On Communication with the Divine · One, The Way of Heaven

欲識三元萬法宗，先觀帝載與神功。原注：天有陰陽，故春木、夏火、秋金、冬水、季土，隨時顯其神功，命中天地人三元之理，悉本於此。

In order to understand why the three elements, heavenly origin, earthly origin, and human origin, are the fundamental principles of all fortune calculations, one must first clearly comprehend the concepts of "Imperial Transmission" and "Divine Function." "Imperial Transmission" refers to the movement and transportation of yin and yang energies, while "Divine Function" refers to the function of the Five Phases in generating and nurturing all things according to the seasonal changes. The original commentary states: Heaven has yin and yang, so in spring the dominant element is wood, in summer fire, in autumn metal, in winter water, and in the last months of each season, namely the months of Chen, Xu, Chou, and Wei, the dominant element is earth. The Five Phases take turns manifesting their divine functions according to the seasons. The principles of heavenly, earthly, and human origins in fortune calculation all originate from this.

任氏曰：干為天元，支為地元，支中所藏為人元。人之稟命，萬有不齊，總不越此三元之理，所謂萬法宗也。陰陽本乎太極，是謂帝載，五行播於四時，是謂神功，乃三才之統系，萬物之本原。《滴天髓》首明天道如此。

Ren Tieqiao explains: The Heavenly Stems are called "Tian Yuan," and the Earthly Branches are called "Di Yuan." The stems hidden within the Earthly Branches are called "Ren Yuan" (i.e., hidden stems). The destinies of people vary greatly, but they all fall within the principles of these three yuan. Therefore, it is called "the root of all methods." Yin and Yang arise from the Taiji, which is what the classic text refers to as "Di Zai." The Five Phases operate throughout the four seasons, which is called "Shen Gong." The three yuan represent the continuity of Heaven, Earth, and Humanity, and are the origin of all things. The entire opening chapter of "Di Tian Mei" first explains the Dao of Heaven, and this is the intention behind it.

坤元合德機緘通，五氣偏全定吉凶。原注：地有剛柔，故五行生於東南西北中，與天合德，而感其機緘之妙。賦於人者，有偏全之不一，故吉凶定於此。

The virtue of the earth harmonizes with the heavens, thus the pivot of creation and transformation flows continuously. The five phases' energies are received by people in varying degrees, and thus their fortune and misfortune are determined. The original commentary says: the earth has both hardness and softness, so the five phases arise respectively in the east, south, west, north, and center, harmonizing with the virtue of the heavens, responding to the subtle workings of creation and transformation that open and close, expand and contract. When these five-phase energies are bestowed upon the human body, some are deficient and others are complete, varying from person to person, and thus the fortune and misfortune of people are determined here.

任氏曰：“大哉乾元，萬物資始”，“至哉坤元，萬物資生”，乾主健，坤主順。順以承天，德與天合；煦蘊覆育，機緘流通。特五行之氣有偏全，故萬物之命有吉凶。

Ren Tieqiao explains: The Commentary on the Judgment of the Qian hexagram in the Zhou Changes says, "Great is the Qian yuan, by which all things begin." The Commentary on the Judgment of the Kun hexagram says, "Exceeding is the Kun yuan, by which all things grow." The virtue of Qian is strong and vigorous, while the virtue of Kun is gentle and yielding. The earth receives the heavens with gentleness and harmony, thus its virtue corresponds with the Heavenly Virtue. It warms and nurtures all things, covering and supporting them, so the mechanism of creation flows unimpeded. However, when the five elements' energies are assigned to each thing, some are complete and others are deficient, hence the destiny of things differs in fortune and misfortune.

戴天覆地人為貴，順則吉兮凶則悖。原注：萬物莫不得五行而戴天履地，惟人得五行之全，故為貴。其有吉凶之不一者，以其得於五行之順與悖也。

Heaven is above the head, earth is beneath the feet; among all things, humans are the most esteemed. When the Five Phases are harmonious, it brings good fortune; when they are conflicting, it brings misfortune. The original commentary says: all things do not stand upright without receiving the energies of the Five Phases. Only humans receive a complete and balanced energy of the Five Phases, hence they are the most esteemed. The good fortune and misfortune of people vary because the Five Phases they receive are either harmonious or conflicting.

任氏曰：人居覆載之中，戴天履地，八字貴乎天干地支順而不悖也。順者接續相生，悖者反克為害，故吉凶判然。如天干氣弱，地支生之，地支神衰，天干輔之，皆為有情而順則吉；如天干衰弱，地支抑之，地支氣弱，天干克之，皆為無情而悖則凶也。假如干是木，畏金之克，地支有亥子生之；支無亥子，天干有壬癸以化之；干無壬癸，地支有寅卯以通根；支無寅卯，天干有丙丁以制之，木有生機，吉可知矣。若天干無壬癸，而反透之以戊己；支無亥子寅卯，而反加之以辰戌丑未申酉，黨助庚辛之金，木無生理，凶可知矣。餘可類推。

Ren Tieqiao explains: people live between heaven and earth, with the sky above and the earth below. When looking at a person's八字, the most important thing is that the heavenly stems and earthly branches support each other rather than contradict each other.所谓 "顺" means continuous mutual generation;所谓 "悖" means mutual control in the opposite direction, causing harm. For example, if the heavenly stem's energy is weak, the earthly branch supports it; if the earthly branch's energy is weak, the heavenly stem supports it. This is called "有情," which leads to good fortune. On the contrary, if the heavenly stem is already weak, the earthly branch suppresses it; if the earthly branch is already weak, the heavenly stem controls it. This is called "无情," which leads to bad fortune. For instance, if the heavenly stem is jia or yi (wood), it fears geng or xin (metal) to control it. If the earthly branch has zi or hai (water), metal generates water, and water generates wood, turning control into generation. If the earthly branch does not have zi or hai, but the heavenly stem has ren or gui (water), it can also neutralize the metal energy. If the heavenly stem does not have ren or gui, but the earthly branch has yin or mao (wood), the wood can take root. If the earthly branch does not have yin or mao, but the heavenly stem has bing or ding (fire), it can control the metal. In this way, the wood has vitality, and good fortune is evident. On the contrary, if the heavenly stem does not have ren or gui (water), but instead has wu or ji (earth), which generates metal; and if the earthly branch does not have zi, hai, yin, or mao, but instead has chen, xu, chou, or wei (earth or metal branches), which strengthen the metal's power, the wood has no way to survive, and bad fortune is evident. Other combinations can be analyzed in the same way.

凡物莫不得五行，戴天履地，即羽毛鱗蚧，亦各得五行專氣而生，如羽蟲屬火，毛屬木，鱗屬金，蚧屬水。惟人屬土，土居中央，乃木火金水中氣所成，獨是五行之全，為貴。是以人之八字，最宜四柱流通，五行生化；大忌四柱缺陷，五行偏枯。

All things in the universe derive their existence from the Five Phases, and even birds, beasts, fish, and insects each receive a specific energy from one of the Five Phases. Birds with feathers belong to fire, beasts with fur belong to wood, fish with scales belong to metal, and creatures with shells belong to water. Only humans belong to earth, which is located in the center and is formed by the convergence of the energies of wood, fire, metal, and water. Therefore, humans alone possess the complete energy of the Five Phases, making them the most exalted. For this reason, the eight characters of a person's birth chart are most favorable when the energies of the four pillars circulate and interact with each other, and when the Five Phases generate and transform each other. It is most unfavorable when the four pillars are incomplete or when the Five Phases are imbalanced.

謬書妄言四戊午者，是聖帝之造，四癸亥者，是張桓侯之造，究其理皆後人訛傳。余行道以來，推過四戊午、四丁未、四癸亥、四乙酉、四辛卯、四庚辰、四甲戌者甚多，皆作偏枯論，無不應驗。同邑史姓者有四壬寅者，寅中火土長生，食神祿旺，尚有生化之忣，而妻財子祿，不能全美，只因寅中火土之氣，無從引出，以致幼遭孤苦，中受飢寒；至三旬外，運轉南方，引出寅中火氣，得際遇，經營發財；後竟無子，家業分奪一空。可知仍作偏枯論也。由此觀之，命貴中和，偏枯終於有損；理求平正，奇異不足為憑。

Some absurd fortune books claim that a person with all four pillars being Wuwu is destined to be a wise and virtuous emperor, and one with all four pillars being Guihai is destined to be Zhang Huanhou (Zhang Fei, posthumously honored as Huanhou). In fact, these claims are all the result of later generations spreading errors. Since I have been practicing divination based on the four pillars, I have encountered many people whose four pillars are all Wuwu, Dingwei, Guihai, Yiyou, Xinmao, Gengchen, or Jiaxu. All of them were diagnosed as having 'pian ku' (extreme deficiency), and none of these predictions failed to come true. There is a man in my hometown named Shi, whose four pillars are all RENYIN. In the Yin pillar, the丙fire and 戊earth are both in their growth position, and the food god (food spirit) is strong and flourishing in the Yin pillar, which gives some possibility for development and transformation. However, his wife, wealth, children, and official position could not all be perfect. This is because the fire and earth energies in the Yin pillar could not be activated, leading to his childhood loneliness and hardship in middle age. At the age of thirty, his fortune changed to the southern direction, which activated the fire energy in the Yin pillar, allowing him to find opportunities and become wealthy through business. However, he later had no sons, and his family fortune was completely taken away. This still shows that we should treat it as 'pian ku'. Therefore, it is clear that a person's fate is most valuable when it is balanced and harmonious, and extreme deficiency is always a loss. Reason demands balance and fairness, and those strange and peculiar claims are not reliable.

要與人間開聾聵，順逆之機須理會。原注：不知命者如聾聵，知命於順逆之機而能理會之，庶可以開天下之聾聵。

In order to open people's eyes and minds and dispel ignorance, one must first thoroughly understand the key of the order and reversal of the Five Phases. The original commentary says: those who do not understand destiny are like the deaf and blind; only when those who understand destiny truly grasp the key of order and reversal can they begin to enlighten the deaf and blind throughout the world.

