On the Principle of Communication with Spirits: Section 13, Essence and Function

道有體用，不可以一端論也，要在扶之抑之得其宜。原注：有以日主為體，提綱為用。日主旺，則提綱之食神財官皆為我用；日主弱，則提綱有物，幫身以制其神者，亦皆為我用。提納為體，喜神為用者，日主不能用乎提綱矣。提綱食傷財官太旺，則取年月時上印比為喜神；提綱印比太旺，則取年月時上食傷財官為喜神而用之。此二者，乃體用之正法也。

The principles of destiny involve both "body" and "use," and one should not fixate on only one aspect. The key lies in supporting when necessary and restraining when appropriate, achieving a proper balance. The original commentary explains that some take the day stem as the body and the monthly stem as the use—the day stem being strong, the food god, wealth, and official star in the monthly stem can be used for one's benefit; if the day stem is weak, then anything in the monthly stem that supports the day stem or controls and drains the controlling element can also be used. Others take the monthly stem as the body and the favorable stars as the use, which applies when the day stem is no longer applicable: if the food god, wealth, and official star in the monthly stem are too strong, then the seal and sibling stars in the year, month, and hour stems are taken as favorable stars; if the seal and sibling stars in the monthly stem are too strong, then the food god, wealth, and official star in the year, month, and hour stems are taken as favorable stars. These two approaches represent the correct methods of body and use.

有以四柱為體，有以化神為體，四柱為用，化之真者，即以化神為體，以四柱中與化神相生相剋者，取以為用。有以四柱為體，歲運為用，有以喜神為體，輔喜神之神為用，所喜之神，不能自用以為體用輔喜之神。有以格象為體，日主為用者，須八格氣象，及暗神，化神，忌神，客神，皆成一體段。若是一面格象，與日主無干者，或傷剋日主太過，或幫扶日主太過，中間要尋體用分辨處，又無形跡，只得用日主自去引生喜神，別求一個活路為用矣。

Some use the four pillars as the main element, while others take the transformed god as the main element and the four pillars as the auxiliary. If the transformation is genuine, then the transformed god becomes the main element, and the elements in the four pillars that either support or control the transformed god become the auxiliary. Some use the four pillars as the main element and the year or fortune as the auxiliary; others take the favorable god as the main element and the gods that assist the favorable god as the auxiliary, because the favorable god alone is weak and cannot stand alone, so it needs the support of other gods. There is also a method that takes the pattern as the main element and the day master as the auxiliary. In this case, the eight patterns' atmosphere, along with hidden gods, transformed gods, hostile gods, and guest gods, must all form a complete and unified atmosphere. If only one aspect of the pattern exists and has nothing to do with the day master, or if it harms or supports the day master too much, and there is no clear distinction between the main and auxiliary elements, then the day master must itself generate the favorable god, and another path must be sought for action.

有以日主為用，有用過於體者。如用食財，而財官食神盡行隱伏，及太發露浮泛者，雖美亦過度矣。有用立而體行者，有體立而用行者，正體用之理也。如用神不行於流行之地，且又行助體之運財不妙。有體用各立者，體用皆旺，不分勝負，行運又無輕重上下，則各立。有體用俱滯者，如木火俱旺，不遇金土則俱滯，不可一端定也。然體用之用，與用神之用有分別，若以體用之用為用神固不可，舍此以別求用神又不可，只要斟酌體用真了。於此取緊要為用神，而二三四五處用神者，的非妙造，須抑揚其重輕，毋使有餘不足。

Some take the day stem itself as the useful god, while others have the useful god overpowering the body. For example, if the food god or wealth star is used, but the wealth, official star, and food god are all hidden and not revealed, or overly exposed and floating without root, even though they are good elements, they are considered excessive. Some have the useful god established while the body flows, and others have the body established while the useful god flows. This is the correct principle of body and useful god. If the useful god does not reach its proper flowing place, but instead goes into a fortune that helps the body, that is not good. There are cases where body and useful god are independent: both body and useful god are strong, and they do not compete, and the fortune does not distinguish between light and heavy, so they each establish their own domain. There are also cases where body and useful god are both blocked: for example, if wood and fire are both strong, but without metal and earth to guide them, they all become blocked. In general, one cannot be rigid in one aspect. However, the "useful" in "body and useful" is different from the "useful god." It is not acceptable to directly take the body and useful's "useful" as the useful god, nor is it acceptable to look for the useful god separately from the body and useful. One should only carefully consider the body and useful, and select the most important useful god from among them. As for a single destiny that has two, three, or even four or five useful gods, it is definitely not a good destiny. One must balance the light and heavy, suppress and enhance, so that it does not have excess or deficiency.

