\r五行生死顺逆之图\ps127a10.bmp\r
歌曰∶
木火土金水五行，周而复始互相生。
水火金木土五贼，周而复始互相克。
\r干支五行所属之图\ps127a11.bmp\r
歌曰∶
甲乙寅卯木东藏，丙丁巳午火南方。
庚辛申酉金西属，壬癸子亥水北乡。
戊己辰戌丑未土，寄旺四季位中央。
\r二十四节气之图\ps127a12.bmp\r
五日谓之候，三候成一气。大小月闺月但根据历交之。凡四时寒暑温凉，盛于季月，然差正位
三十日有奇也。
立春雨水惊蛰节，春厘清明谷雨时。
立夏小满芒种候，夏至小暑大暑期。
立秋处暑白露日，秋分寒露霜降随。
立冬小雪及大雪，冬至小寒大寒推。
夫日一昼一夜十二时，当均分于一日，故上智设铜壶贮水，漏下浮箭，箭分百刻以度之，虽
日月晦明，终不能逃也。是以一日之中有百刻之候也。夫六气通主一岁，则一气主六十日八十七
刻半，乃知交气之时有早晏也，故此立图以明之。
冬夏日有长短之异，则昼夜互相推移，而日出入时刻不同。然终于百刻也，其气交之刻则不
能移。甲子之岁，初之气始于漏水下一刻，（寅初，）终于八十七刻半，子正之中也。二之气复始于
八十七刻六分，终于七十五刻，戌正四刻也。三之气复始于七十六刻，终于二十六刻半，酉正之
中也。四之气复始于六十二刻六分，终于五十刻，未正四刻也。五之气复始于五十一刻，终于三
十七刻半，午正之中也。六之气复始于三十七刻六分，终于二十五刻，辰正四刻也。此之谓一周
天之岁度，余刻交入乙丑岁之初刻矣。如此而转至戊辰年，初之气复始于漏水下一刻，则四岁而
一小周也。故申、子、辰气会同者，此也。巳酉丑初之气，俱起于二十六刻。寅午戌初之气，皆
起于五十一刻。亥卯未初之气，俱起于七十六刻。气皆起于同刻，故谓之三合者，义由此也。以
十五小周为一大周，则六十年矣。
【五行生死顺逆之图】
歌诀说：
木、火、土、金、水这五行，循环往复，互相滋生。
水、火、金、木、土这五贼（指相克的关系），循环往复，互相克制。
【干支五行所属之图】
歌诀说：
天干甲乙与地支寅卯属木，位于东方；
天干丙丁与地支巳午属火，位于南方；
天干庚辛与地支申酉属金，位于西方；
天干壬癸与地支亥子属水，位于北方；
天干戊己与地支辰戌丑未属土，寄旺于四季末月，位居中央。
【二十四节气之图】
五天称为一“候”，三候构成一“气”。大月、小月和闰月都依据历法节气交接来计算。四季的寒暑温凉变化，在每季的最后一个月最为显著，但相对于正位相差三十多天。
立春、雨水、惊蛰是春季的节气，春分、清明、谷雨随之而来。
立夏、小满、芒种是夏季的节气，夏至、小暑、大暑紧随其后。
立秋、处暑、白露是秋季的节气，秋分、寒露、霜降依次排列。
立冬、小雪、大雪是冬季的节气，冬至、小寒、大寒推演而至。
一天有白天和黑夜共十二个时辰，平均分配于一日之中，所以古代智慧之人设立铜壶滴漏，让水滴下带动浮箭，将箭分为一百刻来计量时间，无论是日月晦明变化，最终都无法逃脱这种度量。因此一天之中有一百刻的时段。六气统管一年，那么每一气主管六十天八十七刻半，由此可知节气交接的时间有早有晚，所以建立此图来说明这一点。
冬夏两日长短不同，导致昼夜相互推移，太阳出入的时刻也不同。但最终都归结为一百刻，而节气交接的刻度则不能移动。甲子年，初之气从漏水下一刻开始（寅时初），到八十七刻半结束（子时正中）。二之气又从八十七刻六分开始，到七十五刻结束（戌时正四刻）。三之气又从七十六刻开始，到二十六刻半结束（酉时正中）。四之气又从六十二刻六分开始，到五十刻结束（未时正四刻）。五之气又从五十一刻开始，到三十七刻半结束（午时正中）。六之气又从三十七刻六分开始，到二十五刻结束（辰时正四刻）。这叫做一周天的岁度，剩余的刻度进入乙丑年的初始刻度了。这样循环转到戊辰年，初之气又重新开始于漏水下一刻，这就是四年一个小循环。所以申、子、辰年气会同，就是这个原因。巳、酉、丑年初之气，都起始于二十六刻。寅、午、戌年初之气，都起始于五十一刻。亥、卯、未年初之气，都起始于七十六刻。气都起始于相同的刻度，所以称之为“三合”，道理就在这里。以十五个小循环为一个大循环，就是六十年了。
[Diagram of the Life, Death, Directness, and Reversal of the Five Elements]
The verse states:
Wood, Fire, Earth, Metal, and Water—the Five Elements—cycle endlessly, mutually generating each other.