任氏曰：此言有至理，惟恐後人學命，不究順逆之機。妄談人命，貽誤不淺，混看奇格異局，一切神殺，荒唐取用，桃花咸池，專論女命邪淫，受責鬼神；金鎖鐵蛇，謬指小兒關煞，憂人父母；不論日主之衰旺，總以財官為喜，傷殺為憎，定人終身；不管日主之強弱，盡以食印為福，梟劫為殃，不知財官等名，為六親取用而列，竟認作財可養命，官可榮身，何其愚也！

Ren Tieqiao explains: These two sentences contain extremely profound principles. I fear that later generations studying fate do not investigate the key of order and disorder, but instead randomly discuss people's destinies, causing great misunderstanding: they mix various strange patterns and special situations together, and use all kinds of deities and ominous signs in a foolish way. When they see "Taohua" and "Xianchi," they immediately conclude that a woman's fate is licentious and harmful, leading to punishment by ghosts and gods; when they see "Jin Suo" and "Tie She," they wrongly claim it as a child's ill omen, causing the parents to worry day and night. They do not examine whether the day master is weak or strong, treating wealth star and official star as favorable, and wounds star and seven killers as unfavorable, and thus determine a person's entire life. They ignore whether the day master is strong or weak, treating food star and nourishing star as blessings, and hawk star and劫财 as calamities. They do not realize that the terms such as wealth and official are originally established for determining the six relations and identifying the useful god. They mistakenly take it for granted that wealth can sustain life and official position can bring honor, which is how ignorant they are!

如財可養命，則財多身弱者，不為富屋貧人，而成鉅富；官可榮身，則身衰官重者，不至夭賤，而成顯貴。余詳考古書，子平之法，全在四柱五行。察其衰旺，究其順悖，審其進退，論其喜忌，是謂理會。至於奇格異局，神煞納音諸名目，乃好事妄造，非關命理休咎。若據此論命，必至以正為謬，以是為非，訛以傳訛，遂使吉凶之理，昏昧難明矣。

If wealth truly could sustain life, then those with abundant wealth but weak bodies should not be poor men with full houses, but rather become great wealthy people; if officials truly could bring honor, then those with weak bodies and heavy official or killing stars should not have short lives and low status, but rather be prominent and noble. I have carefully examined ancient texts, and the method of Zi Ping is entirely based on the five phases in the four pillars: examining their decline or strength, investigating their smoothness or disorder, observing their advancement or retreat, and determining their favorable or unfavorable aspects — this is called "understanding." As for extraordinary patterns, unique formations, divine stars, and nayin sound elements, these are all inventions of enthusiasts, having nothing to do with the auspicious or inauspicious, favorable or unfavorable outcomes in divination. If one uses these to judge destiny, it will certainly confuse correct things as wrong and true things as false, leading to errors being passed on and multiplied, thus making the principles of auspicious and inauspicious outcomes obscure and difficult to understand.

書云：“用之為財不可劫，用之為官不可傷，用之印綬不可壞，用之食神不可奪。”此四句原有至理，其要在一“用”字。無知學命者，不究“用”字根源，專以財官為重，不知不用財星盡可劫，不用官星盡可傷，不用印綬盡可壞，不用食神盡可奪。順悖之機不理會，與聾聵何異？豈能論吉凶，辯賢否，而有功於世哉！反誤世惑人者多矣！

Ancient texts say: "When the wealth star is taken as the useful god, it should not be robbed by the劫财; when the official star is taken as the useful god, it should not be harmed by the伤官; when the seal star is taken as the useful god, it should not be destroyed by the wealth star; when the food star is taken as the useful god, it should not be taken by the枭神." These four sentences originally contain profound meaning, and the key lies entirely in the character "用" (use). Ignorant students of fate do not trace back to the origin of the character "用", but instead blindly focus on wealth and official stars. They do not realize that when the wealth star is not used, it can be robbed; when the official star is not used, it can be harmed; when the seal star is not used, it can be destroyed; when the food star is not used, it can be taken. They fail to understand the key of harmony and disorder, just like being deaf and blind. How can they talk about judging fortune and misfortune, distinguishing the virtuous from the foolish, and benefiting the world? Such people have actually misled many people and confused the world greatly.

辛卯　丁酉　庚午　丙子 丙申　乙未　癸巳　壬辰　庚寅　己丑　戊子　丁亥 天干庚辛丙丁，正配火煉秋金；地支子午卯酉，又配坎離震兌。支全四正，氣貫八方，然五行無土，雖誕秋令，不作旺論。最喜子午逢沖，水克火，使午火不破酉金，足以輔主；更妙卯酉逢沖，金克木，則卯木不助午火，制伏得宜。卯酉為震兌，主仁義之真極；子午為坎離，宰天地之中氣。且坎離得日月之正體，無消無滅，一潤一暄，坐下端門，水火既濟。所以八方賓服，四海攸同，金馬朱鳶，並隸版圖之內，白狼玄兔，咸歸覆幬之中，天下熙寧也。

Four Pillars:Xinmao year, Dingyou month, Gengwu day, Bingzi hour; Great Destiny:Bingshen, Yiwei, Guisi, Renchen, Gengyin, Jichou, Wuzi, Dinghai. The heavenly stems of Geng, Xin, Bing, and Ding are all present, forming the configuration of "fire refining autumnal metal." The earthly branches of Zi, Wu, Mao, and You are all present, corresponding to the four cardinal trigrams of Kan (Water), Li (Fire), Zhen (Thunder), and Dui (Lake). The earthly branches occupy all four cardinal positions, with energy flowing throughout the eight directions. However, among the five phases, earth is missing. Although the day stem Geng metal is born in the autumn season, it cannot be considered strong. What is most favorable is the conflict between Zi and Wu, where water overcomes fire, preventing the Wu fire from harming the You metal, allowing the You metal to sufficiently support the day stem. Even more remarkable is the conflict between Mao and You, where metal overcomes wood, preventing the Mao wood from assisting the Wu fire, achieving a perfect balance. The Mao and You branches correspond to the trigrams Zhen (Thunder) and Dui (Lake), representing the ultimate expressions of "benevolence" and "righteousness." The Zi and Wu branches correspond to the trigrams Kan (Water) and Li (Fire), governing the harmonious balance of heaven and earth. Moreover, the trigrams Kan and Li receive the correct forms of the sun and moon, never disappearing. One side provides nourishment, while the other provides warmth. The day stem sits in a proper position, forming the image of "water and fire in harmony." Therefore, this destiny brings unity across all directions and the entire world, with the Golden Horse and Zhu Yuan all included within the territory, and the White Wolf and Black Rabbit also brought under the encompassing heavens, resulting in universal peace and tranquility.

庚申　庚辰　戊辰　戊午 辛巳　壬午　癸未　甲申　乙酉　丙戌　丁亥　戊子 董中堂造，日干戊土，生於季春午時，似乎旺相，第春時虛土，非比六九月之實也。且兩辰蓄水為溼，足以洩火生金，干透兩庚，支會申辰，日主過洩，用神必在午火。喜水木不見，日主印綬不傷，精神旺足，純粹中和。一生宦海無波，三十餘年太平相業，直至子運會水局不祿，壽已八旬矣。

The four pillars are: Gengshen year, Gengchen month, Wuchen day, and Wuwu hour. The big destiny runs: Xinsi, Renwu, Guiwei, Jiashen, Yiyou, Bingxu, Dinghai, and Wuzi. This is the birth chart of Dong Zhongtang, who held the position of Grand Secretary in the cabinet. The day's ruler, Wu earth, is born in the late spring month at the hour of Wu fire. It seems prosperous and strong, but earth in spring is a weak earth, not as solid as earth in June or September. Moreover, the month and day pillars have two Chen branches which store water and are moist, sufficient to drain fire and generate metal; the heavenly stem also reveals two Geng metals. The earth branches Shen and Chen form a half-water trinity, causing the day's ruler to lose its strength excessively. Therefore, the useful god must be the Wu fire (mother). Fortunately, there is no water or wood in the four pillars, so the mother of the day's ruler is not harmed, and its strength is full and harmonious. Thus, his official career was smooth and stable, and he served as a peaceful prime minister for over thirty years. He died when he reached the water destiny, as the water trinity formed with the Zi branch and Chen branch, at the age of eighty.

辛酉　辛丑　己酉　丙寅 壬寅　癸卯　甲辰　乙巳　丙午　丁未　戊申　己酉 此造與上造異曲同工之妙，日干己土，雖誕丑月，然冬土寒溼，非比六九月之溫煦。且丑中蓄水含金，干透兩辛，支會丑酉，日主過洩，用神必在丙火。喜時中寅木，九寒回陽，丙火有根。人極纖美靈秀，早運壬癸，書香有阻，將來巳午未南方火地，前程未可限量。

Four pillars: born in the year of Xinyou, month of Xinchou, day of Jiyou, and hour of Bingyin; great destiny: running the years of Guimao, Renyin, Jiachen, Yisi, Bingwu, Dingwei, Wushen, and Jiyou. This destiny is similar to the previous one in a different way. The day's main element, Jiyou earth, is born in the month of Xinchou, but earth in winter is cold and damp, not as warm as earth in June or September. Moreover, the earth in Xinchou contains癸water and has辛gold, and the heavenly stem also reveals two辛gold. The earth branch Xinchou and Jiyou form a complete metal trinity, causing the day's main element to lose its strength excessively. The useful god must therefore be the propitious heavenly stem Bing fire in the hour. Fortunately, the earth branch in the hour, Yin wood, brings warmth in the severe cold of the ninth month, giving the Bing fire a root to rely on. This person is very refined, intelligent, and clever. In early years, when running the water years of Ren and Gui, he or she encountered obstacles in studying and seeking official rank. In the future, when running the southern fire years of Si, Wu, and Wei, his or her prospects will be limitless.

