Renwu Guiwei Yangliu Wood

楊柳木者，隋堤嫋娜，漢苑輕盈，萬縷不蠶之絲，千條不針之帶，午未木之死墓，壬癸木之滋潤。此木根基唯喜砂土，見艮山則依倚搖金，遇寅卯東方得地；辛丑有山，庚子不如；戊寅雖吉，已卯尤勝；丙辰丁已卻嫌戌亥對沖；若見大驛，有丑為山邊之驛，稍可，無丑獨見此土，主夭賤；路旁就位，復值死墓，日時遇之，主人卑弱；屋土壬午見丁亥，丁壬合化則吉，丙戌不如。水見井泉、長流、大溪、澗下皆吉，中間又分合化之位，尤吉。

The so-called "Willow Wood" refers to the willows on the Sui Dynasty embankments, graceful and swaying, and the delicate willows in the Han Palace gardens. Its countless strands do not require silkworms to spin, and its myriad branches do not need needles to sew. The hours of Wu and Wei are the death and storage places for wood, while Ren and Gui are the waters that nourish it. This kind of wood prefers the earth of sand. If the mountain (Gen) is present, the willow branches sway like golden threads; if it meets Yin and Mao in the east, it gains proper ground. If there is Xinchou with mountains, Gengzi is less favorable; although Wuyin is auspicious, Jimao is better; Bingchen and Dingsi, however, are unfavorable due to their opposition to Xu and Hai. If there is the earth of the great驿站 (post station), and it includes Chou, it is a post station by the mountain, which is somewhat favorable. If it does not include Chou and only appears as this earth, it indicates a short life and low status. The earth of the road side is in its proper position, yet it coincides with the death and storage of wood. If this occurs in the day or hour, the person is humble and weak. Regarding the earth of the roof, if Renwu meets Dinghai, the combination of Ren and Ding is favorable. However, Bingxu is less favorable. Water meeting well water, flowing water, great stream water, and stream water is favorable. Among these, those that can form harmonious combinations are even more favorable.

丙午丁未，丙丁真火，午未亦火，此木至午未死墓，壬午見之，大凶，癸庶幾有別，水濟之無害；此木午未已自有火，更見別火，恐引起傷壽，燈頭乙已有風木折，主夭；爐中寅卯本位，木旺反吉；霹火如壬午見己丑，癸未見戊子，陰陽交遇，更有砂土為基，主貴，若子午丑未對沖則不為吉。金見木無造化，釵釧、金泊卻喜成功，海、蠟、劍、砂雖忌見之，其間輕重當以祿貴德煞，參祥見松柏木，為脫體化神之格也，主貴。桑柘癸丑為山，作倚傍成林，主吉；庚申辛酉木既死絕，又逢金克，以弱遇小，其人必賤。妙選有花紅柳祿格，是以此木遇石榴，生於春夏，不以賤論；有楊柳拖金格，是以此木生於三春而時得一金，辛亥、甲子、癸卯、辛已最妙，乃壬癸祿貴之地故也。

Jia Wu and Ding Wei are both true fire, and the branches Wu and Wei also belong to fire. However, wood is in a state of death and burial in Wu and Wei, so Ren Wu meets great misfortune. Gu Wei is slightly different, as there is water to balance it, so there is no harm. The wood in Wu and Wei already has fire energy, and if it meets other fire elements, it may harm the lifespan. The fire from the lamp (Fuyinghuo) with Yi Si is accompanied by wind, which can break the wood, leading to a short life. The fire in the furnace (Luzhonghuo) in Yin and Mao is the native land of wood, so it is auspicious. Regarding thunder fire (Pileihu), if Ren Wu meets Ji Chou or Gu Wei meets Wu Zi, it is a meeting of yin and yang. If there is also sand soil as a foundation, it indicates high status. However, if there is a confrontation between Zi and Wu or Chou and Wei, it is not auspicious. Metal meeting wood does not bring fortune, but Ciuanjin and Jinbojin actually like to use wood to achieve success. Hai Zhongjin, Bai La Jin, Jian Feng Jin, and Sha Zhong Jin are not favorable when meeting wood, but the degree of favor or harm should be determined by the Lu Spirit, Nobleman, Heavenly Virtue, and malevolent stars. If we refer to the section on Songbai wood, this is called "Tuo Ti Huashen" pattern, indicating high status. In the section on Sangzhe wood, Guichou can be considered as a mountain, and Willow can grow alongside it to form a forest, indicating auspiciousness. The wood in Geng Shen and Xin You is already dead and buried, and it meets metal to be attacked, so it is weak and meets a small force, and the person is certainly of low status. The "Huahong Liulü Geshi" in "Lantai Miaoxuan" refers to this type of wood meeting mulberry wood and being born in spring and summer, so it is not considered low status. There is also the "Yangliu Tuojin Geshi," which refers to this type of wood being born in the three months of spring and having a metal in the time pillar. Among these, Xin Hai, Jia Zi, Gui Mao, and Xin Si are the best, as they are the locations of theThe Lu Spirit and Nobleman for Ren and Gui.

石榴木者，性辛如姜，花紅似火，數顆枝頭，累累多子，房內瑩瑩，干支純金而納音屬木，乃木之變者也。可以移盆內而妝做山，故喜成器之土，以為根基，城頭為上，屋上次之，然必陰陽交見，則丙辛丁庚互官，戊辛已寅互印，主吉；路、壁、驛、砂四土有山助之，亦吉，若無何用？見金砂中最吉，泊金干支水木而納音金，榴木干支金而納音木，皆脫去本性而互換歸旺，以木旺寅卯，金旺申酉，各得其位，謂之功侔造化格，主大貴；海中乙丑為山，更逢水助則吉，或壁上，城頭，亦得劍鋒，就位相剋，最凶，若先有砂金，能制其毒，亦不為害。

The so-called "pomegranate wood" has a sharp and pungent taste like ginger, and its flowers are as red and brilliant as fire. Its branches bear a few fruits, each filled with many seeds. When cut open, the compartments inside are crystal clear and lovely. Its heavenly stem and earthly branch are entirely metal, but its nayin sound element belongs to wood. Thus, it is a type of wood that has changed its nature within the five phases. Pomegranate trees can be planted in pots to form artificial hills, so they prefer already formed soil as their foundation. The soil of a city's head is the best, followed by that of a roof. However, it must have yin and yang intermingled. Then, for instance, the heavenly stem Bing (丙) and the earthly branch Xin (辛) are mutual official stars, and Wu (戊) and Xin (辛), Ji (己) and Yin (寅) are mutual seal and official relationships, which are auspicious. The soils of the roadside, the wall, the great驿站, and the sandy middle are four types of soil. If there is a mountain to support them, it is auspicious, but if there is no mountain, they are of little use. Seeing metal, the best is the sand middle metal. The metal foil metal has heavenly stem and earthly branch belonging to water and wood, but its nayin sound element belongs to metal. The pomegranate wood has heavenly stem and earthly branch belonging to metal, but its nayin sound element belongs to wood. Both of them have left their original nature and exchanged to enter a flourishing place—wood is strong in Yin and Mao, and metal is strong in Shen and You. Each is in its proper position, which is called "achieving the same as the workings of heaven and earth," indicating great wealth and honor. The sea middle metal with Yichou (乙丑) can act as a mountain. If water is also present to assist, it is auspicious. It can also be paired with the wall soil or the city's head soil. As for the sword sharp metal, it directly controls the pomegranate wood in its original position, which is the most dangerous. However, if there is first the sand middle metal to control its harmful nature, it will not cause harm.

水見天河，雨露相滋，井泉、溪澗，清水澆灌，大海太氾濫，非貧則夭，有艮土稍得。太陽、霹靂二火雖喜，不宜並見；爐中寅卯旺位，本吉，再加別火則凶。若此木生於五月，日時止帶一火，謂之石榴噴火，主貴。桑柘、大林、楊柳三木皆喜見之，見大林戊辰脫體，見楊柳花紅柳綠，皆主功名；見桑柘癸丑為山，見松柏則強，見平地則大，若無別物夾雜，則祿繞紅圍，亦主富貴，如得城土為基，水運為助，享福優遊，最為長久。

Water meeting the Heavenly River Water indicates rain and dew nourishing it; meeting well water, great stream water, and mountain stream water indicates clear water watering it; meeting the great sea water is too overwhelming, leading to either poverty or early death, but it is somewhat better if there is Gen earth present. Although the sun fire and thunder fire are both favorable, they should not appear together. The furnace fire is naturally auspicious when it is in the旺盛 position of寅 and卯, but if other fires are added, it becomes ominous. If this wood is born in May, and only one fire appears in the day or hour, it is called "pomegranate fire spouting," indicating nobility. It favors Sanzhe wood, Daling wood, and Yangliu wood; meeting Daling wood with Wuchen indicates shedding its original form, meeting Yangliu wood indicates red flowers and green willows, both indicating achieving fame and status; meeting Sanzhe wood with Guichou can be considered as a mountain, meeting Songbai wood is stronger, and meeting Pingdi wood is even more robust. If there are no other miscellaneous elements in between, it indicates a fortunate destiny surrounded by red flowers, also indicating wealth and honor; if it further receives Chengtou earth as its foundation and the water cycle to assist, it will enjoy a peaceful and enduring life.

平地木者，初生萌櫱，始發枝條，唯資雨露之功，不喜雪霜之積，此乃地上之茂材，人間之屋木。戊戌為棟，已亥為梁，最宜互換見之，須以土為基，土愛路旁，為正格，更逢子午，尤貴，以子午為天地正柱故也；屋、壁、城頭三土以此木相資，中間有升化，尤吉；砂、驛無用，日時見之，主災；太陽、霹靂，最為顯耀，爐中遇水則福，燈頭無風則固，餘火無水則凶；此已成之木，不宜劍金，有木相資則可；泊金增飾光輝，又天干合，地支旺，更有旁土為基，主大貴。餘金無用。

The term "plain land wood" refers to newly sprouted tender shoots and initially emerging branches, which rely solely on the nourishment of rain and dew, and do not like the accumulation of frost and snow. It is the flourishing timber on the ground, and also the wood used for building houses. Wuxu can be used as the main beam, and Jihai can be used as the supporting beams, and it is most auspicious when they are seen together. It must have earth as its foundation; the most suitable is road-side earth, which is the correct pattern. If it also meets Zi or Wu, it becomes even more valuable, because Zi and Wu are the main pillars of heaven and earth. The earth of the roof, the earth of the walls, and the earth of the city head all depend on this wood for support. If there is a harmonious combination of the heavenly stems and earthly branches, it becomes even more favorable. Sand earth and great驿站 earth are not useful; if they appear in the day or hour, they may bring misfortune. The sun fire and thunder fire can make it shine brightly; the furnace fire, if met with water, brings blessings; the covered lamp fire is stable as long as there is no wind. Other types of fire are dangerous if they lack water to balance them. This is already mature wood, which should not be cut by sword-edge metal, unless there is another type of wood to support it. The gold foil metal can add decoration and brilliance to it, and if the heavenly stems are harmonious and the earthly branches are strong, with road-side earth as the foundation, it indicates great wealth. Other types of metal are not useful.