任氏曰：體者形象氣局之謂也，如無形象氣局，即以日主為體；用者用神也，非體用之外別有用神也。原注體用與用神有分別，又不詳細載明，仍屬模糊了局，可知除體用之外，不能別求用神。玩本文末句云，“要在扶之抑之得其宜”，顯見體用之用，即用神無疑穎。旺則抑之，弱則扶之，雖不易之法，然有不易中之變易者，惟在審察“得其宜”三字而己矣。

Ren Shi explained: The term "ti" refers to form and qi structure; if there is no form or qi structure in the birth chart, then the day stem is taken as the "ti". The term "yong" refers to the useful god, and it is not something separate from the "ti" and "yong". The original commentary mentions that "ti" and "yong" are different from the "yong shen", but it does not explain clearly, thus leaving the matter ambiguous. From this, we can see that apart from "ti" and "yong", there is no other "yong shen" to be found. Careful consideration of the last sentence of the classic, "it is essential to properly support or restrain it," shows that the "yong" in "ti yong" is the "yong shen", without any doubt. Whether the "ti" is strong or weak, we either restrain or support it accordingly, which is an unchanging principle. However, within this unchanging principle, there is flexibility, which depends entirely on understanding the phrase "get it right" properly.

旺則抑之，如不可抑，反宜扶之；弱則扶之，如不可扶，反宜抑之。此命理之真機，五行顛倒之妙用也。蓋旺極者抑之，抑之反激而有害，則宜從其強而扶之；弱極者扶之，扶之徒勞而無功，則宜從其弱而抑之。是不可以一端論也。

When something is strong, it should be restrained, but if restraining is not possible, one should instead support it; when something is weak, it should be supported, but if supporting is not possible, one should instead restrain it. This is the true essence of fate calculation and the wonderful aspect of reversing the use of the Five Phases. Because when something is extremely strong, restraining it may anger it and bring harm, so one should instead follow its strength and support it; when something is extremely weak, supporting it is useless and ineffective, so one should instead follow its weakness and restrain it. Therefore, one should not fixate on a single approach.

如日主旺，提綱或官或財或食傷，皆可為用；日主衰，別尋四柱干支有幫身者為用。提綱是祿刃，即以提綱為體，看其大勢，以四柱干支食神財官，尋其得所者而用之。

For example, if the day master is strong, then any official star, wealth star, or food and injury star in the month's main element can be used as the useful god. If the day master is weak, then we need to look for a useful god among the heavenly stems and earthly branches in the four pillars that can support the day master. If the main element is built禄 or Yangren (which refers to the day master's own energy), then take the main element as the main body, and then examine the overall trend of the entire chart, selecting one of the food and injury stars, wealth stars, or official stars in the four pillars that is well positioned and strong to use.

如四柱干支財殺過旺，日主旺中變弱，須尋其幫身制化財殺者而用之。日主為體者，日主旺，印綬多，必要財星為用；日主旺，官殺輕，亦以財星為用。日主旺，比劫多，耐我財星，以食傷為用；日主旺，比劫多，而財星輕，亦以食傷為用。日主旺，官星輕，銕綬重，以財星為用；日主弱，官殺旺，則以印綬為用，日主弱，食傷多，亦以印綬為用；日主弱，財星旺，則以比劫為用。日主與官殺兩停者，則以食傷為用；日主與財星均敵者，則以印比為用。此皆用神之的當者也。

For example, if the wealth star and seven deadly stars in the four pillars are too strong, and although the day master seems strong, it is actually weakened, then we need to find a useful god that can support the day master and also control or transform the wealth and deadly stars. Taking the day master as the main body, the general principles for selecting the useful god are as follows: if the day master is strong and the birth star is abundant, we must use the wealth star (wealth can destroy the birth star); if the day master is strong and the official star or deadly star is weak, we also use the wealth star (wealth can generate the official star). If the day master is strong, and there are many similar stars competing for the wealth star, we use the food and injury stars (food and injury stars can transform the similar stars and generate wealth). If the day master is strong, there are many similar stars, and the wealth star is also weak, we still use the food and injury stars. If the day master is strong, the official star is weak, and the birth star is abundant, we use the wealth star. If the day master is weak and the official or deadly stars are strong, we use the birth star (to transform the deadly stars and generate the day master). If the day master is weak and there are many food and injury stars, we also use the birth star (to control the food and injury stars and protect the day master). If the day master is weak and the wealth star is strong, we use the similar stars (to support the day master and oppose the wealth star). If the day master and the official or deadly stars are evenly matched, we use the food and injury stars (to control the deadly stars and protect the day master). If the day master and the wealth star are evenly matched, we use the birth star or similar stars. These are the most appropriate general methods for selecting the useful god.

如日主不能為力，合別干而化，化之真者，即以化神為體。化神有餘，則以洩化神之神為用；化神不足，則以生助化神之神為用。局方曲直五格，日主是元神，即以格象為體，以生助氣象者為用，或以食傷為用，或以財星為用，只不宜用官殺。宜總視其格局之氣勢意向而用之，毋執一也。

For example, if the day stem is weak and combines with another heavenly stem to form a true combination, then the transformed god (化神) becomes the main element. If the transformed god is strong, we take the element that drains the transformed god as the secondary element; if the transformed god is weak, we take the element that supports the transformed god as the secondary element. In the case of the five special strong patterns such as the Triple Harmony Formation, the Triple Convergence, and the five special旺 patterns (Curved and Straight, Fiery Ascendancy, Harvesting, Following Metal, and Moistening Down), the day stem itself is the original god (元神) of the pattern. Therefore, the pattern's image becomes the main element, and the elements that support this pattern's energy are used as secondary elements, either through the use of food and injury (to drain the energy) or through the use of wealth stars (to further drain and then generate wealth). However, it is not advisable to use official and killer stars to counteract. In summary, one should consider the overall trend and momentum of the pattern to determine the secondary elements, and should not be rigidly bound to a single method.

