(纳音有至理。余尝问之星卜及形家，俱茫然无以置对。今以吴草庐所称术朱光甫者，
梓之
附《卮言》之后，以备博览其深奥，则不能详载。若天台陶氏钱塘王逵所释，七修类 并通
书所载，俱穿凿非理，阴阳家可不留意。)
(静观居士程林云来识)
甲子乙丑海中金。金有五，何者为海中金？盖天一生水，必先有金而后有水，水自金生
，所
以始于海中金，而终于大海水也。此金要知其象则盐也，遇火成象，遇水复化为水，故曰海
中金者，盐也。又按子丑北方水旺之地，虽有丑土之制，又被天干甲乙之木所克，则土虚水
旺而为海也。金也水母，子旺母必随子，故丑中有金，此金遇火成象，遇水复化水而从子者
，盐也，盐出于海，故曰海中金也。
壬申癸酉剑锋金。金之至刚者，铁也。又临官于申，旺于酉，则金已成材，至坚至刚，
得位西方申酉之地，假天干壬癸，之水以磨砺之，则锋刃清明，成利器也，非剑锋而何。
庚戌辛亥钗钏金。金旺于酉，当衰于戌，而病于亥。亥属干，干为金，况庚辛以临其上
，处
刚健之时，虽曰气衰，则体健而不衰，其洁白之性益壮。金处此时，干为天为首为饰。庚辛
既洁而不衰，体坚而不乏，在首饰之上，非钗钏而何？
壬寅癸卯金箔金。盖金生于巳，而绝于寅。其壬癸水亦病死于寅卯，以垂绝之母，又被
病子以
窃其气，肌体薄矣。然壬癸子死于卯，母无所窃，得以复究于卯，不绝于寅矣。况寅为造化
之炉，万物有生之地，金性至刚，入炉陶冶成器，愈炼愈刚。金体至此，纵薄如箔，继能复
完受胎为卯也，故喻以金箔金焉。
甲午乙未沙中金。天元甲乙属木，支神午火未土，何以曰金？且以沙石为喻。盖坤土在
于午
未，土气充实，况聚于坤，唯能养金，缘金至午沐浴。又曰暴败，力懦气弱，不能支持，须
假母土以长养之，方能冠带成材。但土气大浓，能藏其金，意若混于沙石，故曰沙中金也。
庚辰辛巳白 金。金绝于寅，复孕于卯，涵养于辰，形于内也。至巳长生，始形见于外
，
谓庚辛至辰涵养之地。如人在腹，如物在土，至巳方生，如人出腹，如金出土，类婴孩也。
虽
禀坚成刚健之性，而体气尚弱，未能强实。类五金中之铅锡，言气刚而体柔，故以为喻也。
庚寅辛卯松柏木。木临官于寅，旺于卯。东方震之正位，得时得位，可谓至旺之木矣。
况天干受庚辛坚成之气，体坚性直，凌霜耐雪，坚不可蠹，冬则不凋，故以松柏为喻也。
壬午癸未杨柳木。木死于午，墓于未。木至午未，失时气弱，况木假水金，金壬癸水，
至午
未则竭。火至午未则炎，土火气燥，其本根不深，蒂不固，体不实，性不坚，有木之形，无
木之实，纵花不果，标干柔弱，故以杨柳为喻也。
庚申辛酉石榴木。天元庚辛属金，又临申酉，正位兑宫，则金得时得位，当以金名，
却以为
木何哉？盖四时之木，各以其时而旺，以时而实。然石榴受夏火之气，不荣于春，乃荣于仲
夏，故花红而象火。以受庚辛金，故结实于秋，犹藏火色。若以金气至旺，木绝于申，则木
当终绝于此矣!殊不知此木受火之令，七月流火，则金气烁而木不可以终穷，是以不绝于申
，复孕于酉，酉属兑。兑者，悦也，万物泽悦之时，木复胎孕，养成于戌，长生于亥，故庚
申辛酉以石榴名之。言怀火令，金弱木众，无任用之材，则应而果实，亦木之自用。能实而
复有金也，立名取义。岂苟然哉？
戊辰己巳大林木，不肯指名，混言木者，何也？盖天干戊己土也，辰戌未丑，则土维也
，土
生万物为母。春生夏长，秋收冬藏，土之德也。故易曰∶动万物者，莫过于震。卯震，二月
也。齐万物者，莫过于巽。辰巳三月四月也，盖戊己之土，长养万物而齐于巽，不过私于
一物，则万俱齐，物齐成林木矣。
戊戌己亥平地木。戊己之土，长养万物，春夏结实，至秋冬则当收敛。收之与敛，非母
而谁
。当假土之覆护，复命归根，聚土之下。戌为九月，万物凋零之时。亥为十月，万物肃杀
之
地。母当蔽藏，万物悉在怀抱，如在其腹，地无私藏，无一不被其藏。则戊己土如地之平，
藏木其下，故以平地名之也。
壬子癸丑桑柘木。天干壬水癸水，子水丑土，何以为木？殊不知子丑两月，时当盛冬，
兼壬
癸水聚之时，若纳音不以木名，则万物当绝于此也。所以木生在亥，暴败于子，冠带于丑，
临官帝旺于寅卯，万物之生，无非水土。盖子为十一月，丑为十二月，水土凝聚之时，天寒
地冻，阳气潜藏在下，阴气凝结在上，水土虽在凝寒之时，万物归根复命于此，藏土之下，
萌芽于地，故就之以阳也。立春之后，阳气上升，万物甲坼，而荣于上矣。原木所贵，先取
有材，可以任重，后取有用，可以济人。桑柘虽受水土凝寒之气，体屈而无材，不能以任重
。万物有用，农桑为首，岂不为世之有用而济人者耶？故以桑柘为喻也。
庚午辛未路傍土者，然坤为地，居未申之间，午未而处乎坤之上，何以名路傍？盖天高
西北
则干也，地缺东南则巽也。巽乃辰巳之位，坤乃未申之位。坤地重浓，而连巽缺之隅，近陷
之侧，如路之傍，故取此为喻也。
戊申己酉大驿土者，盖坤在申，当泽悦万物于其酉，寝西北，位向干。天至此益高，地
至此
益广。况寅申巳亥为四驿马之神，土既在坤，大不可测，广不可量，载人立物，如驿之广，
容人畜物，地之事也，故以大驿为喻也。
丙戌丁亥屋上土者，盖戌为九月，亥为十月。九月则万物凋零敛藏，十月则万物复命归
根，
悉于土也。况土寒则肃杀万物，土暖则养成万物。火库在戌而得丙，临官于亥而得丁，土受
丙丁和土之气于其中，则庇覆万物于其下矣。如人至冬不可露居，当在屋下。如土盖万物于
下，故以屋为喻也。
庚子辛丑壁上土者，土于丙戌丁亥，己盖万物于下，而喻以屋。然子为十一月，丑为十
二月
。天寒地冻，况资以庚辛之金，则风益冷，气益寒。万物虽得土以盖之，然四围风雨，亦必
假土以庇之，故用庚子辛丑土以围之，如屋复有壁之。人得以居室周密，物得以固本深藏，
故丑名壁上土也。
戊寅己卯城头土者，土自九月十月，庇覆万物于其下。十一月十二月，围护万物于其中
，又
包裹至寅卯之地，有如城焉。况戊己之土，置寅卯木上，非城而何？万物得土包藏，见寅正
月，东风解冻，物当甲坼卯为二月，雷乃动声，万物皆奋土而出，物在土内，如人在城中，
拥并候门，欲奋城出。故物之与人，俱候其时次第而出，故以城为喻也。
丙辰丁巳沙中土者，盖土自路傍，积坤成地，为驿路，为城头，爱覆万物。至于动雷
齐巽
，则长成矣，物既长成于巽，各自奋荣，土乃木母，至此气血枯燥，退居于缺之隅。虽假天
干丙丁火以相生，然体终枯燥，不能复生物也。虽有土之名，诚不足培物，如沙石焉，故以
为喻。
丙午丁未天河水者，盖午未南方，属火为盛夏，午为离位，则真火也。况丙丁之火，加
于午
