Volume One

天高寥廓，六氣迴旋以成四時；地厚幽深，五行化生以成萬物。可謂無窮而莫測者也。聖人立法以推步者，蓋不能逃其數。觀其立數之因，亦皆出乎自然。故載於經典，同而不異，推以達其機，窮以通其變，皆不離於數內。一曰水，二曰火，三曰木，四曰金，五曰土者，咸有所自也。水，北方子之位也，子者，陽之初一，陽數也，故水曰一；火，南方午之位也，午者，陰之初二，陰數也，故火曰二；木居東方，東，陽也，三者，奇之數，亦陽也，故木曰三；金居西方，西，陰也，四者，偶之數，亦陰也，故金曰四；土應西南長夏，五者，奇之數，亦陽也，故土曰五。由是論之，則數以陰陽而配者也。

The sky is vast and open, with the six climatic energies—cold, heat, dryness, dampness, wind, and fire—circulating within it, giving rise to the four seasons of spring, summer, autumn, and winter. The earth is deep and remote, with the five elements—metal, wood, water, fire, and earth—transforming and generating within it, giving rise to all things. This power of creation is truly boundless and beyond measure. Sages established principles to calculate the movements of celestial bodies and the changes of seasons, because all things ultimately cannot escape the constraints of numbers. Investigating the reasons behind the sages' establishment of numbers, one finds that they were all based on natural principles, so the statements recorded in the classics are consistent and without contradiction. Following these principles can lead to an understanding of the key mechanisms of creation, and thoroughly exploring them can reveal the changes of things, all of which fall within the scope of numbers. The saying "one is water, two is fire, three is wood, four is metal, five is earth" follows a specific order, with each element having its origin. Water corresponds to the northern direction "zi," which is where yang energy first begins, and one is the yang number, so water is paired with one. Fire corresponds to the southern direction "wu," which is where yin energy first begins, and two is the yin number, so fire is paired with two. Wood is located in the east, which is yang, and three is an odd number also belonging to yang, so wood is paired with three. Metal is located in the west, which is yin, and four is an even number also belonging to yin, so metal is paired with four. Earth corresponds to the southwest and the long summer month, and five is an odd number also belonging to yang, so earth is paired with five. Thus, the generating numbers of the five elements are determined according to their yin and yang attributes.

若考其深義，則水生於一。天地未分，萬物未成之初，莫不先見於水，故《靈樞經》曰：“太一者，水之尊號。先天地之母，後萬物之源。”以今驗之，草木子實未就，人蟲、胎卵、胎胚皆水也，豈不以為一？及其水之聚而形質化，莫不備陰陽之氣在中而後成。故物之小而味苦者，火之兆也；物熟則甘，土之味也。甘極而後淡，淡，本也。然人稟父母陰陽生成之化，故先生二腎，左腎屬水，右腎屬火。火曰命門，則火之因水而後見。故火曰次二。

If we examine further the meaning behind these concepts, then "water" originates from one. When heaven and earth had not yet been differentiated and all things had not yet taken form, the first thing to appear was not anything other than water. Therefore, the "Spiritual Pivot Classic" says: "The Supreme One is the honored name of water, which existed before heaven and earth and was the mother of all things, and later became the source of all things after heaven and earth." Verifying this with present-day phenomena: the seeds and fruits of plants before they have matured are water, and the embryos, eggs, and fetuses of humans and insects are also water. This clearly shows that water should be ranked first. When water gathers together and begins to take shape, it must first possess the energies of yin and yang within it before it can take form. Therefore, when things are still young, they have a bitter taste, which is the sign of "fire"; when they mature, their taste becomes sweet, which is the taste of "earth"; and when the sweetness reaches its peak, it turns into a bland taste, which is the original taste. As for humans, they receive the transformations resulting from the union of yin and yang from their parents. Therefore, the first thing to develop in the embryo is the two kidneys, the left kidney belonging to water and the right kidney belonging to fire. The right kidney is also called the "Gate of Life," showing that fire appears after water. Thus, fire is ranked second.

蓋草木子實，大小雖異，其中皆有兩以相合者，與人腎同，亦陰陽之兆。是以萬物非陰陽合體則不能化生也。既陰陽合體，然後而春生而秋成，故次三曰木，次四曰金。蓋水有所屬，火有所藏，木有所發，金有所別，莫不皆因土而後成也。故金木水火皆待土而後成。兼其土數，五以成之，則水六，火七，木八，金九；土常以五之生數不可至十者，土不待十以成，是生成之數皆五以合之。明大衍之數，由是以立，則萬物豈能逃其數哉？

The seeds and fruits of plants, though varying in size, all have a structure of two parts fitting together, similar to the two kidneys in humans. This is also an example of yin and yang. Therefore, all things cannot grow and flourish without the union of yin and yang. Once yin and yang are united, then there comes spring for sprouting and autumn for ripening. Hence, the third is wood and the fourth is metal. Water has its place, fire has its storage, wood has its expansion, and metal has its differentiation. Yet none of them can be completed without earth. Therefore, metal, wood, water, and fire all depend on earth to be fulfilled. Adding the number five of earth to their respective numbers, water becomes six, fire seven, wood eight, and metal nine. Earth, however, always uses five as its number and does not reach ten, because earth does not need another ten to complete itself. This means that the numbers of the five elements are all derived by combining with five. The "Great Treatise" in the Zhou Changes explains this, so how can all things escape this number?

五行相生相剋，其理昭然。十干十二支、五運六氣、歲月日時皆自此立，更相為用，在天則為氣：寒、暑、燥、溼、風；在地則成形：金、木、水、火、土。形氣相感而化生萬物，此造化生成之大紀也。原其妙用，可謂無窮矣。木主於東；應春。木之為言觸也，陽氣觸動，冒地而生也。水流趨東以生木也；木上發而覆下，乃自然之質也。

The Five Phases mutually generate and control each other, and the principle behind this is clear and evident. The ten Heavenly Stems, the twelve Earthly Branches, the five movements and six qi, as well as the calculation of years, months, days, and hours, are all based on this. These five elements manifest in the heavens as qi, which are cold, heat, dryness, dampness, and wind; and on the earth they take form as metal, wood, water, fire, and earth. The form and qi interact and influence each other, thus generating all things. This is the general principle of creation and transformation. To explore its subtle applications is truly endless. Wood governs the east and corresponds to spring. The character for 'wood' means 'touch,' referring to the yang qi touching and breaking through the earth to grow. Water flows eastward, thus giving rise to wood. Wood grows upward and its branches and leaves hang downward, which is its natural disposition.

火主於南，應夏。火之為言化也，毀也，陽在上，陰在下；毀然盛而變化萬物也。鑽木取火，木所生也。然火無正體，體本木焉。出以應物，盡而復入，乃自然之氣也。金主於西，應秋。金之為言禁也，陰氣始禁止萬物而收斂，披沙揀金，土所生也。生於土而別於土，乃自然之形也。

Fire dominates the south and corresponds to summer. The character "fire" means "to transform" and also "to destroy." Yang energy is above and Yin energy is below, and fire is intense and vigorous, transforming all things. Fire can be obtained by drilling wood, showing that fire is generated from wood. However, fire does not have a fixed form; its essence actually resides within wood. It emerges when it meets something and disappears after burning completely, which is its natural nature. Metal dominates the west and corresponds to autumn. The character "metal" means "to restrict," indicating that Yin energy begins to restrict the growth of all things and causes them to converge. Gold can be extracted from sand, showing that metal is generated from earth; born from earth yet able to separate from it, this is its natural form.

水主於北，應冬。水之為言潤也。陰氣濡潤，任養萬物也。水西而東，金所生也。水流曲折，順下而達，乃自然之性也。土主於中央，兼位西南，應於長夏。土之為言吐也，含吐萬物，將生者出，將死者歸，為萬物家。故長於夏末，火所生也。土或勝水，水乃反土，自然之義也。

Water rules the north and corresponds to winter. The character "water" means "moisture," indicating its role in moistening and nurturing all things through its yin energy. Water flows from west to east, showing that water is generated by metal. Water meanders and flows downward, naturally reaching all directions, which reflects its inherent nature. Earth rules the center and also oversees the southwest direction, corresponding to the month of late summer. The character "earth" means "to expel," indicating its function of containing and transforming all things: what is about to be born comes forth from it, and what is about to die returns to it. Thus, earth is the home of all things. Earth grows in late summer and is generated by fire. Sometimes earth can overcome water, and water can also erode earth, which is a natural principle.

五行相剋，子皆能為母，復讎也。木克土，土之子金反克木；金克木，木之子火反克金；火克金，金之子水反克火；水克火，火之子土反克水；土克水，水之子木反克土。互能相生，乃其始也；互能相剋，乃其終也。皆出乎天之性也。《素問》所謂水生木，木復生火，是木受竊氣，故水怒而克火。即子逢竊氣，母乃力爭，與母被鬼傷，子來力救，其義一也。強可攻弱，土得木而達；實可勝虛，水得土而絕；陰可消陽，火得水而滅；烈可敵剛，金得火而缺；堅可制柔，木得金而伐。故五者流行而更轉，順則相生，逆則相剋，如是則各各為用，以成其道而已。

The concept of mutual control among the Five Phases is that the "child" of the one being controlled will rise up to avenge its mother against the one that controls her. For example, wood controls earth, and the child of earth, which is metal, goes on to control wood; metal controls wood, and the child of wood, which is fire, goes on to control metal; fire controls metal, and the child of metal, which is water, goes on to control fire; water controls fire, and the child of fire, which is earth, goes on to control water; earth controls water, and the child of water, which is wood, goes on to control earth. Mutual generation is the beginning of the movement of the Five Phases, while mutual control is the end of their movement, all arising from natural disposition. The "Su Wen" section of the "Huangdi Neijing" says that water generates wood and wood generates fire, because the energy of wood is stolen by fire, so water becomes angry and goes on to control fire. This is like a son encountering something that causes his mother to lose her breath, and the son steps forward to fight for her, or when the mother is injured by a ghost or evil spirit, the son comes to help. The strong can overcome the weak, so earth is made smooth by wood; the real can overcome the empty, so water is stopped by earth; the yin can consume the yang, so fire is extinguished by water; the fierce can oppose the hard, so metal is damaged by fire; the hard can control the soft, so wood is cut by metal. Therefore, the five elements alternate and change, following the order leads to mutual generation, going against the order leads to mutual control, and thus each element performs its function to complete the way of creation and transformation.

夫干猶木之干，強而為陽；支猶木之枝，弱而為陰。昔盤古氏明天地之道，達陰陽之變為三才。首君以天地既分之後，先有天而後有地，由是氣化而人生焉，故天皇氏一姓十三人，繼盤古氏以治，是曰天靈淡泊，無為而俗自化，始制干支之名，以定歲之所在。其十干曰：於逢、旃蒙、柔兆、疆圉、著雍、屠維、上章、重光、玄、昭陽；十二支曰：困敦、赤奮若、攝提格、單于、執徐、大荒落、敦洋、協洽、灘、作噩、閹茂、大淵獻。

"The Heavenly Stems" are like the main trunk of a tree, strong and belonging to the Yang; "the Earthly Branches" are like the branches of a tree, weak and belonging to the Yin. In ancient times, Pangu understood the way of the heavens and earth, and recognized the changes of Yin and Yang, thus distinguishing Heaven, Earth, and Humanity as the "Three Principles." As the first ruler, he believed that after the separation of Heaven and Earth, Heaven came first, then Earth, and only through the interaction of the energies of Heaven and Earth did Humanity arise. Therefore, the Heavenly Emperor clan, consisting of thirteen members, continued to govern the world after Pangu, known as the "Heavenly Spirits." They practiced simplicity and non-action, and the customs naturally harmonized. It was he who first established the names of the Heavenly Stems and Earthly Branches to mark the position of the years. At that time, the names of the ten Heavenly Stems were called Yu Feng, Zhan Meng, Rou Zhao, Jiang Yu, Zhuo Yong, Tu Wei, Shang Zhang, Chong Guang, Xuan, and Zhao Yang, which are the "Yearly Yang" as mentioned in later historical calendars. The names of the twelve Earthly Branches were called Kun Dun, Chi Fen Rao, She Ti Ge, Dan Yu, Zhi Xu, Da Huang Luo, Dun Yang, Xie Xie, Tan, Zuo E, Yan Mao, and Da Yuan Xian, which are the "Yearly Yin." These ancient names were still preserved in the "Er Ya · Shì Tián" and the "Shi Ji · Li Shu."

