Library

(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.