未之上，则阳极矣。阳极阴生，《素问》故曰热极生寒，寒极生热，水化为火，火化为水。
又曰∶地气上升为云，天气下降为雨，天地气交，物穷则变。火者阳也，水者阴也，阳化为
阴，水自火出，非雨而何？且如盛夏天气郁蒸，而雨必作，自上而下，甘雨及地。故曰天河
水也，自此润下为泉源，为涧，为溪沼，为大海，为长流济舟楫，能润物以及人也。
甲申乙酉井泉水者，自丙午丁未火化为水，须赖土以容受。土者坤也，而居为申，故
水生
于申，因土而生，此则雨出地气也。坤土既受天河之水，当润下为泉源，然后有江淮河济，
以流衍泽万物。于其酉水在土下，非木凿土不能以见泉，是用天干甲乙之木，凿坤之土，始
见泉源。所以甲申乙酉，为井泉水也。
壬戌癸亥大海水者，盖戌亥为干，干为天为属金。是干为出水之源，而连于坎，加之天
干壬
癸之水，临于其上。壬癸得位，上则生于干，下则聚于坎，流荡无穷，源深浩浩，土不可退
，非海而何？故以大海名之。
丙子丁丑涧下水，盖子为北坎，丑连乎艮，北坎乃水之正位，坎在艮山之奥，为水之源
。非
艮止而聚之，则漂流浩荡，损物害人。非天干丙丁火以和暖之，上化为霜雪，下凝为冰冻，
杀
物而绝物也。故艮山之奥，习坎之水，止而聚，和而暖，所以能灌物而生物也。山奥积水曰
涧，故曰涧下水也。
甲寅乙卯大溪水，盖水聚艮山之奥，出艮之下曰溪。以天高西北，地缺东南，艮山渐近
于巽
，将至缺陷之危，其水则顺流而下，水深土陷，流衍于东，可以润物而济人也。故天干甲乙
临官于寅卯之位，上下俱木，为舟楫以济其流，利人济物，故以大溪名之。
壬辰癸巳长流水，其水始自雨露，下降为天河。纳于坤地润土之下，为泉源。入干为海
，入
坎为涧，出艮为溪，为长流，而纳于巽。盖巽乃百川所聚之地，始自天河终于巽，故曰长流
水也。
戊子己丑霹雳火，子为坎为水，况属冬季。雷者阳也，阳者火也。水在雷上，雷在水下
，坎
于是而旺，而雷当屯。六阴既穷于亥，而阳当生于子，子为十一月，丑为十二月。阳虽欲生
，则阴凝结，非击触而阳不能复也。故以戊己之土。触坎之水。阴当迎刃而解。阴阳交攻，
阳自阴出，则轰然有声，所以取喻于霹雳也。是知剥而复，穷则变，变则通。故丙午丁未，
火变为水，戊子己丑，水变为火也。
丙寅丁犯炉中火，寅为三阳而遇丙。丙者火也，火者阳也，阳于是而生，日于是而升，
至卯
而出。寅卯属木，临官帝旺，四时之首，万物至此，而甲坼各见其象。此天地造化之炉也，
故以炉为喻。
丙申丁酉山下火，日出山下，又曰白茆，何哉？天元丙丁真火则太阳也。以岁言之，申
酉则
七月八月，火气渐衰，暑气渐减。以日言之，至申酉之时，则水退火微，日巳西矣。故火病
于申而死于酉，其火至此，则当没而无炎上之性，明不能广气不能炎。况坤为地，日自东北
而终于西南艮山之下，故以山下名之。火在东南，有巨木而发生，过巽与离，则炎毕而成灰
烬，况火至申酉则衰，木至申酉，则枯槁无力以生火。其喻如草如茆，纵能生火，一 而
去，其力不足以炎上与升明矣，故又喻如茆也。
戊午己未天上火，火属离，升明高高在上，则当照临下土，以明为德。缘戊己属土，正
位乎
坤。坤在地，乃下土也。其火在离，升明则照坤下土，丽光明之德，烛物之功，故曰天上火
也。盖易以火在上，土在下，曰火地晋。火在下，土在上，曰地火明夷。正此谓也。
甲戌乙亥山头火者，以火当墓绝于戌亥，为天高西北，火在高高之上，有甲乙木以生，
其火在山头，故以此喻也。
甲辰乙巳覆灯火。盖辰为巨阳，己为六阳，火将升明于离。天干甲乙属木，复资火以极
其明
，大则覆照天下，小则遍烛幽隐，无往不照，喻如覆灯，能照人而烛物也。又按以笼灯曰覆
灯，灯无草则灭，草亦木也。故籍天干之木以生，又籍木为笼为竿，则灯高明而照广矣。正
如六阳升明于离，而照则普也。纳音象释(出太 三卷中)
音生于数，先天之体，象别以位，后天之用。
大海朝宗，天河既济，泉有源，流有委，涧易涸，溪易盈。
日月丽天，霹雳奋地。炉中冶从革之化，山下篝继晷之膏。覆灯禺中息爝，山头蒙谷藏
光。
大林自旺，平地自生。松柏楝隆，石榴果实。长夏取桑柘之火(伏火生金，)三春拖杨柳
之金(春令秋色。)
剑锋出渊，白金在矿。海金仅有气，沙金已有质。钗钏破浑而成饰，金箔后素而成色。
高浓固藏惟屋上，滋疏生旺有沙中。辟上泥涂，城头堞垒，皆不能以生物。路傍剪伐，
大驿蹋蹂，又何足以成功。
合三十象之变通，归十二辰之消息。
草庐吴澄曰∶予尝谓纳甲之五行，猷先天之卦。纳音之五行，猷后天之卦也。且纳音始
于谁乎
？五行之上，曰某水某火某土某金某木者，又始于谁乎？疑未世术家猥琐之所为也。予壮岁过
朱光甫家，见其所撰甲子释义，凡干支之属五行，及其上所加二字，皆以理论，虽甚精密，
而亦不无牵强者。予曰∶纳音盖以数起，得木数者木，得金数者金，得土数则水，得水数则
火，得火数则土也。先生布算，算之悉合。喜曰∶当改而正之。越三十余年，出所改释义以
示，下之五行概诸数，上之二字析诸理，愈明白而愈精密矣。
（纳音蕴含深刻的道理。我曾向精通星象占卜和风水堪舆的人请教，他们都茫然不知如何回答。现在我将吴草庐所推崇的术士朱光甫的观点，刊印并附在《卮言》之后，以供博览其深奥之处，因为无法在此详尽记载。至于天台陶氏、钱塘王逵等人的解释，以及《七修类稿》和《通书》中记载的内容，都属穿凿附会、不合情理，阴阳家不必在意。）
（静观居士程林题识）
甲子年和乙丑年，纳音为海中金。金有五种，什么是海中金？大概是因为天一生水，必须先有金然后才有水，水从金中生出，所以纳音始于海中金，而终于大海水。这种金要知道它的形象，就是盐；遇到火就显现出形态，遇到水又化为水，所以说“海中金”指的是盐。另外查考，子丑是北方水旺之地，虽然有丑土的制约，但又被天干甲乙之木所克制，导致土虚水旺而形成海。金是水的母亲，子水旺盛时母亲必然跟随，所以丑中藏有金。这种金遇到火显现形态，遇到水又化为水而顺从于子，就是盐。盐出自大海，所以叫海中金。
壬申年和癸酉年，纳音为剑锋金。金中最刚硬的，是铁。它又在申地临官，在酉地旺盛，此时金已成材，极其坚固刚硬，处于西方申酉得位之地，假借天干壬癸之水来磨砺它，那么锋刃清明，成为利器，不是剑锋又是什么？
庚戌年和辛亥年，纳音为钗钏金。金在酉地旺盛，在戌地应当衰退，在亥地生病。亥属于乾卦，乾代表金，况且庚辛金笼罩在上面，处于刚健之时，虽然说是气衰，但体质健壮而不衰弱，其洁白的本性更加壮大。金处于这个时候，乾为天、为首、为装饰。庚辛既洁白又不衰弱，体质坚硬而不匮乏，位于首饰之上，不是钗钏又是什么？