壬辰　壬寅　甲寅　庚午 癸卯　甲辰　乙巳　丙午　丁未　戊申　己酉　庚戌 同邑王姓造。俗以身強殺淺論，取庚金為用，謂春木逢金，必作棟樑之器，勸其讀書必發；至三旬外，不但讀書未售，而且家業漸銷，囑余推之。觀其支坐兩寅，乘權當令，干透兩壬，生助旺神，年支之辰土，乃水之庫，木之餘氣，能蓄水養木，不能生金，一點庚金，休囚已極，且午火敵之，壬水洩之，不惟無用，反為生水之病。大凡旺之極者，宜洩而不宜克，宜順其氣勢，弗悖其性也。以午火為用，將來運至火地，雖不貴於名，定當富於利，如再守芸窗，終身誤矣。彼即棄儒就經營，至丙午運，克盡庚金之病，不滿十年，發財十餘萬，則庚金為病明矣。

Four pillars: born in the year of Renchen, month of Renyin, day of Jiayin, and hour of Gengwu; big years: Guimao, Jiachen, Yisi, Bingwu, Dingwei, Wushen, Jiyou, and Gengxu. This is the birth chart of a man of the Wang surname from the same hometown. Common diviners interpreted it as "strong body and weak killer," taking the heavenly stem Geng metal in the hour as the useful god. They said that spring wood meets metal and will surely be cut and shaped into a great beam, advising him to study and he would certainly achieve success. However, after the age of thirty, he did not pass the imperial examinations and his family's business gradually declined. He then asked me to calculate his fate. I observed that both the day and month pillars were seated on寅wood, which was strong and in command. The heavenly stems also revealed two Ren water, which nourished this extremely strong wood. The year pillar, Chen earth, was the water's tomb and the wood's residual breath, only able to store water and nourish wood, not to generate metal. The tiny amount of Geng metal was already extremely weak and confined, and the hour pillar's Wu fire was even剋it, while the heavenly stem Ren water was draining it. Not only was it useless, but it had become a harmful god that nourished the water and strengthened the wood. Generally, when something is extremely strong, it is better to release it in a natural way rather than to counter it. One should not go against its nature. Therefore, the Wu fire (food and injury) should be taken as the useful god. In the future, when he runs into the fire element, even if he cannot achieve fame and fortune, he will certainly become wealthy through business. If he still clings to studying, he will waste his whole life. He immediately abandoned his scholarly career and turned to business. When he entered the Bingwu big year, he completely overcame the Geng metal, which was the harmful god, and within ten years he became wealthy with over ten thousand taels. This clearly shows that Geng metal was indeed the harmful god.

癸酉　甲子　癸亥　辛酉 癸亥　壬戌　辛酉　庚申　己未　戊午　丁巳　丙辰 此福建人不知姓氏，庚午冬，余推之，大取金水運，不取火土。彼曰：金水旺極，何以又取金水？則命書不足憑乎？書曰：“旺則宜洩宜傷”，今滿局金水，反取金水，是命書無憑矣。余曰：命書何為無憑？皆因不能識命中五行之奧妙耳。此造水旺逢金，其勢沖奔，一點甲木枯浮，難洩水氣，如止其流，反成水患，不若順其流為美。初運癸亥，助其旺神，廕庇有餘；一交壬戌，水不通根，逆其氣勢，刑耗並見；辛酉庚申，丁財並旺；己未戊午，逆其性，半生事業，盡付東流，刑妻克子，孤苦無依。此所謂“崑崙之水，可順而不可逆也”。順逆之機，不可不知也。

Four Pillars:Guiyou year, Jiazi month, Guihai day, Xinyou hour; Great Destiny:Guihai, Renxu, Xinyou, Gengshen, Jiwei, Wuwu, Dingsi, Bingchen. This is the destiny of a person from Fujian, but we don't know his surname. In the winter of the year 庚午, I calculated his destiny and concluded that he should greatly benefit from the metal and water destiny, and should avoid the fire and earth destiny. He said: In my destiny, metal and water are already extremely strong, so why should we take more metal and water? Is the book of destiny not reliable? The book clearly says "when something is strong, it should be released or harmed." Now, with full metal and water, we still take more metal and water, isn't this making the book of destiny without evidence? I said: How could the book of destiny be without evidence? It is only that you do not understand the subtle principles of the five elements in destiny. In this destiny, water is strong and meets metal which generates it, the momentum is powerful and surging. The only bit of 甲 wood is dry and floating, unable to drain the water's energy. If we force the water's flow, it would instead cause a flood, so it is better to follow the flow. Therefore, the first great destiny, Guihai, supports the strong element, and there is more than enough ancestral blessings. When entering Renxu destiny, the戌 earth prevents the water from having a root, opposing its momentum, and all kinds of injuries, damages, and losses come together. The Xinyou and Gengshen destinies follow its nature, and people and wealth flourish. When reaching Jiwei and Wuwu destinies, the earth opposes its nature, and half of his life's career is lost, with injuries to wife and children, and loneliness. This is what is called "a great river originating from Kunlun can only be followed, not opposed." The key of following or opposing cannot be ignored.

理承氣行豈有常，進兮退兮宜抑揚。原注：闔關往來皆是氣，而理行乎其間。行之始而進，進之極則為退之機，如三月之甲木是也；行之盛而退，退之極則為進之機，如九月之甲木是也。學者宜抑揚其淺深，斯可以言命也。

The principles rely on qi to function, so how could there be fixed and unchanging rules? Qi advances and retreats, and those studying destiny should clearly discern and follow its rise and fall. The original commentary says: opening and closing, advancing and retreating are all expressions of qi, and "principle" operates within it. When qi reaches its starting point, it is called "advancement"; when it reaches its peak, it turns into the mechanism of "retreat," as seen in the case of the Jia wood in the third month (when wood is at its peak and about to decline). When qi reaches its peak, it must retreat; when it reaches its lowest point, it turns into the mechanism of "advancement," as seen in the case of the Jia wood in the ninth month (when wood is at its weakest and about to revive). Those studying destiny should consider the depth of qi and adjust accordingly, only then can they discuss destiny properly.

任氏曰：進退之機，不可不知也。非長生為旺，死絕為衰，必當審明理氣之進退，庶得衰旺之真機矣。凡五行旺相休囚，按四季而定之。將來者進，是謂相；進而當令，是謂旺；功成者退，是謂休；退而無氣，是謂囚。須辨其旺相休囚，以知其進退之機。為日主，為喜神，宜旺相，不宜休囚；為凶煞，為忌神，宜休囚，不宜旺相。然相妙於旺，旺則極盛之物，其退反速，相則方長之氣，其進無涯也。休甚乎囚，囚則既極之勢，必將漸生；休則方退之氣，未能遽復也。此理氣進退之正論也，爰舉兩造為例。

Ren Tieqiao explains: It is essential to understand the key of advancement and retreat. It is not true that encountering "Changsheng" (growth) means prosperity or encountering "Si Jue" (death and exhaustion) means decline. One must clearly discern the advancement and retreat of the principles and energies to obtain the true information about prosperity and decline. All the five phases' states of prosperity, strength, rest, and confinement should be judged according to the four seasons: the one about to arrive is called "Xiang" (strength), the one that is advancing and in its season is called "Wang" (prosperous), the one that has achieved success and is retreating is called "Xiu" (rest), and the one that has retreated to a state of complete exhaustion is called "Qiu" (confinement). One must distinguish whether it is prosperous or strong, or resting or confined, in order to understand its opportunities for advancement and retreat. Those related to the day's ruler or favorable deities should be prosperous and strong, not resting or confined; those related toInauspicious Sha (malevolent influences) orHostile God (hostile deities) should be resting or confined, not prosperous or strong. However, "Xiang" (strength) is better than "Wang" (prosperity) — prosperity is the peak of something, and its decline comes quickly; strength is the phase of growth, and its advancement has no end. "Xiu" (rest) is worse than "Qiu" (confinement) — confinement is the extreme state, and it will gradually revive; rest is the initial retreat, and it cannot recover immediately. This is the correct theory of the advancement and retreat of principles and energies. Below are two examples of birth charts to illustrate this.

丁亥　庚戌　甲辰　壬申 己酉　戊申　丁未　丙午　乙巳　甲辰　癸卯　壬寅 甲木休困已極，庚金祿旺克之，一點丁火，難以相對，加之兩財生殺，似乎殺重身輕，不知九月甲木進氣，壬水貼身相生，不傷丁火。丁火雖弱，通根身庫，戌乃燥土，火之本根，辰乃溼土，木之餘氣。天干一生一制，地支又遇長生，四柱生化有情，五行不爭不妒。至丁運科甲連登，用火敵殺明矣。雖久任京官，而宦資豐存，皆一路南方運也。

Four pillars: Dinghai year, Gengxu month, Jiachen day, Renshen hour; big years: Jiyou, Wushen, Dingwei, Bingwu, Yisi, Jiachen, Guimao, Renyin. The Jia wood is weak and confined to the extreme, while Geng metal is strong and prosperous in the Xu, as it gets its official position there, and thus comes to control the day's main element. The only Ding fire is not strong enough to resist it, and the Xu and Chen, which are wealth stars, help the seven deadly enemies, making it seem like there are too many enemies and the body is too weak. But in reality, Jia wood in September is in the stage of "entering energy," and the壬 water in the hour is close by and nourishes the wood. The壬 water only nourishes the wood and does not harm the Ding fire. Although the Ding fire is weak, it has roots in the Xu, which is dry earth and the foundation of fire; the Chen is wet earth and the residual energy of wood. In the heavenly stems, the壬 water nourishes the body and the Ding fire controls the seven deadly enemies, one nourishing and one controlling. In the earth branches, the申 is the place where the壬 water is born, and the four pillars have harmonious relationships, with the five phases not competing or envying each other. Therefore, when he reaches the Ding year, he passes the imperial exams repeatedly, clearly indicating that fire is used to resist the seven deadly enemies. Although he served as a central official for a long time, his official salary was quite abundant, because he has been moving through the southern fire years all along.

