Volume 1: Foundations & Useful Gods · Chapter 1
On the Ten Stems and the Twelve Branches (Shi Gan Shi Er Zhi)
Shen Xiaozhan (Qing Dynasty)
One Qi, Two Axes, Ten Stems
Shen Xiaozhan opens the book with a single claim: everything between heaven and earth is one qi, and it divides only by movement and rest. That division yields yin and yang, then the four images, and the five elements are already inside them. From there he draws out the ten stems and twelve branches — not as two systems, but as the same wood seen twice, once as qi in heaven and once as substance on earth. The chapter closes with a warning: the stems move while the branches hold still, so no stem can be pinned to a single month.
Classical Verse & Annotated Translation
Line-by-line alignment between Classical Chinese and precise English translation.
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。
Note: 【四象】太阳、太阴、少阴、少阳，由阴阳老少分出。【冲气】阴阳老少与木火金水相互激荡、调和而成的中和之气。全书起点是「一气」：五行不是五种物质，而是同一股气的五种状态。
Between heaven and earth there is only one qi. Because it moves and rests, it divides into yin and yang. Because it matures and begins, it divides into four images. The mature stage, at the furthest point of movement and rest, is greater yang and greater yin. The young stage, at the first stirring of movement and rest, is lesser yang and lesser yin. Once these four images exist, the five elements are already inside them. Water is greater yin; fire is greater yang; wood is lesser yang; metal is lesser yin. Earth is what condenses from the balanced clash of yin and yang, of old and young, of wood, fire, metal and water.
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。
Note: 【十干十二支】十天干与十二地支。【甲者乙之气，乙者甲之质】甲是生发之气、乙是承载之质，二者互为体用，不是两样东西。
If the five elements exist, why are there also ten stems and twelve branches? Because yin and yang give rise to the five elements, and inside each element there is again yin and yang. Take wood. Jia and yi are the yin and yang of wood. Jia is the qi of yi; yi is the substance of jia. What moves through all things as living qi, in heaven, is jia. What receives that living qi and becomes physical form, on earth, is yi.
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。
Note: 【甲之甲 / 甲之乙 / 乙之甲 / 乙之乙】气的散布与凝成、形的抽发与成形，四层细分，说明气与质层层相含。【方其为甲，而乙之气已备】阴阳不是先后两段，而是同时具足。
Divide further, and the spreading of that living qi is jia within jia, while its congealing is yi within jia. The twigs and leaves that trees put out are jia within yi, and every last twig and leaf is yi within yi. At the very moment it is jia, the qi of yi is already prepared. By the time it is yi, the substance of jia has grown firm. With jia and yi, the yin and yang of wood are complete.
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。
Note: 【寅卯】十二地支中属木的两位，寅为阳木、卯为阴木。【在天 / 在地】天干说气、地支说质，同一股木气在两个层面各分一次阴阳。
Why then are there also yin and mao? They divide yin and yang out of jia and yi by heaven and earth. Divided as jia and yi, jia is yang and yi is yin: this is wood travelling in heaven, described as yin and yang. Divided as yin and mao, yin is yang and mao is yin: this is wood resting on earth, described as yin and yang.
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。
Note: 【禄】十干临官之地：甲禄在寅、乙禄在卯，即「干得地支为根」。【各司一月之令】干支相配之后，每一位当值一个月。
Taken together, jia and yi are yang while yin and mao are yin: wood taking shape in heaven and form on earth. Jia and yi move through heaven and yin and mao receive them; yin and mao rest on earth and jia and yi act upon them. So jia and yi are like officials, and yin and mao like the districts they govern. Jia has its seat at yin and yi at mao, as a prefect in his commandery or a magistrate in his county, each holding office for one month.
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。
Note: 【建寅之月】以寅为月建的正月（夏历）。天干轮转而月建不动，说明气动而质定。【甲旺于乙，乙坚于甲】论气甲胜、论质乙胜，各有胜负，不能一概而论。
Jia and yi are in heaven, so they move and do not stay. In the month established at yin, must the stem be jia? In the month established at mao, must it be yi? Yin and mao are on earth, so they rest and do not shift. Jia may pass through its changes, yet the month is always established at yin; yi may pass through its changes, yet the month is always established at mao. In terms of qi, jia is stronger than yi; in terms of substance, yi is firmer than jia. Popular books argue absurdly that jia is a great forest and should be cut for its luxuriance, while yi is a tender shoot that must not be harmed for its fragility. Whoever says this knows nothing of yin and yang.
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。
Note: 【寄旺于四时】土不专主一季，而分旺于四季之末（辰戌丑未）。【入门】本章是全书第一课：不懂干支，后面无从谈起。
Reason by analogy from wood and the rest follows. Only earth, being the balanced clash of wood, fire, metal and water, lodges its prosperity in all four seasons; yet the same principles of qi and substance apply to it. Anyone who would learn fate must first understand the stems and branches. Only then can they enter the gate.
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