壬寅年和癸卯年，纳音为金箔金。金生于巳，而在寅地绝灭。壬癸水也在寅卯地病死，以将绝的母亲，又被病弱的儿子窃取其气，肌体变得薄弱了。然而壬癸子在卯地死亡，母亲没有被窃取，得以在卯地恢复探究，不在寅地绝灭了。况且寅是造化的炉灶，万物生长的地方，金性至刚，进入炉灶陶冶成器，越炼越刚。金体到了这里，即使薄如箔片，也能继续完整受胎形成卯，所以比喻为金箔金。
甲午年和乙未年，纳音为沙中金。天元甲乙属木，地支神煞午火未土，为什么说是金？并且以沙石为比喻。大概坤土在于午未，土气充实，况且聚集于坤，只能养育金，因为金到午地沐浴，又叫暴败，力量懦弱气弱，不能支持，必须假借母土来长养它，才能冠带成材。但是土气太浓厚，能隐藏其金，意思好像是混杂在沙石中，所以叫沙中金。
庚辰年和辛巳年，纳音为白蜡金。金在寅地绝灭，在卯地重新孕育，在辰地涵养，形体在内。到了巳地长生，才开始形见于外，谓庚辛到达辰地涵养的地方。就像人在腹中，像物在土里，到了巳方才出生，像人出腹，像金出土，类似婴孩。虽然禀赋坚成刚健的本性，但体气尚弱，不能强实。类似五金中的铅锡，说气刚而体柔，所以以此作比喻。
庚寅年和辛卯年，纳音为松柏木。木在寅地临官，在卯地旺盛。这是东方震卦的正位，得时得位，可以说是极旺盛的木了。况且天干承受庚辛坚成的气，体质坚硬性质直爽，凌霜耐雪，坚固不可蛀蚀，冬天不凋谢，所以用松柏来比喻。
壬午年和癸未年，纳音为杨柳木。木死于午，墓于未。木到了午未，失去时令气弱，况且木假借水金，壬癸水到了午未则枯竭。火到了午未则炎热，土火气燥，其根本不深，蒂不牢固，体质不实，性质不坚，有木的形状，没有木的实质，纵然开花也不结果，枝干柔弱，所以用杨柳来比喻。
庚申年和辛酉年，纳音为石榴木。天元庚辛属金，又在申酉临官，正位兑宫，那么金得时得位，应当以金命名，却说是木为什么呢？大概四季的木，各自以其时而旺盛，以其时而结实。然而石榴承受夏火的气，不在春天繁荣，而在仲夏繁荣，所以花红像火。因为承受庚辛金，所以在秋天结实，还藏着火色。如果以金气极旺，木在申地绝灭，那么木应当在这里彻底绝灭！却不知道此木承受火的命令，七月流火，那么金气被熔化而木不可以最终穷尽，所以在申地不绝灭，在酉地重新孕育，酉属于兑。兑者，悦也，万物润泽喜悦的时候，木再次胎孕，在戌地养成，在亥地长生，所以庚申辛酉以石榴命名。说怀藏火的命令，金弱木众，没有任用的材料，那么就应验而结果实，也是木的自我使用。能结果实而又含有金，立名取义，难道是随意的吗？
戊辰年和己巳年，纳音为大林木，不肯指名，混称木，为什么呢？大概天干戊己是土，辰戌丑未，则是土的维系，土生万物为母。春生夏长，秋收冬藏，是土的德行。所以《易经》说：震动万物的，莫过于震卦。卯是震卦，二月。整齐万物的，莫过于巽卦。辰巳是三月四月，大概戊己之土，长养万物并在巽卦处整齐，不过偏私于一物，那么万物都整齐，物齐成就成了林木。
戊戌年和己亥年，纳音为平地木。戊己之土，长养万物，春夏结实，到了秋冬则应当收敛。收与敛，不是母亲又是谁？当假借土的覆盖保护，复命归根，聚积在土下。戌是九月，万物凋零的时候。亥是十月，万物肃杀的地方。母亲应当遮蔽隐藏，万物都在怀抱中，像在腹中，地无私藏，无一不被其藏。那么戊己土像地一样平，藏在木下面，所以用平地命名。
壬子和癸丑年，纳音为桑柘木。天干壬水癸水，子水丑土，凭什么说是木？殊不知子丑两个月，正值盛冬，兼有壬癸水聚集的时候，如果纳音不以木命名，那么万物应当在这里绝灭。所以木生在亥，暴败于子，冠带于丑，临官帝旺于寅卯，万物的生长，无非水土。因为子是十一月，丑是十二月，水土凝聚的时候，天寒地冻，阳气潜藏在下，阴气凝结在上，水土虽然在凝寒之时，万物归根复命于此，藏在土下，萌芽于地，所以就以阳为主。立春之后，阳气上升，万物破壳，而在上繁荣。原木所贵，先取有材，可以任重，后取有用，可以济人。桑柘虽然承受水土凝寒之气，身体弯曲而没有材，不能任重。万物有用，农桑为首，难道不是世上的有用而济人者吗？所以用桑柘来比喻。
庚午年和辛未年，纳音为路旁土。然而坤为地，居于未申之间，午未而处在坤之上，为什么名叫路旁？大概天高西北则为乾卦，地缺东南则为巽卦。巽是辰巳之位，坤是未申之位。坤地重浓，而连接巽缺的角落，靠近陷落的侧面，像路的旁边，所以取此为比喻。
戊申年和己酉年，纳音为大驿土。大概坤在申，应当在酉泽悦万物，寝息于西北，位置朝向乾。天到这里更高，地到这里更广。况且寅申巳亥为四驿马之神，土既然在坤，大不可测，广不可量，载人立物，像驿站一样广，容纳人畜物，是地的事，所以用大驿来比喻。
丙戌年和丁亥年，纳音为屋上土。大概戌是九月，亥是十月。九月则万物凋零敛藏，十月则万物复命归根，全归于土。况且土寒则肃杀万物，土暖则养成万物。火库在戌而得丙，临官于亥而得丁，土在其中承受丙丁和土的气，那么在下面庇覆万物了。像人到冬天不可露天居住，应当在屋下。像土盖万物在下面，所以用屋来比喻。
庚子和辛丑年，纳音为壁上土。土在丙戌丁亥，己盖万物在下面，而比喻为屋。然而子是十一月，丑是十二月。天寒地冻，况且借助庚辛的金，那么风更冷，气更寒。万物虽然得到土来盖住，然而四周风雨，也必须假借土来庇佑它，所以用庚子辛丑土来围住它，像屋又有墙壁。人得以居室周密，物得以固本深藏，所以命名为壁上土。
戊寅年和己卯年，纳音为城头土。土自九月十月，庇覆万物在下面。十一月十二月，围护万物在其中，又包裹到寅卯之地，有如城墙。况且戊己之土，置于寅卯木上，不是城墙又是什么？万物得到土包藏，见到寅正月，东风解冻，物应当破壳；卯为二月，雷乃动声，万物都奋起出土而出，物在土内，像人在城中，拥挤等候开门，想要奋起出城。所以物和与人，都等候其时次第而出，所以用城来比喻。
丙辰年和丁巳年，纳音为沙中土。大概土自路旁，积聚坤而成地，为驿路，为城头，爱覆万物。到了动雷齐巽，则长成了，物既长成于巽，各自奋发繁荣，土乃是木的母亲，到了这里气血枯燥，退居在巽缺的角落。虽然假借天干丙丁火来相生，然而体终究枯燥，不能再生物了。虽然有土的名，确实不足以培物，像沙石一样，所以以此为喻。
丙午年和丁未年，纳音为天河水。大概午未南方，属火为盛夏，午为离位，则是真火。况且丙丁之火，加在午未之上，那么阳极了。阳极阴生，《素问》所以说热极生寒，寒极生热，水化为火，火化为水。又说：地气上升为云，天气下降为雨，天地气交，物穷则变。火者是阳，水者是阴，阳化为阴，水自火出，不是雨又是什么？且如盛夏天气郁蒸，而雨必作，自上而下，甘雨及地。所以叫天河水，从此润下为泉源，为涧，为溪沼，为大海，为长流济舟楫，能润物以及人。
