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Wu Xing (Five Phases), refers to Water, Fire, Wood, Metal, and Earth. Wu Xing are the substance of Yin and Yang, while Yin and Yang are the Qi (vital energy) of Wu Xing. Qi cannot stand without substance, and substance cannot move without Qi. "Xing" (Phase/Movement) means that which moves the Qi of Yin and Yang. Zhu Xi said: "The substance of Wu Xing resides in the Earth, while its Qi moves in the Heaven." In truth, at the very beginning, there was only one Taiji (Supreme Ultimate). Taiji divided into two (Yin and Yang), and two divided into four (Four Symbols). Heaven received one set of four symbols, and Earth received another set, each containing a Taiji operating within it; this constitutes the principle of "two sets of Wu Xing" (Heaven and Earth each possessing the Five Phases). Thus, the He Tu (River Map) and Luo Shu (Lo River Scroll) possess images of Yin and Yang, arranging the numbers of generation and completion of Wu Xing according to left, right, center, front, and back. Ancient scholars said: "Heaven and Earth are the fixed forms of opposing Yin and Yang; the numbers one through ten are the sequence of flowing Yin and Yang." Fixed opposition cannot change without flow, and flow cannot operate independently without fixed opposition. This is why Wu Xing flows within Heaven and Earth to exert its function. Therefore, Da Ran observed the Yin and Yang of Heaven and Earth, established the Ten Heavenly Stems and Twelve Earthly Branches to manifest the images of the sun and moon. The Ten Heavenly Stems correspond to the Sun, representing the Wu Xing of Heaven: Jia (Yang) and Yi (Yin) belong to Wood; Bing (Yang) and Ding (Yin) belong to Fire; Wu (Yang) and Ji (Yin) belong to Earth; Geng (Yang) and Xin (Yin) belong to Metal; Ren (Yang) and Gui (Yin) belong to Water. The Twelve Earthly Branches correspond to the Moon, representing the Wu Xing of Earth: Zi (Yang) and Hai (Yin) are Water; Wu (Yang) and Si (Yin) are Fire; Yin (Yang) and Mao (Yin) are Wood; Shen (Yang) and You (Yin) are Metal; Chen and Xu (Yang) and Chou and Wei (Yin) are Earth. When Stems and Branches are combined, the Sixty Jiazi cycle is formed; when Luck (Yun) is distinguished, the seasonal order is determined. This is what is meant by Heaven and Earth approaching each other, Yin and Yang combining, and the way of generation existing within them.

Therefore, the transformation of Wu Xing is everywhere: Essence floating in Heaven becomes the Five Planets: Water is Chen Xing (Mercury), Fire is Ying Huo (Mars), Wood is Sui Xing (Jupiter), Metal is Tai Bai (Venus), and Earth is Zhen Xing (Saturn). Formed on Earth, they become the Five Directions: Water is located in the North, Fire in the South, Wood in the East, Metal in the West, and Earth in the Center. Corresponding to the Four Seasons: Wood dominates in Spring, Fire in Summer, Metal in Autumn, Water in Winter, and Earth in the transition periods of the four seasons. Corresponding to the Six Qi: Wood transforms into Wind, Fire into Heat and Summer-heat, Earth into Dampness, Metal into Dryness, and Water into Cold. Corresponding to their names: Water is described as moistening and descending, Fire as flaming upward, Wood as bending and straightening, Metal as yielding and changing, and Earth as sowing and reaping. Corresponding to their functions: Water governs moistening, Fire governs warming, Wood governs spreading and generating, Metal governs gathering and condensing, and Earth governs humidification and heaviness. Corresponding to their forms: Water's form is level, Fire's is sharp, Wood's is long, Metal's is square, and Earth's is round. Corresponding to their nature: Water is cold, Fire is hot, Wood is warm, Metal is clear/pure, and Earth is steaming/warm. Corresponding to the Five Emperors: Wood is Tai Hao, Fire is Yan Di, Earth is Huang Di, Metal is Shao Hao, and Water is Zhuan Xu. Corresponding to the Five Deities: Wood is Gou Mang, Fire is Zhu Rong, Earth is Hou Tu, Metal is Ru Shou, and Water is Xuan Ming. Corresponding to the Five Rules: Fire corresponds to Heng (balance), Water to Quan (weight/measurement), Wood to Gui (compass), Metal to Ju (square/ruler), and Earth to Sheng (plumb line). As for the Five Grains, Five Fruits, Five Livestock, Five Tones, Five Colors, Five Odors, Five Flavors, and Five Zang Organs, none do not belong to Wu Xing.