蔡邕獨斷曰：“干，干也。其名有十，亦曰十母，即今甲乙丙丁戊己庚辛壬癸是也；支，枝也。其名十有二，亦曰十二子，即今子丑寅卯辰已午未申酉戍亥是也。”謂之天皇氏者，取其天開於子之義也；謂之地皇氏者，取其地闢於丑之義也；謂之人皇氏者，取其人生於寅之義也。故干支之名在天皇時始制，而地皇氏則定三辰，道分晝夜，以三十日為一月，而干支始各有所配。

Cai Yong's "Duduan" says: "The Heavenly Stems refer to the main trunk, and there are ten of them, also called the 'Ten Mothers,' which are today's Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui. The Earthly Branches refer to the branches, and there are twelve of them, also called the 'Twelve Sons,' which are today's Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai. The reason for calling them 'Heaven Emperor' is to take the meaning of 'Heaven opened at Zi'; calling them 'Earth Emperor' is to take the meaning of 'Earth was created at Chou'; calling them 'Human Emperor' is to take the meaning of 'Humanity was born at Yin.' Therefore, the names of the Heavenly Stems and Earthly Branches began to be established during the time of the Heaven Emperor. It was during the time of the Earth Emperor that the sun, moon, and stars 'Three Celestial Bodies' were defined, the day and night were divided, and thirty days were considered a month. From then on, the Heavenly Stems and Earthly Branches were each assigned to specific positions."

人皇氏者，主不虛王，臣不虛貴，政教君臣所自起，飲食男女所自始，始得天地之氣而有子母之分，於是干支始有所屬焉。至於伏羲仰觀象於天，俯觀法於地，中觀萬物與人，始畫八卦以通神明之德，以類萬物之情，以作甲曆而文字生焉。逮及黃帝授河圖，見日月星辰之象，於是始有星官之書。命大堯探五行之情，占斗綱所建，於是始作甲子配五行納音之屬。

The term "human emperor" refers to a ruler who is not merely a titular king, and subjects who are not merely in positions of high rank. The principles of government and moral education, as well as the distinctions between ruler and subject, originated from him. The fundamental aspects of human life, such as food and sex, also began with him. Thus, humans truly received the vital energies of heaven and earth, and the distinction between mother and child emerged. Consequently, the heavenly stems and earthly branches each found their proper associations. When Fu Xi came, he observed the patterns of heavenly phenomena above, the laws of the earth below, and the nature of all things and human affairs in between. He then created the eight trigrams to connect with the virtue of the divine and to compare the forms of all things. He also devised the Jiazi calendar and the system of writing was thus established. This passage is exactly what is recorded in the "Great Treatise" of the "Zhou Changes" regarding Fu Xi's creation of the trigrams. Later, the Yellow Emperor received the "Yellow River Chart" and saw the images of the movement of the sun, moon, and stars, thus establishing the records of celestial phenomena. He also ordered Da Yao to investigate the nature of the Five Phases and to observe the direction indicated by the handle of the Big Dipper. Thus, the system of Jiazi was created, along with the Five Phases and the Nayin sound element system.

嘗觀《筆談》論六十甲子納音，本六十律，旋相為宮，法也。納音與《易》納甲同法：干納甲、坤納癸，始於干而終於坤。納音始於金，金，干也，終於土，土，坤也。五行之中，惟有金鑄而為器，則音響彰，納音所以先金。納音之法，同類娶妻，隔八生子，律呂相生之法也。甲子，金之仲，同位娶乙丑，隔八下生壬申；金之孟壬申，同位娶癸酉，隔八上生庚辰；金之季庚辰，同位娶辛已，隔八下生戊子。火之仲戊子，娶乙丑，生丙申；火之孟丙申，娶丁酉，生甲辰；火之季甲辰，娶乙已，生壬子。木之仲如是左行，至於丁已，中呂之宮。五音一終，復自甲午金之仲，娶乙未，隔八生壬寅，一如甲子之法，終於癸亥。

I once read Shen Kuo's "Mengxi Bitan" discussing the nayin system of the sixty jiazi. He said that it originated from the sixty tones, with each tone in turn serving as the palace tone. This is a fixed method. The method of calculating nayin is similar to that of "najia" in the "Zhou Yi" (I Ching): the Qian trigram is assigned the stem Jia, and the Kun trigram is assigned the stem Gui, starting from Qian and ending with Kun. Nayin starts with metal, which corresponds to Qian, and ends with earth, which corresponds to Kun. Among the five phases, metal produces the most distinct sound when cast into objects, so nayin begins with metal. The method of calculating nayin is called "similar types marry, and the eighth interval produces offspring," which is the method of generating tones from one another. Jiazi is the middle position of metal, paired with Yichou, its counterpart, and produces Renshen eight positions below. Renshen is the young position of metal, paired with Guiyou, its counterpart, and produces Gengchen eight positions above. Gengchen is the old position of metal, paired with Xinsi, its counterpart, and produces Wuzi eight positions below. Wuzi is the middle position of fire, paired with Yichou, and produces Bingshen. Bingshen is the young position of fire, paired with Dingyou, and produces Jiachen. Jiachen is the old position of fire, paired with Yisi, and produces Renzi. The middle position of wood follows this pattern to the left, continuing until Dingsi, which is the palace tone of Zhonglü. The five tones, Gong, Shang, Jue, Zhi, and Yu, complete one cycle. Then starting again from Jiawu, the middle position of metal, paired with Yiwei, it produces Renyin, following the same method as Jiazi, and continues until finally reaching Guihai.

自子至於已為陽，故自黃鍾至於仲呂皆下生；自午至於亥為陰，故自林鍾至於應鍾皆上生。夫上下生者，正謂天氣下降，地氣上升。數之所合，變之所由出也。乾為天，坤為地，乾坤合而為泰；德為父，紅為母，德紅合而為東；干為君，支為臣，干支合而納音生。是故甲乙為君，子丑為臣，子丑甲乙合而為金。蓋五行之在天下，各有氣性，有材位，或相濟或相剋，若成器未成器，旺中受絕，絕中受氣，惟相配而取之為不同耳。此金之數之所以難同而又有海中沙中之異。

From Zi to Si, these are yang, so the six lu (pitch-pipes) from Huangzhong to Zhonglv are all lower generating. From Wu to Hai, these are yin, so the six lü (pitch-pipes) from Linzhong to Yingzhong are all upper generating. The terms upper generating and lower generating refer to the movement of heavenly qi descending and earthly qi ascending. The numbers are thus in harmony, and change arises from this harmony. Qian represents heaven, Kun represents earth, and when Qian and Kun combine, they form the Hexagram Tai. De represents father, Hong represents mother, and when De and Hong combine, they form the East. Heavenly stems represent the sovereign, earthly branches represent the minister, and when they combine, the Nayin sound element is produced. Therefore, Jia and Yi are the sovereigns, Zi and Chou are the ministers, and when Zi and Chou combine with Jia and Yi, they form metal. The Five Phases exist between heaven and earth, each with its own nature, its own material quality and position, either assisting or controlling each other, and there are also differences such as being already formed or not yet formed, being in a flourishing state but experiencing a decline, or being in a decline but receiving vital energy. These differences arise only because of the different combinations of heavenly stems and earthly branches. This is why, even though it is the same metal, the numbers are not consistent, and there are distinctions such as 'Sea of Metal' and 'Sand of Metal'.

昔者，黃帝將甲子分輕重而配成六十，號曰花甲子，其花字誠為奧妙，聖人借意而喻之，不可著意執泥。夫自子至亥十二宮，各有金、木、水、火、土之屬，始起於子為一陽，終於亥為六陰，其五行所屬金、木、水、火、土，在天為五星，於地為五嶽，於德為五常，於人為五臟，其於命也為五行。是故甲子之屬乃應之於命，命則一世之事。故甲子納音象，聖人喻之，亦如人一世之事也。

In ancient times, the Yellow Emperor assigned the Jiazi (甲子) according to their light and heavy qualities, forming sixty combinations, known as the "Floral Jiazi" (花甲子). The character "flower" in "Floral Jiazi" is actually profound, and it is a metaphor used by the sage, not to be taken literally. From Zi to Hai, the twelve earthly branches each have their own归属 of metal, wood, water, fire, and earth. The cycle begins with Zi, which marks the first yang, and ends with Hai, which signifies the complete exhaustion of six yin. These five phases are in the heavens represented by the five planets: the bright star, the red star, the white star, the blue star, and the yellow star; on earth, they correspond to the five mountains; in terms of virtue, they are the five constants: benevolence, righteousness, propriety, wisdom, and faithfulness; in the human body, they correspond to the five internal organs; and in a person's destiny, they are the five elements in one's fate. Therefore, the system of Jiazi is precisely applicable to human destiny, and destiny governs a person's entire life. Thus, the sage's assignment of objects to the sixty Jiazi, known as the Nayin sound elements, is like the experiences a person goes through in their lifetime.

何言乎？子丑二位，陰陽始孕，人在胞胎，物藏根，未有涯際；寅卯二位，陰陽漸開，人漸生長，物以拆甲，群葩漸剖，如人將有立身也；辰巳二位，陰陽氣盛，物當華秀，如人三十、四十而有立身之地，始有進取之象；午未二位，陰陽彰露，物已成齊，人至五十、六十，富貴貧賤可知，凡百興衰可見；申酉二位，陰陽肅殺，物已收成，人已龜縮，各得其靜矣；戌亥二位，陰陽閉塞，物氣歸根，人當休息，各有歸著。詳此十有二位先後，六十甲子可以次第而曉。

Why is it said like this? The first two branches, Zi and Chou, represent the initial emergence of yin and yang, when humans are still in the womb and things are still hidden in their roots, with everything undefined and without boundaries. The next two branches, Yin and Mao, mark the gradual unfolding of yin and yang, as humans begin to grow and things start to break through their shells or husks, with flowers gradually blooming, just like humans preparing to establish themselves. The following two branches, Chen and Si, signify the flourishing of yin and yang, when things are in full bloom, similar to humans in their thirties and forties who have already established themselves and begin to show signs of ambition. The next two branches, Wu and Wei, represent the complete manifestation of yin and yang, when things have fully matured, just as humans in their fifties and sixties have their fortune and misfortune already determined, with their entire life's ups and downs clearly visible. The following two branches, Shen and You, indicate the turning of yin and yang towards decline, when things have already been harvested, and humans have withdrawn and become reclusive, returning to quietude. The last two branches, Xu and Hai, mark the closure of yin and yang, when things return to their roots and humans should rest and recuperate, each finding their proper place. By understanding the order of these twelve branches, the sequence of the sixty Jiazi cycles can be clearly grasped.

甲子乙丑何以取象為海中之金？蓋氣在包藏，有名無形，猶人之在母腹也；壬寅癸卯絕地存金，氣尚柔弱，薄若繒縞，故曰金泊金；庚辰辛巳以金居火土之地，氣已發生，金尚在礦，寄形生養之鄉，受西方之正色，乃曰白蠟金；甲午乙未則氣已成，物質自堅實，混於沙而別於沙，居於火而煉於火，乃曰沙中金也；壬申癸酉氣盛物極，當施收斂之功，穎脫鋒銳之刃。蓋申酉金之正位，干值壬癸，金水淬礪，故取象劍鋒而金之功用極矣；至戌亥則金氣藏伏，形體已殘，鍛鍊首飾，已成其狀，藏之閨閣，無所施為，而金之功用畢，故曰庚戌辛亥釵釧金。

The Heavenly Stems and Earthly Branches Jiazi and Yichou are called "Sea of Metal" because the metal energy is still contained within, having a name but no form, like a person still in the mother's womb. Renshen and Guimao represent metal in a state of decline yet still possessing metal energy, which is still soft and thin, like silk or plain white cloth, hence called "Gold Foil." Gengchen and Xinsi represent metal located in a place of fire and earth, where the metal energy has already begun to manifest, but the metal remains in the ore, shaped within its native environment, receiving the pure white color from the west, hence called "White Wax Metal." Jiawu and Yiwei represent metal energy that has fully matured, naturally firm in texture, mixed with sand yet distinguishable from it, located in fire yet refined by fire, hence called "Sand Metal." Renshen and Guiyou represent metal energy that is abundant and reaches its peak, ready to be refined and shaped, with sharp edges emerging; Sheng and You are the rightful positions of metal, and the Heavenly Stems meet with Ren and Gui, metal and water interacting to sharpen each other, hence called "Sword Edge Metal," where the function of metal reaches its peak. By the time we reach Xu and Hai, the metal energy is hidden, the form is already broken, having been shaped into jewelry, the shape is fixed, stored away in a private chamber, with no further use, so the function of metal comes to an end, hence Gengxu and Xinhai are called "Hairpin and Bracelet Metal."