水見天河，為潤澤，主吉；溪、海無山俱凶；井泉、澗下雖吉，內甲申合丁丑為山，遇之尤吉。木見大林，有風搖動，主壽促；桑柘癸丑最吉，壬子己亥人見之為貴，戊戌人不堪；松柏木倚輔平地為棟樑，更有土助，主貴。大抵此木惡金而喜水、土，若生三冬時，得寅卯為寒谷回春，亦貴論也。

Water meeting the Heavenly River Water is moistening and auspicious; large ravine water and great sea water are inauspicious if there is no mountain. Well water and mountain stream water are auspicious, but if they are paired with Jiashen and Dingchou, especially Dingchou which can act as a mountain, they become even more auspicious. Wood meeting large forest wood is shaken by wind, indicating a short lifespan;桑柘 wood is most auspicious when paired with Guichou, and Renzi and Jihai are also favorable, but Wuxu is not suitable. Pine and cypress wood, when combined with flat land wood as beams, and with earth assistance, indicates nobility. Generally, this type of wood dislikes metal but likes water and earth. If it is born in the third month of winter and accompanied by寅 and卯, it is called "cold valley spring return," and it is considered a noble pattern.

壁上土者，恃棟依梁，興門立戶，卻暑禦寒之德，遮霜護雪之功。此乃人間壁土，非平地何以為靠？子午，天地正柱，逢之尤為吉慶。凡見木皆可為主。庚寅辛卯亦是棟樑，只申酉沖破，子卯相刑；大林有風，若無承載之土，加凡火，主作事難成，貧賤而夭。土愛路旁，謂之負載，屋上、城頭可以護身，皆吉。見火全無造化，太陽、霹靂雖云照耀，到底蹇危，若命先已見木，遇火助，鬼焚克運，再逢之，主禍患夭折，柱有水救濟，稍得。水見甲申為最吉，乙酉次之；天上雨露，亦吉；大海漂泛，此土何安？縱有根基，亦凶。金唯愛泊金，命裡先有木神則貴，以其成宮室而金碧輝煌，非朝廷不敢用也；劍金傷害，餘金無用。

The term "Wall Earth" refers to walls that are built against beams and used for opening doors and setting up households. These walls have the virtue of keeping cool in summer and warm in winter, and the function of shielding against frost and snow. This is the earth of ordinary walls. Without the support of flat land wood as a framework, what else could it rely on? The branches of Zi and Wu are the main pillars of heaven and earth, and when they appear, it is especially auspicious. Whenever wood is encountered, it can be used as support. Gengyin and Xinmao can also serve as beams, but they are afraid of being broken by Shen and You, or being harmed by Zi and Mao. Large forest wood carries wind, and if there is no earth to bear it, along with ordinary fire, it indicates difficulty in achieving things, poverty, and a short life. Earth prefers Roadside Earth, which is called "bearing load"; Roof Earth and City Head Earth can protect the walls, both being auspicious. Seeing fire brings no good fortune: Sun Fire and Thunder Fire may illuminate, but ultimately they are obstructed and dangerous. If wood is already present in the destiny and fire comes to assist, it becomes a calamity of being burned by ghosts and demons. If this occurs again, it leads to misfortune and even early death. If there is water in the pillar to save the situation, it is somewhat better. Water is most auspicious when it is Well Water of Jia Shen, next is Yi You; Heavenly River rain and dew are also good; Sea Water is fluctuating and unstable, how can the wall be secure? Even if there is a foundation, it is still ominous. Metal only favors Gold Foil and Gold. If there is already a Wood God in the destiny, it brings wealth, because only then can a golden and brilliant palace be built, and such a thing is not used in the imperial court. Sword Edge Metal harms it, and other metals are of no use.

城頭土者，天京玉壘，帝里金城，龍盤千里之形，虎踞四維之勢。此土有成有未成，作兩般論。凡遇見路旁，為已成之土，不必用火，若無路旁，為未成之土，必須用火；大都城土皆須資木，楊柳癸未最佳，壬午則忌；桑拓癸丑為上，壬子次之；庚寅辛卯就位相剋則城崩不寧，何以安人也耶？如見木無夾輔，只以貴人祿馬論之。見水有山為顯貴，甲申、丁丑俱吉，天河滋助，亦吉，唯忌霹靂、大海，壬戌不忌，合化俱以吉。推土愛路旁，防見諸火，大驛逢山，須作貴觀，若獨見無根本，貧夭孤寒。五行見金，只有白蠟，怕巽，二者相妨，餘金無用，亦須以貴人祿馬看之。

The so-called "City Wall Earth" refers to the jade walls and fortifications of the Son of Heaven's capital, and the golden cities and moats of the emperor's capital, possessing a grand layout like a dragon winding for thousands of miles and a tiger occupying the four directions. This type of earth can be either already built or yet to be built, and it should be considered in two different situations: if there is Roadside Earth, then it is considered as already built earth, and fire is not needed again; if there is no Roadside Earth, then it is considered as unformed earth, and fire must be used to make bricks. In general, City Wall Earth relies on wood for support: Willow Wood is best with Guiwei, but Renwu is avoided; Mulberry Wood is best with Guichou, and Renzi is secondary; Gengyin and Xinmao are in their original positions and mutually controlling, leading to the collapse of the city walls and instability, making it impossible to provide security for the people. If the wood encountered is not supported by anything else, it should be considered as the Nobleman's禄马 (favorable horse). If water is encountered along with mountains, it indicates prestige; Jiashen and Dingchou are both favorable, and the Heavenly River Water assisting is also favorable, but霹雳 Fire and Great Sea Water are to be avoided; Renxu is not to be avoided, as it can harmonize and transform, and is considered favorable. When considering earth, it favors Roadside Earth and should be cautious of various fires; Great Pass Earth, if encountered with mountains, is considered as noble, but if isolated without a foundation, it leads to poverty, early death, and a lonely, humble life. When encountering metal, only White Wax Metal is favorable, but it fears Xun Wind, as they mutually hinder each other; other metals are of no use and can only be considered as the Nobleman's禄马.

砂中土者，浪回所積，波渚而成，龍蛇盤隱之宮，陵谷變遷之地。此土清秀，唯喜清金養之，更得犯淨之土，主早貴；釵、砂、劍、泊此四金清秀相助，如丙人見辛亥為丙丁入於干戶，號曰駕海長虹，又有星拱北之論，皆貴格也，更得水相涵，尤為上吉，若無水而時日得天上火照，亦可，如丙辰乙未癸酉戊午，此命有二金資養，卻全無水，得太陽火照，故貴；如丁巳癸卯己未壬申，此命二金資養，得天上火照，亦貴。然戊午太燥，己未稍緩，壽夭不同。

The so-called "sand in water" soil is formed by the accumulation of waves and the silt deposited in water areas, representing places where dragons and snakes coil and hide, as well as where hills and valleys change. This type of soil is refined and prefers pure metal to nourish it. If it also receives clean and pure soil, it indicates early success and prominence. The four types of refined metal—Cai Chuan Gold, Sand in Water Gold, Sword Edge Gold, and Gold Foil Gold—are all refined and can support it. For example, a person born on a Bing day who meets Xinhai is considered as the丙 and丁 days entering the Heaven Gate, known as "riding over the sea rainbow," and there is also the saying of "all stars converging to the north," both of which are auspicious. If water is also present to nourish it, it is especially favorable. If there is no water, but the day and hour are illuminated by heavenly fire, it is still acceptable. For instance, in the case of Bingchen, Yiwei, Guiyou, and Wuwu, there are two metals to nourish it, but no water, fortunately there is the illumination of the sun fire, thus achieving prominence. Similarly, in the case of Dingsi, Guimao, Jiwei, and Renshen, there are also two metals to nourish it, and the illumination of heavenly fire, thus also achieving prominence. However, Wuwu is too dry, while Jiwei is more moderate, and their longevity and lifespan differ accordingly.

水以井澗清潔為吉，若有金以養之，貴；如此土已得金養而日時有海水便壞造化，癸亥輕清，丙人見之限運，逢亦主顯榮，餘水無用。火喜太陽，在格號為朱雀騰空，主貴；山頭、山下、爐中，覆燈諸火若無水濟，主壽夭。木爰桑拓、楊柳，以此土能載二木故也，餘木卻以祿馬貴人參之，如日中刑破沖剋之木，雖見之有何造化？不如無為吉。五行最忌土相刑，路旁安身，有金木資生，亦主福慶；大驛往來，最不宜見，縱有金水亦凶，餘土尤不為吉。

Water is considered auspicious when it is clean, such as well water or stream water. If there is also metal to nourish it, it becomes even more valuable. However, if the earth has already been nourished by metal, and then the day or hour column contains great ocean water, it destroys the harmony. Guihai water is light and clear, and if a person born on a Bing day encounters it during their life span and fortune, it indicates great glory and success. Other types of water are not useful. Fire prefers the sun fire, which is called "Zhu Que Teng Kong" in the pattern, indicating nobility and prestige. Other types of fire, such as mountain top fire, mountain bottom fire, furnace fire, and covered lamp fire, if not balanced by water, result in a short lifespan. Wood prefers mulberry and willow wood, because this earth can support these two types of wood. Other types of wood should be considered in relation to the Lu Spirit, the Post-horse, and the Nobleman. As for wood that is harmed, destroyed, clashed with, or overcome in the day column, even if it appears, what good does it do? It is better not to have it at all. The most忌 in the Five Phases is earth and earth conflicting. Roadside earth can provide a resting place, and if it is nourished by metal and wood, it brings blessings. Great驿 earth is on a main road, and it is most undesirable to see it, even with metal and water, it is still dangerous. Other types of earth are even less favorable.