Furthermore, regarding the differences in Wu Xing Qi and numbers, and the distinction of Yin and Yang, there are varying interpretations. If speaking from the perspective of Qi and temporal sequence, the order is Wood, Fire, Earth, Metal, Water. For example, Wood during Spring command is Young Yang, Fire during Summer command is Full Yang, Metal during Autumn command is Young Yin, and Water during Winter command is Full Yin. Thus, Wood and Fire are Yang, while Metal and Water are Yin. If speaking from the perspective of Number and generative sequence, the order is Water, Fire, Wood, Metal, Earth. For example, Heaven generates One Water (Young Yang), Heaven generates Three Wood (Full Yang), Earth generates Two Fire (Young Yin), and Earth generates Four Metal (Full Yin). Thus, Water and Wood are Yang, while Fire and Metal are Yin. Besides, such theories as those in the Luo Shu, music laws, Liu Xiang, and Ban Gu have different sequences, all being merely the Way of Change. The mechanism of application does not exceed the principle of Generation and Restriction.

Thus, speaking from the aspect of Mutual Generation: Water generates Wood, Wood generates Fire, Fire generates Earth, Earth generates Metal, and Metal generates Water. Speaking from the aspect of Mutual Restriction: Water restricts Fire, Fire restricts Metal, Metal restricts Wood, Wood restricts Earth, and Earth restricts Water. Speaking from the aspect of Victory and Repayment (compensatory regulation): Wherever there is victory (restriction), there must be defeat (damage); wherever there is defeat, there must be repayment. When the Mother element is defeated, the Child element must rescue it. If Water is excessive, Fire is injured; then Fire's child, Earth, comes out to control Water. If Fire is excessive, Metal is injured; then Metal's child, Water, comes out to control Fire. If Metal is excessive, Wood is injured; then Wood's child, Fire, comes out to control Metal. If Wood is excessive, Earth is injured; then Earth's child, Metal, comes out to control Wood. If Earth is excessive, Water is injured; then Water's child, Wood, comes out to control Earth. Essentially, the mechanism of creation cannot lack Generation, nor can it lack Restriction. Without Generation, there is no source for development; without Restriction, hyperactivity leads to harm. Generation and Restriction cycle endlessly, and the Way of Heaven and Earth is thus infinite. However, people know that Generation is Generation, but do not know that Restriction exists within Generation; they know that Restriction is Restriction, but do not know that Utility exists within Restriction; they know that Five is Five, but do not know that within the Five, there are five times five twenty-five, and further, the subtlety of Mutual Storage.

What is meant by "Restriction within Generation"? For example, Wood generates Fire; if Fire becomes too victorious, Wood turns to ash. Fire generates Earth; if Earth becomes too victorious, Fire is extinguished. Earth generates Metal; if Metal becomes too victorious, Earth has no opportunity to generate. Metal generates Water; if Water becomes too victorious, Metal is submerged. Water generates Wood; if Wood becomes too victorious, Water is blocked. This is why, although they generate each other, they also destroy each other. What is meant by "Utility within Restriction"? For instance, blazing Fire is controlled by Water to achieve the state of Ji Ji (Successful Completion/Harmony); stubborn Metal is refined by Fire to become a vessel; crooked Wood is trimmed by Metal to become useful timber; barren Land is cultivated by Wood to reveal its generative transformation; overflowing Water is contained by Earth to serve as a dike. This is why, although they restrict each other, they actually complete each other. The Virtues of the Five Constants are also like this: Wood virtue is Ren (Benevolence), Metal virtue is Yi (Righteousness), Fire virtue is Li (Propriety), Water virtue is Zhi (Wisdom), and Earth virtue is Xin (Trustworthiness). If Benevolence loses itself in softness, Righteousness cuts it off; if Righteousness loses itself in rigidity, Propriety regulates it; if Propriety loses itself in拘谨 (rigidity/stiffness), Wisdom penetrates it; if Wisdom loses itself in deceit, Trustworthiness corrects it. These are all ways of using Generation and Restriction inversely.