甲申年和乙酉年，纳音为井泉水。自丙午丁未火化为水，须赖土来容受。土者是坤，而居于申，所以水生于申，因土而生，这则是雨出地气。坤土既接受天河之水，应当润下为泉源，然后有江淮河济，以流衍泽万物。在酉水在土下，不是木凿土不能见泉，是用天干甲乙之木，凿坤之土，始见泉源。所以甲申乙酉，为井泉水。
壬戌年和癸亥年，纳音为大海水。大概戌亥为乾，乾为天属金。是乾为出水之源，而连于坎，加之天干壬癸之水，临于其上。壬癸得位，上则生于乾，下则聚于坎，流荡无穷，源深浩浩，土不可退，不是海又是什么？所以用大海命名。
丙子和丁丑年，纳音为涧下水。因为子是北坎，丑连乎艮，北坎乃是水的正位，坎在艮山之奥，为水之源。不是艮止而聚之，则漂流浩荡，损物害人。不是天干丙丁火来和暖它，上化为霜雪，下凝为冰冻，杀物而绝物啊。所以艮山之奥，习坎之水，止而聚，和而暖，所以能灌物而生物也。山奥积水曰涧，所以叫涧下水。
甲寅年和乙卯年，纳音为大溪水。大概水聚艮山之奥，出艮之下曰溪。以天高西北，地缺东南，艮山渐近于巽，将至缺陷之危，其水则顺流而下，水深土陷，流衍于东，可以润物而济人也。所以天干甲乙临官于寅卯之位，上下俱木，为舟楫以济其流，利人济物，所以以大溪命名。
壬辰年和癸巳年，纳音为长流水。其水始自雨露，下降为天河。纳入坤地润土之下，为泉源。入乾为海，入坎为涧，出艮为溪，为长流，而纳入巽。大概巽乃是百川所聚之地，始自天河终于巽，所以叫长流水。
戊子和己丑年，纳音为霹雳火。子是坎为水，况且属冬季。雷者是阳，阳者是火。水在雷上，雷在水下，坎于是而旺，而雷当屯。六阴既穷于亥，而阳当生于子，子是十一月，丑是十二月。阳虽欲生，则阴凝结，非击触而阳不能复也。所以用戊己之土，触坎之水。阴当迎刃而解。阴阳交攻，阳自阴出，则轰然有声，所以取喻于霹雳。是知剥而复，穷则变，变则通。所以丙午丁未，火变为水，戊子己丑，水变为火。
丙寅年和丁卯年，纳音为炉中火。寅为三阳而遇丙。丙者是火，火者是阳，阳于是而生，日于是而升，至卯而出。寅卯属木，临官帝旺，四时之首，万物至此，而甲坼各见其象。此天地造化之炉也，所以用炉来比喻。
丙申年和丁酉年，纳音为山下火。日出山下，又叫白茅，为什么呢？天元丙丁真火则是太阳。以岁言之，申酉则是七月八月，火气渐衰，暑气渐减。以日言之，至申酉之时，则水退火微，日已西矣。所以火病于申而死於酉，其火到了这里，则应当没而无炎上之性，明不能广气不能炎。况且坤为地，日自东北而终于西南艮山之下，所以用山下命名。火在东南，有巨木而发生，过巽与离，则炎毕而成灰烬，况火至申酉则衰，木至申酉，则枯槁无力以生火。其喻如草如茅，纵能生火，一吹而去，其力不足以炎上与升明矣，所以又喻如茅。
戊午年和己未年，纳音为天上火。火属离，升明高高在上，则当照临下土，以明为德。缘戊己属土，正位乎坤。坤在地，乃下土也。其火在离，升明则照坤下土，丽光明之德，烛物之功，所以叫天上火。大概《易经》以火在上，土在下，叫火地晋。火在下，土在上，叫地火明夷。正是这个意思。
甲戌年和乙亥年，纳音为山头火。以火当墓绝于戌亥，为天高西北，火在高高之上，有甲乙木以生，其火在山头，所以以此比喻。
甲辰年和乙巳年，纳音为覆灯火。大概辰为巨阳，巳为六阳，火将升明于离。天干甲乙属木，复资火以极其明，大则覆照天下，小则遍烛幽隐，无往不照，喻如覆灯，能照人而烛物也。又按以笼灯曰覆灯，灯无草则灭，草亦木也。所以籍天干之木以生，又籍木为笼为竿，则灯高明而照广矣。正如六阳升明于离，而照则普也。纳音象释（出自《太乙》三卷中）
音生于数，先天之体，象别以位，后天之用。
大海朝宗，天河既济，泉有源，流有委，涧易涸，溪易盈。
日月丽天，霹雳奋地。炉中冶从革之化，山下篝继晷之膏。覆灯禺中息爝，山头蒙谷藏光。
大林自旺，平地自生。松柏楝隆，石榴果实。长夏取桑柘之火（伏火生金），三春拖杨柳之金（春令秋色）。
剑锋出渊，白金在矿。海金仅有气，沙金已有质。钗钏破浑而成饰，金箔后素而成色。
高浓固藏惟屋上，滋疏生旺有沙中。壁土泥涂，城头堞垒，皆不能以生物。路傍剪伐，大驿蹋蹂，又何足以成功。
合三十象之变通，归十二辰之消息。
草庐吴澄说：我曾经说纳甲的五行，犹如先天的卦。纳音的五行，犹如后天的卦。而且纳音始于谁呢？五行的上面，说某水某火某土某金某木的，又始于谁呢？怀疑是后世术家猥琐所为。我壮年经过朱光甫家，见他撰写的甲子释义，凡是干支所属五行，及其上所加二字，都以理论，虽然很精密，但也并非没有牵强的地方。我说：纳音大概以数起，得木数者木，得金数者金，得土数则水，得水数则火，得火数则土也。先生布算，算之悉合。高兴地说：应当改正它。过了三十多年，拿出所改的释义给我看，下面的五行概诸数，上面的二字析诸理，愈明白而愈精密了。
(Nayin contains profound principles. I once asked those proficient in astrology and Feng Shui, but they were all at a loss and could not answer. Now, I have printed the views of the practitioner Zhu Guangfu, as praised by Wu Caolu, and attached them after *Zhiyan* for you to explore its profundity, as it is impossible to record everything here. As for the explanations by Tao from Tiantai, Wang Kui from Qiantang, and those recorded in *Qixiu Leigao* and *Tongshu*, they are all far-fetched and unreasonable; practitioners of Yin-Yang should not pay attention to them.)
(Recorded by Cheng Lin, the Recluse Jingguan)