路旁土者，大地連途，平田萬頃，禾稼賴以資生，草木由之暢茂。此乃火暖土溫，長養萬物之土也，故須假水為先，乃灌溉滋潤之論，次第尤宜水化為妙，更得金來相助，則禾稼成實。如庚午見甲申，辛未見乙酉為祿，若無沖破，主早貴；天上水雨露相滋，庚午喜見丁未，辛未喜見丙午，為官貴祿合之妙；澗下庚午見丁丑，貴祿交馳，辛未見丙子，化水逢生；大溪乙卯為雷，能發生，此土又乙庚合化，故皆主吉；長流、大海二水以其不能澆灌，此土故最忌之，主凶夭。

The so-called "Roadside Earth" refers to the continuous roads and vast fields on the earth, upon which crops grow and grass and trees flourish. This kind of earth is warm due to fire and temperate due to soil, nurturing all things. Therefore, it must first be nourished by water; secondly, it is especially suitable to be combined with something that can produce water; if further assisted by metal, the crops will bear fruit. For example, Gengwu paired with Jiashen or Xinwei paired with Yiyou are both禄, and as long as they are not broken by a clash, they indicate early success and prominence. The water from the Milky Way, like rain and dew, nourishes: Gengwu prefers to see Dingwei, and Xinwei prefers to see Bingwu, which is a wonderful combination of official star, nobleman, and the Lu spirit. Regarding the water from the Stream, Gengwu paired with Dingchou is a mutual movement of nobleman and the Lu spirit, and Xinwei paired with Bingzi is a transformation of water through the combination of Bing and Xin, thus meeting the conditions for growth. In the large stream water, Yimao carries thunder, which can stimulate the growth of all things. This earth also combines with the metal Y and Geng to form a transformation, so it is favorable. However, long flowing water and great sea water cannot be used for irrigation, so this earth is most忌讳 when encountering them, leading to misfortune and early death.

火逢霹靂，庚午見己丑，貴祿交穿，辛未見戊子，印貴朝陽，皆吉，天上火就位相生，太燥則土反不能生物，有水潤之始得，若獨見，主夭；爐中火亦燥，亦主妨壽；燈頭有屋土，方應造化，名超凡入聖，不然亦凶。見木可以發生，然有貴人祿馬則吉，刑煞沖破則凶。只有庚寅木，此土逢之大好，大林不能勝載，如土位見丙辰、丙戊、辛丑、辛未，皆吉；若庚午見辛未，辛未見庚午，為二儀貴偶，無有不貴。釵釧、砂中二金可以滋助，清水金水並見，大吉，若命已見水，無金運，遇此金亦福；乙丑海金可為山論，若得天河清水助之，庚人大好。妙選有金馬嘶風格，以庚午、甲午生人得辛巳時；有馬化龍駒格，又以午生人見辰時；有哨風猛虎格，以庚辛生人得辛巳、乙巳。俱以貴論，而水、火、土、金似不相拘。

Fire meeting Thunder霹雳 Fire: When Gengwu is paired with Jichou, it is a meeting of the Nobleman and the Lu Spirit, which is favorable. When Xinchou is paired with Wuzi, the official seal and noble quality are directed towards the sun, which is also favorable. Heavenly fire is in its original position and generates, but it is too dry, so the earth cannot produce anything; water is needed to moisten it. If only heavenly fire is present, it indicates a short life. Furnace fire is also dry and similarly harms longevity. Covered lamp fire needs the earth of the roof to be in harmony, which is called 'transcending the mundane to reach the sacred,' otherwise it is unfavorable. If wood is present, it can help the earth to grow, but it needs the Nobleman and the horse (favorable signs) to be favorable; if there are punishments or conflicts, it is unfavorable. Only the wood of Gengyin can support this earth well; the large forest wood cannot bear it. If the earth position has Bingchen, Bingxu, Xinchou, or Xinchou, it is favorable. If Gengwu meets Xinchou or Xinchou meets Gengwu, it is called 'the noble couple,' and there is no failure in achieving honor. The jewelry gold and sandy gold can nourish it. If clear water and metal water appear together, it is very favorable. If water is already present in the fate, even without the metal element, encountering these two types of gold brings good fortune. The sea gold of Yichou can be considered as a mountain. If it is further assisted by the heavenly river clear water, it is very favorable for someone born in Gengwu. The 'Golden Horse Whinny Style' in 'Choice Selections from the Orchid Terrace' refers to those born in Gengwu or Jiawu who are born at Xinsi. The 'Horse Transforming into a Dragon Colt Style' refers to those born in the year of the horse who are born at the hour of the dragon. The 'Whistle Wind and Ferocious Tiger Style' refers to those born on Geng or Xin days who are born at Xinsi or Yisi. These styles are all considered noble, and water, fire, earth, and metal seem not to be restricted.

大驛土者，堂堂大道，坦坦平途，九州島無所不通，萬國無所不至，此乃位屬坤方，德乃厚載，輪天轉日，負海乘山之土也。發生萬物，以木為基。戊申，長生之土，德厚無疆，見三、四木皆能滋生，己酉，自敗之土，木多則竊氣；大林合中逢沖，主夭，別木則吉，更以祿貴參之。

The so-called "Great Highway Earth" represents a straight and righteous path, a smooth and unobstructed way. It is accessible throughout the nine provinces and reaches all nations. Its direction belongs to the Earth trigram, and its virtue lies in its ability to bear and carry heavily. It follows the movement of the heavens and the sun's course, capable of bearing the sea and supporting the mountains. It generates all things but relies on wood as its foundation. Wushen (戊申) is the earth of birth, with deep and boundless virtue, able to foster growth in three or four woods. Jiyou (己酉) is earth that self-destructs, and an excess of wood will steal its energy. When combined with the Great Forest Wood, it brings about premature death; other woods are auspicious, but the outcome must be determined by the Lu Spirit and the Nobleman.

井泉、澗下二水清貴不燥，如戊申見丁丑或乙酉，己酉見丙子或甲申，謂之官貴，主吉；天河丙午而己酉得之，丁未而戊申得之，亦為貴祿，主福；長流戊申見癸巳，己酉見壬辰，亦吉，多逢則不寧靜；大溪乙卯為東震發生之義，單見亦吉；海水對穿，土不能勝，日時遇主夭，得山稍輕，內戊申見癸亥，戊癸合申亥，為地天交泰，反吉。

Well water and mountain stream water are clear and noble without being dry: for example, when Wu Shen is paired with Ding Chou or Yi You, or Ji You is paired with Bing Zi or Ji Shen, they are called 'official nobleman', which indicates good fortune. Regarding heavenly river water, when Bing Wu is paired with Ji You or Ding Wei is paired with Wu Shen, they are also considered nobleman and the Lu spirit, indicating good fortune. As for long flowing water, when Wu Shen is paired with Gui Si or Ji You is paired with Ren Chen, it is also good, but if there are too many such combinations, it leads to instability. In the case of large stream water, Yi Mao contains the meaning of the eastern thunder trigram Zhen, which signifies growth and is good when seen alone. For the great sea water, it is directly opposite and causes the earth to be unable to bear it; if it appears in the day or hour pillar, it may lead to early death, but if there is a mountain in the column, it is slightly less severe. Among these, when Wu Shen is paired with Gui Hai, Wu and Gui combine, and Shen and Hai match, forming 'Heaven and Earth Interacting', which is actually good.

火見太陽、霹靂，謂之聖火，最能發生，此土如逢水助，主顯達，其於凡火，再逢木生之，更燥，主凶夭。五行見土，唯路旁最宜，屋上、壁上、砂中縱先得木，亦為泯絕，城頭有水，稍吉。命若有金，清秀，吉；釵釧得辛亥，金泊得壬寅，戊申遇之，柱中更加水助，乃地天交泰，水繞山環大格，主貴，己酉見庚戌、癸卯稍次；砂金造化亦同，劍金須候木得用，不然無益。

Fire meeting the Sun Fire and Thunder霹雳 Fire is called "Holy Fire," which is most effective in promoting the growth of all things; if this earth also meets water for assistance, it indicates success and high status. As for ordinary fire, if it meets wood to nourish it, it becomes even drier, leading to danger and premature death. Among the five elements meeting earth, only Roadside Earth is most suitable; Roof Earth, Wall Earth, and Sand Earth, even if they first meet wood, will ultimately be destroyed and of no use; City Head Earth, if it meets water, is somewhat favorable. If a person's destiny includes metal, clear and refined metal is considered auspicious: Hairpin Gold requires Xinhai, Gold Foil Gold requires Renyin, and if Wushen is encountered, with water assistance in the pillar, it forms the grand pattern of "Heaven and Earth Interconnected" and "Water Surrounding Mountains," indicating high status; Jiyou meeting Gengxu and Guimao is slightly less favorable. The transformation of Sand Gold is similar; Sword Edge Gold requires the presence of wood to be beneficial, otherwise it offers no advantage.

屋上土者，埏埴為林，水火既濟，蓋蔽雪霜之積，震凌風雨之功，此土瓦也。非木無以架之，故以木為根基，平地為上，大林次之，餘取天干化木，亦吉，只怕沖破。此巳城之土，不宜見火，爐中丙寅最凶，丁卯稍可；太陽、霹靂可取相資；山下、山頭，有木生之則禍；燈頭丙戌見乙巳為上，丁亥見甲辰次之，謂之火土入堂格，若柱中木多，亦不為吉。

The so-called "roof soil" refers to clay that is kneaded into shapes, then fired and burned, forming tiles that can cover and protect against accumulated frost and snow, as well as resist the destructive forces of wind and rain. This soil is essentially the material of roof tiles. Without wood, it cannot be constructed, so wood must be the foundation. Level ground wood is the best, followed by large forest wood; other types are also acceptable if they can be transformed into wood through the combination of heavenly stems. However, it is undesirable for fire to appear again, as this soil has already been fired. Among the fires, the fire of the Bingyin hour is the most dangerous, while the fire of the Dingmao hour is somewhat less so. The sun fire and thunder fire can be used to assist. However, the fire of the mountain below and the fire of the mountain peak can become disasters if wood is present to nourish them. Regarding the fire of the covered lamp, the best combination is when Bingxu meets Yisi, and the next best is when Dinghai meets Jiachen; this is called the "fire and soil entering the hall pattern." However, if there is an excess of wood in the pillar, this pattern is not considered auspicious.