如無格無局，四柱又無用神可取，即或取之，或閒神合住，或被沖神損傷，或被忌神劫占，或被客神阻隔，不但用神不能顧日主，而日主亦不能顧用神。若得歲運破其合神，合其沖神，制其劫占，通其阻隔，此謂歲運安頓，隨歲運取用，亦不失為吉也。

If there is neither a special pattern nor a particular configuration, and the four pillars cannot find a useful god; even if one iswith difficulty taken, it may be combined with idle gods, or attacked by conflicting gods, or seized and occupied by hostile gods, or blocked by foreign gods, leading to the useful god not attending to the day master, and the day master also not attending to the useful god. In such a case, if the year or month of birth can break the combination of the idle god, counteract the attacking god, subdue the hostile god that has seized it, and clear the blockage, this is called 'year and month providing relief'. Taking the useful god according to the year and month of birth in this way is still considered auspicious.

原注云：“二三四五用神，的非妙造”，此說大謬。只有八字，總去四五至為用神，財是除日干之外，只有兩字不用，斷無此理。總之有用無用，定有一個著落，確乎不易也。命中只有喜用兩字，用神者，日主所喜，始終依賴之神也，除用神、喜神、忌神之外，皆閒神客神也，學者宜審察之。大凡天干作用，生則生，克則克，合則合，沖則沖，易於取材，而地支作用，則有種種不同者，故天干易看，地支難推。

The original commentary says, "If there are two or three, or even four or five useful gods, it is certainly not a good fate," which is completely wrong. In total, there are only eight characters. If four or five of them are all considered useful gods, then after removing the day stem, only two characters would remain unused, which is impossible. In any case, whether something is useful or not, there must be a definite basis, which is certain and unchangeable. In a person's fate, the most important things are the "favorable" and "useful" elements. The useful god is the one that the day stem relies on throughout its life and is what it truly likes. Apart from the useful god, the favorable god, and the hostile god, all others are considered idle or secondary gods. Scholars should carefully examine these. Generally speaking, the functions of the heavenly stems are relatively simple: they either generate, overcome, combine, or conflict, and are easy to determine. However, the functions of the earthly branches are varied and complex, so the heavenly stems are easier to analyze, while the earthly branches are more difficult to deduce.

丙寅、甲午、丙午、癸巳／乙未、丙申、丁酉、戊戌、己亥、庚子。此火長夏令，月支坐刃，年支逢生，時支得祿，年月兩支，又透甲丙，烈火焚木，旺之極矣，一點癸水熬干，只得從其強勢。運逢木火土，財喜頻增；申酉運中，刑耗多端；至亥運，激火之烈，家業破盡而亡。所謂旺極者，抑之反激而有害也。

The four pillars are Bingyin, Jiawu, Bingwu, and Guisi. The big years are Yiwei, Bingshen, Dingyou, Wuxu, Jihai, and Gengzi. The丙 fire is born in the height of summer, when it is in its season. The monthly branch Wu is Yangren, the yearly branch Yin is the growth of fire, and the hourly branch Si is the establishment of fire's strength. The heavenly stems of the year and month also reveal Jia wood and Bing fire, which cause the fire to burn the wood completely, reaching its peak. The single drop of癸 water is already evaporated, so it must submit to this powerful fire (treated as from strength). When the fortune meets wood, fire, and earth, wealth and favorable conditions increase frequently. When encountering the years of Shen and You, metal comes to provoke the strong fire, leading to frequent injuries, losses, and damages. When reaching the year of Hai, water intensifies the fire's strength, leading to the complete destruction of family property and eventual ruin. This is exactly what is meant by "when something is at its peak, trying to suppress it only makes it more enraged and causes harm."