壬子癸丑何以取象桑柘木？蓋氣居盤屈，形狀未伸，居於水地，蠶衰之月，桑柘受氣，取其時之生也；庚寅辛卯則氣已乘陽，得栽培之勢力其為狀也，奈居金下，凡金與霜素堅，木居下得其旺，歲寒後凋，取其性之堅也，故曰松柏木；戊辰己巳則氣不成量，物已及時，枝葉茂盛，鬱然成林，取其木之盛也，故曰大林木；壬午癸未，木至午而死，至未而墓，故楊柳盛夏葉凋，枝幹微弱，取其性之柔也，故曰楊柳木；庚申辛酉，五行屬金而納音屬木，以相剋取之。蓋木性辛者，唯石榴木；申酉氣歸靜肅，物漸成實，木居金地，其味成辛，故曰石榴木；觀他木至午而死，惟此木至午而旺，取其性之偏也。戊戌己亥，氣歸藏伏，陰陽閉塞，木氣歸根，伏乎土中，故曰平地木也。

Renzǐ and Guichǒu are called 「Sangzhe Mu」 because at this time the wood energy is coiled and curled, not yet extended in shape, and it is in the water earth, which is the month when silkworm breeding is declining. The mulberry and zhe trees receive their energy at this time, so it is called 「Sangzhe Mu」 to indicate that they are born at the right time. Gengyin and Xinyao have wood energy that has already risen with the yang energy, and they are cultivated and shaped, but they are under the metal. Metal and frost are hard, so wood under metal actually gains its vigorous energy, and it remains until the end of the year before it withers. This is called 「Songbai Mu」 because it shows the nature of firmness and perseverance. Wuxu and Jihai have wood energy that is extremely strong and boundless, and the grass and trees have already reached their season, with dense branches and leaves, forming a forest. This is called 「Dalin Mu」 to indicate the prosperity of wood. Renwu and Guiwei, wood dies at Wu and is buried at Wei, so willow trees shed their leaves early in summer, with weak branches and trunks. This is called 「Yangliu Mu」 because it shows the nature of softness. Gengshen and Xinyou, although their heavenly stem and earthly branch belong to metal, their nayin belongs to wood. This is taken from the mutual control: the only wood with a pungent taste is the lychee wood. The energy of Shen and You is quiet and still, and the fruits gradually form. Wood in the metal earth has a pungent taste, so it is called 「Lizhuo Mu」. Other woods die at Wu, but this wood becomes strong at Wu, so it is called 「Lizhuo Mu」 to show its unique nature. Wuxu and Jihai have energy that is hidden and restrained, with yin and yang blocked, and the wood energy returns to its origin, hidden in the earth, so it is called 「Pingdi Mu」.

丙子丁丑何以取象澗下水？蓋氣未通濟，高段非水流之所，卑溼乃水就之鄉，由地中行，故曰澗下水；甲寅乙卯，氣出陽明，水勢恃源，東流滔注，其勢浸大，故曰大溪水；壬辰癸巳，勢極東南，氣傍離宮，火明勢盛，水得歸庫，盈科後進，乃曰長流水也；丙午丁未，氣當升降，在高明火位，有水沛然作霖，以濟火中之水，惟天上乃有，故曰天河水；甲申乙酉，氣息安靜，子母同位，出而不窮，汲而不竭，乃曰井泉水；壬戌癸亥，天門之地，氣歸閉塞，水歷遍而不趨，勢歸乎寧謐之位，來之不窮，納之不溢，乃曰大海水也。

Bingzi and Dingchou are called "涧下水" because at this time the water vapor has not yet connected and flowed freely. High places are not where water can reach, but low and damp areas are where water tends to gather. Water only flows underground, hence it is called "涧下水". Jiayin and Yimao, the water vapor rises and turns into yang energy, with a source to rely on. The water flows vigorously eastward, its momentum gradually growing stronger, hence it is called "大溪水". Renchen and Guisi, the water reaches the extreme southeast, approaching the fire palace. The fire is bright and powerful, while the water exactly enters the storage place of Chen, filling one place before moving on. This matches what is said in the "Mencius" that "fill the hollows before proceeding", hence it is called "长流水". Bingwu and Dingwei, the energy is at the time of rising and descending, located at the high and bright fire position, yet there is a great rain of water falling as nourishing rain, used to sustain the water in the fire. Such water exists only in the sky, hence it is called "天河水". Jiashen and Yiyou, the energy is calm, with metal and water in a mother and child relationship, flowing out without end and drawing water without depletion, hence it is called "井泉水". Renxu and Guihai are the heavenly gate, the energy returns to closure, the water flows throughout all areas without rushing forward, its momentum tends toward a quiet position, able to hold as much as it receives without overflowing, hence it is called "大海水".

戊子己丑何以取象霹靂火？蓋氣在一陽，形居水位，水中之火，非神龍則無，故曰霹靂火；丙寅丁卯，氣漸發輝，因薪而顯，陰陽為治，天地為爐，乃曰爐中火也；甲辰乙巳，氣形盛地，勢定高岡，傳明繼晦，子母相承，乃曰覆燈火也；戊午己未，氣過陽宮，重離相會，炳靈交光，發輝炎上，乃曰天上火也；丙申丁酉，氣息形藏，勢力韜光，龜縮兌位，力微體弱，明不及遠，乃曰山下火也；甲戌乙亥謂之山頭火者，山乃藏形，頭乃投光，內明外暗，隱而不顯，飛光投干，歸於休息之中，故曰山頭火也。

Wuzi and Jichou are called "Thunder and Lightning Fire" because at this time the fire energy is just beginning to stir with the first movement of yang, yet its form resides in the water position, making it fire within water. Only a dragon can possess such fire, hence the name "Thunder and Lightning Fire." Bingyin and Dingmao have fire energy gradually emitting light, which becomes visible only with the help of firewood. Governed by yin and yang, with heaven and earth as the furnace, they are called "Fire in the Furnace." Jiachen and Yisi have fire energy and form both reaching their peak, with their strength firmly established on high ground. They pass on their brightness generation after generation, continuing to overcome darkness, with a continuous lineage of mother and son, hence called "Lantern Fire." Wuwu and Jiwei have fire energy surpassing the yang palace, with two li trigrams meeting, their brightness shining brightly and rising upwards, hence called "Heavenly Fire." Bingshen and Dingyou have their energy receding and form concealed, their strength withdrawing and not showing outwardly, coiled within the dui position, weak in form and faint in brightness, hence called "Fire beneath the Mountain." Jiaxu and Yihai are called "Fire on the Mountain" because the mountain conceals its form, and the mountain peak projects its light. Inside it is bright, outside it is dark, hidden and not prominent, with residual light reaching far into the heavenly stems, returning to rest, hence called "Fire on the Mountain."

庚子辛丑何以取象壁上土？氣居閉塞，物尚包藏，掩形遮體，內外不交，故曰壁上土；戊寅己卯，氣能成物，功以育物，發乎根，壯乎萼蕊，乃曰城頭土也；丙辰丁巳，氣以承陽，發生已過，成齊未來，乃曰沙中土也；庚午辛未，氣當承形，物以路彰，有形可質，有物可彰，乃曰路傍土也；戊申己酉，氣以歸息，物當收斂，龜縮退閒，美而無事，乃曰大驛土也；丙戌丁亥，氣成物府，事以美圓，陰陽曆遍，勢得其間，乃曰屋上土也。

Gengzi and Xinchou are called "Wall Earth" because at this time the earth energy is in a closed state, and all things are still concealed. The earth can only cover the form and hide the body, with no communication between inside and outside, hence it is called "Wall Earth." Wuyin and Jimao are called "City Head Earth" because the earth energy can nurture all things, its function is to nourish all things. Grass and trees grow from the roots and develop in the flower buds, hence it is called "City Head Earth." Bingchen and Dingsi are called "Sand Middle Earth" because the earth energy receives the yang energy, the stage of emergence has passed, and the stage of growth and maturity has not yet arrived, hence it is called "Sand Middle Earth." Gengwu and Xinwei are called "Roadside Earth" because the earth energy is at its peak in supporting forms, and all things are made evident through paths, with forms that can be verified and things that can be displayed, hence it is called "Roadside Earth." Wushen and Jiyou are called "Great Yards Earth" because the earth energy is returning to rest, and all things are at the stage of gathering in, curling up, retreating, and being idle, hence it is called "Great Yards Earth." Bingxu and Dinghai are called "Roof Earth" because the earth energy has become the storehouse of all things, matters are complete and harmonious, the cycle of yin and yang has been fully experienced, and the position is exactly suitable, hence it is called "Roof Earth."

餘見路旁之土播殖百穀，午未之地，其盛夏長養之時乎？大驛之土通達四方，申酉之地，其得朋利亨之理乎？城頭之土取堤防之功，五公恃之，立國而衛民也；壁上之土明粉飾之用，臣庶資之，爰居而爰處也；沙中之土，土之最潤者也，土潤則生，故成齊未來而有用；屋上之土，土之成功者也，成功者靜，故止於一定而不遷。蓋居五行之中，行負載之令，主養育之權，三才五行皆不可失；處高下而得位，居四季而有功。金得之鋒銳雄剛，火得之光明照耀，木得之英華越秀，水得之濫波不泛，土得之稼穡愈豐。聚之不散，必能為山，山者，高也；散之不聚，必能為地，地者，原也。用之無窮，生之罔極，土之功用大矣哉！

I see that the soil by the roadside can grow all kinds of grains. It is located in the area of午 and 未, which is the time of the height of summer when all things flourish. The soil of the great outpost is connected to all directions. It is located in the area of申 and 酉, which corresponds to the principle in the "Zhou Yi · Kun Hexagram" that "in the southwest, one gains friends" and thus achieves smoothness. The soil on the city head is used for building dikes and fortifications, which enables princes and dukes to establish states and protect the people. The soil on the wall is used for painting and decoration, which allows ministers and common people to live in peace and comfort. The soil in the sand is the most moist among all soils. Moist soil can produce life, so although it is said to "have not yet completed its form," it still has its use. The soil on the roof is already matured, and once matured it becomes still, so it remains fixed in one place without moving. Soil is located in the middle of the Five Phases, carrying out the command of bearing and supporting, and exercising the power of nurturing. Heaven, Earth, and Humanity all depend on it. Whether high or low, it can be in the right position. It is distributed at the end of each season and performs its function in each season. Metal becomes sharp and strong when it gets soil, fire becomes bright and radiant when it gets soil, wood becomes vigorous and flourishing when it gets soil, water becomes turbulent but regulated and does not overflow when it gets soil. When soil is in a strong position, crops become even more abundant. When it is gathered, it does not scatter, and it becomes a mountain, which is high. When it is scattered, it does not gather, and it becomes the earth, which is a plain. It is used without end, and it produces life without limit. The function of soil is indeed great!

五行取象，皆以對待而分陰陽，即始終而明變化。如甲子乙丑對甲午乙未，海中沙中，水土之辨，陰陽之分也；壬寅癸卯對壬申癸酉，金泊劍鋒，金木之辨，剛柔之別也；庚辰辛已對庚戌辛亥，白蠟釵釧，干巽異方，形色各盡也；壬子癸酉對壬午癸未，桑柘楊柳，一曲一柔，形質多別也；

The five elements of the sixty Jiazi cycles are distinguished through pairs of opposites to indicate yin and yang. They are explained through the contrast between beginning and end to show transformation. For example, Jiazi and Yichou are opposed to Jiawu and Yiwei, one representing sea gold and the other desert gold, which differentiate water and earth, or yin and yang. Renyin and Guimao are opposed to Renshen and Guiyou, one representing gold foil and the other sword edge gold, which differentiate metal and wood, or hardness and softness. Gengchen and Xinsi are opposed to Gengxu and Xinhai, one representing white wax gold and the other jewelry gold, which are located in the directions of Qian and Xun, showing different shapes and colors. Renzi and Guichou are opposed to Renwu and Guiwei (according to the nayin system, 'Guiyou' should be 'Guichou'), one representing mulberry and elm trees, which differ greatly in shape and texture, one being twisted and the other weak and flexible.

庚寅辛卯對庚申辛酉，松柏石榴，一堅一辛，性味迥異也；戊辰己巳對戊戌己亥，大林平地，一盛一衰，巽干殊方也；戊子己丑對戊午己未，霹靂天上，雷霆揮鞭，日月同照也；丙寅丁卯對丙申丁酉，爐中山下，火盛木焚，金旺火滅也；甲辰乙巳對甲戌乙亥，覆燈山頭，含光畏風，投光止艮也；庚子辛丑對庚午辛未，壁上路旁，形分聚散，類別死生也；戊寅己卯對戊申己酉，城頭大驛，東南西北，坤艮正位也；丙辰丁巳對丙戌丁亥，沙中屋上，干溼互用，變化始終也。

Gengyin and Xinmao are opposite to Gengshen and Xinyou; the former is cypress and pine wood, the latter is pomegranate wood. One is strong and firm in nature, the other is pungent in taste, differing greatly in character and flavor. Wuyin and Jimao are opposite to Wuxu and Jihai; the former is great forest wood, the latter is flat land wood. One is in its prime, the other is already declining, located respectively in the Xun direction and the Qian direction. Wuzi and Jichou are opposite to Wuwu and Jiwei; the former is thunderstorm fire, the latter is heavenly fire. One is like thunder and lightning with a whip, the other is like the sun and moon shining together. Bingyin and Dingmao are opposite to Bingshen and Dingyou; the former is fire in the furnace, the latter is fire under the mountain. One is strong fire that burns wood, the other is strong metal that extinguishes fire. Jiachen and Yisi are opposite to Jiaxu and Yihai; the former is covered lamp fire, the latter is fire on the mountain peak. One emits light but fears wind, the other shines on the mountain and stops. Gengzi and Xinchou are opposite to Gengwu and Xinwei; the former is wall soil, the latter is roadside soil. One is gathered, the other is scattered; one is dead, the other is alive. Wuyin and Jimao are opposite to Wushen and Jiyou; the former is city wall soil, the latter is great pass soil. One is in the Southeast, the other in the Northwest, exactly in the Kun and Gen directions. Bingchen and Dingsi are opposite to Bingxu and Dinghai; the former is sandy soil, the latter is roof soil. Dry and wet complement each other, covering all changes from beginning to end.