水宜天河、井泉、澗下，皆吉，如先得平地木成格，大貴；溪流無木多夭，若丙戌而得癸巳，丁亥而得甲寅，則又別論，再看日時所成造化何如；大海無山則不宜見土。土見路旁，如丙戌得辛未，丁亥得庚午，陰陽互見，更假木為基，主貴；壁土亦宜；餘則汨沒。若缺木而三刑聚，縱是二土亦凶，砂土獨丁已不妨。金唯劍鋒、釵釧最吉，丁見壬申，天干化木，地支乾坤清夷，丙見辛亥，天干化水，地支丙入干戶，皆大貴格，若丁亥見庚戌，丙戌見癸酉，則不為吉；泊金有粉飾之用，亦吉；餘金無用，當以貴祿參詳。

Water is most favorable when it is from the Heavenly River, Well Spring, or Stream Water, and this is considered very auspicious. If there is a flat land wood present to form a pattern, it leads to great fortune. If there is large stream water without wood, it often indicates a short life. However, if there is aBingxu (Bingxu) withGuisi (Guisi), orDinghai (Dinghai) withJiayin (Jiayin), then it is a different case and should be further examined based on the harmony formed by the day and hour. If there is great sea water without mountains, it is not suitable to see more earth. If earth is present, it is best to have road-side earth. For example, if there isBingxu (Bingxu) withXinwei (Xinwei), orDinghai (Dinghai) withGengwu (Gengwu), the yin and yang interact, and with the help of wood as a foundation, it leads to great fortune. Wall earth is also suitable; other types of earth only serve to bury the water. If there is a lack of wood and the three punishments are formed, even with two types of earth it is still凶 (unfavorable). Among the earth types, onlyDingsi (Dingsi) is acceptable. As for metal, only sword-like metal and bracelet metal are most favorable. For example, if the day is丁 (Ding) and there isRenshen (Renshen), the heavenly stems 丁 and壬 form wood, and the earth branches 申 and亥 belong to heaven and earth, which is clear and harmonious. If the day is丙 (Bing) and there isXinhai (Xinhai), the heavenly stems 丙 and辛 form water, and the earth branch 亥 is the heaven gate for fire, which is a great fortune pattern. However, ifDinghai (Dinghai) meetsGengxu (Gengxu), orBingxu (Bingxu) meetsGuiyou (Guiyou), it is not favorable. Metal foil is also favorable as it has a decorative function; other types of metal are not useful and should be considered in conjunction with the nobleman and the Lu spirit for a detailed judgment.

澗下水者，山環細浪，雪湧飛端，相連南北之流，對峙坎離之脈。此水清澄，喜見金養，砂中、劍鋒二金最宜。釵釧庚戌丁丑不宜，以丑戌相刑，辛亥見丙子則丙辛化水，尤貴；餘金以祿貴參之，取其資生，惡其沖破。見木一位不妨，二三則主勞苦，亦以貴人祿馬參之。命中見土，主人多濁天元，若木或化水，則主清吉；砂中、屋上二土，其氣稍清，路旁、大驛則濁甚矣，主財散禍生，如辰、戌、丑、未土局，其凶尤甚，以水濁土渾故也。

The term "Jianxia Shui" refers to the water in mountain valleys, characterized by small waves and snow-like splashes among the mountains. Northern and southern streams connect with each other, and the water channels from the Kan and Li directions look across valleys. This water is clear and prefers to be nourished by metal. Among the metals, Sand-in-the-Desert Gold and Sword-Edge Gold are most suitable. However, among the钗钏 Gold, the combination of Gengxu and Dingchou is not favorable, as Xu and Chou are in conflict. When Xinhai meets Bingzi, the Jia and Xin metals combine to form water, which is especially auspicious. Other metals should be determined based on the Lu Spirit and Nobleman, focusing on their ability to nourish and generate water, while avoiding conflict. The presence of one wood is not harmful, but the appearance of two or three woods indicates hardship, and this should also be considered in relation to the Nobleman and Lu Spirit. If the person's destiny includes earth, it suggests that the heavenly stem's energy is mixed and turbid. If there is wood or if the water can be transformed, it indicates clarity and auspiciousness. Sand-in-the-Desert Earth and Roof Earth are somewhat clear, but Roadside Earth and Great Pass Earth are very turbid, leading to financial loss and misfortune. If the years of Chen, Xu, Chou, and Wei form an earth trinity, the danger is especially severe, as the water is disturbed and made turbid by the earth.

火見太陽，雖炎，中間有既濟未濟之論；霹靂就位相爭，最所不宜。若二火併論，無金資助，主荒淫，有金別論；山下、山頭亦吉，若並臨，時日則嫌。命中遇水，反成漂盪，見天河為引凡入聖，見大海為福貴朝宗，皆吉，獨丁丑見壬戌，則丑戌相刑，丁壬淫合，主風聲不雅；大溪性急，長流不靜，皆不為吉，大抵此水須以多為主，而無火土夾雜，再得甲寅乙卯之水，則源遠流清，真君子人也。

Fire encountering the sun fire, although hot, can still be distinguished between "water and fire in harmony" and "fire and water not yet in harmony." Thunder fire is in direct conflict with it, and they are most incompatible. If these two types of fire appear together without the presence of metal, it indicates indulgence and excess. If metal is present, then it is a different matter. Fire under the mountain and fire on the mountain peak are auspicious, but if they both appear in the birth time and the hour pillars, they are considered unfavorable. If water is also present in the destiny, it leads to drifting and instability. Meeting the river water is called "leading the ordinary to the sacred," and meeting the great sea water is called "blessedness and wealth converging to the center," both are auspicious. However, when Dingchou meets Renxu, the conflict between Chou and Xu and the illicit union between Ding and Ren lead to an unrefined reputation. The water of the great stream is impetuous, and the long flowing water is not still, neither of which is favorable. In general, this kind of water should be abundant, without fire and earth mixed in; if it is further accompanied by Jiayin and Yimao water, then it is a source far and clear, representing a true gentleman.

大溪水者，驚濤薄岸，駭浪浮天，光涵萬里之寬，碧倒千山之影，最喜有歸有養，遇坎則為有歸，得金則為有養，所嫌者，日月時中，有申酉沖動，或辰已風吹，主飄流；井泉水淨而止，澗下有丑為艮，天河沾潤，大海朝宗，此四水皆吉；長流有風，獨不宜見。此水以清金為助養，唯釵、砂最宜，蠟金亦清，若有釵金對沖則不宜；海中雖無造化，甲子屬坎，乙丑為艮，乃歸源之地，亦吉；泊金最微，不能相生，豈有超顯之理？劍金雖化於大溪，卻忌卯雷巽風，主性不定。

The so-called "Great Stream of Water" refers to a wide and powerful body of water with waves crashing against the banks, great waves rising high to touch the sky, and its shimmering surface reflecting the vastness of the world. It prefers to have a destination and nourishment: encountering the position of Kan (Water) signifies a destination, and encountering metal that generates it signifies nourishment. It dislikes the presence of the branches Shen and You in the day, month, or hour pillars, as they cause disturbance, or the branches Chen and Si, which represent wind, as they bring disruption, leading to a life of drifting. Well water is pure and still, mountain spring water contains the earthy branch Chou (Ox), heavenly river water is nourishing, and great sea water provides a return to the source, all of which are auspicious. Long flowing water accompanied by wind is not suitable. This water benefits most from pure metal, with Jiazi (Gold of the钗钏) and Sha Zhong (Sand in the Center) gold being most suitable, while Bai La (White Wax) gold is also pure. However, if it conflicts with Jiazi gold, it is not suitable. Although sea gold does not generate water, since Jiazi belongs to Kan (Water) and Yichou belongs to Gen (Mountain), these are the sources of water, making it auspicious. Gold Foil gold is too thin and cannot generate water, so how could one achieve outstanding success? Sword Edge gold can be transformed into Great Stream of Water, but it dislikes the position of Mao (Rabbit) representing thunder and Xun (Wind), leading to an unstable nature.

五行有土，皆為無益，屋上、城頭壅阻此水，路旁稍可，亦不為奇；壁上獨辛丑為山，大驛唯己酉有合，戊申則沖，庚子則刑，皆不為吉。火見太陽，雖假照耀，霹靂尤忌相逢，若二火互見，主貧，單見別論。木見此水，徒被漂盪，唯桑拓木壬子有坎，癸丑為山，為水繞山環之貴，內甲寅人見壬子吉，乙卯人見癸丑吉；餘木以祿貴參之，尤忌沖破。

The Five Phases' earth does not benefit this water at all: roof earth and city wall earth will block and obstruct this water; roadside earth is somewhat acceptable but not remarkable; wall earth only has Xinchou as mountain; large驿站 earth only has Jiyou that can match, while Wushen conflicts, Gengzi is penal, none are auspicious. Fire meets the sun fire, although it can provide some illumination, but thunder fire especially dislikes meeting; if both fires are present, it indicates poverty, but if only one is present, it is considered separately. Wood meets this water, which will only cause it to be floated away; only mulberry and persimmon wood has Renzi occupying the Kan position and Guichou as mountain, forming the noble situation of 'water surrounding mountain'; among them, Jiayin born people meeting Renzi is auspicious, Yimao born people meeting Guichou is auspicious. Other woods should be determined by referring to the Lu Spirit and Nobleman, especially avoiding conflict.

長流水者，混混無窮，滔滔不竭，就下必納於東南，順流自歸於辰巳。此水喜金生養，金要白蠟、釵釧，以天干有庚辛真金，地支辰巳就位相生，戌亥為歸源之地；劍鋒純是金水，泊金水木居東，皆以吉論；海中，砂中無取。嫌土蹇涸，而土有堤防之用，六土之中，取庚辛丙丁為吉，戊己無用。遇火則相刑，而有既濟之妙，內壬辰喜見丁卯、丁酉，癸巳喜見戊子、戊午，以天干合化故也；燈頭癸巳尤喜見甲辰，山頭壬辰尤喜遇乙亥，化龍歸祿，取義更佳。

The so-called "long flowing water" refers to water that flows endlessly and continuously, inevitably flowing toward the southeast and naturally converging into the directions of Chen and Si. This water prefers metal to nourish it, specifically white wax metal and hairpin metal, because these metals have the heavenly stems of Geng and Xin true metal, and the earthly branches of Chen and Si are in their native positions to generate water. Sword-edged metal is pure and represents the mutual generation between metal and water, while gold foil metal has water and wood in the east, both considered auspicious. Sea of water metal and sandy field metal are not favorable. It dislikes earth that blocks and dries it up, but earth can also build dikes to protect it. Therefore, among the six types of earth, those with heavenly stems of Geng, Xin, Bing, and Ding are favorable, while those with heavenly stems of Wu and Ji are not useful. Although fire is originally harmful, there is a wonderful aspect of water and fire in harmony. Among these, Renchen prefers to see Dingmao and Dingyou, and Guisi prefers to see Wuzi and Wuwu, because the heavenly stems can harmonize and transform. In the case of covered lamp fire, Guisi especially prefers to see Jiachen, and in the case of mountain head fire, Renchen especially prefers to see Yihai, which is taken to mean "dragon transformation and returning to the official position," which is considered a better meaning.