**Jiazi and Yichou: Gold in the Sea (Hai Zhong Jin)**
There are five types of metal; what is "Gold in the Sea"? It is said that Heaven generates Water with One, but there must be Metal before there is Water, as Water is born from Metal. Therefore, Nayin begins with Gold in the Sea and ends with Great Ocean Water. To understand the image of this Metal, consider salt: it takes shape when exposed to fire and turns back into water when exposed to water. Thus, "Gold in the Sea" refers to salt. Furthermore, Zi and Chou are regions where Northern Water is prosperous. Although Chou Earth provides restraint, it is overcome by the Wood of Heavenly Stems Jia and Yi, leading to weak Earth and prosperous Water, forming a sea. Metal is the mother of Water; when Zi Water is prosperous, the mother follows. Thus, Metal exists within Chou. This Metal takes shape with fire and transforms into water following Zi, which is salt. Since salt comes from the sea, it is called Gold in the Sea.
**Renshen and Guiyou: Sword Edge Metal (Jian Feng Jin)**
The most rigid of metals is iron. It attains the position of *Linguan* (Official Appointment) in Shen and is prosperous in You. At this stage, Metal has formed its material, becoming extremely hard and rigid. Occupying the favorable Western positions of Shen and You, and aided by the Water of Heavenly Stems Ren and Gui for sharpening, its edge becomes clear and bright, forming a sharp tool. Is this not Sword Edge Metal?
**Gengxu and Xinhai: Hairpin and Bracelet Metal (Chai Chuan Jin)**
Metal is prosperous in You, declines in Xu, and falls ill in Hai. Hai belongs to the Qian trigram, which represents Metal. Moreover, Geng and Xin Metals oversee it, placing it in a time of robustness. Although its Qi is declining, its physical form remains strong and does not weaken, making its pure white nature even more prominent. When Metal is at this stage, Qian represents Heaven, the head, and adornment. Since Geng and Xin are pure and unweakened, with solid forms suitable for jewelry, is this not Hairpin and Bracelet Metal?
**Ren Yin and Gui Mao: Gold Foil Metal (Jin Bo Jin)**
Metal is born in Si and perishes in Yin. The Ren and Gui Waters also fall ill and die in Yin and Mao. With the dying mother being drained by the sick child, its body becomes thin. However, since Ren and Gui die in Mao, the mother is not drained and can recover in Mao, avoiding total extinction in Yin. Additionally, Yin is the furnace of creation, the place where all things are born. Metal's nature is rigid; entering the furnace to be tempered makes it harder. Even if the metal body becomes as thin as foil, it retains integrity and receives conception to form Mao. Hence, it is metaphorically called Gold Foil Metal.