圓看方看，不外旺相死休；因近取遠，莫逃金木水火土。以干支而分配五行，論陰陽而大明終始。天成人力相兼，生旺死絕並類。嗚呼！六十甲子聖人不過借其象以明其理，而五行性情、材質、形色、功用無不曲盡而造化無餘蘊矣。

Whether viewed round or square, it always falls into these several states: prosperity, decline, death, and rest; whether taking examples nearby or from afar, it cannot escape these five elements: metal, wood, water, fire, and earth. Using the heavenly stems and earthly branches to assign the five elements, explaining yin and yang thoroughly to clarify the beginning and end; both natural generation and human effort are included, with birth, prosperity, death, and extinction each falling into their respective categories. Ah! The sixty jiazi are nothing but the sages using these symbolic images to explain the underlying principles, and the nature, material, form, and function of the five elements are all fully and intricately explained, leaving no remaining mystery of the workings of nature.

甲子金，為寶物，喜金木旺地。進神喜，福星，平頭，懸針，破字。乙丑金，為頑礦，喜火及南方日時。福星，華蓋，正印。丙寅火，為爐炭，喜冬及木。福星，祿刑，平頭，聾啞。丁卯火，為爐煙，喜巽地及秋冬。平頭，截路，懸針。戊辰木，山林山野處不材之木，喜水。祿庫，華蓋，水馬庫，棒杖，伏神，平頭。己巳木，山頭花草，喜春及秋。祿庫，八吉，闕字，曲腳。庚午土，路旁干土，喜水及春。福星，官貴，截路，棒杖，懸針。辛未土，含萬寶，待秋成，喜秋及火。華蓋，懸針，破字。

The Jiazi nayin belongs to the metal element, symbolizing precious objects, and prefers to be in places where metal is strong or wood is strong. It carries the "Advancing God" (Jiazi, Jimao, Jiawu, Jiyou, representing the idea of qi moving forward, indicating smooth affairs), "Fuxing" (Fortune Star), "Pingtou" (Flat Head, referring to characters with straight strokes at the beginning, often indicating injury or suitability for monks and Taoists), "Xuannin" (Needle, referring to characters with a vertical stroke hanging down like a needle, indicating harm and conflict), and "Pozì" (Broken Character, referring to incomplete characters, indicating loss and damage). The Yichou nayin belongs to the metal element, symbolizing unrefined ore, and prefers to see fire, and is favorable when born in the south or during southern hours. It carries "Fuxing" (Fortune Star), "Huagai" (Crown Star), and "Zhengyin" (Official Seal). The Bingyin nayin belongs to the fire element, symbolizing charcoal in a furnace, and prefers winter and the presence of wood. It carries "Fuxing" (Fortune Star), "Luxing" (Wealth Crime), "Pingtou" (Flat Head), and "Lengya" (Deaf and Mute, referring to characters with closed shapes without a mouth, indicating illness of the ears, eyes, and mouth). The Dingmao nayin belongs to the fire element, symbolizing smoke from a furnace, and prefers the southeast and autumn and winter. It carries "Pingtou" (Flat Head), "JieLu" (Cutting the Road, referring to encountering the empty亡 of Jiu and Gui in the day or hour, indicating obstruction everywhere), and "Xuannin" (Needle). The Wuchen nayin belongs to the wood element, symbolizing trees in the mountains and forests that are not useful, and prefers to see water. It carries "Luku" (Wealth Repository), "Huagai" (Crown Star), "Shuima Ku" (Water Horse Repository), "Bangzhang" (Stick), "Fushen" (Hidden God), and "Pingtou" (Flat Head). The Jisi nayin belongs to the wood element, symbolizing flowers and grass on mountain peaks, and prefers spring and autumn. It carries "Luku" (Wealth Repository), "Bají" (Eight Auspicious), "Quezì" (Missing Character, referring to characters with bent feet, indicating foot and leg problems), and "Qujiao" (Bent Foot, referring to characters with bent feet, indicating foot and leg problems). The Gengwu nayin belongs to the earth element, symbolizing dry earth by the roadside, and prefers to see water and spring. It carries "Fuxing" (Fortune Star), "GuanGui" (Official and Noble), "JieLu" (Cutting the Road), "Bangzhang" (Stick), and "Xuannin" (Needle). The Xinwei nayin belongs to the earth element, symbolizing hidden treasures waiting for autumn to mature, and prefers autumn and fire. It carries "Huagai" (Crown Star), "Xuannin" (Needle), and "Pozì" (Broken Character).

壬申金，戈戟，大喜子午卯酉。平頭，大敗，妨害，聾啞，破字，懸針。癸酉金，金之椎鑿，喜木及寅卯。伏神，破字，聾啞。甲戌火，火所宿處，喜春及夏。正印，華蓋，平頭，懸針，破字，棒杖。乙亥火，火之熱氣，喜土及夏。天德，曲腳。丙子水，江湖，喜木及土。福星，官貴，平頭，聾啞，交神，飛刃。丁丑水，水之不流清澈處，喜金及夏。華蓋，進神，平頭，飛刃，闕字。戊寅土，堤阜城郭，喜木及火。伏神，俸杖。聾啞。己卯土，破堤敗城，喜申酉及火。進神，短夭，九丑，闕字，曲腳，懸針。

Renshen Nayin belongs to the metal element, symbolizing weapons like halberds and spears. It prefers to see the four cardinal positions of Zi, Wu, Mao, and You, and is accompanied by "Ping Tou," "Da Bai," "Fang Hai," "Ling Ya," "Po Zi," and "Xuan Zhen." Guiyou Nayin belongs to the metal element, symbolizing hammers and chisels used for striking. It prefers to see wood and Yin and Mao, and is accompanied by "Fu Shen," "Po Zi," and "Ling Ya." Jia Xu Nayin belongs to the fire element, symbolizing the dwelling place of fire. It prefers spring and summer, and is accompanied by "Zheng Yin," "Hua Gai," "Ping Tou," "Xuan Zhen," "Po Zi," and "Bang Zhang." Yi Hai Nayin belongs to the fire element, symbolizing the heat dispersed by fire. It prefers to see earth and summer, and is accompanied by "Tian De" and "Qu Jiao." Bing Zi Nayin belongs to the water element, symbolizing rivers and lakes. It prefers to see wood and earth, and is accompanied by "Fu Xing," "Guan Gui," "Ping Tou," "Ling Ya," "Jiao Shen," and "Fei Ren." Ding Chou Nayin belongs to the water element, symbolizing a still and clear pond. It prefers to see metal and summer, and is accompanied by "Hua Gai," "Jin Shen," "Ping Tou," "Fei Ren," and "Que Zi." Wu Yin Nayin belongs to the earth element, symbolizing embankments, hills, and city walls. It prefers to see wood and fire, and is accompanied by "Fu Shen," "Bang Zhang," and "Ling Ya." Ji Mao Nayin belongs to the earth element, symbolizing broken embankments and ruined cities. It prefers to see Shen and You and fire, and is accompanied by "Jin Shen," "Duan Yao," "Jiu Chou" (nine evil hours of the day and night, indicating licentiousness and ugliness), "Que Zi," "Qu Jiao," and "Xuan Zhen."

庚辰金，錫蠟，喜秋及微木。華蓋，大敗，棒杖，平頭。辛巳金，金之幽者，雜沙石，喜火及秋。天德，福星，官貴，截路，大敗，懸針，曲腳。壬午木，楊柳干節，喜春夏。官貴，九丑，飛刃、平頭、聾啞，懸針。癸未木，楊柳根，喜冬及水，亦宜春。正印，華蓋，短夭，伏神，飛刃，破字。甲申水，甘井，喜春及夏。破祿馬，截路，平頭，破字，懸針。乙酉水，陰壑水，喜東方及南。破祿，短夭，九丑，曲腳，破字，聾啞。丙戌土，堆阜，喜春夏及水。天德，華蓋，平頭，聾啞。丁亥土，平原，喜火及木。天乙，福星，官貴，德合，平頭。

Gengchen Nayin belongs to metal, symbolizing tin and wax, it prefers autumn and a slight presence of wood, accompanied by 'Huagai', 'Great Defeat', 'Staff', and 'Flat Head'. Xinsi Nayin belongs to metal, representing hidden and unexposed metal mixed among sand and stone, it prefers fire and autumn, accompanied by 'Heavenly Virtue', 'Fuxing', 'Official and Noble', 'Cutting Road', 'Great Defeat', 'Suspended Needle', and 'Curved Foot'. Renwu Nayin belongs to wood, symbolizing the branches and joints of willow trees, it prefers spring and summer, accompanied by 'Official and Noble', 'Jiuchou', 'Flying Blade', 'Flat Head', 'Deaf and Mute', and 'Suspended Needle'. Guiwei Nayin belongs to wood, representing the roots of willow trees, it prefers winter and water, and also suits spring, accompanied by 'Correct Official', 'Huagai', 'Short Life', 'Hidden God', 'Flying Blade', and 'Broken Character'. Jiashen Nayin belongs to water, symbolizing sweet well water, it prefers spring and summer, accompanied by 'Broken Official and Horse', 'Cutting Road', 'Flat Head', 'Broken Character', and 'Suspended Needle'. Yiyou Nayin belongs to water, representing water in shady mountain valleys, it prefers the east and south, accompanied by 'Broken Official', 'Short Life', 'Jiuchou', 'Curved Foot', 'Broken Character', and 'Deaf and Mute'. Bingxu Nayin belongs to earth, symbolizing piled-up hills, it prefers spring and summer along with water, accompanied by 'Heavenly Virtue', 'Huagai', 'Flat Head', and 'Deaf and Mute'. Dinghai Nayin belongs to earth, representing flat plains, it prefers the presence of fire and wood, accompanied by 'Heavenly Ethical', 'Fuxing', 'Official and Noble', 'Deed Harmony', and 'Flat Head'.

戊子火，雷也。喜水及春夏，得土而神天。伏神，短夭，九丑，杖刑，飛刃。己丑火，電也，喜水及春夏，得地而晦。華蓋，大敗，飛刃，曲腳，闕字。庚寅木，松柏干節，喜秋冬。破祿馬，相刑，杖刑，聾啞。辛卯未，松柏之根，喜水土及宜春。破祿，交神，九丑，懸針。壬辰水，龍水，喜雷電及春夏。正印，天德，水祿馬庫，退神，平頭，聾啞。癸巳水，水之不息，流入海，喜亥子，乃變化。天乙，官貴，德合，伏馬，破字，曲腳。甲午金，百鍊精金，喜水木土。進神，德合，平頭，破字，懸針。乙未金，爐炭餘金，喜大火及土。華蓋，截路，曲腳，破字。

The nayin sound element of Wuzi belongs to fire, symbolizing thunder, and it prefers to see water and the seasons of spring and summer. When paired with earth, its divine power reaches the heavens, and it is accompanied by "Hidden God," "Short Life," "Jiuchou," "Staff Punishment," and "Flying Blade." The nayin sound element of Jichou belongs to fire, symbolizing lightning, and it prefers to see water and the seasons of spring and summer. When connected with earthly energy, its light becomes obscured, and it is accompanied by "Huagai," "Great Defeat," "Flying Blade," "Curved Foot," and "Missing Character." The nayin sound element of Gengyin belongs to wood, representing the branches and knots of cypress and pine trees, and it prefers autumn and winter, accompanied by "Broken Official and Horse," "Mutual Harm," "Staff Punishment," and "Deaf and Mute." The nayin sound element of Xinmao belongs to wood (the original text says "Xinmao Wei," where "Wei" is a mistake for "wood"), representing the roots of cypress and pine trees, and it prefers water and earth, and is also suitable for spring, accompanied by "Broken Official," "Meeting God," "Jiuchou," and "Suspended Needle." The nayin sound element of Renchen belongs to water, representing the water where dragons dwell, and it prefers thunder and lightning, as well as the seasons of spring and summer, accompanied by "Positive Seal," "Heavenly Virtue," "Water Official, Horse, Stable, and Repository," "Retreating God," "Level Head," and "Deaf and Mute." The nayin sound element of Guisi belongs to water, representing flowing water that eventually reaches the sea, and it prefers to see Hai and Zi, thus enabling transformation and success, accompanied by "Heavenly Ethical God," "Official and Noble," "Virtuous Harmony," "Hidden Horse," "Broken Character," and "Curved Foot." The nayin sound element of Jiawu belongs to metal, representing refined metal through repeated forging, and it prefers to see water, wood, and earth, accompanied by "Advancing God," "Virtuous Harmony," "Level Head," "Broken Character," and "Suspended Needle." The nayin sound element of Yiwei belongs to metal, representing leftover metal from a furnace, and it prefers strong fire and earth, accompanied by "Huagai," "Cutting Path," "Curved Foot," and "Broken Character."

