「五際」曰：「卯，〈天保〉也。酉，〈祈父〉也。午，〈采芑〉也。亥，〈大明〉也。」其說乃以詩篇繫諸支辰，但此種分繫的理由何在？學者們語焉不詳。本文認為，此種分繫當與「殷曆」有關。依據有：其一，「五際」說所見──《漢書．翼奉傳》和《詩緯．汎歷樞》，其曆法背景最有可能是《殷曆》。其二，據師古《漢書注》引孟康釋「五際」為「陰陽終始際會之歲」，則「五際」之支辰有可能指歲名。其三，《易緯．乾鑿度》所載文王受命入戊午蔀二十九年及〈稽覽圖〉載「殷曆」所排古史之年代，推成王即位在丁亥年，與「亥，〈大明〉也」相合，知孟康之說有據。其四，「五際」說還包括「戌，〈十月之交〉也」。而《漢書．翼奉傳》所引〈十月之交〉篇，與漢元帝初元二年（甲戌）相合。所以，五際之支辰有可能為年名，而詩篇則分屬周王各年。雖然其他支辰所繫之年無法落實，惟因文獻殘缺，故不能排除此種可能性。文章還附帶解釋了《漢書．翼奉傳》中的六情占。

According to the theory of Wuji : “Mao (卯) is “Tian Bao” (天保); You (酉) is “Qi Fu” (祈父); Wu (午) is “Cai Qi” (采芑); Hai (亥) is “Da Ming” (大明).” However, scholars’ explanation for this classification method is unclear. This paper asserts that the basis of the classification method is the Yin calendar (殷曆). First, what Wuji proclaims also appears in the “Biography of Yi Feng” in Han History and in “Fanlishu” in Shi Wei (詩緯．汎歷樞), in which the calendar used is most likely the Yin calendar. Second, according to Meng Kang, the term “Wuji” in the “Biography of Yi Feng” signifies the year ying and yang intersected. This means that the terrestrial branches of Wuji could be the name of a year. Third, according to “Qianzaodu” in Yi Wei (易緯．乾鑿度), King Wen of the Zhou Dynasty was enthroned in the year Wuwu (戊午蔀) 29th. The ancient history recorded in “Ji Lan Tu” (稽覽圖) used the Yin calendar and states that the year King Cheng was enthroned should be Dinghai (丁亥). This is in conformity with the statement that “Hai is “Da Ming”” and proves that Meng Kang’s explanation is correct. Fourth, Wuji also states: “Xu (戌) is “The Crossing of October”.” “The Crossing of October” cited in the “Biography of Yi Feng” coincides with the Jiaxu (甲戌) year of the Emperor Yuan in the Han dynasty. Therefore, the terrestrial branches of Wuji possibly represent the names of the years. The poems can be aligned with various years of the Zhou dynasty. However, due to a lack of documentation, some terrestrial branches could not be correlated to specific years. This paper also provides an explanation of the Six Emotions divination in the “Biography of Yi Feng”.