**Jiawu and Yiwei: Gold in Sand (Sha Zhong Jin)**
Heavenly Stems Jia and Yi belong to Wood, while earthly branches Wu and Wei correspond to Fire and Earth respectively. Why is it called Metal? It uses sand and stones as a metaphor. Kun Earth resides in Wu and Wei, with substantial Earth Qi. Gathered in Kun, it can only nourish Metal because Metal at Wu undergoes bathing (a stage of weakness), also known as sudden decline, where strength is frail and Qi is weak, unable to sustain itself. It requires maternal Earth to grow and mature. However, the Earth Qi is too dense, hiding the Metal, as if mixed with sand and stones. Thus, it is called Gold in Sand.
**Gengchen and Xinsi: White Wax Metal (Bai La Jin)**
Metal perishes in Yin, is re-conceived in Mao, and nurtured in Chen, with its form internal. It reaches birth in Si, beginning to manifest externally. This refers to Geng and Xin reaching the nurturing place of Chen. Like a person in the womb or an object in the soil, it is born in Si, like a person leaving the womb or gold emerging from the earth, resembling an infant. Although endowed with a rigid and robust nature, its Qi and body are still weak and not yet solid. It resembles lead and tin among the five metals—rigid in Qi but soft in body—hence the metaphor.
**Gengyin and Ximao: Pine and Cypress Wood (Song Bai Mu)**
Wood attains *Linguan* in Yin and is prosperous in Mao. This is the correct position of the Eastern Zhen trigram, obtaining both time and position, making it extremely vigorous wood. Furthermore, receiving the solidifying Qi of Geng and Xin from the Heavenly Stems, its body is hard and nature straight, enduring frost and snow, resistant to rot, and evergreen in winter. Thus, it is compared to pine and cypress.
**Renwu and Guiwei: Willow Wood (Yang Liu Mu)**
Wood dies in Wu and enters the tomb in Wei. Upon reaching Wu and Wei, Wood loses its seasonal vigor and becomes weak. Moreover, Wood relies on Water and Metal; Ren and Gui Water dries up in Wu and Wei. Fire becomes intense in Wu and Wei, and the Qi of Earth and Fire is dry. Its roots are shallow, its base unstable, its body insubstantial, and its nature not firm. It has the shape of wood but lacks the substance; though it flowers, it bears no fruit. Its branches are weak, so it is compared to willow.
**Gengshen and Xinyou: Pomegranate Wood (Shi Liu Mu)**
Heavenly Stems Geng and Xin belong to Metal, and they attain *Linguan* in Shen and You, occupying the correct position of the Dui trigram. Metal obtains time and position and should be named Metal, yet why is it called Wood? Generally, Wood of the four seasons prospers and fruits according to its season. However, Pomegranate absorbs the Qi of Summer Fire, flourishing not in Spring but in Mid-Summer, hence its red flowers resemble fire. Receiving Geng and Xin Metal, it fruits in Autumn, retaining a fiery hue. If Metal Qi were at its peak and Wood perished in Shen, Wood would end here! Yet, this Wood follows the command of Fire. In the seventh month, as Fire moves away, Metal Qi melts, preventing Wood from ending completely. Thus, it does not perish in Shen but is re-conceived in You. You belongs to Dui. Dui means joy, the time when all things are refreshed. Wood is re-conceived, nurtured in Xu, and born in Hai. Therefore, Gengshen and Xinyou are named Pomegranate. It harbors the command of Fire, with weak Metal and abundant Wood, lacking utility as timber, so it yields fruit instead, utilizing itself. Bearing fruit and containing Metal, the name and meaning are established deliberately, not arbitrarily.
**Wuchen and Jisi: Large Forest Wood (Da Lin Mu)**
Why is it not named specifically but generally called Wood? Heavenly Stems Wu and Ji are Earth; Chen, Xu, Chou, and Wei are the anchors of Earth. Earth gives birth to all things as the mother. Spring birth, Summer growth, Autumn harvest, Winter storage are the virtues of Earth. Thus, the *I Ching* says: "Nothing moves all things more than Zhen." Mao is Zhen, representing February. "Nothing aligns all things more than Xun." Chen and Si represent March and April. Wu and Ji Earth nurture all things and align them in Xun. Not favoring one thing alone, all things become aligned, and aligned things form large forests.
**Wuxu and Jihai: Flat Ground Wood (Ping Di Mu)**
Wu and Ji Earth nurture all things, bearing fruit in Spring and Summer. By Autumn and Winter, they must gather and store. Who gathers and stores but the mother? Relying on Earth's protection, life returns to its root, gathering beneath the soil. Xu is the ninth month, when all things wither. Hai is the tenth month, a place of solemnity and killing. The mother should cover and hide; all things are in her embrace, as if in her womb. The Earth hides nothing privately; all are covered. Thus, Wu and Ji Earth are like flat ground, hiding Wood beneath, hence named Flat Ground Wood.
**Renzi and Guichou: Mulberry and Tamarisk Wood (Sang Zhe Mu)**
Heavenly Stems Ren and Gui are Water; Zi is Water and Chou is Earth. Why is it called Wood? Unbeknownst to many, Zi and Chou months occur in mid-winter, coinciding with the gathering of Ren and Gui Water. If Nayin were not named Wood, all things would perish here. Wood is born in Hai, suffers sudden decline in Zi, assumes the belt of honor in Chou, and attains *Linguan* and Imperial Prosperity in Yin and Mao. The birth of all things relies on Water and Earth. Zi is November, Chou is December, the time when Water and Earth condense. Heaven is cold, Earth is frozen; Yang Qi hides below, Yin Qi condenses above. Although Water and Earth are in a state of freezing cold, all things return to their roots here, hidden beneath the soil, sprouting underground, thus relying on Yang. After Start of Spring, Yang Qi rises, all things crack open, and flourish above. The value of original wood lies first in having material to bear weight, and second in being useful to help others. Although Mulberry and Tamarisk endure the condensing cold of Water and Earth, their bodies are bent and lack material for heavy loads. However, agriculture and sericulture are paramount among useful things. Are they not useful to society and helpful to people? Hence, they are used as metaphors.
**Gengwu and Xinwei: Roadside Earth (Lu Pang Tu)**
Kun represents Earth, situated between Wei and Shen. Wu and Wei lie above Kun. Why is it called Roadside? Heaven is high in the northwest (Qian), and Earth is deficient in the southeast (Xun). Xun is the position of Chen and Si; Kun is the position of Wei and Shen. Kun Earth is thick and connects to the corner of Xun's deficiency, near the side of subsidence, resembling the side of a road. Thus, this metaphor is used.