丙申火，白茅野燒，喜秋冬及木。平頭，聾啞，大敗，破字，懸針。丁西火，鬼神之靈響，火無形者，喜辰戌丑未。天乙，喜神，平頭，破字，聾啞，大敗。戊戌木，蒿艾之枯者，喜火及春夏。華蓋，大敗，八專，杖刑，截路。己亥木，蒿艾之茅，喜水及春夏。闕字，曲腳。庚子土，土中空者，屋宇也，喜木及金。木德合，杖刑。辛丑土，墳墓，喜木及火與春。華蓋，懸針，闕字。壬寅金，金之華飾者，喜木及微火。截路，平頭，聾啞。癸卯金，環鈕鈐鐸，喜盛火及秋。貴人，破字，懸針。

The Nayin sound element for Bingshen is fire, representing wild fire that burns white reeds and wild grass. It prefers autumn and winter and the presence of wood, and is accompanied by "flat head," "deaf and mute," "great defeat," "broken character," and "suspended needle." The Nayin sound element for Dingyou is fire (the original text says "Dingxi," which should be "Dingyou"), representing the light and sound of spirits appearing, which is fire without form. It prefers the presence of the four earthly branches Chen, Xu, Chou, and Wei, and is accompanied by "heavenly nobleman," "happy god," "flat head," "broken character," "deaf and mute," and "great defeat." The Nayin sound element for Wuxu is wood, representing dry reeds and wormwood. It prefers the presence of fire and spring and summer, and is accompanied by "huagai," "great defeat," "eight exclusive," "staff punishment," and "cutting path." The Nayin sound element for Jihai is wood, representing wormwood-like reeds. It prefers the presence of water and spring and summer, and is accompanied by "missing character" and "curved foot." The Nayin sound element for Gengzi is earth, representing hollow objects made of earth, such as houses. It prefers the presence of wood and metal, and is accompanied by "wood virtue harmony" and "staff punishment." The Nayin sound element for Xinchou is earth, representing tombs. It prefers the presence of wood, fire, and spring, and is accompanied by "huagai," "suspended needle," and "missing character." The Nayin sound element for Renyin is metal, representing ornamental metal. It prefers the presence of wood and weak fire, and is accompanied by "cutting path," "flat head," and "deaf and mute." The Nayin sound element for Guimao is metal, representing small metal items such as rings, knobs, bells, and gongs. It prefers strong fire and autumn, and is accompanied by "nobleman," "broken character," and "suspended needle."

甲辰火，燈也，喜夜及水，惡晝。華蓋，大敗，平頭，破字，懸針。乙巳火，燈光也，同上，尤喜申酉及秋。正祿馬，大敗，曲腳，闕字。丙午火，月輪，喜夜及秋，水旺也。喜神，羊刃，交神，平頭，聾啞，懸針。丁未水，火光也，同上。華蓋，羊刃，退神，八專，平頭，破字。戊申土，秋間田地，喜申酉及火。福星，伏馬，杖刑，破字，懸針。己酉土，秋間禾稼，喜申酉及冬。退神，截路，九丑，闕字，曲腳，破字，聾啞。庚戌金，刃劍之餘，喜微火及木。華蓋，杖刑。辛亥金，鍾鼎實物，喜木火及土。正祿馬，懸針。

The Heavenly Stem Jiachen has a Nayin sound element of fire, symbolizing a lamp. It prefers night and the presence of water, dislikes daylight, and carries the terms "Huagai," "Great Defeat," "Ping Tou," "Po Zi," and "Xuan Zhen." The Heavenly Stem Yisi has a Nayin sound element of fire, symbolizing the light of a lamp. Its likes and dislikes are the same as Jiachen, especially favoring the hours of Shen and You and the season of autumn, and carries the terms "Zheng Lu Ma," "Great Defeat," "Qu Jiao," and "Que Zi." The Heavenly Stem Bingwu has a Nayin sound element of fire, symbolizing a full moon. It prefers night and autumn, when water vapor is abundant, and carries the terms "Xishi," "Yangren," "Jiao Shen," "Ping Tou," "Leng Ya," and "Xuan Zhen." The Heavenly Stem Dingwei has a Nayin sound element of fire, symbolizing firelight. Its likes and dislikes are the same as Bingwu, and it carries the terms "Huagai," "Yangren," "Tui Shen," "Bazhuan," "Ping Tou," and "Po Zi." The Heavenly Stem Wushen has a Nayin sound element of earth, symbolizing autumn fields. It prefers the hours of Shen and You and fire, and carries the terms "Fuxing," "Fu Ma," "Zhang Xing," "Po Zi," and "Xuan Zhen." The Heavenly Stem Jiyou has a Nayin sound element of earth, symbolizing autumn crops in the fields. It prefers the hours of Shen and You and winter, and carries the terms "Tui Shen," "Jie Lu," "Jiuchou," "Que Zi," "Qu Jiao," "Po Zi," and "Leng Ya." The Heavenly Stem Gengxu has a Nayin sound element of metal, symbolizing leftover material for making swords and daggers. It prefers slight fire and wood, and carries the terms "Huagai" and "Zhang Xing." The Heavenly Stem Xinhai has a Nayin sound element of metal, symbolizing solid, heavy vessels like bells and tripods. It prefers wood, fire, and earth, and carries the terms "Zheng Lu Ma" and "Xuan Zhen."

壬子木，傷水多之木，喜火土及夏。羊刃，九丑，平頭，聾啞。癸丑木，傷水少之木，喜金水及秋。華蓋，福星，八專，破字，闕字，羊刃。甲寅水，雨也，喜夏及火。正祿馬，福神，八專，平頭，破字，懸針，聾啞。乙卯水，露也，喜水及火。建祿，喜神，八專，九刃，曲腳，懸針。丙辰土，堤岸，喜金及木。祿庫，正印，華蓋，截路，平頭，聾啞。丁巳土，土之沮，喜火及西北。祿庫，平頭，闕字，曲腳。戊午火，日輪，夏則人畏，冬則人愛，忌戊子、己丑、甲寅、乙卯。伏神，羊刃，九丑，棒杖，懸針。

Nenzi Nayin belongs to the Wood element, which is harmed by excessive water. It prefers fire, earth, and summer, and is accompanied by 'Yangren', 'Jiuchou', 'Pingtou', and 'Lengya'. Guichou Nayin belongs to the Wood element, which is less harmed by water. It prefers metal, water, and autumn, and is accompanied by 'Huagai', 'Fuxing', 'Bazhuan', 'Pozhi', 'Quezi', and 'Yangren'. Jiayin Nayin belongs to the Water element, symbolizing rain. It prefers summer and fire, and is accompanied by 'Zhenglumu', 'Fushen', 'Bazhuan', 'Pingtou', 'Pozhi', 'Xuanzheng', and 'Lengya'. Yimao Nayin belongs to the Water element, symbolizing dew. It prefers water and fire, and is accompanied by 'Jianlu', 'Xishen', 'Bazhuan', 'Juren', 'Qujiao', and 'Xuanzheng'. Bingchen Nayin belongs to the Earth element, symbolizing a dike. It prefers metal and wood, and is accompanied by 'Luku', 'Zhengyin', 'Huagai', 'Jielu', 'Pingtou', and 'Lengya'. Dingsi Nayin belongs to the Earth element, symbolizing low-lying waterlogged land. It prefers fire and the Northwest, and is accompanied by 'Luku', 'Pingtou', 'Quezi', and 'Qujiao'. Wuwu Nayin belongs to the Fire element, symbolizing the sun. Those born in summer fear it, while those born in winter love it. It avoids encountering Wuzi, Jichou, Jiayin, and Yimao. It is accompanied by 'Fushen', 'Yangren', 'Jiuchou', 'Bangzhang', and 'Xuanzheng'.

已未火，日光，忌夜，亦畏四者。福星，華蓋，羊刃，闕字，曲腳，破字。庚申木，榴花，喜夏，不宜秋冬。建祿馬，八專，杖刑，破字，懸針。辛酉木，榴子，喜秋及夏。建祿，交神，九丑，八專，懸針，聾啞。壬戌水，海也，喜春夏及木。華蓋，退神，平頭，聾啞，杖刑。癸亥水，百川，喜金土火。伏馬，大敗，破字。截路。以上六十甲子，盛大者忌變為小弱，小弱者欲變盛大也耶。

Jiwei Nayin belongs to the fire element, its symbolic image is sunlight, it is disliked in the night, and it also avoids the four combinations mentioned earlier, namely Wuzi, Jichou, Jiayin, and Yimao, which carry "Fuxing" (auspicious star), "Huagai" (celestial canopy), "Yangren" (shears), "Quezi" (missing character), "Qujiao" (crooked foot), and "Pozhi" (broken character). Gengshen Nayin belongs to the wood element, its symbolic image is pomegranate flowers, it prefers summer and dislikes autumn and winter, and it carries "Jianlu Ma" (established fortune horse), "Bazhuan" (eight special), "Zhangxing" (staff punishment), "Pozhi" (broken character), and "Xuanzhen" (suspended needle). Xinyou Nayin belongs to the wood element, its symbolic image is the fruit of the pomegranate, it prefers autumn and summer, and it carries "Jianlu" (established fortune), "Jiaoshen" (intersecting god), "Jiuchou" (nine ugly), "Bazhuan" (eight special), "Xuanzhen" (suspended needle), and "Lengya" (deaf-mute). Renxu Nayin belongs to the water element, its symbolic image is the sea, it prefers spring and summer and the presence of wood, and it carries "Huagai" (celestial canopy), "Tuisen" (retreating god), "Pingtou" (flat head), "Lengya" (deaf-mute), and "Zhangxing" (staff punishment). Guihai Nayin belongs to the water element, its symbolic image is numerous rivers and streams, it prefers metal, earth, and fire, and it carries "Fuma" (hidden horse), "Dabai" (great defeat), "Pozhi" (broken character), and "Jielu" (cutting path). Among these sixty combinations of Jiazi, those with grand symbolic images are disliked if they become small and weak; those with small and weak symbolic images are instead desired to become grand and strong.

先貧賤而後富貴則榮華，先富貴而後貧賤則卑辱；不可以其先貧賤而不論其富貴，亦不可以其先富貴而不論其貧賤也。且生年屬木，假令是庚寅、辛卯，則木之盛大可知；若月日時胎不見他木，則以松柏論，萬一上見楊柳木或柘榴木，則舍大就小，不以松柏論也。假令是壬午癸未生人，則木之小弱可知，若月日時胎不見他木，則以楊柳論，萬一見松柏木或大林木，則棄小論大，不可以楊柳論也。

A person who is poor and lowly at first but later becomes wealthy and prosperous has a fortunate destiny; whereas someone who is wealthy and prosperous at first but later becomes poor and lowly has an unfortunate destiny. One should not ignore the possibility of future wealth just because someone starts poor, nor should one ignore the possibility of future poverty just because someone starts wealthy. For example, if a person is born in a year with the nayin sound element of wood, such as Gengyin or Xinmao, then the wood is strong and flourishing. If the month pillar, day pillar, hour pillar, and the fetal origin do not contain any other wood, then it is considered as 'Cypress and Pine Wood'. However, if other types of wood such as Willow Wood or Persimmon Wood appear in the pillars, then the strong and flourishing wood should be replaced by the weak and small one, and it should no longer be considered as Cypress and Pine Wood. Conversely, if a person is born in a year with the nayin sound element of wood, such as Renwu or Guiwei, then the wood is weak and small. If the month pillar, day pillar, hour pillar, and the fetal origin do not contain any other wood, then it is considered as 'Willow Wood'. However, if other types of wood such as Cypress and Pine Wood or Great Forest Wood appear in the pillars, then the weak and small wood should be replaced by the strong and flourishing one, and it should no longer be considered as Willow Wood.