乙亥　庚辰　甲戌　壬申 己卯　戊寅　丁丑　丙子　乙亥　甲戌　癸酉　壬申 此與前大同小異。以俗論之，“甲以乙妹妻庚，凶為吉兆”，含合忘沖，較之前造更佳，何彼則翰苑，此則寒袷？不知乙庚合而化金，反助其暴。彼則甲辰，辰乃溼土，能生木，此則甲戌，戌燥土不能生木；彼則申辰拱化，此則申戌生殺；彼則甲木進氣，而庚金退，此則庚金進氣，而甲木退。推此兩造，天淵之隔，進退之機，不可不知也。

Four pillars: Yihai year, Gengchen month, Jiaxu day, Renshen hour; great destiny: Jimao, Wuyin, Dingchou, Bingzi, Yihai, Jiaxu, Guiyou, Renshen. This destiny is almost the same as the previous one. According to common masters, "Jia gives his sister Yi to Geng as a wife, which is considered a bad omen but turns into a good one." Once they form a combination, they forget the conflict, and this is even better than the previous one. Then why did the previous one enter the Hanlin Academy while this one struggles to survive in poverty? They do not realize that when Yi and Geng combine, they turn into metal, which actually strengthens the aggressive nature of metal. In the previous case, the day pillar sits on Jiachen, and chen is moist earth that can nourish wood. In this case, the day pillar sits on Jiaxu, and xu is dry earth that cannot nourish wood. In the previous case, shen and chen form a harmonious water combination that supports the self; in this case, shen and xu are connected, which instead strengthens metal and increases the killing force. In the previous case, the person was born in September, when Jia wood is advancing and Geng metal is retreating. In this case, the person was born in March, when Geng metal is advancing and Jia wood is retreating. Comparing these two destinies, the difference is as great as heaven and earth. The key to advancement and retreat is something that must not be overlooked.

配合干支仔細詳，定人福禍與災祥。原注：天干地支，相為配合，仔細推詳其進退之機，則可以斷人之禍福災祥矣。

The combination of Heavenly Stems and Earthly Branches must be carefully examined, as a person's misfortunes, blessings, calamities, and auspiciousness are determined by this. The original commentary says: The Heavenly Stems and Earthly Branches interact with each other; by carefully investigating their advancing and retreating tendencies, one can determine a person's misfortunes, blessings, calamities, and auspiciousness.

任氏曰：此章乃闢謬之要領也。配合干支，必須正理搜尋詳推，與衰旺喜忌之理，不可將四柱干支弗論，專從奇格、異局、神殺等類妄談，以致禍福無憑，吉凶不驗。命中至理，只存用神，不拘財、官、印綬、比劫、食傷、梟殺，皆可為用，勿以名之美者為佳，惡者為憎。果能審日主之衰旺，用神之喜忌，當抑則抑，當扶則扶，所謂去留舒配，取裁確當，則運途否泰，顯然明白，禍福災祥，無不驗矣。

Ren Tieqiao explains: This chapter addresses the key point of refuting false doctrines. When combining heavenly stems and earthly branches, one must search and thoroughly investigate according to proper principles, referring to the principles of decline and strength, and favorable and unfavorable factors. One must not ignore the four pillars of destiny and heavenly stems and earthly branches, and instead arbitrarily talk about strange patterns, special formations, and divine omens, leading to uncertainty in fortune and misfortune, and failure in the verification of good and bad fortune. The most important principle in destiny calculation lies in the concept of "useful god" (yongshen). Whether it is wealth star, official star, nourishing star, same kind star, food god, injurious star, or hawk god and seven killers, any of these can serve as the useful god. One should not consider something good just because its name sounds nice, or consider something bad simply because its name sounds unpleasant. If one can truly examine the strength and weakness of the day master and the favorable and unfavorable aspects of the useful god, then one should suppress what needs suppression and support what needs support. When the selection and rejection are properly arranged and the judgment is accurate, then the ups and downs of one's life journey will become clearly evident, and all fortune and misfortune, calamity and blessing will be accurately verified.

甲子　戊辰　庚申　壬午 己巳　庚午　辛未　壬申　癸酉　甲戌　乙亥　丙子 此造以俗論之，干透三奇之美，支逢拱貴之榮，且又會局不沖，官星得用，主名利雙收。然庚申生於季春，水本休囚，原可用官，嫌其支會水局，則坎增其勢，而離失其威，官星必傷，不足為用。欲以強眾敵寡而用壬水，更嫌三奇透戊，梟深奪食，亦難作用。甲木之財，本可借用，疏土衛水，洩傷生官，似乎有情，不知甲木退氣，戊土當權，難以疏通。縱用甲木，亦是假神，不過庸碌之人。況運走西南甲木休囚之地，雖有祖業，亦一敗而盡，且不免刑妻克子，孤苦不堪。以三奇拱貴等格論命，而不看用神者，皆虛謬耳。

Four pillars: Jiazi year, Wuchen month, Gengshen day, Renwu hour; big years: Jisi, Gengwu, Xinwei, Renshen, Guiyou, Jiaxu, Yihai, Bingzi. If this birth chart is analyzed by common teachers, the heavenly stems reveal the Three Marvels of Jia, Wu, and Geng, and the earthly branches show the honor of a harmonious combination. Moreover, there is no conflict, so the official star can be used, indicating success in both fame and fortune. However, Gengshen day is born in the third month of spring, when water is weak and confined. Originally, the official star could be taken from the Wu fire in the hour; but the earthly branches Shen-Zi-Chen form a water trinity, increasing the power of the Kan water and weakening the Li fire, thus damaging the official star, making it unsuitable. If one tries to use the abundance of water with the Ren water food star as the main element, it is also problematic because the Wu earth, among the Three Marvels, is strong and acts as aOwl Spirit, overpowering the food star and making it difficult to use. The Jia wood wealth star on the year pillar could originally be used to loosen the earth and protect the Ren water, releasing the food and injury stars to generate the official star, which seems harmonious. But in the third month, Jia wood is already declining, and Wu earth is dominant, making it difficult to loosen. Even if one uses Jia wood, it is only a 'false god,' leading to an ordinary and unremarkable life. Moreover, the big years go to the southwest, where Jia wood is weak and confined, so although there may be ancestral property, it will be lost, and one will inevitably suffer from marital problems, children's misfortunes, and a lonely life. It is evident that those who use patterns like the Three Marvels and harmonious combinations to analyze a birth chart without considering the main element are all baseless and wrong.

丙子　己亥　乙丑　壬午 庚子　辛丑　壬寅　癸卯　甲辰　乙巳　丙午　丁未 此造初看，一無可取，天干壬丙一克，地支子午遙沖，且寒木喜陽，正遇水勢氾濫，火氣克絕，似乎名利無成。余細推之，三水二土二火，水勢雖旺，喜無金；火本休囚，喜有土衛，謂兒能救母；況天干壬水生乙木，丙火生己土，各立門戶，相生有情，必無爭克之意。地支雖北方，然喜己土原神透出，通根祿旺，互相茲護，其勢足以止水衛火，正謂有病得藥。且一陽後萬物懷胎，木火進氣，以傷官秀氣為用。中年運走東南，用神生旺，必是甲第中人。交寅，火生木旺，運登甲榜，入翰苑，是以青雲直上。由此兩造觀之，配合干支之理，其可忽乎？

Four pillars: Bingzi year, Jihai month, Yichou day, Renwu hour; great destiny: Gengzi, Xinchou, RENYIN, Guimao, Jiachen, Yisi, Bingwu, Dingwei. At first glance, this destiny seems to have nothing commendable: the heavenly stem Ren water overcomes Bing fire, and the earthly branches Zi and Wu are in distant opposition. Moreover, in winter, cold wood prefers sunlight, yet it encounters excessive water and fire is completely overcome, seemingly destined for no success in fame or fortune. However, upon careful analysis, the four pillars contain three waters, two soils, and two fires. Although the water is strong, it is fortunate that there is no metal to generate water. Fire is naturally weak, but it is fortunate that there is soil to protect it, which is called "child saving the mother" (fire generates soil, and the soil in turn protects fire). Moreover, the heavenly stem Ren water generates Yichou wood, and Bing fire generates Jihai soil. Each has its own domain, and they generate each other in a harmonious way, with no signs of competition or conflict. Although the earthly branches are in the northern water region, it is fortunate that the original god of soil, Jihai, is revealed in the heavenly stem and rooted in Chou, thus becoming strong and mutually supporting with Bing fire. This is sufficient to block the water and protect the fire, which is exactly what is meant by "a sick person receives the right medicine." Furthermore, after the winter solstice, the yang energy begins to grow, and all things are in the stage of gestation. Wood and fire are both in a state of increasing energy, so the refined quality of the Wuxing (injury) of the Ding fire in Wu is taken as the useful god. In the middle years, when the great destiny moves to the southeast region of wood and fire, the useful god is strengthened and becomes active, and the person is destined to achieve success in the imperial examinations. When entering the Yin destiny, fire is further strengthened by the wood, and indeed, he passed the first-tier examination and entered the Hanlin Academy, thus rising rapidly in the world. From these two destinies, we can see that the principles of combining heavenly stems and earthly branches cannot be ignored.

五陽皆陽丙為最，五陰皆陰癸為至。原注：甲、丙、戊、庚、壬為陽，獨丙火秉陽之精，而為陽中之陽；乙、丁、己、辛、癸為陰，獨癸水秉陰之精，而為陰中之陰。

The five yang stems are all yang, with Bing fire possessing the purest yang nature. The five yin stems are all yin, with Gui water embodying the most extreme yin nature. The original commentary states: Jia, Bing, Wu, Geng, and Ren are yang stems, but Bing fire receives the essence of yang, making it "yang among yangs." Yi, Ding, Ji, Xin, and Gui are yin stems, but Gui water receives the essence of yin, making it "yin among yins."

任氏曰：丙乃純陽之火，萬物莫不由此而發，得此而斂；癸乃純陰之水，萬物莫不由此而生，得此而茂。陽極則陰生，故丙辛化水；陰極則陽生，故戊癸化火。陰陽相濟，萬物有生生之妙。夫十干之氣，以先天言之，固一原同出，以後天言之，亦一氣相包。甲乙一木也，丙丁一火也，戊己一土也，庚辛一金也，壬癸一水也，即分別所用，不過陽剛陰柔，陽健陰順而已。

Ren Tieqiao explains: Bing is pure yang fire, and all things depend on it for their origin and for their convergence; Gui is pure yin water, and all things depend on it for their transformation and growth. When yang reaches its peak, yin is generated, so Bing and Xin combine to form water; when yin reaches its peak, yang is generated, so Wu and Gui combine to form fire. The mutual regulation of yin and yang allows all things to have the marvelous function of continuous generation. The qi of the ten heavenly stems, from the perspective of Earlier Heaven, originates from the same source, and from the perspective of Later Heaven, they are all interwoven as one. Jia and Yi are both wood, Bing and Ding are both fire, Wu and Ji are both earth, Geng and Xin are both metal, and Ren and Gui are both water; even when they are separated, they are merely differences of yang strength and yin softness, yang vigor and yin compliance.