**Wushen and Jiyu: Major Post Road Earth (Da Yi Tu)**
Kun is in Shen, where it delights all things in You, resting in the northwest, facing Qian. Heaven becomes higher here, and Earth becomes wider. Moreover, Yin, Shen, Si, and Hai are the four Horse Spirits of Post Roads. Since Earth is in Kun, it is immeasurably large and boundless in width, carrying people and objects like a post road accommodating humans, animals, and goods. This is the function of Earth, hence compared to a Major Post Road.
**Bingxu and Dinghai: Roof Tile Earth (Wu Shang Tu)**
Xu is the ninth month, Hai is the tenth. In the ninth month, all things wither and hide; in the tenth month, all things return to their roots, fully returning to Earth. Cold Earth kills all things, while warm Earth nurtures them. The Fire Store is in Xu, obtaining Bing; it attains *Linguan* in Hai, obtaining Ding. Earth receives the harmonizing Qi of Bing and Ding within it, thereby covering all things below. Just as people cannot live outdoors in winter but must stay under roofs, Earth covers all things below, hence compared to a roof.
**Gengzi and Xinchou: Wall Earth (Bi Shang Tu)**
In Bingxu and Dinghai, Ji Earth covers all things below, metaphorically a house. Zi is November, Chou is December. Heaven is cold, Earth is frozen. Assisted by Geng and Xin Metal, the wind is colder and the air chillier. Although all things are covered by Earth, the surrounding wind and rain require Earth for shelter. Thus, Gengzi and Xinchou Earth enclose them, like walls around a house. People dwell securely inside, and objects preserve their essence deep within. Hence, it is named Wall Earth.
**Wuyin and Jimao: City Wall Earth (Cheng Tou Tu)**
From the ninth and tenth months, Earth covers all things below. From the eleventh and twelfth months, it protects all things within, wrapping around to Yin and Mao, resembling a city wall. Moreover, Wu and Ji Earth placed upon Yin and Mao Wood—what else but a city wall? All things are enclosed by Earth. Seeing Yin (first month), the east wind thaws ice; seeing Mao (second month), thunder sounds, and all things strive out of the Earth. Things inside the Earth are like people in a city, crowding and waiting at the gates to break out. Thus, things and people wait for their turn to emerge sequentially, hence compared to a city.
**Bingchen and Dingsi: Sand Earth (Sha Zhong Tu)**
Earth accumulates from Roadside, forming Kun Earth, serving as post roads and city walls, loving to cover all things. When thunder moves and aligns with Xun, things are fully grown. Having grown in Xun, each strives for prosperity. Earth, being the mother of Wood, now has dry Qi and blood, retreating to the corner of Xun's deficiency. Although assisted by Heavenly Stems Bing and Ding Fire for mutual generation, its body remains dry and cannot generate things further. Though named Earth, it truly cannot nurture things, like sand and stones. Hence, this metaphor.
**Bingwu and Dingwei: Heavenly River Water (Tian He Shui)**
Wu and Wei are in the South, belonging to Fire and representing mid-summer. Wu is the Li trigram, representing true Fire. With Bing and Ding Fire added above Wu and Wei, Yang reaches its extreme. At the extreme of Yang, Yin is born. The *Suwen* states: "Extreme heat generates cold; extreme cold generates heat." Water transforms into Fire, and Fire into Water. It also says: "Earth Qi rises to become clouds; Heaven Qi descends to become rain." When Heaven and Earth Qi intersect, things change when exhausted. Fire is Yang, Water is Yin. Yang transforms into Yin; Water emerges from Fire. Is this not rain? Just as in mid-summer, when weather is humid and steaming, rain must occur, descending from above to moisten the ground. Thus, it is called Heavenly River Water. From here, it flows downward to become springs, ravines, streams, ponds, the great ocean, and long-flowing rivers that aid boats, moisturizing things and benefiting people.
**Jiashen and Yiyu: Well Spring Water (Jing Quan Shui)**
Since Bingwu and Dingwei Fire transforms into Water, it relies on Earth to contain it. Earth is Kun, residing in Shen. Thus, Water is born in Shen, generated by Earth. This is rain emerging from Earth Qi. After Kun Earth receives Heavenly River Water, it moistens downward to become spring sources, then flows as Jiang, Huai, He, and Ji, diffusing benefits to all things. In You, Water is beneath Earth; without Wood drilling into Earth, springs cannot be seen. Using Heavenly Stems Jia and Yi Wood to drill Kun Earth reveals the spring source. Therefore, Jiashen and Yiyu are Well Spring Water.
**Renxu and Guihai: Great Ocean Water (Da Hai Shui)**
Xu and Hai belong to Qian. Qian is Heaven and belongs to Metal. Qian is the source of Water output, connecting to Kan. Added with Heavenly Stem Ren and Gui Water above it. Ren and Gui are in their proper positions; above, they are born in Qian; below, they gather in Kan. Flowing endlessly, with deep and vast sources, Earth cannot stop them. Is this not the Great Ocean? Hence named Great Ocean Water.
**Bingzi and Dingchou: Stream Under Mountain Water (Jian Xia Shui)**
Zi is North Kan, and Chou connects to Gen. North Kan is the correct position of Water. Kan lies in the depths of Gen Mountain, serving as the source of Water. Without Gen stopping and gathering it, it would drift wildly, harming things and people. Without Heavenly Stems Bing and Ding Fire to warm it, turning into frost and snow above and ice below, it would kill and destroy things. Thus, in the depths of Gen Mountain,習坎 (Xi Kan) Water stops and gathers, warms and harmonizes, enabling it to irrigate and generate things. Accumulated water in mountain depths is called a stream (Jian); hence, Stream Under Mountain Water.
**Jiayin and Yimao: Great Stream Water (Da Xi Shui)**
Water gathers in the depths of Gen Mountain; exiting below Gen is called a stream (Xi). Since Heaven is high in the northwest and Earth deficient in the southeast, Gen Mountain gradually approaches Xun, nearing the danger of deficiency. Its water flows downstream, deep in water and sinking earth, diffusing eastward, capable of moisturizing things and aiding people. Thus, Heavenly Stems Jia and Yi attain *Linguan* in Yin and Mao positions. With Wood above and below, acting as boats to navigate the flow, benefiting people and things, it is named Great Stream Water.
**Renchen and Guisi: Long Flowing Water (Chang Liu Shui)**
Its water starts from rain and dew, descending as Heavenly River Water. Entering Kun Earth beneath moist soil, it becomes a spring source. Entering Qian, it becomes the sea; entering Kan, it becomes a stream; exiting Gen, it becomes a creek; flowing long, it enters Xun. Xun is the gathering place of all rivers. Starting from Heavenly River Water and ending in Xun, it is called Long Flowing Water.