What is meant by "Mutual Storage within the Five"? For example, Wood contains fluid, meaning Water is stored in Wood; Earth contains springs, meaning Water is stored in Earth; Metal contains liquid, meaning Water is stored in Metal; Fire melts objects, meaning Water is stored in Fire. Water is the origin of creation; the birth of all things begins with Water, and among the Five Phases, nothing is possible without Water. The mutual storage of Fire is seen by drilling wood, striking metal, or chiseling stone. However, the Fire within Water is unknown to most people. Oil producing fire, wine producing fire, heavy rain producing thunder, and excess dampness generating heat are all examples of this. Moreover, Fire is the root of Yang generation. Although seemingly formless, it is present everywhere. All things undergoing Qi transformation require Fire to be generated; thus, among the Five Phases, nothing is possible without Fire. The mutual storage of Earth: Wood does not grow without Earth, Fire does not flourish without Earth, Metal does not generate without Earth, Water does not accumulate without Earth. The generation of all things relies on Earth; thus, among the Five Phases, nothing is possible without Earth. The mutual storage of Wood: Born from Water, planted in Earth, flourishing in Fire, completed by Metal. The Qi of generation transforms in Wood. Regarding human life, what we wear and eat are all related to Wood. Obtaining Wood Qi brings life, losing it brings death. Hence it is said, "Humans are born in Yin," where Yin represents the position of Yang Wood. Extending from humans to all things, are all moving and non-moving beings not Yang Qi? And are they not transformations of Wood? Thus, among the myriad things of Wu Xing, nothing is possible without Wood. The mutual storage of Metal: Produced in mountains and rocks, born in Earth; washed in river sands, hidden in Water; grass contains mercury, wood contains resin, hidden in Wood; scattered can结 (condense), soft can become hard, transformed by Fire. However, the use of Metal is firm and unbreakable. Thus, the I Ching states that Qian (Heaven) is Metal. The image of Qian is perfectly round, shaped like a melon seed, with softness in the center and hardness surrounding it. Therefore, the higher the Heaven, the harder it is; the lower the Earth, the harder it is. Qin Shi Huang built his tomb at Mount Li, digging three hundred zhang deep into the yellow springs; chiseling did not penetrate it, burning did not destroy it. Unless it were the utmost Hard Qi and the true body of Metal, how could it be so robust and operate endlessly? Therefore, all Qi-transformed things, lacking Metal Qi, cannot be strong. Thus, the shells on the outside serving as protection all obtain Qian Metal Qi to solidify their form. Thus, among the myriad things of Wu Xing, nothing is possible without Metal.

From this observation, the principles of Wu Xing interact infinitely. Therefore, Jia, Bing, Wu, Geng, Ren are the Yang Stems of Heaven, interacting with Zi, Yin, Chen, Wu, Shen, Xu of Earth; Yi, Ding, Ji, Xin, Gui are the Yin Stems of Heaven, interacting with Chou, Hai, You, Wei, Si, Mao of Earth. Heaven and Earth Wu Xing interlock and combine; the ten Stems of Heaven interact with the twelve Branches of Earth. Thus, within Wu Xing, each possesses Wu Xing, forming the Sixty Jiazi cycle. Extending from the Sixty Jiazi to Heaven, Earth, and all things, how can the changes be fully spoken of? However, although changes are infinite, they never go beyond Yin and Yang; the function of Yin and Yang never goes beyond Water and Fire. Therefore, nowhere in Heaven and Earth is there not the function of Water and Fire. To summarize the principle of Wu Xing in one sentence: Qian and Kun endow Kan and Li with their true nature; Kan and Li are the functions of Qian and Kun.