竊怪命家作歌為賦，比擬失倫，竟以甲木為樑棟，乙木為花果；丙作太陽，丁作燈燭；戊作城牆，己作田園；庚為頑鐵，辛作珠玉；壬為江河，癸為雨露。相沿已久，牢不可破，用之論命，誠大謬也。如謂甲為無根死木，乙為有根活木，同是木而分生死，豈陽木獨稟死氣，陰木獨稟生氣乎？又謂活木畏水泛，死木不畏水泛，豈活木遇水且漂，而枯槎遇水反定乎？論斷諸干，如此之類，不一而足，當盡避之，以絕將來之謬。

I privately wonder that those who practice divination often compose songs and verses, using metaphors and analogies in a disorderly manner. They say Jia Wood is like a beam or column, Yi Wood like flowers and fruits, Bing Fire like the sun, Ding Fire like a lamp or candle, Wu Earth like city walls, Ji Earth like fields, Geng Metal like hard iron, Xin Metal like jewels and gems, Ren Water like rivers and lakes, and Gui Water like rain and dew. These interpretations have been passed down for a long time and are firmly established, yet they are utterly wrong when used for divination. For example, they say Jia Wood is a dead tree without roots, and Yi Wood is a living tree with roots—both are wood, yet they are divided into life and death. How can Yang Wood be endowed with death Qi and Yin Wood with life Qi? They also say that living wood fears water overflowing, while dead wood does not—how can a living tree be carried away by water, while a withered tree stump becomes stable when it meets water? There are countless such fallacies in the interpretation of the heavenly stems. All of them should be entirely avoided to prevent future errors.

五陽從氣不從勢，五陰從勢無情義。原注：五陽得陽之氣，即能成乎陽剛之勢，不畏財殺之勢；五陰得陰之氣，即能成乎陰順之義，故木盛則從木，火盛則從火，土盛則從土，金盛則從金，水盛則從水。於情義之所在者，見其勢衰，則忌之矣，蓋婦人之情也。如此，若得氣順理正者，亦未必從勢而忘義，雖從亦必正矣。

The five yang stems are obedient to the qi but not to the power, while the five yin stems are obedient to the power but neglect righteousness. The original commentary says: the five yang stems, having obtained the yang strength, can establish a yang momentum, and thus are not afraid of the power of wealth or the seven killers; the five yin stems, having obtained the yin strength, can establish a yin compliance, so when wood is strong it follows wood, when fire is strong it follows fire, when earth is strong it follows earth, when metal is strong it follows metal, and when water is strong it follows water. They originally have something to be righteous about, but once they see the power decline, they avoid it. This is like the nature of a woman. Nevertheless, if the yin stems obtain the qi in a proper way and are in a correct position, they are not necessarily neglecting righteousness for the sake of power; even if they comply, they will do so in a proper manner.

任氏曰：五陽氣避，光亨之象易觀；五陰氣翕，包含之蘊難測。五陽之性剛健，故不畏財煞，而有測隱之心，其處世不苟且；五陰之性柔順，故見勢忘義，而有鄙吝之心，其處世多驕諂。是以柔能剋制剛，剛不能制克柔也。大抵趨利忘義之徒，皆陰氣之為戾也；豪俠慷慨之人，皆陽氣之獨鍾。然尚有陽中之陰、陰中之陽，又有陽外陰內、陰外陽內，亦當辨之。陽中之陰，外仁義而內奸詐；陰中之陽，外凶險而內仁慈；陽外陰內者，包藏禍心；陰外陽內者，秉持直道。此人品之端邪？故不可以不辨。要在氣勢順正，四柱五行停勻，庶不偏倚，自無損人利己之心。凡持身涉世之道，趨避必先知人，故云“擇其善者而從之”，即此意也。

Ren Tieqiao explains: The five yang energies are expansive and open, displaying a bright and smooth atmosphere that is easy to perceive; the five yin energies are contracting and closed, with hidden and profound meanings that are difficult to measure. The nature of yang is strong and vigorous, so it does not fear wealth or malevolent stars, and has compassion, being unwilling to act dishonestly in life; the nature of yin is gentle and compliant, so it forgets righteousness when faced with power, harboring a mean and stingy heart, and tends to be arrogant or flattering in dealing with others. Therefore, the soft can overcome the strong, and the strong cannot control the soft. Generally, those who pursue profit at the expense of righteousness are influenced by yin energy; those who are heroic and generous are blessed by yang energy. However, there are also yang with yin and yin with yang, as well as external yang with internal yin and external yin with internal yang, which should be clearly distinguished: those with yin within yang appear righteous on the outside but are deceitful inside; those with yang within yin appear dangerous on the outside but are kind-hearted inside; those with external yang and internal yin harbor malicious intentions; those with external yin and internal yang uphold the right path. The integrity or corruption of a person's character depends on this, so it is essential to distinguish. The key is to have a smooth and upright energy, with balanced five elements in the four pillars, so as not to be biased, naturally avoiding the desire to harm others for personal gain. In all matters of conduct, to seek good fortune and avoid misfortune, one must first learn to recognize people. Therefore, Confucius said, "Choose the good qualities and follow them" (from the Analects, Chapter 7 of Shu Er), which means exactly this.

甲木參天，脫胎要火。春不容金，秋不容土。火熾乘龍，水宕騎虎。地潤天和，植立千古。原注：純陽之木，參天雄壯。火者木之子也，旺木得火而愈敷榮。生於春則欺金，而不能容金也；生於秋則助金，而不能容土也。寅午戌，丙丁多見而坐辰，則能歸；申子辰，壬癸多見而坐寅，則能納。使土氣不干，水氣不消，則能長生矣。

Jia wood is tall and towering, and to break free from its embryonic form it needs fire to warm and develop it. When born in spring, it cannot tolerate metal; when born in autumn, it cannot tolerate earth. When fire is strong, it is suitable to sit on the Chen dragon; when water is flowing, it is suitable to ride the Yin tiger. As long as the earth energy is moist and the sky energy is in harmony, it can stand for thousands of years. The original note says: Jia is pure yang wood, towering and strong. Fire is the son of wood, and vigorous wood with fire becomes even more flourishing and spreading. When born in spring, wood is strong and overpowers metal, so it cannot tolerate metal; when born in autumn, earth is weakened by wood and then generates metal to assist the killing force, so it cannot tolerate earth. If the earthly branches have the fire trinity of Yin, Wu, and Xu complete, and there are many丙 and丁 in the heavenly stems, it is suitable for the day to be seated on the Chen branch, as Chen is a water reservoir that can collect fire energy. If the earthly branches have the water trinity of Shen, Zi, and Chen complete, and there are many壬 and癸 in the heavenly stems, it is suitable for the day to be seated on the Yin branch, as Yin can hold water energy. As long as the earth energy is not dry and the water energy does not dissipate, Jia wood can live long.

任氏曰：甲為純陽之木，體本堅固，參天之勢，又極雄壯。生於春初，木嫩氣寒，得火而發榮；生於仲春，旺極之勢，宜洩其菁英。所謂強木得火，方化其頑。克之者金，然金屬休囚，以衰金而克旺木，木堅金缺，勢所必然，故春不容金也。生於秋，失時就衰，但枝葉雖凋落漸稀，根氣卻收斂下達，受克者土。秋土生金洩氣，最為虛薄。以虛氣之土，遇下攻之木，不能培木之根，必反遭其傾陷，故秋不容土也。柱中寅午戌全，又透丙丁，不惟洩氣太過，而木且被焚，宜坐辰，辰為水庫，其土溼，溼土能生木洩火，所謂火熾乘龍也。申子辰全又透壬癸，水泛木浮，宜坐寅，寅乃火土生地，木之祿旺，能納水氣，不致浮泛，所謂水宕騎虎也。如果金不銳，土不燥，火不烈，水不狂，非植立千古而得長生者哉！

Ren Tieqiao explains: Jia wood is pure yang wood, with a solid nature and a very strong upward growth. When born in early spring, the wood is still tender and the energy is still cold, so it needs fire to flourish. When born in mid-spring, the wood is at its peak, and it should release its vital energy - this is called "strong wood needs fire to transform its stubbornness." Metal is the thing that controls wood, but in spring, metal is weak and confined, so using weak metal to control strong wood will result in the wood being even stronger and the metal being depleted, hence "spring does not tolerate metal." When born in autumn, Jia wood is out of its season and weak, though its branches and leaves may be withering and sparse, its root energy is gathering downward and deep. At this time, the thing that controls wood is earth, but autumn earth is weak and needs to produce metal, its energy has already been drained, and it is very thin. A thin earth encountering downward attacking wood roots will not be able to support the wood roots, but instead be overturned and sunk, hence "autumn does not tolerate earth." If in the four pillars, the fire trinity of Yin, Wu, and Xu is complete and the propelling of Bing and Ding fire is present, then not only is the energy released too much, but the wood will be burned, so it is suitable for the day's stem to be seated on the Chen branch - Chen is a water reservoir, its earth nature is moist, moist earth can both nourish wood and release fire, this is called "fiery intensity riding the dragon." If the water trinity of Shen, Zi, and Chen is complete and the propelling of Ren and Gui water is present, the water is excessive and the wood floats, so it is suitable for the day's stem to be seated on the Yin branch - Yin is the birthplace of fire and earth, and also the strong and prosperous land of wood, which can contain water energy, preventing the wood from floating, this is called "water flooding riding the tiger." If metal is not sharp, earth is not dry, fire is not fierce, and water is not wild, then isn't this the Jia wood that can stand for thousands of years and achieve growth?