逢木雖漂泛，而桑拓癸丑為山，楊柳癸未為園，年時得此水圍之，為水繞花堤，大貴格也；松柏、石榴，天干有金相生；大林、平地，雖嫌有土，而癸巳見戊辰，壬辰見己亥，俱吉。水為同類，澗下則丁壬合化，天上則雨露相資；井泉、大溪無益；海乃眾流所歸，而壬辰之龍得癸亥則龍躍天門，春夏秋生為吉，或龍潛大海，則冬生乃宜，柱中須先得金為妙。又壬辰為自印之水，再見壬辰則刑，刑則自害，見戊戌則沖，沖則氾濫，主凶；癸巳，自絕之水，名為涸流，若遇丙戌、丁亥、庚子、辛丑之土，其涸可待，柱中如得三合生旺之金生之則吉。

When encountering wood, although it may cause water to flow and flood, within the category of mulberry and柘 wood,Guichou can represent a mountain, and within the category of willow and poplar wood,Guiwei can represent a garden. If the year pillar and hour pillar have this water surrounding it, it forms the pattern of "water surrounding the garden embankment," which is a great fortune. For the wood of pine and cypress and pomegranate, if there is metal in the heavenly stem that can generate it, it is beneficial. For the wood of great forest and flat land, although they are disliked for carrying earth, ifGuisi meetsWuchen orRenchen meetsJihai, it is favorable. Water and water are of the same type: the water of the mountain stream can be transformed by the combination of丁 and壬, and the heavenly river water can support each other like rain and dew. Well water and large stream water are not beneficial. The great sea is the final destination of all streams, and if the dragon ofRenchen meetsGuihai, it forms the pattern of "dragon leaping through the heavenly gate," which is favorable for those born in spring, summer, and autumn; if viewed as "dragon resting in the great sea," it is favorable for those born in winter, and the pillar should also have previous metal for the best result. Additionally,Renchen is self-printing water, and if anotherRenchen appears, it causes self-harm due to mutual conflict; if it meetsWuxu, it causes conflict leading to flooding and indicates misfortune.Guisi is self-cutting water, known as "dried stream," and if it meetsBingxu,Dinghai,Gengzi, orXinchou, the drying up is imminent; if the pillar can have three harmonious and prosperous metals to generate it, it is favorable.

天河水者，亂灑六野，密沛千郊，淋淋瀉下銀河，細細飛來碧落，此乃天上雨露，發生萬物，無不賴之。銀河之水，土不能克，故見土不忌，而且有滋潤之益；天上之水，地金難生，故見金難益，而亦有涵秀之情；生旺太過則為淫潦，反傷於物，死絕太多則為旱干，又不能生物，要生三秋得時為貴也。水喜長流、大海，內丙午宜癸巳、癸亥，丁未宜壬辰、壬戌，陰陽互見，尤吉；大溪乙卯為雷，井泉己酉為貴，俱以吉論。

The so-called "Heavenly River Water" refers to rain that falls abundantly over the four directions and densely over thousands of miles of plains, flowing down from the Milky Way and coming from the clear sky. This is the rain and dew from heaven, upon which the growth of all things depends. The water from the Milky Way is not affected by the earth, so encountering earth does not require avoidance, but rather brings benefits of nourishment. Heavenly water is not generated by metal on the ground, so encountering metal brings little benefit, but there is also a sentiment of cultivating refined qualities. If this water is too strong and flourishing, it becomes excessive rain causing floods, which harms all things; if it is too weak and depleted, it leads to drought, which cannot sustain life. Therefore, water is considered auspicious only when it is born in the three months of autumn. Water prefers continuous flowing water and great sea water: among these, Bingwu (丙午) is suitable with Guisi (癸巳) and Guihai (癸亥), while Dingwei (丁未) is suitable with Renchen (壬辰) and Renxu (壬戌). The intermingling of yin and yang is especially favorable. In the stream of great river water, Yimao (乙卯) carries thunder, and in the well water, Jiyou (己酉) represents a nobleman, all of which are considered auspicious.

火喜霹靂，為神龍之火，與此水相濟。而倏忽變化，雲行雨施，豈有不貴？爐中火旺，大海水旺，如柱中得二火二水，上下上相濟，謂之精神俱足，大貴格也；燈頭有風，山頭有貴，皆以吉論，又須以別水濟之方吉；天上就位相剋，則忌見之。木石榴、楊柳俱吉，大林有巽，平地有亥，亦吉；松柏、石榴遇丙辛合化，亦以吉論。妙選有靈槎入天河格，是取死絕無根之木，柱無土培則漂流天河是也。土雖不能克，而柱逢庚午辛未，就位相剋，土壅水滯，或水又冬生，則水結池塘，必主濁濫；餘土如砂中、屋上皆吉，城頭，大驛無用，壁上對沖，亦壞造化。

Fire prefers the thunder and lightning fire, which is the divine dragon fire, capable of mutual assistance with water; when these two elements suddenly change, it is as described in the "Commentary on the Judgment" of the "Zhou Changes (I Ching)" under the "Qian Hexagram," saying "Clouds move and rain spreads," which is surely a valuable combination. The fire in the furnace is most vigorous, and the great sea water is most vigorous; if there are two fires and two waters in the pillar, with mutual assistance between them, it is called "spirit and body fully complete," which is a great and noble pattern. The lamp fire accompanied by wind and the mountain head fire accompanied by dignity are both considered auspicious, but they also need other waters to balance them for good fortune. The heavenly fire is directly in opposition when in its original position, so it is undesirable. Wood sees mulberry wood and willow wood as auspicious; large forest wood occupies the position of Xun, and flat land wood occupies the position of Hai, which are also auspicious; if pine and cypress wood or mulberry wood meet the combination of Bing and Xin, they are also considered auspicious. The "Choice Selections from the Orchid Terrace" mentions the "Divine Boat Entering the Milky Way Pattern," which refers to wood that is dead, absolute, and rootless, with no earth to nourish it, thus drifting on the Milky Way. Although earth cannot overcome this water, if there are Gengwu and Xinwei in the pillar, which are in their original positions and in opposition, then the earth becomes excessive and the water stagnates; if the water is born in winter, the water turns into a pond, inevitably leading to turbid and overflowing situations. Other types of earth such as sand earth and roof earth are auspicious, while city head earth and great pass earth are of no use. Wall earth conflicts with it and will destroy the transformation.

水、金雖不能生，獨辛亥釵金卻屬干天，水在天上，只此最吉；餘金亦取天干有庚辛、壬癸者為用，甲乙無益，再以祿馬貴人參之始得。妙選又以水生人得庚子、壬子為雲騰雨施，生春則旱，夏則潦，冬則寒，獨三秋最吉；遇甲辰乙巳、庚辰辛巳，柱中有壬為雲，有辰為龍，為風雨作霖；若生冬月，是為霜凝薄露，日時喜遇寅卯溫和之氣，可解斯凍，俱貴格也。

Water and metal cannot generate it, but the钗钏 gold of Xinhai is located in the Heaven position, and water is also in the sky, so this is the most auspicious. Other metals should have the heavenly stem with Geng, Xin, Ren, or Gui to be useful; those with Ji or Yi are not beneficial. It is also necessary to refer to the Lu Spirit, the Post-horse, and the Nobleman. The Choice Selections from the Orchid Terrace also say: people with water destiny who have Gengzi or Renzi are called "clouds rising and rain spreading." If born in spring, there will be drought; if born in summer, there will be flood; if born in winter, there will be cold. Only autumn is most auspicious. If they meet Jiachen, Yisi, Gengchen, or Xinsi, and there is Ren as cloud and Chen as dragon in the column, it is called "wind and rain bringing rain." If born in winter, it is like frost forming and dew thinning. The day and hour prefer to meet寅 and卯, which are warm energies, to resolve the coldness. All of these are noble destinies.

井泉水者，寒泉清冽，取養不窮，八家鑿之以同飲，萬民資之以生活。此水生於金而出於木，故喜見金為福，砂中有土，性與之最宜，釵釧清秀次之，蠟金與釵金相沖，故不宜再見；劍鋒申酉太旺，恐有氾濫之災；海金無取，乙丑為艮，山下出泉，亦吉。此非木不能出，譬之桶論，故見木皆吉，如見平地、大林，須假劍金削之，方可取用；桑拓、楊柳無用；松柏則互換歸祿，此其最吉。諸火陰陽互見則吉，霹靂名為入聖，太陽號為顯照，二火相見最吉，但不宜並有則凶。

The so-called "well water" is cold and clear spring water that is inexhaustible. In ancient times, eight families would share one well and drink from it, and the people relied on it to sustain their lives. This water is generated by metal and flows out from wood, so it favors the presence of metal for good fortune. Sand gold mixed with earth has the most suitable nature; jewelry gold is elegant and slightly less favorable; white wax gold conflicts with jewelry gold, so it should not appear again; sword-edge gold is too strong in the hours of Monkey and Rooster, and there may be a flood-like disaster; sea water gold is not useful, but Yichou belongs to Gen, which is "spring emerging from under the mountain," and this is also auspicious. This water cannot flow without wood, just as one would need a wooden bucket to draw it, so the presence of wood is favorable. If flat land wood or great forest wood is seen, it should be cut with sword-edge gold to be useful; mulberry and osier wood, as well as poplar and willow wood, are not useful; pine and cypress wood can exchange with it and return to their original fortune, which is the most favorable. Any kind of fire is auspicious as long as yin and yang are intermingled: lightning fire is called "leading the ordinary to the sacred," and sun fire is called "illuminating," and these two fires together are most auspicious, but they should not appear at the same time, for that would be inauspicious.

諸土路旁、砂中最吉，屋上有天門生水之源，亦吉；城頭，壁上與此水則無干涉；大驛就位相剋，水為土掩則井不食，須有木去之方可。水喜大海，為引凡入聖；天上、澗下、長流亦不為在災；大溪甲寅乙卯為吉，如甲申見乙酉，乙酉見甲申，官星互換，最吉；如二水在年時，二木在月日，謂之水繞花堤，乃貴格也。

Among various types of earth, road earth and sandy earth are most auspicious; roof earth, which corresponds to the heavenly stems Xu and Hai, represents the source of water and is also favorable. Wall earth and wall-mounted earth have nothing to do with water. Great驿站 earth is in a position of mutual control, which causes water to be buried by earth, making wells unusable. Wood is needed to loosen the earth. Water prefers great ocean water, which is called "leading the ordinary into the sacred." Heavenly river water, mountain stream water, and long flowing water do not cause disasters. In the case of great stream water, Jiayin and Yimao are favorable. For example, Jiashen meeting Yiyou or Yiyou meeting Jiashen indicates the exchange of official stars, which is most auspicious. If two waters appear in the year and hour pillars, and two woods appear in the month and day pillars, it is called "water surrounding the flower embankment," which is a noble destiny.