丙火生於初秋，秋金乘令，二申沖去一寅，丙火之根已拔，比肩亦不能為力。年月兩干，又透土金，只得從其弱勢，順財之性，以比肩為病。故運至水旺之地，制去比肩，事業巍峨；丙寅幫身，刑喪破髦。所謂弱極者扶之，徒勞無功，反有害也。此等格局頗多，以俗論之，前造必以金水為用，此造必以木為用，以致吉凶顛倒，反歸咎於命理之無憑，故特書兩造為後證雲。

Another case involves Bing fire born in early autumn. In early autumn, the metal is in its prime, and the two Shens (metal) clash with the Yin (wood), removing the root of the Bing fire. Even with the help of the same kind of element (Ji), it cannot provide support. The year and month dry branches also reveal earth and metal, so it must follow the weak trend, conforming to the nature of the wealth star. In this case, the same kind of element is considered a harmful force. Therefore, when the destiny reaches a place where water is strong, the water controls the harmful same kind of element, and the career becomes remarkable. However, when the Bing Yin cycle comes, it actually harms the body, leading to misfortune, loss, and disaster. This is exactly what is meant by "when something is extremely weak, trying to support it is in vain and even harmful." There are many such patterns. If we follow the common method, the first case would take metal and water as useful elements, while the second case would take wood as useful, leading to completely reversed fortune and making people doubt the reliability of fate. Therefore, I specially record these two cases for future generations to verify.

人有精神，不可以一偏求也，要在損之益之得其中。原注：精氣神氣皆無氣也，五行大率以金水為精氣，木火為神氣，而土所以實之者也。有神人不見其精，而精自足者，有精足不見其神，而神自足者；有精缺神索，而日主虛旺者；有精缺神索，而日主孤弱者，有神不足而精有餘者，有精不足而神有餘者，有精神俱缺而氣旺；有精神俱旺而氣衰，有精缺得神以助之者，有神缺得精以生之者，有精助精而精反洩無氣者，有神助神而神反斃無氣者，二者皆由氣以主之也。凡此皆不可以一偏求也，俱要損益其進退，不可使有過不及也。

A person has both "jing" (essence) and "shen" (spirit), and one should not focus on only one aspect. The key lies in knowing when to reduce and when to increase, achieving a proper balance. The original commentary explains that jing qi and shen qi are both manifestations of the original qi. In the Five Phases, metal and water are associated with jing qi, while wood and fire are associated with shen qi, and earth supports these two. The situation in a person's destiny is varied: there are cases where shen is sufficient but jing is not visible, yet jing is naturally abundant; or where jing is sufficient but shen is not visible, yet shen is naturally abundant; or where jing is lacking and shen is deficient, yet the day stem is weak and strong; or where jing is lacking and shen is deficient, yet the day stem is isolated and weak; or where shen is insufficient but jing is in excess; or where jing is insufficient but shen is in excess; or where both jing and shen are lacking but the qi is strong; or where both jing and shen are strong but the qi is weak; or where jing is lacking but shen comes to assist; or where shen is lacking but jing comes to generate it; or where jing is used to assist jing, but jing is instead drained and loses its strength; or where shen is used to assist shen, but shen is instead blocked and loses its strength. All these situations are governed by "qi." In all these cases, one should not focus on only one aspect, but should adjust and balance, neither overdoing nor underdoing.

任氏曰：精者，生我之神也；神者，克我之物也；氣者，本氣貫足也。二者以精為主，精足則氣旺，氣旺則神旺，非專以金水為精氣，木火為神氣也。本文末句云：“要在損之益之得其中”，顯非金水為精，木火為神，必得流通生化，損益適中，則精氣神三者備矣。細究之，不特日主用神體象有精神，即五行皆有也。有餘者則損之，不足則益之，雖一定理，角亦有一定中之不定也，惟在審察“得其中”三字而已。

Ren Shi explained: The term "jing" refers to the god that nourishes me (i.e., the印绶); the term "shen" refers to the thing that controls me (i.e., the official and killer); and the term "qi" refers to the inherent energy that is full and flowing. Among these two, jing is primary: when jing is sufficient, qi becomes strong, and when qi is strong, shen becomes strong. It is not solely the case that metal and water are considered jing and qi, and wood and fire are considered shen and qi. The last sentence of the classic says "it is necessary to reduce and increase appropriately to achieve the middle," which clearly indicates that metal and water are not called jing, and wood and fire are not called shen. Instead, it is necessary to have circulation and transformation, and to reduce and increase appropriately so that jing, qi, and shen are all complete. Upon closer examination, not only the day stem, the useful god, and the body image have spirit, but each of the five phases also has spirit. Excess should be reduced, and deficiency should be supplemented, which is a certain principle, but within this certainty there is also uncertainty. The key lies in clearly understanding the phrase "to achieve the middle."

損者，剋制也；益者，生扶也。有餘損之，也有餘者宜洩之；不足益之，過不足者宜去之。此損益之妙用也。蓋過於有餘，損之反觸其怒，則宜順其有餘而洩之；過於不足，益不受補，則宜從其不足而去之，是不可以一偏求也。總之精太足宜益其氣，氣太旺宜助其神，神太洩宜滋其精，則生化流通，神清氣壯矣。如精太足，反損其氣，氣太旺，反傷其神，神太洩，反抑其精，則偏枯雜亂，精索神枯矣。所以水泛木浮，木無精神；木多火熾，火無精神；火炎金無精神；金多水弱，水無精神。