以至天上火、劍鋒金、大海水、大驛土生人，月日時胎別見他位，納音同而小弱者，又如覆燈火，金泊金、井泉水、沙中土生人，月日時胎別見他位，納音同而盛大者，或引凡而入聖，或先重而後輕，皆當從其變者而論之，不可拘於一端。甲子，從革之金。其氣散，得戊申土、癸巳水相之則吉。戊申乃金臨官之地，土者更旺於子，必能生成；癸巳繫金生於巳，水旺於子，納音各有所歸。又為朝元祿，忌丁卯、丁酉、戊午之火。

Extending this principle, any person born under grand phenomena such as heavenly fire, sword-edged gold, great sea water, and great驿站 earth, if the month, day, hour, and胎 position also show other elements, and the nayin sound element is the same but the image is weak, then the opposite is also true for those born under minor phenomena such as covered fire lamp, golden foil gold, well spring water, and sandy earth. If the month, day, hour, and胎 position also show other elements, and the nayin sound element is the same but the image is strong, then the former is moving from ordinary to sacred, and the latter is moving from heavy to light. In both cases, one should judge according to the changing aspect, not stick to one side. Jiazi is called "from-reform metal," its qi is loose and not concentrated. If it receives the earth of Wushen and the water of Guisi, it will be auspicious. Wushen is the official position of metal, and earth is strong at the Zi position, so it will certainly generate metal. Guisi is where metal is born at Si and water is strong at Zi, and each nayin sound element has its own place. Jiazi is also called "morning virtue," and it is forbidden to see the fire of Dingmao, Dingyou, and Wuwu.

乙丑，自庫之金。火不能克。蓋已藏之金自無克害沖破，未有不顯榮者，獨忌己丑、己未之火。閻東叟云：“乙丑為正印，具大福德，秋冬富貴壽考，春夏吉中有凶；入格則建功享福，帶煞類為凶會。”《玉霄寶鑑》云：“甲子乙丑未成器，金見火則成，多見則吉。”

Yichou is "self-storage gold," which is not affected by fire because the gold that has already been stored away naturally cannot be harmed or broken. Anyone with this in their birth chart will achieve fame and honor, but it is only disliked when combined with Jichou and Jiwei fire. Yan Dongshou said: "Yichou is the official star, possessing great fortune and virtue. Those born in autumn or winter will be wealthy and long-lived, while those born in spring or summer will have good fortune mixed with misfortune. If it forms a good pattern, it can bring achievements and blessings; if it is accompanied by凶煞, it often leads to misfortune." The Jade霄 Treasure Mirror says: "Jiazi and Yichou are two types of gold that have not yet been shaped. Gold needs fire to be refined, and seeing more fire is actually auspicious."

丙寅，赫曦之火。無水制之則有燔灼炎熱之患，水不可過，獨愛甲寅之水，就位濟之。又名朝元祿。《五行要論》云：“丙寅火含靈明沖粹之氣，四時生生之德，入貴格則文采發應，主魁甲之貴。”丁卯，伏明之火。氣弱，宜木生之，遇水則凶，乙卯、乙酉水最毒。

Bingyin is "Hèxī zhī huǒ" (fiery radiance fire), which lacks water to restrain it and thus may cause burning and scorching heat; however, water should not be excessive, and it particularly prefers the water of Jiayin, because both are in the寅 position and are close to each other, offering mutual assistance. Bingyin is also called "Zhāoyuán lù" (morning glory official). The "Wǔxíng Yàolùn" states: "Bingyin fire contains the spirit of clarity, harmony, and purity, possessing the virtue of continuous generation throughout the four seasons. When paired to form a noble destiny, it brings forth brilliant literary achievements and signifies the honor of becoming a top scholar." Dingmao is "Fúmíng zhī huǒ" (concealed brightness fire), which is weak in fire energy and is suitable to be nourished by wood; encountering water is harmful, especially the water of Yimao and Yiyou, which are most damaging.

戊辰，兩土下木。眾金不能克，蓋土生金，有子母之道。得水生之為佳。《五行要論》云：“戊辰、庚寅、癸丑三辰，挺剛德清健之數，生於春夏，能特立獨奮，隨變成功；更逢旺氣，則有凌霄聳壑之志。惟忌秋生，雖懷志節，屈而不伸。”己巳，為近火之木。金自此生，於我無傷；忌見生旺之金。閻東叟云：“己巳在巽，為風動之木，根危易拔，和之以金、土，運規東南，方成材用，雖外陽內陰，別無輔助，則其氣虛散，更為金鬼所克，乃不材之木也。

Wuchen is a wood buried under two layers of earth. Many metals cannot overcome it, because earth produces metal, and there is a mother-son relationship between earth and metal, so they do not want to harm the wood beneath the earth; if water can nourish it, it would be even better. The "Five Elements Essential Discourse" says: "Wuchen, Gengyin, and Guichou all have strong and upright numbers and moral qualities, and if they are born in spring or summer, they can stand out, adapt flexibly, and achieve success; if they also meet a prosperous phase, they will have the ambition to rise straight up to the clouds and surpass mountains and valleys. However, they are only to be avoided when born in autumn, although they may have lofty aspirations, they will be restrained and unable to fully express themselves." Jisi is a wood close to fire. Metal begins to grow from the position of Si, so it does not harm the wood of Jisi itself, but it is disliked to meet strong and prosperous metal. Yan Dongshou said: "Jisi is located in the position of Xun, which is a wood being blown by wind, with unstable roots that are easily uprooted. It needs metal and earth to harmonize it, and when its fortune moves towards the southeast, it can become useful. Although it is externally yang and internally yin, if it has no other assistance, its energy will be scattered and weak, and if it is further harmed by metal, which is a ghostly evil, it will become a useless tree."

庚午辛未，始生之土。木不能克，惟忌水多，反傷其氣。木多卻有歸，蓋木歸未也。閻東叟云：“庚午、辛未、戊申、己酉皆厚德之土，含容鎮靜，和氣融洽，福祿優裕，入格則多歷方嶽之任，有普惠博愛之功。”壬申，臨官之金，利見水土，若丙申、丙寅、戊午之火則為災害。《玉霄寶鑑》云：“壬申、癸酉，金旺之位，不可復旺，旺則傷物；不可見火，見火則自傷。”

Gengwu and Xinwei are newly formed earth. Wood cannot overcome them, but they are afraid of too much water, as excessive water harms the earth's strength. However, too much wood is not a problem, because wood eventually returns to the warehouse of wei. Yan Dongshou said: "Gengwu, Xinwei, Wu shen, Ji you are all earth with a pure and thick virtue, capable of containing and calming, harmonious and prosperous in fortune; when forming good patterns, they are often able to hold high official positions, achieving the merit of universally benefiting and loving the people." Renshen is "officialdom gold," which benefits from seeing water and earth; but if it meets Bing shen, Bing yin, or Wushen, it becomes a disaster. The Jade霄 Treasure Mirror says: "Renshen and Guiyou are at the peak of metal strength, so they should not be allowed to be too strong, as excessive strength harms things; they should also not meet fire, as meeting fire harms themselves."

甲戌，自庫之火。不嫌眾水，只忌壬戌。所謂墓中受克，其患難逃。《五行要論》云：“甲戌火為印為庫，含至陽藏伏之氣，貴格逢之，富貴光大。惟忌復生，防吉中有凶。”乙亥，伏明之火。其氣湮鬱而不發，借己亥、辛卯、己巳、壬午發，未木生之則精神旺相，癸亥、丙午水有之則不吉。

Jia Xu is "self-reservoir fire," which does not fear many waters, but is wary of Ren Xu. Because Ren Xu shares the same Xu reservoir, this is called "being harmed in the tomb," and misfortune cannot be avoided. The "Five Elements Essential Treatise" says: "Jia Xu fire is both an official and a reservoir, containing extremely strong yang energy that is hidden and concealed. When encountering this in a noble pattern, it indicates great wealth and honor; however, one must beware of another fire coming to further generate it, as this may lead to a fortunate situation turning into misfortune." Yi Hai is "hidden brightness fire," which is blocked and cannot be expressed outwardly. It needs the positions of Ji Hai, Xin Mao, Ji Si, and Ren Wu to trigger it. If there is wood in Wei to generate it, it becomes vigorous. But if it meets Gui Hai or Bing Wu, which are waters, it is not auspicious.

丙子，流衍之水。不忌眾土，惟嫌庚子，乃旺中逢鬼，不祥莫大焉。《五行要論》云：“丙子自旺之水，陽上陰下，精神俱全，稟之者天資曠達，識量淵深；春夏為濟物之氣，多建利澤之功。”丁丑，福聚之水。最愛金生，忌辛未、丙辰、丙戌，相刑破也。《五行要論》云：“丁丑、乙酉，在數為渙弱之水，陰盛陽弱，稟之者器識清明，多慧少福，橐以水木旺氣，則陰陽均協，為貴達崇顯之氣。”

Bingzi is "flowing water," which does not fear many earth elements, but it dislikes Gengzi, because water is at its peak but meets the ghost that harms it at its peak, which is the most inauspicious. The "Essential Discourse on the Five Phases" says: "Bingzi is water that is self-reliant and strong, with yang above and yin below, and its essence and spirit are complete; those who inherit this have broad talents, far-reaching vision, and profound insight. If born in spring or summer, it becomes the vital energy that helps all things, and they are likely to achieve great benefits for the people and nourish the world." Dingchou is "water that gathers blessings," which prefers metal to generate it and dislikes Xinwei, Bingchen, and Bingxu, because they have mutual conflicts and destruction. The "Essential Discourse on the Five Phases" says: "Dingchou and Yiyou belong to the category of scattered and weak water in terms of numerical reasoning, with abundant yin and weak yang; those who inherit this have clear intellect and wisdom, but lack fortune; if they can use the strong energy of water and wood to enrich it, then yin and yang will be balanced and harmonious, resulting in a powerful and prosperous energy."

戊寅，受傷之土。最為無力，要生旺火，以資其氣。忌己亥、庚寅、辛卯諸色木克，主短折之凶。《五行要論》云：“戊寅、丙戌此二位乘土德厚氣，一含生火，一含宿火，是謂陽靈襲中，福慶之辰；貴格得之，道德蓋世，貴極人臣，惟親王、貴公子多於此日生；常格得之，亦主福壽遐遠，始終安逸。”

Wuyin is "injured earth," which is the weakest, and requires strong fire in the same year and season to nourish its earth energy. It is unfavorable for wood of the types Jihai, Gengyin, and Xinmao to overcome it, which may lead to short life and early death. The "Five Elements Essential Treatise" states: "Wuyin and Bingxu possess the thick and solid energy of earth. One contains fire that is just beginning to rise, and the other contains fire that has already settled. This is called the spiritual energy of Yangming inheriting internally, which is a fortunate and auspicious time. If one attains this in a noble birth, it signifies surpassing moral virtue and attaining supreme power, with princes and distinguished sons often born on these days. Even if one attains it in an ordinary birth, it also indicates long life and happiness, with a peaceful and comfortable life."

己卯，自死之土。抑又甚焉。貴得丁卯、甲戌、乙亥、己未之火，由合而來，以致其福。《五行要論》云：己卯，自死土，建於震位，風行雷動，散為和氣，德自沖虛。稟之者類有道行，隨變而適，有養生自在之福壽，惟不利死絕，則為久假不歸之徒。”

Ji Mao is "self-dying earth," which is worse than Wu Yin's injury. It is valuable when it can receive Ding Mao, Jia Xu, Yi Hai, and Ji Wei fire, derived from the interaction of heavenly stems and earthly branches, thus achieving its fortune. The "Five Phases Essential Treatise" says: "Ji Mao is self-dying earth, with its position established in the Zhen trigram, where wind meets thunder, and when dispersed, it becomes a harmonious atmosphere. Its inherent virtue is naturally empty and open. Those who possess this tend to have spiritual cultivation, able to adapt to circumstances and manage themselves appropriately, enjoying a long and peaceful life with freedom and ease. However, it is not favorable to travel to dead or exhausted places, for once one goes there, it becomes like a person who borrows something long-term but never returns."

庚辰，氣聚之金。不用火制，其器自成，火盛反喪其器，病絕火無害。若甲辰、乙巳火，惡不可言；亦不能克眾木，蓋我氣亦聚耳。閻東叟云：“庚辰之金具剛健沈厚之德，稟聰明疏通之性。春夏福禍倚伏，秋冬秀穎充實；入格則兼資文武，帶煞則好弄兵權。”

Gengchen is "gold that has gathered its qi," and does not need fire to refine it; the object is naturally formed. Too much fire would instead destroy the object, and only weak fire in the states of disease or extinction is harmless. If it meets Jiachen or Yisi, which are two types of fire, the situation becomes extremely bad. It cannot also overcome many woods, because its qi is merely gathered but not yet expressed. Yan Dongshou said: "Gengchen gold possesses the virtues of firmness, strength, depth, and solidity, and has the nature of intelligence and clarity. If it is born in spring or summer, good and bad fortune are interdependent; if it is born in autumn or winter, its talents and virtues are fully displayed. If it forms a good pattern, it combines both literary and martial abilities; if it carries malevolent stars, it tends to love military power."