大海水者，總納百川，汪洋無際，包括乾坤之大，升沈日月之光。此水原有清濁，以兩般分論：壬戌有土氣為濁，癸亥干支純水而納音又水，故清。壬戌人嫌山，以土氣太盛，有金清之方吉，癸亥最喜見山，然後海水之性始安；澗下丁丑為山，天河與海上下相通，柱中有木為槎則乘槎入於天河，極為上格；長流、大溪等水畢竟皆歸於海，以海水不擇細流，故能成其大也；壬辰為龍歸大海，尤吉，中間又分陰陽互見，干支合化方可；井泉則有所制，與海不通，故不喜見之。

The concept of "Great Ocean Water" refers to water that gathers all rivers and streams, vast and boundless, encompassing the vastness of heaven and earth, and swallowing the light of the sun and moon. This water originally has both clear and turbid aspects, and it should be discussed in two categories: those with the stem-branch combination of Renxu have a strong earthy quality, hence they are turbid; while those with Guihai have pure water and their nayin sound element is also water, hence they are clear. People with Renxu are reluctant to see mountains, because the earthy quality is already too strong, and they need metal to make it clear and auspicious; whereas people with Guihai prefer to see mountains, as mountains stabilize the nature of the sea water. In the case of "Ravine Water," the combination of Dingchou can act as mountains; for "Heavenly River Water," which is connected with the Great Ocean Water, if there is wood in the pillar, it can serve as a raft, allowing one to ride the raft and ascend to the Heavenly River, which is an extremely excellent configuration. Other types of water such as "Long Flowing Water" and "Great Stream Water" eventually flow into the Great Ocean, because the sea does not discriminate against small streams, thus achieving its vastness. Renchen is called "Dragon Returning to the Great Ocean," especially auspicious, but it also needs the interplay of yin and yang and the ability of stem and branch combinations to harmonize and transform. Well Water is restricted by earth, and does not connect with the sea, so it is not favored.

諸金獨海中第一，以壬戌癸亥喜見甲子乙丑；砂中亦得，餘金又當以貴人祿馬參之。火喜天上，與海水相為照耀，最吉；霹靂己丑為山，戊癸合化，柱得木火旺地，亦吉；山下、山頭、覆燈諸火不宜見。木唯壬子癸丑、壬午癸未俱吉；大林有風沖動，水性不安；平地厚載，則就位相得；松柏、石榴若無土制則漂泊無定。土愛路旁、大驛，唯此二土足以振之不洩，況癸亥見戊申為天關地軸大格，日時遇此厚土，縱有風雷，亦不為害；城頭己卯須資艮則吉，如逢霹靂，則雷火變化，海水洶湧，亦主貧寒。

Among all kinds of metal, sea gold is the best, because theRenxu andGuihai favor seeingJiazi andYichou; sandy gold is also acceptable; other metals should be determined according to the nobleman's luck. Fire prefers heavenly fire, as the sun and moon reflect on the sea, which is most auspicious; among thunder fire,己丑 can represent a mountain, and戊 and癸 can combine and transform, if the column has strong wood and fire, it is also auspicious; mountain foot fire, mountain top fire, and covered lamp fire are not suitable. Wood is only auspicious when it is the桑柘 wood of壬子 and癸丑, or the willow wood of壬午 and癸未; large forest wood is disturbed by wind, making water unstable; flat land wood is thick and solid, able to bear weight, and is auspicious when it is in its proper position; pine and cypress wood and pomegranate wood will be unstable and drift if there is no earth to restrain them. Earth prefers roadside earth and great station earth, as these two types of earth are sufficient to restrain the sea without letting it overflow; moreover,癸亥 meeting戊申 forms a grand pattern called "heavenly gate and earthly axis," if the day and hour meet such thick earth, even with wind and thunder, it will not cause harm. City head earth needs help from the mountain of艮 to be auspicious; if it meets thunder fire, it becomes a transformation of thunder and fire, and the sea surges, which also indicates poverty and hardship.

六十甲子納金取象，其十干有可以為金，有不可以為金者，雖因所值之數不同而五行類化類從之妙，其理亦不可不知。如甲乙、庚辛、壬癸，此三行者可以為金，而丙丁、戊己不與焉；庚辛原金，固為本家之物，壬癸非金也，又胡為金？此金水相生之理，而水亦可以為金，故世有水碧金明之物；甲乙之木，其質堅強，世有木化為石者，可以例見，故此二者可以取象為金，與本家之物同也。丙丁屬火，燥剛不同，戊己屬土，柔剛不同，與金相反，自不可以金論。

In the sixty Jiazi cycles, the Nayin sound elements include those that take the image of metal. Among the ten heavenly stems, some can be considered as metal, while others cannot. Although this is due to the different numbers they represent, the subtle principle of mutual generation and harmony among the Five Phases should not be overlooked. For example, the groups Jia and Yi, Geng and Xin, and Ren and Gui can be considered as metal, while Bing and Ding, Wu and Ji cannot. Geng and Xin are naturally metal, so they belong to the same category. Ren and Gui are not metal, yet they can also be considered as metal. This is because of the principle of metal generating water, and water can in turn be considered as metal, hence the saying "water is blue and gold is bright." Jia and Yi belong to wood, which is strong and firm; there are examples in the world where wood can turn into stone, so these two groups can take the image of metal, just like Geng and Xin. Bing and Ding belong to fire, which is dry and strong, differing from the strength of metal; Wu and Ji belong to earth, which is soft and different from the strength of metal. Their nature is opposite to metal, so they cannot be considered as metal.

戊己庚辛壬癸此六干者可以為木，而甲乙丙丁不預焉。以丙丁原火，所以焚木，自不可取；甲乙原木，胡不取之？殊不知五行中金還金，水還水，火還火，土還土，獨木則變，以木資火、水、土之性，假合而生，脈絕而枯槁則還水也，灼之為火則還火也，腐之為土則還土也。故不用木，所以脫體而化神也。六甲輪環，所值之數，五行錯綜，所得之理，自可以默識矣。凡木皆水所生，其津液即水也，故壬癸可以為木，庚辛之質，其堅與甲乙同，故甲乙可以為金，而庚辛可以為木，互換交通，其理亦無二也。

The heavenly stems 戊 (Wu), 己 (Ji), 庚 (Geng), 辛 (Xin), 壬 (Ren), and 癸 (Gui) can function as wood, while 甲 (Jia) and 乙 (Yi) cannot. 丙 (Bing) and 丁 (Ding) are originally fire, used to burn wood, so they are naturally excluded. 甲 and 乙 are originally wood, so why are they not chosen? It is essential to understand that among the Five Phases, metal remains metal, water remains water, fire remains fire, and earth remains earth. Only wood changes: wood relies on the properties of fire, water, and earth, and through mutual interaction, it transforms. When its vitality is cut off and it becomes dry, it reverts to water; when it is ignited, it reverts to fire; when it decays, it reverts to earth. Therefore, when selecting the sound element of wood in the Nayin system, 甲 and 乙 are not used, precisely because they are meant to shed their original form and become more refined. As the cycle of the sixty Jiazi repeats, the numbers and the combinations of the Five Phases naturally become clear. All wood is generated from water, and the essence of wood is water, so 壬 and 癸 can function as wood. The nature and hardness of 庚 and 辛 are the same as 甲 and 乙, so 甲 and 乙 can function as metal, while 庚 and 辛 can function as wood. This mutual exchange and connection follow the same principle.

丙丁、甲乙、壬癸取象為水，以壬癸原水也，丙丁其化也，甲乙之津液即為水也；戊己之土所以克水，庚辛之金所以燥水，氣有異也，自不可以水論。甲乙、丙丁、戊己取象為火，以丙丁原火也，戊己其化也，甲乙之生燃即火也，壬癸之水所以克火，庚辛之金所以燥火，類不同也，自不可以火論。丙丁、戊己、庚辛納音屬土，戊己原土也，丙丁之火化而為灰，灰即土也，庚辛之金混於土中，乃土之精氣所結，故皆可以為土。若壬癸之水潤下不凝，甲乙之木散上不止，自不可以土論。

Jia and Yi can be associated with water: Yi is originally water; Jia and Yi's essence is liquid, which is water. As for Wu and Ji, they are earth elements that control water. Geng and Xin are metal elements that dry out water. Their natures are different, so they cannot be considered as water. Jia and Yi,丙 and丁, and Wu and Ji can be associated with fire: 丙 and丁 are originally fire; Wu and Ji are their transformed forms; Jia and Yi, once ignited, become fire. As for Ren and Gui, they are water elements that control fire. Geng and Xin are metal elements that make fire more intense. Their categories are different, so they cannot be considered as fire. 丙 and丁, Wu and Ji, and Geng and Xin can be associated with earth through nayin sound element: Wu and Ji are originally earth; the fire of 丙 and丁, after burning, turns into ash, which is earth; the metal of Geng and Xin is mixed with earth, originally formed from the essence of earth, so they can all be considered as earth. As for Ren and Gui, water is moist and downward, not solid; Jia and Yi, wood, is spreading upward and not stopping. Therefore, they cannot be considered as earth.

究其取象，有輕重，有大小，有剛柔，有氣味，有體質，有功用，各各不同，此又兼地支方隅之位，旺相休囚不同，而干天之所值或從本象，或從化象，或從別象，天人交盡，其理生克，互成其義，此金所以有海中、砂中、金泊、白蠟、劍鋒、釵釧之別，而金之象無餘蘊矣，餘木、火、水、土可以例見。此納音取象所以為造化之妙也與！

Delving deeply into this method of taking images, there are distinctions of light and heavy, big and small, strong and weak, soft and hard, differences in smell and taste, differences in physical form, and differences in function, each varying greatly; furthermore, the different directions of the earthly branches, and the differences in prosperity, strength, weakness, and confinement, cause the heavenly stems to either follow their original images, or the images resulting from combination and transformation, or images of other things. Both the heavenly and earthly principles and human affairs are thoroughly examined, with the principles of generation and overcoming complementing each other in meaning. This is why gold, though the same element, is distinguished as sea gold, sandy gold, gold leaf, white wax gold, sword-edge gold, and jewelry gold, and the images of gold are fully expressed without any remainder; the other elements, wood, fire, water, and earth, can be similarly understood. The subtlety of the nayin sound element lies precisely in this.

或問：十干有陰陽、剛柔、生死之分，其說然否？答曰：十干五陽五陰，陽者為剛，陰者為柔，其生死之分如母生子，子成而母老死，理之自然。賦曰：陽生陰死，陽死陰生，循環逆順，變化見矣。甲木乃十干之首，主宰四時，生育萬物；在天為雷為龍，在地為梁為棟，謂之陽木。其祿到寅。寅為離上之木，其根已斷，其枝已絕，謂之死木。死木者，剛木也，須仗斧斤斫削方成其器。長生於亥，亥為河潭池沼之水，名曰死水，故死木放死水中，雖浸年久，不能朽壞，譬如杪椿之木，在於水中則能堅固。

Someone asked: The ten heavenly stems have distinctions of yin and yang, hardness and softness, and birth and death. Is this correct? The answer was: Among the ten heavenly stems, five are yang and five are yin. The nature of yang is hard, and the nature of yin is soft. As for the distinction of birth and death, it is like a mother giving birth to her son, the son growing up while the mother becomes old and dies, which is a natural occurrence. A passage says: "The place where a yang stem is born is the place where a yin stem dies, and the place where a yang stem dies is the place where a yin stem is born. One follows one opposes, cycling continuously, and all changes are thus revealed." Jia wood is the first among the ten heavenly stems, governing the four seasons and giving birth to all things. In the sky it represents thunder and dragons, and on the earth it represents beams and pillars of houses, called yang wood. Its strength is in the寅 (Yin) position. The wood in the寅 position is wood that has already left the soil, its roots cut and branches severed, called "dead wood." Dead wood is hard wood, which must be cut with an axe to be made into objects. Jia wood is born in the亥 (Hai) position, which is rivers, ponds, and marshes, called "dead water." Therefore, dead wood placed in dead water, even if soaked for many years, will not decay, just like the top of a pine tree immersed in water becomes even stronger.