The concept of "loss" refers to restriction, while "gain" refers to generation and support. When something is excessive, it should be restrained, but when it is overly excessive, it is better to release it. When something is insufficient, it should be supported, but when it is extremely insufficient, it is better to remove it entirely. This is the subtle application of loss and gain. Because if something is excessively abundant, restraining it may provoke it, so it is better to release its abundance. If something is extremely deficient, supporting it may not be effective, so it is better to remove it entirely. Therefore, one should not be rigid in pursuing only one aspect. In summary: if the essence is too full, one should enhance its qi; if the qi is too strong, one should assist its spirit; if the spirit is too depleted, one should nourish the essence. In this way, the cycle of generation and transformation flows naturally, resulting in a clear spirit and strong qi. Conversely, if the essence is too full yet one restrains its qi, if the qi is too strong yet one harms its spirit, and if the spirit is too depleted yet one suppresses the essence, then the result will be imbalance and disorder, with the essence being exhausted and the spirit becoming depleted. Therefore, if water is too overflowing, the wood floats and lacks spirit; if there is too much wood, the fire is blocked and lacks spirit; if fire is too intense, the metal melts and lacks spirit; if there is too much metal, the water becomes turbid and lacks spirit.

原注以金水為精氣，木火為神氣者，此由臟而論也。以肺屬金，以腎屬水，金水相生，藏於裡，故為精氣，以肝屬木，以心屬火，木火相生，發於表，故為神氣，以脾屬土，貫於周身，上所以實之也。若論命中之表裡精神，則不以金木水火為精神也，譬如旺者宜洩，洩神得為精足，此從裡發於表，而神自足矣；旺者宜克，克神有力為神足，此由表達於裡，而精自足矣，如土生於四季月，四柱土多無木，或干透庚辛，或支藏申酉，此謂裡發於表，精足神定；如土多無金，或干透甲乙，或支藏寅卯，此謂表達於裡，神足精安；土論如此，五行皆同，宜細究之。

The original commentary refers to metal and water as qi, and wood and fire as spirit qi, based on the five internal organs: the lung belongs to metal, the kidney to water, and metal and water generate each other internally, thus called qi; the liver belongs to wood, the heart to fire, and wood and fire generate each other externally, thus called spirit qi; the spleen belongs to earth, which permeates the whole body, thus filling both. However, when discussing the internal and external spirit in a birth chart, one should not pair metal, wood, water, and fire with spirit. For example, if the day's main element is strong, it is suitable for release, and when the releasing element is strong, the qi is sufficient, which comes from inside to outside, and the spirit naturally becomes sufficient; if the day's main element is strong, it is suitable for control, and when the controlling element is strong, the spirit is sufficient, which comes from outside to inside, and the qi naturally becomes sufficient. Another example is earth born in the months of辰, 戌, 丑, or 未, if the four pillars have a lot of earth without wood, but there is either庚 or 辛 in the heavenly stem or 申 or 酉 in the earthly branch (metal to release earth), this is called from inside to outside, qi sufficient and spirit stable; if there is a lot of earth without metal, but there is either 甲 or 乙 in the heavenly stem or 寅 or 卯 in the earthly branch (wood to control earth), this is called from outside to inside, spirit sufficient and qi stable. Earth is discussed this way, and the other four elements are similar, and should be carefully examined.

癸酉、甲子、丙寅、戊戌／癸亥、壬戌、辛酉、庚申、己未、戊午。此造以甲木為精，衰木得水滋，而逢寅祿為精足，以戊土為神，坐戌通根，寅戌拱之為神旺。官生印，印生身，坐下長生為氣貫流通，生化五行俱足。左右上下情協不悖，官來能擋，劫來有官，食來有印，東西南北之運，皆可行也，所以一生富貴福壽，可謂美矣。

The four pillars areGuiyou, Jiazi, Bingyin, Wuxu, and the big years areGuihai, Renxu, Xinyou, Gengshen, Jiwei, Wuwu. In this chart, the甲 wood official star is considered as "the essence": the weak wood is nourished by the子 water, and also meets the寅, which is the禄 of wood, so the essence is sufficient. The戊 earth food star is considered as "the spirit": the戊 sits on the戌 earth and has a root, and the寅 and戌 form an arch, assisting the fire to generate earth, so the spirit is strong. The癸 water official star generates the甲 wood official star, which in turn generates the丙 fire day master. The day master is seated on the寅, which is the long life position, so the energy flows smoothly and is complete. The entire chart has harmony and coordination in all directions, with no contradictions: when the official star comes, there is an official star to block it (transforming the official into a generator), when the劫财 comes, there is an official star to control it, and when the food star comes, there is an official star to protect it. Therefore, the person can thrive in all directions of the big years. Thus, the person's life is full of wealth, honor, and longevity, and can be considered very complete.