乙木雖柔，刲羊解牛。懷丁抱丙，跨鳳乘猴。虛溼之地，騎馬亦憂。藤蘿繫甲，可春可秋。原注：乙木者，生於春如桃李，夏如禾稼，秋如桐桂，冬如奇葩。坐丑未能制柔土，如割宰羊、解割牛然，只要有一丙丁，則雖生申酉之月，亦不胃之；生於子月，而又壬癸發透者，則雖坐午，亦能發生。故益知坐丑未月之為美。甲與寅字多見，弟從兄義，譬之藤蘿附喬木，不畏斫伐也。

Yi wood, though weak, can slaughter sheep and butcher oxen (when seated on Chou or Wei, it controls soft earth). If it embraces Bing or Ding fire, it dares to ride a phoenix and ride a monkey (it is not afraid even when born in the month of You or Shen). If it is in a cold and damp place, even if it sits on Wu (the horse), it still worries. Like a vine, it clings to Jia wood, and it can survive in spring and autumn. The original note says: Yi wood born in spring is like peach and plum trees, born in summer like grain crops, born in autumn like Chinese parasol trees and golden osmanthus, and born in winter like rare flowers. Sitting on Chou or Wei can control soft earth, just like slaughtering sheep and butchering oxen; as long as there is one Bing or Ding fire, even if born in the month of You or Shen, metal cannot harm it. If born in Zi month and Ren or Gui water appears in the heavenly stem, even if it sits on Wu, it can still thrive. Therefore, the advantage of sitting on Chou or Wei months is clear. If there are many Jia and Yin in the four pillars, it means the younger brother obeys the elder brother, like a vine clinging to a tall tree, not afraid of being cut by axes or hatchets.

任氏曰：乙木者，甲之質，而承甲之生氣也。春如桃李，金克則凋；夏如禾家，水滋得生；秋如桐桂，金旺火制；冬如奇葩，火溼土培。生於春宜火者，喜其發榮也；生於夏宜水者，潤地之燥也；生於秋宜火者，使其克金也；生於冬宜火者，解天之凍也。割羊解牛者，生於丑未月，或乙未乙丑日，未乃木庫，得以蟠根，丑乃溼土，可以受氣也。懷丁抱丙，跨鳳乘猴者，生於申酉月，或乙酉日，得丙丁透出天干，有水不相爭克，制化得宜，不畏金強。虛溼之地，騎馬亦憂者，生於亥子月，四柱無丙丁，又無戌未燥土，即使年支有午，亦難發生也。天干甲透，地支寅藏，此謂鳶蘿繫松柏，春固得助，秋亦合扶，故可春可秋，言四季皆可也。

Ren Tieqiao explains: Yi wood is the form and substance of Jia wood, receiving the life qi from Jia wood. When born in spring, it is like peach and plum trees, which wither when met by metal; when born in summer, it is like grain crops, which need water to nourish them for growth; when born in autumn, it is like Chinese parasol and osmanthus trees, which require fire to control the strong metal; when born in winter, it is like rare flowers, which need fire and moist earth to warm and nurture them. Being born in spring favors fire, as it helps promote prosperity; being born in summer favors water, as it moistens the dry land; being born in autumn favors fire, as it controls metal; being born in winter favors fire, as it thaws the frozen earth. The phrase "cutting the sheep to slaughter the ox" refers to being born in the month of Chou or Wei, or on the day of Yiwei or Yichou: Wei is the wood storehouse, allowing Yi wood to take root; Chou is moist earth, allowing Yi wood to receive qi. The phrase "carrying Ding and BING, riding a phoenix and a monkey" refers to being born in the month of Shen or You, or on the day of Yiyou, as long as Bing and Ding appear in the heavenly stem and there is no water to compete or interfere, and the balance is properly maintained, then even with strong metal it is not a problem. The phrase "a wet and empty land, even riding a horse brings worry" refers to being born in the month of Hai or Zi, with no Bing and Ding fire in the four pillars, and no Xu or Wei dry earth, then even if there is a Wu fire in the year pillar, it is difficult to flourish. If the heavenly stem has Jia wood and the earthy branch has寅 wood, this is called "vines climbing pine and cypress": in spring it gets help, in autumn it also gets support, so it is said "can be in spring or autumn" — meaning it can be in all four seasons.

丙火猛烈，欺霜侮雪。能煅庚金，逢辛反怯。土眾成慈，水猖顯節。虎馬犬鄉，甲木若來，必當焚滅（一本作虎馬犬鄉，甲來成滅）。原注：火陽精也，丙火灼陽之至，故猛烈，不畏秋而欺霜，不畏冬而侮雪。庚金雖頑，力能煅之，辛金本柔，合而反弱。土其子也，見戊己多而成慈愛之德；水其君也，遇壬癸旺而顯忠節之風。至於未遂炎上之性，而遇寅午戌三位者，露甲木則燥而焚滅也。

Bing fire is fierce and strong in nature, capable of overcoming frost and snow. It can melt Geng metal, but when it meets Xin metal, it becomes weak (they combine to form water). If there is a lot of earth, it shows kindness; if there is much water, it shows integrity. If it is in the positions of Yin (tiger), Wu (horse), and Xu (dog), and there is also Jia wood to nourish it, it will certainly burn to ashes (another version says 'in the tiger, horse, and dog positions, with Jia wood, it will be destroyed'). The original commentary says: fire is the essence of yang, and Bing fire is yang heat reaching its peak, so it is fierce. It does not fear autumn and dares to overcome frost, and does not fear winter and dares to despise snow. Although Geng metal is hard, Bing fire has the strength to melt it; Xin metal is naturally soft, and when it combines with Bing fire, Bing fire becomes weak. Earth is the child of Bing fire, so when there is a lot of Wu and Ji earth, it shows kindness. Water is the ruler of Bing fire, so when there is much Ren and Gui water, it shows loyalty and integrity. As for when Bing fire cannot fully express its upward burning nature and the branches are in the positions of Yin, Wu, and Xu, if there is also Jia wood revealed, it will become extremely dry and burn itself out.

任氏曰：丙乃純陽之火，其勢猛烈，欺霜侮雪，有除寒解凍之功。能煅庚金，遇強暴而施克伐也；逢辛反怯，合柔順而寓和平也。土眾成慈，不凌下也；水猖顯節，不援上也。虎馬犬鄉者，支坐寅午戌，火勢已過於猛烈，若再見甲木來生，轉致焚滅也。由此論之，洩其威，須用己土；遏其焰，必要壬水；順其性，還須辛金。己土卑溼之體，能收元陽之氣；戊土高燥，見丙火而焦坼矣。壬水剛中之德，能制暴烈之火；癸水陰柔，逢丙火而涸干矣。辛金柔軟之物，明作合而相親，暗化水而相濟；庚金剛健，剛又逢剛，勢不兩立。此雖舉五行而論，然世事人情，何莫不然！

Ren Tieqiao explains: Bing is pure yang fire, with fierce and powerful energy, capable of overcoming frost and snow, and has the function of driving away cold air and melting ice. "It can forge Geng metal" means that when encountering something strong, it exerts suppression. "Meeting Xin becomes timid" means that when meeting something gentle, it combines harmoniously and contains peace. "When earth is abundant, it becomes compassionate" means it does not oppress those below. "When water is rampant, it shows integrity" means it does not rely on those above. "Hǔ Mǎ Quǎn Xiāng" refers to the day's ruler sitting on Yin, Wu, and Xu, meaning that the fire is already too intense. If there is also Jia wood to nourish it, it will instead burn itself. Therefore, to release the power of Bing fire, use Ji earth; to suppress its flame, use Ren water; to follow its nature, use Xin metal. Ji earth is low and damp, capable of containing the original yang energy; Wu earth is high and dry, and once it meets Bing fire, it cracks. Ren water has the virtue of being strong yet moderate, capable of subduing fierce fire; Gui water is soft and weak, and when it meets Bing fire, it dries up. Xin metal is a soft substance, openly combining with Bing fire in harmony, and secretly transforming into water to assist; Geng metal is strong and firm, and when strong meets strong, they inevitably conflict. Although this is only based on the five elements, the affairs of the world and human relationships are not different from this!

丁火柔中，內性昭融。抱乙而孝，合壬而忠。旺而不烈，衰而不窮，如有嫡母，可秋可冬。原注：丁干屬陰，火性雖陰，柔而得其中矣。外柔順而內文明，內性豈不昭融乎？乙非丁之嫡母也，乙畏辛而辛抱之，不若丙抱甲而反能焚甲木也，不若乙抱丁而反能晦丁火也，其孝異乎人矣。壬為丁之正君也，壬畏戊而丁合之，外則撫卹戊土，能使戊土不欺壬也，內則暗化木神，而使戊土不敢抗乎壬也，其忠異乎人矣。生於秋冬，得一甲木，則倚之不滅，而焰至無窮也，故曰可秋可冬。皆柔之道也。

Ding fire is gentle and follows the middle path, with an inner nature that is bright and harmonious. It protects Yi wood, showing filial piety, and unites with Ren water, showing loyalty. When it is strong, it does not become excessively fierce; when it is weak, it does not reach complete exhaustion. If there is Jia wood, the嫡mother, present, it can endure autumn and winter. The original commentary says: The Ding dry branch belongs to yin, although its fire nature is inclined toward yin, it is gentle and follows the middle path. Its exterior is soft and compliant, while its interior is civilized. Is its inner nature not bright and harmonious? Yi wood is not the嫡mother of Ding fire (the true nourishing parent of Ding fire should be Jia wood). Yi wood fears Xin metal to attack it, so Ding fire protects Yi wood and removes Xin metal. This is different from Bing fire protecting Jia wood, which instead burns Jia wood. It is also different from Yi wood protecting Ding fire, which instead dims Ding fire. This filial piety of Ding fire is unique. Ren water is the true sovereign (official) of Ding fire. Ren water fears Wu earth to attack it, so Ding fire unites with Ren water. Openly, it comforts Wu earth, preventing it from bullying Ren water; secretly, it transforms into the wood deity, preventing Wu earth from resisting Ren water. This loyalty of Ding fire is also unique. When born in autumn or winter, as long as there is one Jia wood, it has support and does not extinguish, with an endless flame. Therefore, it is said that it can endure autumn and winter. All of this is due to the function of 'softness'.

任氏曰：丁非燈燭之謂，較丙火則柔中耳。內性昭融者，文明之象也。抱乙而孝，明使辛金不傷乙木也；合壬而忠，暗使戊土不傷壬水也。惟其柔中，故無太過不及之弊，雖時當乘旺，而不至赫炎；即時值就衰，而不至於熄滅。干透甲乙，秋生不畏金；支藏寅卯，冬產不忌水。

Ren Tieqiao explains: Ding fire is not simply lamp or candlelight, but rather more gentle and moderate than Bing fire. "Inner nature bright and harmonious" refers to the appearance of civilization. "Embracing Yi and being filial" means that in the open, it prevents Xin metal from harming Yi wood; "uniting with Ren and being loyal" means that in secret, it prevents Wu earth from harming Ren water. Because it is gentle and moderate, it has no excess or deficiency: even when it is in its prime, it does not become blazingly intense; even when it is declining, it does not completely extinguish. For those with Jia or Yi wood appearing in the heavenly stem, being born in autumn is not feared by metal; for those with寅 or卯 wood hidden in the earthly branches, being born in winter is not disliked by water.