若離水至岸而遇癸水，癸水者，活水也，為天地間雨露，日曬雨淋，干溼不調，遂成枯朽，則能生火，火旺而木必焚矣，故有灰飛煙滅之患耳。且午屬離火，火賴木生，木為火母，火為木子，子旺母衰，焉有不終之理？故甲木死於午。經云：木不南奔。正謂此也。

But once it leaves the water and comes ashore, encountering Gui water again is different: Gui water is flowing water, the rain and dew of heaven and earth. When wood is exposed to the sun and rain, and alternates between dry and wet, it becomes withered and rotten. Withered wood can generate fire, and when the fire becomes strong, the wood is inevitably burned, leading to a disaster of ashes and smoke. Moreover, the hour of Wu belongs to the fire trigram Li, which depends on wood to be generated. Wood is the mother of fire, and fire is the son of wood. When the son is strong and the mother is weak, how can there be a lasting outcome? Therefore, Jia wood dies in Wu. The命书 says 'wood does not run south,' which refers precisely to this meaning.

乙木繼甲之後，發育萬物，生生不已；在天為風，在地為樹，謂之陰木。其祿到卯，卯為樹木，根深葉茂，謂之活木。活木者，柔木也，懼陽金斫伐為患，畏秋至木落凋零，欲潤土而培其根，利活水而滋其枝葉。活水者，癸水也，即天之雨露，地之泉源；潤土者，己土也，如耕耨之土，成稼穡之功。己祿在午，午乃六陽消盡，一陰復生，故稻花開於午時，乙木生於午地。十月建亥，亥乃純陰司令，壬祿到亥當權，死水氾濫，土薄根虛，有失培養。故乙木死於亥。經云：水泛木浮。正此謂也。

The wood of Yi follows the wood of Jia, nurturing and developing all things in a continuous cycle of life. In the heavens it represents wind, and on the earth it represents trees, known as yin wood. Its strength is in the卯 (Mao) position, where the wood is alive, with deep roots and lush leaves, called "living wood." Living wood is flexible wood, which fears yang metal that can cut it down and cause harm, and fears the arrival of autumn when its leaves fall and wither. It desires moist earth to strengthen its roots and flowing water to nourish its branches and leaves. Flowing water is the water of Gui, which refers to the rain and dew in the heavens and the springs beneath the earth. Moist earth is the earth of Ji, like plowed fields that can bring about harvests. The strength of Ji earth is in the午 (Wu) position, which is the time when the six yang forces have completely faded and the first yin force has begun to emerge. Therefore, the rice flowers open at the time of Wu, and the wood of Yi is born at the position of Wu. By the tenth month, when the month builder is Hai, this is the time when pure yin is dominant and the water of Ren is in charge, leading to overflowing water, thin earth, and weak roots, which causes the loss of nourishment. Therefore, the wood of Yi dies at Hai. The命书 (book of destiny) says "water floats wood," which refers precisely to this meaning.

丙火麗乎中天，普照六合；在天為日為電，在地為爐為冶，謂之陽火。其祿在巳，巳為爐冶之火，謂之死火。死火者，剛火也，喜死木發生其焰，惡金、土掩其光。死木者，甲木也，甲祿在寅，寅乃陽木之垣，木盛火生，隱於木石之間，非人用之，不能生發，故五陽皆出乎自然而為先天，五陰皆繫乎人事而為後天，丙火生於寅，其理甚明。如太陽之火自東而升，至西而沒，且酉屬兌，兌為澤；己土生金，金氣盛，掩息丙火之光，不能顯輝，豈無晦乎？故丙火生於寅而死於酉。經云：火無西向。正此謂也。

Jia fire is high in the middle heaven, illuminating all directions above and below; in the sky it is the sun and lightning, and on the earth it is a furnace and a place of smelting, called yang fire. Its strength is in Si, and the fire in the Si position is furnace fire, called 'dead fire'. Dead fire is strong fire, which likes to have dead wood to help its flame, and dislikes metal and earth to cover its light. Dead wood is Jia wood, and Jia's strength is in寅, which is the original position of yang wood. When wood is abundant, fire is generated, and fire is hidden among wood and stone, and does not emerge unless it is taken out. Therefore, the five yang stems originate from nature and belong to the Earlier Heaven; the five yin stems are related to human affairs and belong to the Later Heaven. Jia fire is born in寅, and the reason is clear. Just as the sun's fire rises in the east and sets in the west; moreover,酉 belongs to the Dui trigram, which is marsh, and Ji earth produces metal. When metal energy becomes strong, it covers and extinguishes the light of Jia fire, preventing it from shining, so how could it not be obscured? Therefore, Jia fire is born in寅 and dies in酉. The命书 says 'fire has no westward direction', which refers exactly to this meaning.

丁火繼丙之後，為萬物之精，文明之象；在天為列星，在地為燈火，謂之陰火。其祿到午，乃六陰之首，內有乙木，能生丁火。乙為活木，丁為活火。活火者，柔火也，丁喜乙木而生，乃陰生陰也，如世人用菜油麻油為燈燭之義，夫油乃乙木之膏也。至於酉時，四陰司權，燈火則能輝煌，列星則能燦爛，故丁生於酉；至於寅地，三陽當合，陽火而生，陰火而退，如日東昇，列星隱耀，燈雖有焰，不顯其光。故丁生於酉而死於寅也。經云：火明則滅。正謂此也。

The fire of Ding comes after Bing fire and represents the essence of all things, symbolizing the appearance of civilization; in the sky it is the array of stars, and on earth it is the fire of lamps and candles, hence it is called "yin fire." The "lu" of Ding falls in the position of Wu, which is the first of the six yin, and within Wu there is hidden "yi wood," which can generate Ding fire. Yi wood is living wood with vitality, and Ding fire is living fire with vitality.the so-called living fire refers to gentle fire; Ding fire prefers yi wood to generate it, which is yin generating yin, similar to people using rapeseed oil or sesame oil to light lamps and candles, for the oil is the essence pressed from yi wood. When it reaches You position, the four yin are dominant, and the fire of lamps and candles becomes bright, the light of stars becomes brilliant, so Ding fire is said to be born in You. When it reaches寅 position, the three yang converge, and yang fire of Bing is born from here, while yin fire of Ding retreats, like the sun rising in the east, causing the stars to conceal their brightness, and although the lamp still has a flame, it can no longer shine brightly. Therefore, Ding fire is born in You and dies in寅. The old texts say "when fire is bright it dies," which refers precisely to this principle.

戊土洪蒙未判，抱一守中，天地既分，厚載萬物，聚於中央，散於四維。在天為霧，在地為山，謂之陽土。其祿在巳，巳為爐冶之火，鍛鍊成器，叩之有聲，其性剛猛，難以觸犯。喜陽火相生，畏陰金盜氣。陽火者，丙火也，丙生於寅，寅屬艮，艮為山，山為剛土，即戊土也，賴丙火而生焉。至於酉地，酉屬兌，金耗盜戊土之氣，乃金盛土虛，母衰子旺，又金擊石碎，豈能延壽？故戊土生於寅而死於酉。經云：土虛則崩。正此謂也。

The heavenly stem 戊 (Wu) represents earth. In the time when heaven and earth were formless and undivided, it held the primordial oneness and maintained balance without bias. When heaven and earth were separated, it bore the weight of all things with its thickness, gathering in the center and spreading to the four corners. In the sky it is mist, on the earth it is mountains, hence it is called "Yang earth." The "Lushu" (favorable position for wealth and power) of 戊 (Wu) is at巳 (Si), which is the fire of a furnace, capable of forging earth into objects. When struck, it produces a clear, resonant sound, showing a strong and fierce nature that cannot be infringed. It prefers Yang fire to assist it and fears Yin metal to steal its energy. Yang fire refers to Bing Fire (Bing Fire). Bing Fire's "Changsheng" (growth) is in寅 (Yin), which in the Eight Trigrams belongs to 艮 (Gen), symbolizing mountain. Mountains are firm and strong earth, which is 戊土 (Wu Earth). Therefore, 戊土 (Wu Earth) is born from 丙火 (Bing Fire). When it reaches 酉 (You), which in the Eight Trigrams belongs to 兑 (Dui), the metal of 兑 (Dui) consumes the energy of 戊土 (Wu Earth), leading to a situation where metal is strong and earth is weak, the mother is declining while the child is flourishing. Moreover, metal can break mountains and rocks, so how can earth last long? Therefore, 戊土 (Wu Earth) is born in寅 (Yin) and dies in酉 (You). Old texts say "when earth is weak, it collapses," which refers precisely to this principle.

己土繼戊之後，乃天之元氣，地之真土。清氣上升，沖和天地，濁氣下降，聚生萬物，謂之陰土。天地人三才皆不可缺此土，如乾坤中一媒妁，陰陽失此，豈能配偶？故於四行無不在，於四時則寄旺焉，乃真土也。喜丁火而生，畏陽火而燥。其祿到午，午中丁火能生巳土，被乙木盜其栽培之氣。至於酉地，丁火而生，丁火既生，己土亦能生也；至寅用事，木火司權，鍛鍊己土，遂成磁石，反失中和之氣，豈有不損之理？故己土生於酉而死於寅。經云：火燥土裂。正此謂也。

The "Ji Earth" comes after "Wu Earth," representing the original qi of heaven and the true earth. A portion of it ascends to harmonize the qi between heaven and earth, while another portion descends to gather and nurture all things, hence it is called "Yin Earth." Heaven, earth, and humanity cannot do without this layer of earth. It acts like a matchmaker between Heaven and Earth, and without it to mediate, how could yin and yang combine as husband and wife? Therefore, it exists everywhere among the four elements of wood, fire, metal, and water, and it is strong for eighteen days at the end of each season. This is the true earth. It prefers "Ding Fire" to nourish it, but fears excessive yang fire that would dry it out. The "Lu" (favorable position) of Ji Earth is at "Wu," where "Ding Fire" is born within "Wu," yet "Wu" also contains "Yi Wood" that steals the vital qi needed to nurture all things. When it reaches "You," "Ding Fire" is born there, and with the birth of "Ding Fire," "Ji Earth" also comes into being. When it reaches "Yin," wood and fire are dominant, repeatedly refining "Ji Earth" until it becomes hard like magnetite, losing its balanced nature. How could it remain unharmed? Therefore, "Ji Earth" is born at "You" and dies at "Yin." The old saying "Fire dries the earth" refers precisely to this.