癸未、乙卯、丙辰、庚寅／甲寅、癸丑、壬子、辛亥、庚戌、己酉。此造以大勢觀之，官印相生，偏財時遇，五行不缺，四柱純粹，儼然貴格，不如財官兩字休囚，又遙隔不能相顧，支全寅、卯、辰。春土克盡，不能生金，金臨絕地，不能生水，水之氣盡洩於木，木之勢愈旺而火熾，火熾則氣斃，氣斃則神枯。行運北方，又傷丙火之氣，反助取木之精；即逢金運，所謂過於有餘，損之反角其觸，以致終身碌碌，名利無成出。

The four pillars are Guiwei, Yimao, Bingchen, and Gengyin. The great destiny shows that the癸water official star nourishes the乙wood scholar star, which in turn nourishes the day master. The庚gold biased wealth is also present in the hour stem. The five phases are not missing, and the four pillars are pure, making it seem like a noble destiny. However, the wealth and official stars are both weak and confined, and they are far apart from each other, unable to support each other. The earthly branches have寅,卯, and辰, which are all the eastern wood directions. Spring earth is completely overcome by wood and cannot generate metal. Metal is in a state of extinction and cannot generate water. The water's energy is entirely drained by wood. The stronger the wood, the more intense the fire becomes; the more intense the fire, the more exhausted the energy becomes, leading to a dry and withered state. When the fortune moves to the northern water direction, it harms the丙fire energy, which in turn enhances the already excessive wood. Even when encountering the metal fortune, it is said to be "excessively abundant, and trying to reduce it only provokes its anger." Therefore, the person will live a life of hardship, without achieving fame or fortune.

戊戌、乙丑、丙辰、己丑／甲子、癸亥、壬戌、辛酉、庚申、己未。此四柱皆土，命主元神，洩盡月干，乙木凋枯，所謂精氣枯索。運逢壬戌，本主受傷；年逢辛未，緊克乙木，卒於九月患弱症而亡。此造運用逆行，大抵是右命。

The four pillars are Wuxu, Yichou, Bingchen, and Jichou, with the big years being Jiazi, Guihai, Renxu, Xinyou, Gengshen, and Jiwei. In this case, all four pillars are filled with earth, and the origin god of the day stem, which is Bing fire, is completely drained by the earth. The month stem Yi wood, which represents the nourishing star, is also withered and dried up, which is exactly what is called 'the vital energy and spirit are withered and exhausted'. When entering the Renxu big year, the Ren water is able to overcome the Bing fire, and the Xu earth further assists the earth, causing the day stem to be injured. That year coincides with the Xinyou flow year, where the Xinyou metal strongly overcomes the Yi wood (which is the only remaining nourishing star), leading to death in September due to weakness. The big years are in reverse order, and this is generally a female destiny.

月令乃提綱之府，譬之宅也，人元為用事之神，宅之定向也，不可以不卜。原注：令星乃三命之至要，氣象得令者吉，喜神得令者吉，令其可忽乎？月令如人之家宅，支中之三元，定宅中之向道，不可以不卜。如寅月生人，立春後七日前，皆值戊土用事；八日後十四日前者，丙火用事；十五日後，甲木用事。知此則可以取格，可以取用矣。

The month's ruler is the overall main point of the entire chart, like a house; the heavenly stem hidden in the month's branch is the ruling god in charge at that time, like the direction a house faces, which must be carefully examined. The original commentary explains: the god in charge of the current season is the most important aspect in divining a person's fate—when the atmosphere is in harmony with the season, it is auspicious; when the favorable god is in harmony with the season, it is also auspicious. How can the month's ruler be ignored? The month's ruler is like a person's home, and the three heavenly stems hidden in the month's branch clearly determine the direction the house faces, which must be divined. For example, someone born in the month of寅: from the day after the Start of Spring for seven days, the ruler is Wu Earth; from the eighth day to the fourteenth day, the ruler is Bing Fire; and from the fifteenth day onwards, the ruler is Jia Wood. Understanding this allows one to determine the pattern and to identify the useful god.

任氏曰：月令者，命中之至要也。氣象、格局、用神，皆屬提綱司令，天干又有引助之神，譬如廣廈不移之象。人元用事者，即此月此日之司令神也，如宅中之向道，不可不卜。《地理玄機雲》云：“宇宙有大關會，氣運為主；山川有真性情，氣勢為先”。所以天氣動於上，而人元應之，地氣動於下，而天氣從之。由此論之，人元司令，雖助格輔用之首領，然亦要天地相應為妙。故知地支人元必得天干引助，天干為用，必要地支司令。總云人元必須司令，則能引吉制凶；司令必須出現，方能助格輔用。

Ren Shi explained: The month's ruler is the most important in a person's destiny. The atmosphere, structure, and useful god all fall under the authority of the month's ruler. If there is also a heavenly stem that helps and promotes, it is like a tall and solid building that does not move. What is called "the original heavenly energy in action" refers to the hidden heavenly stem that is in charge during this month and this day, like the direction of a house, which must not be overlooked. The "Geographical Mystery" says: In the universe, there are great key meeting points, which are mainly about the movement of qi; in mountains and rivers, there are real characters, which are mainly about the momentum. Therefore, the heavenly qi starts above, and the earthly hidden heavenly stems respond below; the earthly qi starts below, and the heavenly qi follows. From this, we can infer that although the hidden heavenly stems in the earthly branches are the leaders in assisting the structure and the useful god, they must be in harmony between heaven and earth. Therefore, the hidden heavenly stems in the earthly branches must be triggered by the heavenly stems, and the heavenly stems must be useful, which also requires the presence of corresponding heavenly stems in the earthly branches. In short, the hidden heavenly stems must be in charge to bring good fortune and control evil; the god that is in charge must be revealed to support the structure and assist the useful god.