戊土固重，既中且正。靜翕動闢，萬物司命。水潤物生，火燥物病。若在艮坤，怕沖宜靜。原注：戊土非城牆堤岸之謂也，較己特高厚剛燥，乃己土發源之地，得乎中氣而且正大矣。春夏則氣闢而生萬物，秋冬則氣翕而成萬物，故為萬物之司命也。其氣屬陽，喜潤不喜燥，坐寅怕申，坐申怕寅。蓋沖則根動，非地道之正也，故宜靜。

The earth element of Wu is solid and heavy, located in the center and upright. When still, it gathers and contains; when active, it opens and expands, governing the generation of all things. If it receives water, it nourishes and promotes growth; if it meets fire, it becomes dry and causes illness. If it is seated in the position of Gen (Yin) or Kun (Shen), it fears being冲 (conflicted) and prefers stillness. The original commentary says: Wu earth is not like city walls or embankments, but is merely more elevated, thick, firm, and dry than Ji earth. It is the source of Ji earth, possessing central energy and a dignified nature. In spring and summer, the energy is active and expansive, fostering all things; in autumn and winter, the energy is restrained and consolidating, completing all things. Therefore, it is the Director of Destiny for all things. Its energy is yang, preferring moisture and disliking dryness. If seated in Yin, it fears conflict from Shen; if seated in Shen, it fears conflict from Yin—because a conflict weakens its root, which goes against the principle of the Dao that stillness is primary. Therefore, stillness is preferred.

任氏曰：戊為陽土，其氣固重，居中得正。春夏氣動而避，則發生，秋冬氣靜而翕，則收藏，故為萬物之司命也。其氣高厚，生於春夏，火旺宜水潤之，則萬物發生，燥則物枯；生於秋冬，水多宜火暖之，則萬物化成，溼則物病。艮坤者，寅申之月也。春則受克，氣虛宜靜；秋則多洩，體薄怕沖。或坐寅申日，亦喜靜忌沖。又生四季月者，最喜庚申辛酉之金，秀氣流行，定為貴格，己土亦然。如柱見木火，或行運遇之，則破矣。

Ren Tieqiao explains: Wu is a yang earth, with solid and heavy quality, located in the center and in a proper position. In spring and summer, the vital energy is active and expansive, allowing all things to emerge; in autumn and winter, the vital energy is quiet and converging, allowing all things to be stored away. Therefore, Wu is the Director of Destiny for all things. Its vital energy is thick and high: if it is born in spring or summer, when fire is strong, water is needed to moisten it so that all things can emerge; if it is too dry, things will wither. If it is born in autumn or winter, when water is abundant, fire is needed to warm it so that all things can be cultivated and developed; if it is too damp, things will become diseased. "Gen Kun" refers to the寅month and the申month: in spring, Wu earth is weakened by wood, so it is weak and prefers stillness; in autumn, Wu earth loses its vital energy too much, so it is thin and fears shocks. If the day is seated on寅or申, it also prefers stillness and fears shocks. If it is born in the seasons of辰,戌,丑, or未, it most prefers the metal of Gengshen and Xinyou, which allows the refined energy to flow, and this is certainly a noble destiny. Ji earth is the same. If there is wood or fire in the four pillars, or if the fortune encounters wood or fire, the pattern will be ruined.

己土卑溼，中正蓄藏。不愁木盛，不畏水狂。火少火晦，金多金光。若要物旺，宜助宜幫。己土卑薄軟溼，乃戊土枝葉之地，亦主中正而能蓄藏萬物。柔土能生木，非木所能克，故不愁木盛；土深而能納水，非水所能蕩，故不畏水狂。無根之火，不能生溼土，故火少而火反晦；溼土能潤金氣，故金多而金光彩，反清瑩可觀。此其無為而有為之妙用。若要萬物充盛長旺，惟土勢深固，又得火氣暖和方可。

Ji earth is lowly, damp, and resides in the center, maintaining correctness and capable of nurturing all things. It is not worried about strong wood, nor afraid of excessive water. A lack of fire instead makes fire dim, while an abundance of metal actually makes metal bright and clean. If one wishes for the flourishing of all things, fire should be used to support it. The original commentary explains: Ji earth is thin, soft, and damp, being the location of the branches of Wu earth, and it governs the middle and upholds correctness, capable of nurturing all things. Soft earth can generate wood, which cannot overcome it, hence there is no worry about strong wood; thick earth can contain water, which cannot wash it away, hence there is no fear of excessive water. Rootless fire cannot assist damp earth, so a lack of fire instead dims the damp earth; damp earth can moisten the metal's energy, so an abundance of metal instead makes it bright and clear. This is the wonderful function of "acting without action, yet achieving results." If one wishes for the prosperity and flourishing of all things, only with thick and solid earth, combined with warm and harmonious fire energy, can it be achieved.

任氏曰：己土為陰溼之地，中正蓄藏，貫八方而旺四季，有滋生不息之妙用焉。不愁木盛者，其性柔和，木藉以培養，木不克也。不畏水狂者，其體端凝，水得以納藏，水不沖也。水少火晦者，丁火也，陰土能斂火，晦火也。金多金光者，辛金也，溼土能生金，潤金也。柱中土氣深固，又得丙火去其陰溼之氣，更足以滋生萬物，所謂宜助宜幫者也。

Ren Tieqiao explains: Ji soil is a阴湿 place, residing in the center and upholding righteousness, capable of storing and connecting all directions, thriving in all four seasons, with the wonderful function of continuous growth. It is said "not worried about excessive wood" because its nature is gentle, allowing wood to rely on it for cultivation, and wood does not overcome it. It is said "not afraid of fierce water" because its nature is steady and solemn, allowing water to be stored within it, and water does not disturb it. "Water shortage and fire dimness" refers to Ding fire: Yin soil can restrain fire energy, making fire dim. "Abundant metal brings bright metal" refers to Xin metal: moist soil can generate metal, making metal bright and smooth. If the soil element is thick and solid in the four pillars, and further assisted by Bing fire to remove its Yin dampness, it becomes even more sufficient to foster all things - this is what the classic text says "suitable for assistance and support."

庚金帶煞，剛健為最。得水而清，得火而銳。土潤則生，土干則脆。能贏甲兄，輸於乙妹。原注：庚金乃天上之太白，帶殺而剛健。健而得水，則氣流而清；剛而得火，則氣純而銳。有水之土，能全其生；有火之土，能使其脆。甲木雖強，力足伐之；乙木雖柔，合而反弱。

Geng metal carries a sharp and severe energy, being the strongest among all the heavenly stems. When it meets water, it becomes clear; when it meets fire, it becomes sharp. If the earth is moist, it is nourished; if the earth is dry, it becomes brittle. It can overcome Jia wood, its elder brother, but it is defeated by Yi wood, its younger sister. The original commentary says: Geng metal is the Tai Bai star (the planet of metal), carrying a killing energy and being strong. When strong metal meets water, its energy flows smoothly and becomes clear; when strong metal meets fire, its energy becomes pure and sharp. Moist earth preserves its vitality, while fiery earth makes it brittle. Although Jia wood is strong, Geng metal has the strength to cut it down; although Yi wood is soft, when it combines with Geng metal, Geng metal becomes weak.

任氏曰：庚乃秋天肅殺之氣，剛健為最。得水而清者，壬水也，壬水發生，引通剛殺之性，便覺淬厲晶瑩。得火而銳者，丁火也，丁火陰柔，不與庚金為敵，良冶銷熔，遂成劍戟，洪爐煅煉，時露鋒砧。生於春夏，其氣稍弱，遇丑辰之溼土則生，逢未戌之燥土則脆。甲木正敵，力能伐之；與乙相合，轉覺有情。乙非盡合庚而助暴，庚亦非盡合乙而反弱也，宜詳辨之。

Ren Tieqiao explains: Geng is the autumnal sharpness and severity, the most vigorous among all the heavenly stems. The saying "when it meets water it becomes clear" refers to Ren water: when Ren water appears, it channels the sharp and fierce nature of Geng metal, making it sharp and clear. The saying "when it meets fire it becomes sharp" refers to Ding fire: Ding fire is soft and gentle, not directly opposing Geng metal, like a skilled blacksmith melting metal to make swords and spears; in a large furnace, it is repeatedly refined, constantly showing its sharp edge. When Geng metal is born in spring or summer, its strength is slightly weak; it needs wet earth such as Chou or Chen to be nourished, but if it meets dry earth such as Wei or Xu, it becomes brittle. Bei wood is its main opponent, and it has the strength to cut it; when it combines with Yi wood, it feels affectionate. However, it is not the case that Yi wood combining with Geng always enhances its fierce nature, nor is it the case that Geng metal combining with Yi always weakens it; it should be carefully distinguished.

辛金軟弱，溫潤而清。畏土之疊，樂水之盈。能扶社稷，能救生靈。熱則喜母，寒則喜丁。原注：辛乃陰金，非珠玉之謂也。凡溫軟清潤者，皆辛金也。戊己土多而能埋，故畏之；壬癸水多而必秀，故樂之。辛為丙之臣也，合丙化水，使丙火臣服壬水，而安扶社稷；辛為甲之君也，合丙化水，使丙火不焚甲木，而救援生靈。生於九夏而得己土，則能晦火而存之；生於隆冬而得丁火，則能敵寒而養之。故辛金生於冬月，見丙火則男命不貴，雖貴亦不忠；女命剋夫，不克亦不和。見丁男女皆貴且順。

Xin metal is soft and delicate, warm and clean. It fears layers of earth piled up and prefers full water. It can support the state and rescue living beings. If born in the hot summer, it likes the nurturing of the mother earth (Ji soil); if born in the severe winter, it likes Ding fire. The original commentary says: Xin is a yin metal, not something like jewels or jade; any metal that is warm, soft, and clean is considered Xin metal. Too much Wu and Ji soil will bury it, so it fears earth; too much Ren and Gui water will make it clear and refined, so it prefers water. Xin is the minister of Bing fire, combining with Bing to transform into water, thus subduing Bing fire and stabilizing the support for the state; Xin is also the king of Ji wood, combining with Bing to transform into water, thus preventing Bing fire from burning Ji wood and rescuing living beings. If born in the hot summer and with Ji soil, it can obscure the fire and preserve Xin metal; if born in the severe winter and with Ding fire, it can resist the cold and sustain Xin metal. Therefore, if Xin metal is born in the winter month and sees Bing fire, male destiny is not noble, even if noble, it lacks loyalty; female destiny will harm the husband, or if not, the couple will not get along. If it sees Ding fire, both male and female will be noble and harmonious.