辛巳，自生之金。精神具足，體氣完備，炎烈熾化而不亡。忌丙辰、乙巳、戊午之火。蓋金生於巳，而不能生敗於午，絕於寅而氣散，復見生旺之火，烏可當之？《五行要論》云：“辛巳金為自生學堂，具英明瑰奇之德，秋冬得力十全，春夏七凶之吉；入貴格則主學行英偉，致身清貴，常懷濟物之心。”

Xinsi is "self-born metal," with both its essence and spirit fully present, its form and energy complete. Even if subjected to intense fire, it will not perish. It is adverse to Bingchen, Yisi, and Wuwu fire. Although metal is born in Si, it is ruined in Wu and extinct in Yin, with its energy dispersed. If it encounters strong fire again, how can it endure? The "Commentary on the Five Phases" states: "Xinsi metal is a self-born 'school' of metal, possessing the virtue of brilliance and uniqueness. If born in autumn or winter, it is powerful and perfect; if born in spring or summer, it has seven parts of misfortune and three parts of fortune. When forming a noble destiny, it signifies outstanding learning and moral character, holding a position of clarity and honor, and always harboring a heart to assist all things."

壬午，柔和之木。枝幹微弱，木能生火，卻忌見火多，多則燼矣。雖生旺之金，亦不能傷。蓋金就我敗，得金反貴。水土盛者亦貴。惟忌甲午金傷之。《五行要論》云：“壬午，自死之木。木死絕則魂遊而神氣靈秀，稟之者挺靜明之德，抱仁者之勇，建立功行，可謂靜而有勇，延年益壽。”癸未，自庫之木。生旺則佳，雖乙丑金不能沖破，各歸其根而不相犯。忌庚戌、乙未金。《玉宵寶鑑》云：“壬午、癸未謂之楊柳木者，蓋木至午而死，至未而墓，故盛夏葉稠，得其時則富壽，非其時則貧夭。”

Rénwǔ is "softwood," with thin branches and trunks. Wood can generate fire, but it dislikes excessive fire, as too much fire would burn it to ashes. Even if it meets the strong and prosperous metal, it is not harmed, because metal at the Wu position is weak and dying, so the metal actually benefits it; water and earth that are strong also indicate good fortune. It only dislikes the metal of Jiawu, which harms it. The "Five Elements Essential Discourse" says: "Rénwǔ is self-dying wood. When wood reaches its dead and exhausted position, its soul and spirit scatter, but its spiritual energy becomes refined and delicate; those born with this element possess a calm and enlightened virtue, with the courage of a benevolent person, capable of establishing achievements and moral conduct, being quiet yet brave, and able to prolong life." Guiwèi is "self-storage wood," which is favorable when it is in a thriving and prosperous position; even if it meets the metal of Yichou, it cannot be broken, because Chou and Wei each return to their own root storage and do not interfere with each other. It dislikes the metal of Gengxu and Yiwei. The "Treasure Mirror of the Celestial Palace" says: "Rénwǔ and Guiwèi are called Willow and Poplar Wood, because wood dies at Wu and is buried at Wei, so willow and poplar have dense leaves in summer but no further growth; those who possess this element at the right time are wealthy and long-lived, while those who do not possess it at the right time are poor and short-lived."

甲申，自生之水。其氣流衍，宜有所規。亦借金生，不忌眾土，特嫌戊申，庚子之土。《五行要論》云：“甲申水自生，含天真學堂，得之入局主智識聰慧，妙用無窮。”乙酉，自敗之水。假眾金以相之，蓋我氣既弱，借母以育。忌己酉、己卯、戊申、庚子、辛丑之土，則夭折窮賤。丙戌，福壯祿厚之土。木不能克。忌見生旺之金。若遇火盛則貴不可言。

Jia Shen is "self-generated water," which flows widely and spreads out, so it should be restrained and regulated. It also needs metal to generate it, does not fear many earths, but especially dislikes Wu Shen and Geng Zi. The "Five Elements Essential Discourse" says: "Jia Shen water is self-generated, containing the qi of 'heavenly school,' and if it is included and combined into a pattern, it indicates wisdom, intelligence, and boundless abilities." Yi You is "self-defeated water," which needs a lot of metal to assist it, because its own qi is already weak and can only be nourished by its mother's qi. It dislikes Ji You, Ji Mao, Wu Shen, Geng Zi, and Xin Chou, and encountering these leads to early death and poverty. Bing Xu is earth with abundant fortune and heavy official luck; wood cannot overcome it. It dislikes seeing strong and vigorous metal; if it meets strong fire, it will achieve great wealth and status.

丁亥，臨官之土。木不能克。嫌金多，須得火生救之，乃吉。忌己亥、辛卯之木。《五行要論》云：“丁亥、庚子二土中含金數，內剛外和。稟之者得有定力，土下濟之以水火旺氣，能建功立事，敢為威果之行。”戊子、己丑，水中之火，又曰神龍之火。遇水方貴，為六氣之君火也。《五行要論》云：“戊子含精神輝光全實之氣，作四時保生之福，入貴格則為大人君子，器宇含弘，富貴終吉。”

Dinghai is "Officialdom Earth," which cannot be overcome by wood. It dislikes excessive metal and requires fire to generate and support it for good fortune. It is adverse to Ji Hai and Xin Mao wood. The "Five Elements Essentials" says: "Dinghai and Gengzi, these two earths contain the numerical principles of metal, being strong internally and gentle externally; those who possess them have firm determination. With the assistance of water and fire, they can achieve great accomplishments and dare to act with courage and decisiveness." Wuzi and Jichou are fire in water, also called "Dragon Fire," which attains prestige when encountering water. It is referred to as "sovereign fire" in the six climatic energies. The "Five Elements Essentials" says: "Wuzi contains complete and full spiritual radiance, capable of nurturing life throughout the four seasons; when forming a noble destiny, it becomes a great person with a broad and noble character, attaining wealth and honor and ultimately achieving good fortune."

己丑，為天將之火，又為天乙本家。含威福光厚之氣，發越峻猛，貴局乘之，為將德，為魁名而建功。《燭神經》云：“丑，胎養之火，其氣漸隆。若遇丙寅、戊午之火助之，可成濟物之功。”庚寅、辛卯，歲寒之木。雪霜無以改其操，況金能克之乎？上有庚辛，不假制治，自然成材。閻東叟云：“辛卯木自旺，春夏則氣節挺拔，建功立事；生於秋則狂狷折挫，勁氣不伸。”

Jichou is "Heavenly General's fire," and also the native branch of Tianyi Nobleman. It contains an aura of dignity, abundant blessings, and grandeur, and when it manifests, it is abrupt and intense. If a noble character rides upon it, it can achieve the virtue of a general, capable of taking the lead, gaining fame, and establishing achievements. The "Zhu Jing Jing" says: "The position of Chou is the nurturing fire, and the fire energy is gradually becoming strong; if it meets fire branches like Bingyin or Wuwu, it can accomplish the merit of benefiting all things." Gengyin and Xinmao are "hardy woods in the cold of the year," their integrity not changed by frost and snow, let alone being affected by metal. They already carry Geng and Xin metal above them, so they do not need external assistance to be cultivated, and can naturally become valuable. Yan Dongshou says: "Xinmao wood is self-reliant; if it is born in spring or summer, its energy is upright and vigorous, capable of achieving great deeds; if it is born in autumn, it becomes impetuous and meets with setbacks, unable to fully express its strong energy."

壬辰，自庫之水。若池沼水積之地，忌金來決破。若再見壬辰，是謂自刑，別辰無咎；遇多水、土皆喜。惟畏壬戌、癸亥、丙子之水，生旺太過，汗漫無歸。《五行要論》云：“壬辰水為正印，含清明潤沃之德。稟之者含容弘大，心識如鏡。春夏得之，作大福慧；秋冬得之，類奸詐無德。”

Rénchén is "self-reservoir water," similar to water collected in ponds and marshes. It dislikes the presence of metal which can dig through the embankments and drain the water away. If another Rénchén appears in the pillar, it is called "self-punishment"; if another辰 is present instead, there is no harm. It prefers more water or more earth, but fears Rénxū, Guihài, and Bingzi, as these would make the water too strong, causing it to overflow and have no place to go. The "Commentary on the Five Phases" says: "Rénchén water is the official mandarin, possessing the virtue of clarity and nourishment; those who possess it have a broad-minded nature and a clear, mirror-like mind. If born in spring or summer, it can bring great fortune and wisdom; if born in autumn or winter, it tends to lead to deceit and lack of virtue."

癸巳，為自絕之水，名曰涸流。若丙戌、丁亥、庚子壯厚之土，其涸可待；若得三合生旺之金生之，則源泉混混，盈科而進也。《五行要論》云：“癸巳、乙卯，自絕自死之水，乃至陰退，藏真精嗇，養凝成貴氣。貴局乘之，類是妙道，君之夙體常德，有功及物。”

Gui Si is "self-cutting water," named "Dry Stream." If it encounters strong and substantial earth such as Bing Xu, Ding Hai, or Geng Zi, it will dry up soon. However, if it receives the gold of the Triple Harmony Formation that is both born and flourishing, it becomes a flowing spring, filling one place and then flowing on. The "Commentary on the Five Phases" says: "Gui Si and Yi Mao are self-cutting and self-dead water, which are extremely yin, retreating and concealed, with true essence gathered and hidden without leakage. They are nurturing and condensed, thus achieving noble destiny. A noble pattern riding on this is mostly connected with profound mysteries, and the person has always upheld constant virtue, capable of establishing merit and benefiting all things."

甲午，自敗之金，亦曰強悍之金。遇火生旺，其器乃成。忌丁卯、丁酉、戊子之火凶。《五行要論》云：“甲午金為進神魁氣，具剛明之德。秋冬則吉，春夏或凶；入貴格主科場建統眾之功，非時帶煞，則暴戾克忍，寡恩少義。”

Jia Wu is "self-defeating metal," also called "strong and fierce metal." It can only be shaped into a useful form when it encounters fire that is strong and flourishing in the person's life. It is unfavorable to encounter Ding Mao, Ding You, and Wu Zi fire, which bring about misfortune. The "Commentary on the Five Phases" states: "Jia Wu metal is the leading force of the Advancing God, possessing the virtues of strength and decisiveness. If it is born in autumn or winter, it is auspicious; if born in spring or summer, it may be inauspicious. When forming a noble pattern, it indicates success in exams and the ability to lead others. However, if born at an inauspicious time and accompanied by malevolent stars, it leads to a harsh and cruel nature, with little mercy or righteousness."

乙未，偏庫之金。亦火制，而土生之則福壯氣聚。忌己未、丙申、丁酉之火。《五行要論》云：“乙未金在數為木庫，又為天將。具純仁厚義之德，無往不吉。貴格得之，是不世之英傑，魁鎮士倫；常格得之，帶煞沖犯，亦作小人中之君子，眉壽人也。”丙申，自病之火，丁酉，自死之火。其氣極微，假木相助，其氣方生。忌甲申、乙酉、甲寅、乙卯之水。閻東叟云：“丙申，病火。以木為文明之德，以水為曠達之性，以土為福慧之基；惟金為暴瘧，縱有吉辰，革為不和之氣。”

Yiwei is "biased reservoir gold," which also needs fire to temper it. If earth is present to generate it, its fortune will be prosperous and the metal will be concentrated. It is advisable to avoid Yiwei, Bingshen, and Dingyou, which are fire elements. The "Five Phases Essential Treatise" says: "Yiwei gold belongs to the wooden reservoir in terms of numerical reasoning, and it is also the position of the Heavenly General. It possesses pure benevolence and solid righteousness, and wherever it goes, it brings auspiciousness. If one attains a noble destiny with it, it becomes an extraordinary hero, the leader among scholars. If one attains a common destiny with it, even if it is accompanied by malevolent influences or conflicts, it is still considered a gentleman among common people, and a long-lived person." Bingshen is "self-diseased fire," and Dingyou is "self-dead fire," both of which are extremely weak. They need wood to assist them so that the fire can revive. It is advisable to avoid Jiashen, Yiyou, Jiayin, and Yimao, which are water elements. Yan Dongshou said: "Bingshen is diseased fire: it relies on wood for its civil virtue, on water for its broad-minded nature, and on earth for its wisdom and blessings. Only metal is harsh to it, even if there are auspicious days in the pillar, it will cause discord."