如寅月之戊土，巳月之庚金，司令出見，可置弗論也，譬如寅月生人，戊土司令，甲木雖未及時，戊土雖則司令，天干不透火土而透水木，謂地衰門旺；天干不透水木而透火土，謂門旺地衰，皆吉凶參半。如丙火司令，四柱無水，寒木得火而繁化，相火得木而生柱，謂門地兩旺，福力非常也，如戊土司令，木透於，支藏水，謂門地同來衰，禍生不測矣。餘月依此而論。

For example, in the month of寅 (Yin), the Wu Earth may be in charge, and in the month of巳 (Si), the Geng Metal may also be in charge. Although they are in charge, if they do not appear in the heavenly stem, they are not significant and can be disregarded. Another example is someone born in the month of寅. Wu Earth is in charge, and Jia Wood has not yet reached its peak. Although Wu Earth is in its prime, if the heavenly stem does not show fire or earth but instead shows water and wood, this is called weak earth energy but strong gate (heavenly stem) energy. If the heavenly stem shows fire or earth instead of water and wood, this is called strong gate energy but weak earth energy. Both situations are a mixture of good and bad. If the丙 Fire is in charge and there is no water in the four pillars to restrain it, then cold wood gets fire and grows vigorously, and the fire element, supported by wood, becomes even stronger. This is called both the gate and the earth being strong, leading to extraordinary blessings. Conversely, if Wu Earth is in charge but the heavenly stem shows wood and the earth branch contains water (wood restrains earth, water consumes fire), this is called both the gate and the earth being weak, leading to unexpected misfortunes. The same reasoning applies to other months.

甲戌、丙寅、戊寅、丙辰／丁卯、戊辰、己巳、庚午、辛未、壬申。戊寅日元，生於立春十五日後，正當甲木司令，地支兩寅緊克辰戌之土，天干甲木，又制日干之戊，似乎煞旺身弱。然喜無金，則日元之氣不洩，更妙無水，則丙火之印不壞，尤羨鐵身透丙，化殺生身。由甲傍而懸青綬，從副尹以躋黃堂，名利雙收也。

The four pillars are Jia Xu, Bing Yin, Wu Yin, and Bing Chen. The big years are Ding Mao, Wu Chen, Ji Si, Geng Wu, Xin Wei, and Ren Shen. The day stem Wu Yin was born after the fifteenth day of the Beginning of Spring, when Jia wood is in command. The earth branches have two Yin woods tightly restraining Chen and Xu earths. The heavenly stem Jia wood also restrains the day stem Wu earth. It seems like the seven killing stars are strong and the self is weak. However, it is fortunate that there is no metal in the chart, so the self's energy is not drained. Even more fortunate is the absence of water, which protects the Bing fire official star from damage. Especially remarkable is the presence of two Bing fire stems appearing in the heavens, which transform the seven killing stars into beneficial elements that nourish the self. Therefore, this person was born into an imperial examination rank (jinshi) and holds an official seal, rising from deputy county magistrate to prefect (huangtang), achieving both fame and fortune.

甲戌、丙寅、戊辰、庚申／丁卯、戊辰、己巳、庚午、辛未、壬申。戊辰日元，生於立春後六日，正戊土司令，月透丙火，生化有情，日支坐辰，通根身旺，又得食神制殺。俗論比之，勝於前造，不知嫩木寒土皆喜火，況殺既化，不宜再制。所嫌者，申時不但日主洩氣，而且丙火臨絕，以致書香難遂，一生起倒不寧，半世刑喪不免也。

The four pillars are Jia Xu, Bing Yin, Wu Chen, and Geng Shen. The big years are Ding Mao, Wu Chen, Ji Si, Geng Wu, Xin Wei, and Ren Shen. The Wu Chen day stem was born on the sixth day after the Beginning of Spring, which is exactly when Wu Earth is in command. The month's dry branch also reveals Bing Fire, which harmonizes well and is beneficial. The day's branch is seated on Chen, which gives the stem a root and makes the body strong. There is also Geng Metal, the food god, which can control the killer. According to conventional comparison, this seems better than the previous case. However, the early spring tender wood and cold earth both like fire to warm them. Moreover, since the seven killers have already been transformed by Bing Fire, it is not suitable to use the food god to control them. The problem lies in the Shen hour. Not only does it drain the main stem's energy, but Bing Fire is in the absolute dead position in Shen, and the seal star has no root. This leads to difficulty in achieving success in studies, an unstable life, and inevitably some injuries and losses in the middle of life.

