang, combining with six to form Yin. Beyond the numbers six and five lie the Five Elements numbers contained by heaven and earth. For example: Water obtains five because its original sound is obstructed by Earth, and only then does it have a sound. Thus, Bing-Zi and Ding-Chou total thirty, excluding six and five to obtain Earth, but the Na Yin is Water 🌊. Fire obtains one because Fire has no inherent sound; only when Water moistens it does it have a sound. Thus, Wu-Zi and Ji-Chou total thirty-one, excluding six and five to obtain one, making the Na Yin Fire 🔥. Wood obtains three because Wood has an inherent sound. Thus, Ren-Zi and Gui-Chou total twenty-eight, excluding five to obtain three, making the Na Yin Wood 🌳. Metal obtains four because Metal has an inherent sound. Thus, Jia-Zi and Yi-Chou total thirty-four, excluding six and five to obtain four, making the Na Yin Metal ⚔️. Earth obtains two because Earth has no inherent sound; only when Fire tempers it does it have a sound. Thus, Geng-Zi and Xin-Chou total thirty-two, excluding five and six to obtain two, making the Na Yin Earth ⛰️. Therefore, the classic says: "Jia first and Zi later, Na Yin Metal based on numbers." Understanding this principle allows for the deduction of others.)
From Qian, generation proceeds smoothly; from Kun, production proceeds inversely. The pivot of Yin and Yang lies in the Five Elements, and the substance of the Five Elements relies on the Eight Trigrams. (Father generates smoothly, mother generates inversely. For example, with the Stem Jia-Ji, the first month establishes Bing-Yin, Bing-Ding Fire, so Wood generates smoothly. Mother Ji Stem, when Wood dies, is inverse, so Jia is father and Ji is mother. In the Yin household, heaven generates Water first. Since Qian belongs to Metal, Metal generates Water, so from Qian, generation proceeds smoothly to Na Yin. Thus, Jia-Zi and Yi-Chou Metal come first because Qian contains Jia-Zi. Heaven five and earth five, through the numbers of Kun, produce inversely, with the final numbers generated also starting from nine and decreasing to four. Yin and Yang are Qian and Kun. Metal and Earth divide into two to complete the Five Elements, and the Five Elements divide into substance and function to form the Eight Trigrams.)
Fire loves the meeting with Qian, Water benefits from Xun, the year guards the Kun direction, and Metal hides in the Gen position. (Qian, pure Yang located in the northwest, becomes manifest in Hai, showing Fire 🔥. Water's nature is to flow downward, and Xun emerges from the southeast, flowing smoothly downward, so Water benefits at Si 🌊. Kun completes things, and the year ends here. At Shen, all things guard propriety; Gen begins and ends all things within Kun, so Metal ends at Yin, hidden beneath Earth ⛰️.)
Wood falls to its roots like manure, Water flows toward its end, Fire manifests in its functions, and Metal is obscured by light. (Each guards its inherent nature: Water flows toward its end, benefiting Xun; Fire manifests its functions, loving Qian; Metal is obscured by light, hiding in Gen ⛰️.)
Water, Earth, and Metal inherently sink downward; Wood and Fire inherently rise upward. (Water flows to dampness, Earth accumulates and carries, Metal is heavy and sinks, so they inherently sink 🌊⛰️⚔️; rising upward, Wood gradually ascends, Fire flames upward 🌳🔥.)
Sinking elements obtain form and rise upward; rising elements anticipate humility and meet at heights. (Water obtains Earth to generate Wood; Earth restrains Water to produce Wood; Wood restrains Earth and rises upward, so the energy of Water and Earth ascends through Wood 🌊⛰️🌳. Fire obtains Water above, achieving balance. The nature of the Five Elements, whether sinking or rising, all use form as their function 🔥🌊.)
To take Kan as Li, only the profoundly mysterious can know; to exchange Dui for Zhen, communicating with spirits and ghosts to establish the purpose. (Geng-Shen and Xin-You Wood within Si-Shen-You may be discussed as Metal; for example, a Mao person encountering three You may speak of Metal. The rest can be inferred similarly, marvelously exhausting creation. Using the original Na Yin as function is the principle of "exchanging Dui for Zhen." For example, Bing-Wu Water encountering Gui-Si month, Bing-Yin day, and Wu-Xu hour: Si-Wu-Wei is the original Fire direction, Yin-Xu-Wu is the true Fire form. Upper and lower are both Fire, so although the Na Yin is Water, it is mostly viewed as Fire 🔥. Or if Water is abundant and the person is entirely born in Si-Wu-Wei, without conflicting with the native's Branches, and the Stem has energy, it should also be viewed as Fire, not as exhausted or trapped. This is "taking Kan as Li," which the subtle and profound can understand.)