戊戌，土中之木。忌重見土，若納音土多，一生屯蹇。金不能克，蓋金氣至戌而散，遇金乃能致福；利見水多木盛而為貴格。閻東叟云：“戊戌之木，孤根獨立，和之以水火旺氣則有英明秀實之德，入格則文章進達，福祿始終，然乘天將之氣，主備歷艱險，節操不移，方見晚福。”

Wuxu is a piece of wood buried in the earth, and it is disliked to see more earth. If there is excessive earth in the nayin sound element, one's life will be troubled and obstructed. Metal cannot overcome it, because the metal energy has already dispersed by the time it reaches the Wuxu position, so encountering metal actually brings good fortune instead. It is beneficial to see abundant water and strong wood, which would form a noble pattern. Yan Dongshou said: "The wood of Wuxu is a solitary root standing alone. Using the strong energy of water and fire to harmonize it brings wisdom, excellence, and a full virtue. When it forms a good pattern, one's writings will be smooth and prosperous, and blessings and official rank will have a beginning and an end. However, when it is accompanied by the energy of the Heavenly General, it indicates that one must endure hardships and remain steadfast in integrity, and only in old age will good fortune be seen."

己亥，自生之木。根本繁盛，不忌眾金，惟嫌辛亥、辛巳、癸酉之金；若見乙卯、丁未水、癸未木，未有不大貴。閻東叟云：“己亥之木，得時則清貴，非時則辛苦。”庚子，厚德之士。能克眾水，不忌他木，蓋木至子無氣；若遇壬申之金，謂之明位祿，其貴必矣。辛丑，福聚之土。眾木不能克，蓋丑為金庫，丑中有金，見木何傷？《玉宵寶鑑》云：“庚子、辛丑土愛木而惡水，見木為官，見水不相宜。”

Jihai is "self-grown wood," with strong roots and abundant vitality, not afraid of many metals, but it dislikes Renshen, Xinsi, and Guiyou metals. If it meets Yimao water and Guiwei wood, there is no failure to achieve great fortune. Yan Dongshou said: "Jihai wood, if born at the right time, will be noble and distinguished; if born at the wrong time, it will have a lifetime of hardship." Gengzi is earth with thick virtue (the original text mistakenly used "shi" for "tu"), capable of restraining many waters, and not afraid of other woods, because wood at the Zi position has no vitality. If it meets Renshen metal, it is called "clear position of fortune," and it will certainly achieve great success. Xinchou is "earth gathering fortune," and many woods cannot overcome it, because Chou is a metal storehouse, with hidden metal inside, so seeing wood causes no harm. The Jade Cloud Treasure Mirror says: "Gengzi and Xinchou earths love wood and dislike water; seeing wood is their official star, but seeing water is not suitable."

壬寅，自絕之金，癸卯，氣散之金。若見眾火則喪氣，惟水、土朝之則吉。《五行要論》云：“壬寅、癸卯為虛薄之金，具仁柔義剛之德。科冬剛健無凶，凶為吉兆；春夏則內凶外吉，吉乃先凶。入貴格則志節英明，帶煞則兇暴不能終也。”

Renyin is "self-cutting metal," and Guimao is "dispersed metal." If they encounter many fires, they will lose their metal energy, and it is favorable only when water and earth support them. The "Commentary on the Five Phases" states: "Renyin and Guimao are weak and thin metal, possessing the virtues of benevolence, kindness, and integrity, yet also having a strong and righteous nature. In autumn and winter, they are strong and without misfortune; even if there is misfortune, it is a sign of good fortune. In spring and summer, they are internally harmful but externally favorable, appearing good but actually harboring misfortune. If they form a noble pattern, they will have clear aspirations and noble character; if they are accompanied by malevolent stars, they will be fierce and end badly."

甲辰，偏庫之火。多火助之，吉，所謂同氣之求，以資其不足。若見戊辰、戊戌木生之，為貴格；忌壬辰、壬戌、丙午、丁未水最毒。《五行要論》云：“甲辰為天將之火，含敏速峻烈之氣，入貴格則為特達，為文魁，利秋冬，不利於夏。”乙巳，臨官之火。水不能克，蓋水絕於巳；得水濟之，則為純粹。若得二三火助之，亦佳。《五行要論》云：“乙巳火含純陽巽發之氣，光輝充實，春冬向吉，夏秋向凶。”

Jiachen is "biased warehouse fire," and if there are multiple fires to assist it, it brings good fortune. This is what the "Zhou Changes (I Ching) · Qian Hexagram · Wenyan" says: "like-minded elements seek each other," using similar energies to supplement its deficiency. If one sees Wu Chen and Wu Xu wood to nourish it, it forms a noble configuration; the most harmful are Ren Chen, Ren Xu, Bing Wu, and Ding Wei water, which are the most poisonous. The "Wuyi Yaolun" says: "Jiachen is the Heavenly General fire, containing the energy of agility, speed, severity, and intensity; when it forms a noble configuration, it is especially outstanding and capable of achieving the top rank in the imperial examination, being favorable in autumn and winter but unfavorable in summer." Yisi is "officialdom fire," and water does not overcome it because water has already dried up in the position of Si; if there is an appropriate amount of water to assist it, it actually completes its purity. If further assisted by two or three fires, it is also good. The "Wuyi Yaolun" says: "Yisi fire contains the energy of pure yang, emerging from the wind of Xun; its radiance is full and solid; when born in spring or winter, it tends to be auspicious, but when born in summer or autumn, it tends to be inauspicious."

丙午、丁未，銀漢之水。土不能克，天上之水，地金不能生也。生旺太過，反傷於萬物；死絕太多，又不能生萬物。《五行要論》云：“丙午，至崇之水，體南方溫厚之氣。稟之者類有道氣虛變，穎異有為，魁眾出倫；丁未具足三才金數，得沖正之氣。稟之者主精神氣全，性根高妙，盡變之道。”

Bingwu and Dingwei are heavenly river water. Earth cannot overcome it, because it is water from heaven; earthly metal cannot generate it. If it is too strong and flourishing, it will harm all things; if it is too weak and dying, it will not be able to nourish all things. The "Commentary on the Five Phases" says: "Bingwu is extremely high water, possessing the warm and thick atmosphere of the south; those who possess it usually have the temperament of Daoist quietness and adaptability, are intelligent and outstanding, capable of surpassing others and standing out. Dingwei fully possesses the three talents of heaven, earth, and humanity, and the numerical principles of metal, receiving harmonious and pure energy; those who possess it have complete spirit, energy, and vitality, have a refined nature root, and can fully understand the principles of change."

戊申，重阜之土。木絕於申，不能克。若見金水多助，則富貴尊榮之格也。己酉，自敗之土。其氣不足，借火以相助之。見丁卯、丁酉火則吉，切忌死絕。畏辛卯、辛酉木，災蹇夭折。庚戌、辛亥，漸成之金。不可見火，恐有所傷。若得水、土相之為貴。閻東叟云：“庚戌，火墓之金，有剛烈自恃之暴。秋冬庶幾沈厚，春夏動生悔吝；君子執兵刑之權，小人恣獷悍之性。辛亥金稟干健、純明、中正之氣，春、秋、冬三時吉，夏七吉三凶。貴格乘之，體仁守義；若帶刑殺，肆暴貪功。”

Wu Shen is earth of accumulated hills. Wood has already died in the position of Shen, so it cannot overcome the earth; if there is a lot of metal and water to help, it forms a prosperous and honorable pattern. Ji You is "self-defeating earth," with insufficient earth energy, needing fire to assist; encountering Ding Mao and Ding You fire is auspicious, but it is most忌 to encounter the dead or absolute positions; it fears Xin Mao and Xin You wood, and encountering them brings calamity, difficulties, and even early death. Geng Xu and Xin Hai are "gradually formed metal," and once the object is formed, it should not meet fire again, for it fears being burned; if it can receive assistance from water and earth, it will be noble. Yan Dongshou said: "Geng Xu is metal buried in the fire grave, carrying a fierce and arrogant nature. If it is born in autumn or winter, it is steady and substantial, but if born in spring or summer, it tends to cause regret and regret; a gentleman possessing it can hold military power and law, while a petty person possessing it will indulge in wild and fierce temperament. Xin Hai metal inherits the strong and upright, pure and bright, and upright and unbiased energy of the Qian trigram. It is auspicious in spring, autumn, and winter, but in summer it is seven parts auspicious and three parts inauspicious; if a noble pattern possesses it, it can practice benevolence and righteousness and abide by morality, but if it is accompanied by punishment and evil stars, it will act tyrannically and greedily pursue achievements."

壬子，專位之木，癸丑，偏庫之木。遇死絕則富貴、生旺則貧賤；水多則夭折；金多土盛為佳。《五行要論》云：“壬子，幽陰之木，陽弱陰盛，柔而無立，類仁水德。用事惟對以丙午水，則為水、木沖粹之德，類入神仙異士標格，非常流也。”甲寅，自病之水，乙卯，自死之水。雖然死病，土不能克，蓋支干二木可以制土。若見壬寅、癸卯之金，則為優裕。《五行要論》云：“甲寅、壬戌二水為伏逆，陰勝於陽，主奸邪害物，惟濟之以火土損益，方成大器。”

Renyi is "special position wood," and Guichou is "biased warehouse wood." These two are prosperous when encountering death and decline, and poor when encountering growth and strength; too much water leads to夭折, but abundance of metal and strong earth is favorable. The "Five Elements Essentials" says: "Renyi is dark and deep wood, with weak yang and strong yin, weak and unable to stand upright, close to the virtue of water. When it is in command, it can only be harmonized with Bingwu water to form pure water and wood virtue, and such people often have the demeanor of immortal beings, not ordinary people." Jiayin is "self-diseased water," and Yimao is "self-dead water." Although they are in the positions of disease and death, the earth does not overcome them because the two woods in the stem and branch can control the earth. If Renyin and Guimao appear, there will be abundance. The "Five Elements Essentials" says: "Jiayin and Renxu water belong to hidden and reverse, with yin overpowering yang, indicating people who are cunning and harmful; only by using fire and earth to adjust can they become great talents."

丙辰，自庫之土。厚且壯，喜甲辰火，惡戊辰木。此土凡木不能傷，蓋丙，火也，辰為火偏庫，土已成器。惟嫌戊戌、己亥、辛卯、戊辰之木。《五行要論》云：“丙辰土為正印，建五福吉會之德。稟之者類皆亨大有為，不富即貴，惟犯沖者多為僧道。”丁巳，自絕之土。又不為絕，蓋一土居二火之下，在父母之鄉，乘天屬之恩，故不為絕。木不能克，火多益佳。《玉宵寶鑑》云：“丁巳含東南火德旺，數得之者，含容福壽。”

Bingchen is "self-reservoir earth," which is both thick and solid, and it favors Jiachen fire but dislikes Wuchen wood. Ordinary wood cannot harm this earth, because Bing is originally fire and Chen is also a reservoir for fire, so the earth is already being nourished by fire and has become mature. It only dislikes the woods of Wuxu, Jihai, Xinmao, and Wuchen. The "Five Phases Essentials" says: "Bingchen earth is the true mother, embodying the virtues of longevity, wealth, health, moral integrity, and a peaceful death as mentioned in the "Book of Documents · Hongfan." Those who inherit this trait are usually intelligent and capable, achieving great success, and even if they are not wealthy, they are esteemed. However, those who are in conflict with this earth often become monks or Taoists." Dingsi is "self-cutting earth," but it is not truly cut off, because the earth is under two layers of fire, which is the land of the parents who nourish me, receiving natural filial affection. Therefore, it is not considered as being cut off. Wood does not harm it, and more fire is actually better. The "Juyao Baodian" says: "Dingsi contains the strong fire virtue of the southeast, and those who possess this number are usually tolerant and have good fortune and longevity."

戊午，自旺之火，己未，偏庫之火。居離明之方，旺相之地，其氣極盛，他水無傷。忌丙午、丁未天上之水。《五行要論》云：“己未，衰火，含餘藏寶之氣，春夏之月，運入沈潛之鄉，則明達峻敏，福慶深遠，夏得之，非和氣也，秋得之，則先吉後凶。”庚申、辛酉二木，金居木上，因金以成器，忌再見金，致毀其器。若見甲申、乙酉水則入格。

Wu Wu is "self-prosperous fire," and Ji Wei is "biased reservoir fire." They are located in the bright position of the Li trigram, in the prosperous and strong position, with extremely strong fire energy. Other waters cannot harm them, but they should avoid Bing Wu and Ding Wei, which are the heavenly river waters. The "Five Elements Essential Discourse" says: "Ji Wei is a declining fire, containing the remaining flame and the aura of storing treasures; if born in spring or summer months and later enters a hidden and converging environment, it will be intelligent, quick, and vigorous, with long-lasting blessings. If born in summer, it is not a harmonious energy; if born in autumn, it starts with good fortune but ends in misfortune." Geng Shen and Xin You, these two woods, have metal above them, relying on metal to shape the wood into objects, so they should avoid seeing more metal, fearing the destruction of already formed objects. If they meet Jia Shen and Yi You waters, it is harmonious with the structure.