任氏曰：辛金乃人間五金之質，故清潤可觀。畏土之疊者，戊土太重，而涸水埋金；樂水之盈者，壬水有餘，而潤土養金也。辛為甲之君也，丙火能焚甲木，合而化水，使丙火不焚甲木，反有相生之象；辛為丙之臣也，丙火能生戊土，合丙化水，使丙火不生戊土，反有相助之美。豈非扶社稷救生靈乎？生於夏而火多，有己土則晦火而生金；生於冬而水旺，有丁火則溫水而養金。所謂熱則喜母，寒則喜丁也。

Ren Tieqiao explains: Xin metal has the quality of the five metals on earth, so it is clear and smooth. The phrase "fear of earth's accumulation" means that if Wu earth is too heavy, it will dry up water and bury metal. The phrase "rejoice in the abundance of water" means that if Ren water is sufficient, it can moisten earth and nourish metal. Xin is the sovereign of Jia wood: although Bing fire can naturally burn Jia wood, when Xin combines with Bing fire to form water, Bing fire no longer burns Jia wood, but instead forms a mutually beneficial relationship. Xin is also the minister of Bing fire: although Bing fire can naturally assist Wu earth, when Xin combines with Bing fire to form water, Bing fire no longer assists Wu earth (to prevent excessive earth from burying metal), but instead forms a helpful relationship. Is this not exactly "supporting the state and saving lives"? If born in summer with excessive fire, having Ji earth can weaken fire and generate metal; if born in winter with excessive water, having Ding fire can warm water and nourish metal. This is what the classic text says: "In heat, it prefers its mother; in cold, it prefers Ding."

壬水通河，能洩金氣，剛中之德，周流不滯。通根透癸，沖天奔地。化則有情，從則相濟。原注：壬水即癸水之發源，崑崙之水也；癸水即壬水之歸宿，扶桑之水也。有分有合，運行不息，所以為百川者此也，亦為雨露者此也，是不可歧而二之。申為天關，乃天河之口，壬水長生於此，能洩西方金氣。周流之性，沖進不滯，剛中之德猶然也。若申子辰全而又透癸，則其勢沖奔，不可遏也。如東海本發端於天河，復成水患，命中遇之，若無財官者，其禍當何如哉！合丁化木，又生丁火，則可謂有情；能制丙火，不使其奪丁之愛，故為夫義而為君仁。生於九夏，則巳、午、未、申火土之氣，得壬水熏蒸而成雨露，故雖從火土，未嘗不相濟也。

Heavenly Stem Ren water connects with the Milky Way, capable of releasing the metal energy, possessing the virtue of firmness within strength. It flows continuously without stagnation. If it is rooted in the earth and also appears as癸 water, it will surge upward and downward. When it combines with Ding, it forms a harmonious relationship. It follows the fire and earth, thus complementing each other. The original commentary says: Ren water is the source of Gui water, like the water from Kunlun; Gui water is the destination of Ren water, like the water from Fu Sang. There is division and union, and it flows ceaselessly, so it is called "hundred rivers" and also "rain and dew," and should not be considered as two separate things. Shen is the heavenly gate, exactly at the entrance of the Milky Way. Ren water is born here, capable of releasing the metal energy of the west. Its nature of flowing continuously and advancing without stopping is exactly the virtue of firmness within strength. If the three branches of Shen, Zi, and Chen are all present and Gui water is also revealed, its momentum will be torrential and uncontrollable. Just like the East Sea originates from the Milky Way, yet it causes floods. If a person's destiny encounters such a pattern without having wealth or official positions, how great would the disaster be! Ren combining with Ding to form wood, and wood nurturing Ding fire, it is considered harmonious. It can also control Bing fire, preventing it from taking away Ding's affection, so as a husband it shows righteousness, and as a ruler it shows benevolence. When born in the height of summer, the fire and earth energies of Si, Wu, Wei, and Shen are transformed into rain and dew by Ren water. Therefore, even though Ren water follows fire and earth, it is not without mutual benefit.

任氏曰：壬為陽水。通河者，即天河也，長生在申，申在天河之口，又在坤方，壬水生此，能洩西方肅殺氣，所以為剛中之德也。百川之源，周流不滯，易進而難退也。如申子辰全，又透癸水，其勢氾濫，縱有戊己之土，亦不能止其流，若強制之，反沖激而成水患，必須用木洩之，順其氣勢，不至於沖奔也。合丁化木，又能生火，不息之妙，化則有情也。生於四、五、六月，柱中火土並旺，別無金水相助。火旺透干則從火，土旺透干則從土，調和潤澤，仍有相濟之功也。

Ren Tieqiao explains: Ren water is yang water. The term "tong he" refers to the Milky Way. Ren water is born in Shen, which is the entrance of the Milky Way and located in the direction of Kun. Since Ren water is born here, it can relieve the severe and killing nature of the west, thus possessing the virtue of "strength in moderation." It is the source of all rivers, flowing continuously without stagnation, easily advancing but difficult to retreat. If the three branches Shen, Zi, and Chen are all present, and the癸 water is also revealed, the water power will be overwhelming. Even with Wu and Ji earth, they cannot stop its flow. If one tries to control it forcefully, it will cause floods instead. Therefore, one must use wood to release it, following its momentum to avoid destructive floods. Ren combines with Ding to transform into wood, which can then generate fire, creating a continuous cycle, which is called "transformation with affection." If born in the fourth, fifth, or sixth month, and the four pillars have strong fire and earth, with no metal or water to assist, then if fire is strong and appears on the surface, it will follow fire; if earth is strong and appears on the surface, it will follow earth. They harmonize and moisten each other, still having a supportive effect.

癸水至弱，達於天津。得龍而運，功化斯神。不愁火土，不論庚辛。合戊見火，化象斯真。原注：癸水乃陰之純而至弱，故扶桑有弱水也。達於天津，隨天而運，得龍以成雲雨，乃能潤澤萬物，功化斯神。凡柱中有甲乙寅卯，皆能運水氣，生木制火，潤土養金，定為貴格，火土雖多不畏。至於庚金，則不賴蜞生，亦不忌其多。惟合戊土化火也，戊生寅，癸生卯，皆屬東方，故能生火。此固一說也，不知地不滿東南，戊土之極處，即癸水之盡處，乃太陽起方也，故化火。凡戊癸得丙丁透者，不論衰旺，秋冬皆能化火，最為真也。

The癸 water is extremely soft and weak, yet it can reach the heavenly channels. If it meets the辰 dragon, it can transform and generate power, like a god. It is not afraid of fire or earth, and it does not matter whether there is 庚 or 辛. When it combines with 戊 earth and there is 丙 fire, the image of transforming into fire is genuine. The original commentary says:癸 water is purely yin and very weak, so there is a saying of 'weak water' beyond Fushang. It reaches the heavenly channels, follows the heavens in movement, and with the dragon it can generate clouds and rain, nourishing all things, its transformation is like a god. If the four pillars contain 甲 or 乙, 寅 or 卯, they can transform water vapor, generate wood to control fire, moisten earth to nourish metal, and it is certainly a noble destiny. Even if there is much fire and earth, it is not feared. As for 庚 metal, the癸 water does not rely on it for generation, nor does it fear its abundance. However, when it combines with 戊 earth, it can transform into fire: 戊 is born in 寅, and 癸 is born in 卯, both belong to the east, so they can generate fire. This is one explanation; yet it is not known that the southeast of the earth is low and depressed, and the end of 戊 earth is the end of 癸 water, which is exactly where the sun rises, so it transforms into fire. Whenever 癸 and 戊 combine and 丙 or 丁 appear, regardless of their strength or weakness, even in autumn and winter, they can transform into fire, which is most genuine.

任氏曰：癸水非雨露之謂，乃純陰之水。發源雖長，其性極弱，其勢最靜，能潤土養金，發育萬物，得龍而運，變化不測。所謂逢龍即化，龍即辰也，非真龍而能變化也。得辰而化者，化辰之原神發露也，凡十干逢辰位，必干透化神，此一定不易之理也。不愁火土者，至弱之性，見火土多即從化矣；不論庚辛者，弱水不能洩金氣，所謂金多反濁，癸水是也。合戊見火者，陰極則陽生，戊土燥厚，柱中得丙火透露，引出化神，乃為真也。若秋冬金水旺地，縱使支遇辰龍，干透丙丁，亦難從化，宜細詳之。

Ren Tieqiao explains: Gui water is not simply rain or dew, but pure yin water. Although its source is long, its nature is extremely weak, and its energy is most quiet. It can moisten the earth and nourish metal, and promote the growth of all things. "Meeting the dragon and moving" means that its transformation is unpredictable. The saying "meeting the dragon leads to transformation" refers to the term "Chen," not necessarily a real dragon. Meeting "Chen" leads to transformation because "Chen" makes the original god of transformation visible. Whenever one of the ten heavenly stems meets "Chen," the heavenly stem must clearly appear to indicate the transforming god; this is an unchangeable rule. The phrase "not worried about fire and earth" means that the weak nature of Gui water will yield to an excess of fire and earth. The phrase "regardless of Geng and Xin" means that weak water cannot drain the metal's energy. The saying "abundant metal makes water turbid" refers specifically to Gui water. The phrase "combining with Wu and meeting fire" means that when yin reaches its extreme, yang is generated. If Wu earth is dry and thick, and if the four pillars contain the revelation of Bing fire to bring out the transforming god, then transformation into fire is genuine. However, in the autumn and winter when metal and water are strong, even if the earth branch meets "Chen" and the heavenly stem reveals Bing or Ding, transformation may not occur, and one must be careful to distinguish.