庚金掌天地肅殺之權，主人間兵革之變。在天為風霜，在地為金鐵，謂之陽金。其祿到申，申乃剛金，喜戊土而生，畏癸水而溺；長生於巳，巳中戊土能生庚金，乃陽生陽也；巳為爐冶之火，鍛鍊庚金，遂成鍾鼎之器，叩之有聲，若遇水土沈埋則無聲也，所謂金實無聲。至於子地，水旺之鄉，金寒水冷，子旺母衰，亦遭沈溺之患，豈能復生？故庚金生於巳而死於子。經云：金瀋水底。正此謂也。

The "Geng Metal" governs the authority of the universe's severe and destructive forces, and oversees the changes of warfare and turmoil in the human world. In the heavens it represents wind and frost, and on the earth it represents metal and iron, hence it is called "Yang Metal." The "Lushu" (favorable position for wealth and status) of Geng falls on the position of Shen. Shen is a hard metal that likes "Wu Earth" to generate it, but fears "Gui Water" which may drown it. Its "Changsheng" (growth) is in Si. In Si, the Wu Earth can generate Geng Metal, which is Yang generating Yang. Si is also the fire of a furnace, which forges Geng Metal into heavy bronze vessels, producing a clear and resonant sound when struck. If it is buried by water and earth, it cannot produce sound, which is called "Jin Shi Wu Sheng" (real metal without sound). When it reaches Zi, which is the place where water is strong, the metal becomes cold and the water is cold, and since the water is strong while the mother (metal) is weak, the metal will suffer from drowning again, and how can it be reborn? Therefore, Geng Metal is born in Si and dies in Zi. The old texts refer to "Jin Chen Shui Di" (metal sinking to the bottom of water), which describes exactly this principle.

辛金繼庚之後，為五金之首，八石之元。在天為日月，乃太陰之精，在地為金，金乃山石之礦，謂之陰金。其祿到酉，酉中己土能生辛金，乃陰生陰也，謂之柔金，為太陰之精。長生於子，子乃坎水之垣，坎中一陽屬金，另有二陰屬土，土能生金，子隱母胎，未顯其體，得子水盪漾，淘去浮砂，方能出色，此乃水濟金輝，色光明瑩。至於巳地，巳為爐冶之火，將辛金煉成死器，亦被巳中戊土埋沒，其形不能變化，豈能復生？故辛金生於子而死於巳也。經云：土重金埋。正謂此也。

"Xin Jin" comes after "Geng Jin" and is the first among the five metals and the fundamental essence of the eight stones. In the heavens, it is the light of the sun and moon, the essence of "Tai Yin"; on earth, it is metal, which is the ore found in mountains and rocks, hence called "Yin Jin." The "Lu" (favorable position) of Xin is at You, where "Ji Tu" (earth) in You gives birth to Xin Jin, which is Yin giving birth to Yin, so it is called soft metal, the essence of Tai Yin. Its "Changsheng" (growth) is in Zi, which is the palace of Kan water. The middle line of Kan hexagram is yang, belonging to metal, while the upper and lower lines are yin, belonging to earth, which can give birth to metal. However, at this time, the metal is still hidden in its mother's womb, its form not yet visible. Only when Zi water washes and purifies it, removing the floating sand, can its true nature be revealed. This is called "shui run jin hui" (water moistens and shines metal), with bright and lustrous color. When it reaches Si, Si is the fire of the furnace, which forges Xin Jin into a fixed form, and is then buried by "Wu Tu" (earth) in Si, making its form and substance no longer changeable, how can it be reborn? Therefore, Xin Jin is born in Zi and dies in Si. Old texts refer to "tu zhong jin mai" (heavy earth buries metal), which describes exactly this principle.

壬水喜陽土而為堤岸之助，畏陰木而為盜氣之憂。在天為雲，在地為澤，謂之陽水。其祿在亥，亥為池沼存留之水，謂之死水。死水者，剛水也，賴庚金而生，庚祿到申，能生壬水，乃五行轉養之氣。至於卯地，卯乃花葉樹木，木旺於卯則能克土，土虛則崩，故堤岸崩頹，而壬水走洩，散漫四野，流而不返，又被陰木盜氣，豈得存活？故壬水生於申而死於卯也。經云：死水橫流。正謂此也。

"Ren water" prefers yang earth to serve as its embankment and support, and fears yin wood to steal its vital energy. In the sky it is cloud, on the ground it is marsh, so it is called "yang water." The "lu" of Ren is located at Hai position, which is stagnant water in a pond, called "dead water."the so-called dead water refers to rigid water, which relies on "Geng metal" to generate it. Geng's "lu" is at Shen, and the Geng metal in Shen can generate Ren water, which is the mutual nourishment of the five phases. When it reaches Mao position, Mao is a flourishing tree, and strong wood at Mao can overcome earth. When earth weakens, it collapses, causing the embankment to break down, and Ren water flows everywhere, spreading over the fields and never returning. Moreover, it is further drained by yin wood stealing its vital energy, so how can it survive? Therefore, Ren water is born in Shen and dies in Mao. Old texts mention the phrase "dead water flowing wildly," which refers exactly to this principle.

癸水繼壬之後，乃天干一周陰陽之氣，成於終而反於始之漸，故其為水清濁以分，散諸四方，有潤下助土之功，滋生萬物之德。在天為雨露，在地為泉脈，謂之陰水。其祿在子，子乃陰極陽生之地，辛生庚死之垣；癸為活水，活水者，柔水也，喜陰金而生，畏陽金而滯，欲陰木行其根則能疏通陰土，陰土既通於地脈則能流暢。二月建卯，為花果樹木，木旺土屋，癸水方得通達。至於申地，三陰用事，否卦司權，天地不交，萬物不通，申中坤土、庚金遂成圍堰，使癸水不能流暢，困於池沼，無所施設，豈再生物？故癸水生於卯而死於申。經云：水不西流。正謂此也。

The癸 water comes after the壬 water, representing the culmination of the ten heavenly stems and the convergence of yin and yang energies. It is formed at the end and gradually returns to the beginning, thus its water is clear and distinct, spreading widely to moisten and assist the earth. It possesses the virtue of nourishing all things. In the sky it is rain and dew, on the earth it is underground springs, hence it is called "yin water." The "lu" (favorable position) of癸 is at the Zi position, which is the place where yin reaches its extreme and yang begins to arise; it is also the position where the辛 metal is born and the庚 metal dies. The癸 is "living water," meaning flexible water that prefers yin metal to generate it, fears yang metal that would stagnate it, and relies on the roots of yin wood to clear the yin earth. When the yin earth's channels are open, the water can flow smoothly. In the second month, the month builder is卯, which is the time when trees blossom and bear fruit, with strong wood and loose earth, allowing the癸 water to flow. By the time it reaches申, the three yins are in command, the "否" hexagram prevails, and the heavenly and earthly energies do not interact, causing all things to be blocked and uncommunicative. The坤 earth and庚 metal in申 form a dam, blocking the癸 water and preventing it from flowing freely, trapping it in a pond with nowhere to go, making it unable to nourish all things. Therefore,癸 water is born at卯 and dies at申. The old saying "water does not flow westward" refers precisely to this principle.

論曰：五行長生之理與萬物亦同。且如日之初出時，光明可觀，至午離宮，光明愈甚，月之初出，巧若蛾眉，至望光明圓潔；若人之生，自少至壯，自老至死，常理也。人之初生也，嬰孩啼笑而已，至壯賢愚方辨，萬物皆一同。

In summary, the Five Phases have the principle of 'growth' (长生), which is the same as the growth process of all things in the universe. For example, when the sun first appears, its light is already noticeable, and when it reaches the 'Fire' trigram 'Li' at noon, its brightness becomes even more intense. Similarly, the moon when first seen is slender like a蛾眉 (a crescent), but by the fifteenth day of the lunar month, it becomes full and bright white. Another example is human life, which progresses from youth to maturity, then from old age to death, which is a natural course. When a person is born, they are merely crying and laughing as an infant, but as they grow into adulthood, their wisdom and foolishness become distinguishable. The principles of all things are fundamentally the same.

甲木生亥，亥令屬水，甲木居焉；木旺於春，至寅臨官歸祿，甲木得垣，至午則死；丙火生寅，寅令屬木，丙火居焉，火旺於夏，至已臨官歸祿，丙火得垣，至酉則死；庚金生巳，巳申戊土，庚金居焉，金旺於秋，至申臨官歸祿，庚金得垣，至子則死；壬水生申，申令屬金，壬水居焉，水旺於冬，至亥臨官歸祿，壬水得垣，至卯則死；戊土生於寅，寅中有火，戊土生焉，三陽之時，土膏以動，萬物發生，是戊生於寅也。土旺於四季，火土有如母子相生，所以戊隨丙臨官歸祿巳。

"Jia Wood" is in its growth phase in the亥 (Hai) month, which belongs to water. Water nourishes wood, so Jia Wood resides here. Wood is strong in spring, and when it reaches the寅 (Yin) position, it becomes an official, returning to its own禄 (Lu) position. Jia Wood has reached its own palace, but when it moves to the午 (Wu) position, it dies. "Bing Fire" is in its growth phase in the寅 (Yin) month, which belongs to wood. Wood nourishes fire, so Bing Fire resides here. Fire is strong in summer, and when it reaches the巳 (Si) position, it becomes an official, returning to its own禄 (Lu) position. Bing Fire has reached its own palace, but when it moves to the酉 (You) position, it dies. "Geng Metal" is in its growth phase in the巳 (Si) position, which contains Wu Earth, and earth nourishes metal, so Geng Metal resides here. Metal is strong in autumn, and when it reaches the申 (Shen) position, it becomes an official, returning to its own禄 (Lu) position. Geng Metal has reached its own palace, but when it moves to the子 (Zi) position, it dies. "Ren Water" is in its growth phase in the申 (Shen) month, which belongs to metal. Metal nourishes water, so Ren Water resides here. Water is strong in winter, and when it reaches the亥 (Hai) position, it becomes an official, returning to its own禄 (Lu) position. Ren Water has reached its own palace, but when it moves to the卯 (Mao) position, it dies. "Wu Earth" is in its growth phase in the寅 (Yin) month, which contains fire. Fire nourishes earth, so Wu Earth is born here. At the time of the three yangs opening, the moistness of the earth begins to move, and all things start to emerge, which is why Wu Earth is born in寅 (Yin). Earth is strong in the辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) months. Fire and earth mutually generate, so Wu Earth follows Bing Fire to the巳 (Si) position to become an official and return to its own禄 (Lu) position.