Therefore, Geng-Shen and Yi-Mao are considered the foundational ancestors of husband and wife. Zi-Gui, Hai-Ren, Ding-Horse, and丙-Snake are their designated positions. (This discusses Stem fortunes. Ji Zhu said, "First distinguish north-south Yang, then east-west Yin." Yin fortunes reside in Yang, Yang fortunes reside in Yin. Metal and Wood obtain dedicated positions, while Water, Fire, and Earth follow creation. Thus, Yang resides in Yin, and Yin resides in Yang.)
Labor without rest, the courier station resides in the direction of ailment. (The courier station is at the ailment position of the Five Elements Branches, which is a place of rest.)
The horse obtains freedom to move horizontally and vertically; further observe the Stems. Life without movement is deduced through energy establishment. (Shen-Zi-Chen Water position, the courier station is at the ailment direction, Yin is the courier station. The horse is deduced through energy establishment. For example, for a Jia-Zi person, the first month Bing is the horse. Even if not in the first month, obtaining the established position of Bing counts as the horse. Thus, the horse obtains freedom to move horizontally and vertically. Luo Lu Zi said, "The form of the unseen exists at all times," meaning this.)
Those who transcend the Five Elements control life and death themselves; those within clarity and turbidity follow numbers for survival and perish. (Cultivating virtue and nurturing nature, refining the false and guarding the true, maintaining inner stillness in the spiritual tower, and roaming beyond the six harmonies, creating prior to the Five Elements—then life, death, concealment, and manifestation are self-determined. This is the realm of immortals and true beings 🧘♂️, not constrained by heaven, earth, spirits, or temporal numbers. This encourages self-cultivation, not fixation on fate. Their life and death can be mastered, let alone cultivating virtue to attract blessings and turn misfortune into fortune. People within clarity and turbidity, due to the goodness or evil of their emotions and nature, cannot escape the numbers of the Five Elements in life and death. Because they fail to refine Yang to purity or Yin to purity, even if they harbor thoughts of the ultimate Dao, they remain within clarity and turbidity, and their suffering forms cannot escape the numbers of survival and perish.)
The victory or defeat of the primal fate's Three Primes: Stem fortune, Branch life, and Na Yin body, each divided into areas of decline and prosperity. (The Three Primes are each divided into birth, prosperity, and storage areas, forming the nine lives, governing fortune and the three meetings.)
The Stem governs reputation, fortune, nobility, and authority, serving as the foundation for clothing, food, and sustenance 💼. The Branch governs gold, pearls, and accumulated wealth, serving as the basis for gain, loss, glory, and withering 💰. The Na Yin governs talent, ability, insight, and perception, serving as the origin of human relations and kinship 👨👩👧👦.
The energy of the Stems, Branches, and Na Yin follows the Four Pillars to determine rest and imprisonment. The directions of Fortune, Horse, Deities, and Malignancies are divided into two modes to seek victory or defeat. Where劫灾 (Calamity) and天岁 (Heavenly Year) encounter usefulness, they cannot bring harm. Where Fortune, Horse, and unusual carriages encounter breakage, they may not necessarily bring blessings. (The Three Primes and Five Elements are divided into the four seasons to determine resting and prosperous energy. Stem deities and malignancies are the clear energy of heaven; Branch deities and malignancies are the turbid energy of earth. Deities and malignancies are divided into the two energies of heaven and earth to determine victory, defeat, fortune, and misfortune. Although劫灾,天岁, and the four malignancies are ominous, if the Stems and Branches combine usefully, they反而 become fortunate, prosperous, and auspicious deities 🎭. Although Fortune, Horse, and unusual carriages are the clear energy Stem deities of wealth and nobility, governing fortune, prosperity, and尊贵 (nobility), if the Branch deities combine with breakage and defeat, they反而 become impoverishment, baseness, harm, and malignancies ⚠️.)
The Sixty Na Yin is one of the core systems of ancient Chinese metaphysics. Through mathematical combinations of the Heavenly Stems and Earthly Branches (e.g., Jia-Zi, Yi-Chou Metal), it integrates the Five Elements (Metal, Wood, Water, Fire, Earth) with musical tones, forming 60 Na Yin types. It embodies the "Heaven-Earth-Human" triad philosophy: Stems represent Heaven Prime (fortune), Branches represent Earth Prime (wealth and life), and Na Yin represents Human Prime (body and life), collectively forming the foundation of destiny analysis. Na Yin numerology originates from the principles of the I Ching's Qian and Kun, emphasizing the dynamic balance of Yin-Yang and the Five Elements across time and space, used to interpret personal traits, fortunes, misfortunes, and human relationships.
In a modern context, the Na Yin system can be viewed as an ancient "person-environment" interaction model. It is no longer confined to superstitious predictions but serves as a cultural-psychological tool:
Na Yin deeply embodies the ancient Chinese cosmic view of "harmony between heaven and human":