**Wuzi and Jichou: Thunderbolt Fire (Pi Li Huo)**
Zi is Kan, representing Water, and belongs to winter. Thunder is Yang, and Yang is Fire. Water is above Thunder, Thunder is below Water. Kan becomes prosperous here, and Thunder faces difficulty (Tun hexagram). After Six Yin lines exhaust in Hai, Yang should be born in Zi. Zi is November, Chou is December. Although Yang desires to be born, Yin is condensed. Without impact, Yang cannot recover. Thus, using Wu and Ji Earth to touch Kan Water, Yin resolves easily. Yin and Yang attack each other; Yang emerges from Yin, producing a loud sound. Hence, the metaphor of Thunderbolt. We know that after stripping comes recovery, and exhaustion leads to change, and change leads to passage. Thus, Bingwu and Dingwei Fire transforms into Water, and Wuzi and Jichou Water transforms into Fire.
**Bingyin and Dingmao: Furnace Middle Fire (Lu Zhong Huo)**
Yin is Three Yangs encountering Bing. Bing is Fire, and Fire is Yang. Yang is born here, the Sun rises here, and emerges in Mao. Yin and Mao belong to Wood, attaining *Linguan* and Imperial Prosperity, the beginning of the four seasons. All things here crack open and reveal their forms. This is the furnace of Heaven and Earth's creation, hence compared to a furnace.
**Bingshen and Dingyou: Mountain Below Fire (Shan Xia Huo)**
Sun rises below the mountain, also called White Mugwort. Why? Heavenly Stems Bing and Ding True Fire are the Sun. Speaking of years, Shen and You are July and August; Fire Qi gradually declines, and summer heat fades. Speaking of days, at Shen and You times, Water retreats, Fire weakens, and the Sun has set west. Thus, Fire falls ill in Shen and dies in You. At this point, Fire sinks and loses its upward-flaming nature; its brightness cannot spread, and its Qi cannot blaze. Moreover, Kun is Earth. The Sun rises from the northeast and ends below the Gen Mountain in the southwest. Hence named Mountain Below Fire. Fire in the southeast grows through giant trees. Passing through Xun and Li, the flame finishes and turns to ash. Furthermore, Fire declines in Shen and You, and Wood in Shen and You is withered and powerless to generate Fire. The metaphor is like grass or mugwort; even if it can generate fire, a breath blows it out. Its power is insufficient to blaze upward and illuminate. Hence, again compared to mugwort.
**Wuwu and Jiwei: Heaven Above Fire (Tian Shang Huo)**
Fire belongs to Li, rising brightly high above, illuminating the lower Earth, taking brightness as its virtue. Since Wu and Ji belong to Earth, occupying the correct position of Kun. Kun is on Earth, representing lower Earth. Its Fire is in Li, rising brightly to illuminate Kun's lower Earth, possessing the virtue of brilliance and the merit of illuminating things. Hence called Heaven Above Fire. The *I Ching* places Fire above and Earth below as Fire-Earth Jin (Progress). Placing Fire below and Earth above as Earth-Fire Mingyi (Darkening of the Light). This is precisely what is meant.
**Jiaxu and Yihai: Mountain Top Fire (Shan Tou Huo)**
Fire enters the tomb and perishes in Xu and Hai. Since Heaven is high in the northwest, Fire is high above, nourished by Jia and Yi Wood. Its Fire is on the mountain top, hence this metaphor.
**Jiachen and Yisi: Covered Lamp Fire (Fu Deng Huo)**
Chen is Great Yang, Si is Six Yangs. Fire will rise brightly in Li. Heavenly Stems Jia and Yi belong to Wood, further empowering Fire to achieve maximum brightness. On a large scale, it covers the world; on a small scale, it illuminates darkness everywhere. Metaphorically like a covered lamp, able to illuminate people and things. Also, a lamp in a cage is called a covered lamp; without straw, the lamp goes out, and straw is also Wood. Thus, it relies on Heavenly Stem Wood to generate it, and uses Wood as the cage and pole, making the lamp bright and wide-ranging. Just as Six Yangs rise brightly in Li, illumination is universal. Explanation of Nayin Images (from *Taiyi*, Volume 3)
Sound arises from Number; the body of Prior Heaven. Images differ by Position; the function of Posterior Heaven.
Great Ocean pays homage to the Ancestor, Heavenly River achieves balance. Springs have sources, currents have origins. Streams easily dry up, creeks easily fill.
Sun and Moon attach to Heaven, Thunderbolts stir the Earth. Furnace Middle undergoes transformation of smelting; Mountain Below continues the oil of night-burning lamps. Covered Lamp rests at noon; Mountain Top hides light in the valley.
Large Forest flourishes naturally, Flat Ground grows spontaneously. Pine and Cypress stand tall, Pomegranate bears fruit. In mid-summer, utilize Mulberry and Tamarisk Fire (to subdue Fire and generate Metal). In early spring, drag Willow Metal (Spring commands Autumn colors).
Sword Edge emerges from the abyss, White Metal lies in the ore. Sea Metal has only Qi, Sand Metal already has substance. Hairpins and bracelets break through chaos to become ornaments; Gold foil achieves color after plainness.
High and dense, firmly hidden only on the Roof; moist and sparse, generating prosperity in Sand. Wall Earth is mud, City Wall Earth is battlements; neither can generate things. Roadside is cut down, Major Post Road is trampled; how can they achieve success?
Integrating the variations of thirty images, returning to the waxing and waning of twelve Earthly Branches.
Caolu Wu Cheng said: I once stated that the Five Elements of Na Jia are like the Trigrams of Prior Heaven. The Five Elements of Nayin are like the Trigrams of Posterior Heaven. And who started Nayin? Regarding the Five Elements above, saying "Certain Water, Certain Fire, Certain Earth, Certain Metal, Certain Wood," who started that? I suspect it is the work of petty later-day practitioners. In my youth, I visited Zhu Guangfu's home and saw his *Jiazi Shiyi*. For any Gan-Zhi belonging to Five Elements, and the two characters added above, he explained them using theory. Although very precise, there was some forcing. I said: Nayin likely starts from numbers. Obtaining Wood number makes it Wood; obtaining Metal number makes it Metal; obtaining Earth number makes it Water; obtaining Water number makes it Fire; obtaining Fire number makes it Earth. The Master calculated, and it all matched. He rejoiced and said: "It should be corrected." Over thirty years later, he showed me the revised *Shiyi*. The lower Five Elements are generalized by numbers, and the upper two characters are analyzed by theory, becoming clearer and more precise.