Water, Fire, Metal, Wood, and Earth—the Five Thieves (referring to the relationships of mutual restriction)—cycle endlessly, mutually restricting each other.
[Diagram of the Attribution of Heavenly Stems and Earthly Branches to the Five Elements]
The verse states:
Jia and Yi (Heavenly Stems) along with Yin and Mao (Earthly Branches) belong to Wood, stored in the East;
Bing and Ding belong to Fire, located in the South;
Geng and Xin belong to Metal, attributed to the West;
Ren and Gui belong to Water, in the North;
Wu and Ji belong to Earth, flourishing during the four seasons, positioned in the Center.
[Diagram of the Twenty-Four Solar Terms]
Five days constitute one "Hou" (pentad), and three Hou make one "Qi" (term). Whether it is a large month, small month, or intercalary month, calculations are based on the calendar's solar term intersections. The cold, heat, warmth, and coolness of the four seasons peak in the last month of each season, yet differ from the central position by more than thirty days.
Lichun (Start of Spring), Yushui (Rain Water), Jingzhe (Awakening of Insects) are the solar terms of spring; Chunfen (Spring Equinox), Qingming (Clear and Bright), Guyu (Grain Rain) follow.
Lixia (Start of Summer), Xiaoman (Grain Buds), Mangzhong (Grain in Ear) are the solar terms of summer; Xiazhi (Summer Solstice), Xiaoshu (Minor Heat), Dashu (Major Heat) succeed them.
Liqiu (Start of Autumn), Chushu (Limit of Heat), Bailu (White Dew) are the solar terms of autumn; Qiufen (Autumn Equinox), Hanlu (Cold Dew), Shuangjiang (Frost Descent) follow.
Lidong (Start of Winter), Xiaoxue (Minor Snow), Daxue (Major Snow) are the solar terms of winter; Dongzhi (Winter Solstice), Xiaohan (Minor Cold), Dahán (Major Cold) are deduced.
A day consists of daytime and nighttime totaling twelve Shi (two-hour periods), evenly distributed within a day. Therefore, the wise established copper water clocks where dripping water lifts an arrow; the arrow is divided into one hundred Ke (quarter-hours) for measurement. Regardless of the brightness or darkness of the sun and moon, this measure cannot be escaped. Thus, there are one hundred Ke intervals in a day. The Six Qi govern a year, so each Qi governs sixty days and eighty-seven and a half Ke. From this, we know that the timing of Qi transitions varies. Hence, this diagram is established to clarify this.
Due to the difference in day length between winter and summer, day and night shift relative to each other, and the times of sunrise and sunset vary. However, they ultimately total one hundred Ke, while the Ke of Qi transition remain fixed. In the Jiazi year, the First Qi begins at the first Ke of the water leak (early Yin hour) and ends at eighty-seven and a half Ke (mid-Zi hour). The Second Qi begins again at eighty-seven and six-tenths Ke and ends at seventy-five Ke (four Ke past mid-Xu hour). The Third Qi begins again at seventy-six Ke and ends at twenty-six and a half Ke (mid-You hour). The Fourth Qi begins again at sixty-two and six-tenths Ke and ends at fifty Ke (four Ke past mid-Wei hour). The Fifth Qi begins again at fifty-one Ke and ends at thirty-seven and a half Ke (mid-Wu hour). The Sixth Qi begins again at thirty-seven and six-tenths Ke and ends at twenty-five Ke (four Ke past mid-Chen hour). This is called the annual cycle of the celestial sphere, with remaining Ke entering the initial Ke of the Yichou year. Turning thus to the Wuchen year, the First Qi begins again at the first Ke of the water leak; this constitutes a small cycle of four years. Therefore, the Qi converges in the Shen, Zi, and Chen years due to this. For Si, You, and Chou years, the First Qi all begins at twenty-six Ke. For Yin, Wu, and Xu years, the First Qi all begins at fifty-one Ke. For Hai, Mao, and Wei years, the First Qi all begins at seventy-six Ke. Since the Qi all begin at the same Ke, they are called "San He" (Three Harmonies), and the meaning derives from this. Taking fifteen small cycles as one great cycle results in sixty years.