生時乃歸宿之地，譬之墓也，人元為用事之神，墓之定方也，不可以不辨。原注：子時生人，前三刻，三分壬水用事；後四亥，七分癸水用事。評其與寅月生人，戊土用事何如，丙火用事何如，甲未用事何如，局所用之神，與壬水用事者何如，癸水用事者何如，窮其淺深如墳墓之定方道，斯可以斷人之禍福。

The time of birth is the final resting place of a person's life, like a tomb; the heavenly stem hidden in the hour branch is the useful god in charge at that time, like the direction determined by the tomb's location, which must be carefully distinguished. The original commentary explains: a person born at the hour of Zi (the rat) has the stem Ren water in charge for the first three parts and three fractions, and the stem Gui water in charge for the remaining four parts and seven fractions. One must compare this with the useful god in charge during the month's stem: for example, a person born in the month of Yin, how is the stem Wu earth in charge, how is the stem Bing fire in charge, and how is the stem Ji wood in charge? The useful god selected in the destiny must be combined with the stem Ren water and stem Gui water in charge at the hour, to thoroughly examine their depth and strength, just as determining the direction of a tomb. Only then can one judge a person's fortune and misfortune.

至同年同月日而百人各一應者，當究其時之先後，又論山川之異，世德之殊，十有九驗，其有一驗者，不過此則有官，彼則子多，此則多財，彼則妻美，為人異耳。夫山川之異不惟東西南北，迥乎不同者，宜辨之，即一邑一家，而風聲氣習，不能一律也。世德之殊，不惟富貴貧賤，絕乎不侔得者宜辨之，即同門共戶，而善惡邪正，不能盡齊也。學者察此，可以知其與替矣。

As for people born on the same year, month, and day, among hundreds of them, each has their own verification. One should investigate the order of their birth times, and then consider differences in mountains and rivers, local customs, and accumulated virtue across generations. Out of ten cases, nine can be verified. The one that remains unverified is merely that one has official position, another has many children, one has wealth, another has a beautiful wife. It is simply that people are different. Differences in mountains and rivers are not only about east, west, south, and north being distinct, but even within the same county or household, customs and habits cannot be exactly the same. Differences in accumulated virtue are not only about distinctions between wealth and poverty, but even within the same family or household, good and evil, righteousness and wrong cannot be uniform. Scholars who can understand this can comprehend the reasons for the rise and fall of a family or an individual.

任氏曰：子時前三刻三分壬水用事者，乃亥中餘氣，即所謂夜子時也，如大雪十日前壬水用事之謂也。餘時亦有前後用事，須從司令一例而推。如生時用事，與月令人元用事相附，是日主之所喜者，加倍興隆；是日主之所忌者，必增凶禍。生時之美惡，譬墳墓之穴道；人地之用事，如墳墓之朝向。不可以不辨。謂穴吉向凶，必減其吉；穴凶賂吉，必減其凶。如丙日亥時，廖中壬水，乃丙之煞，得甲木用事，謂穴了向寺；辛日未時，未中已土，乃辛金之印，得丁火用事，謂穴吉向凶。

Ren's explanation: The first three parts of the third hour before the Zi hour is the time when Ren water is in charge, which is the remaining residual energy from Hai. This is called the "night Zi hour," just as the ten days before the Da Xue solar term still have Ren water in charge. Each other hour also has its own preceding and succeeding time when certain heavenly stems are in charge, which should be determined by comparing with the method of the monthly command. If the heavenly stem in charge at the hour of birth matches and harmonizes with the heavenly stem in charge during the month, then if it is what the day ruler likes, it will bring double prosperity; if it is what the day ruler dislikes, it will certainly increase misfortune. The good or bad of the hour is like the position of the tomb's grave; the heavenly stem in charge at the hour is like the direction of the tomb. It is important to distinguish between them. If the grave position is good but the direction is bad, it will certainly reduce the good effect; if the grave position is bad but the direction is good, it will certainly reduce the bad effect. For example, a person with a Proportion of Bing fire is born in the Hai hour. The Ren water in Hai is the seven killer of Bing fire (bad grave position), but the Methane wood in Hai is in charge and can transform the killer into a beneficial force, which is called a bad grave position but a good direction. A person with a Proportion of Xin metal is born in the Wei hour. The Ji soil in Wei is the official of Xin metal (good grave position), but the Ding fire in Wei is in charge and can harm Xin metal, which is called a good grave position but a bad direction.

理雖如此，然時之不的當者，十有四五；夫時沿有不的，又何能辨其生克乎？如果時的，縱不究其人元，亦可斷其規模矣。譬如天然之龍，天然之穴，必須天然之向；天然之向，必有天然之水，只要時支不錯，則吉凶自驗。菘人元用事，到底不比提綱司令之為重也；至於山川之異世毽這殊，因為發福有百姓薄，，見禍有重輕，而況人品端邪，亦可轉移禍福，此又百郚之所得而拘者矣。宜消息之。

Though the principle is correct, in reality, the time of birth is remembered inaccurately in ten cases, four or five are wrong; if the time is not accurate, how can we determine its generation and overcoming? If the time is indeed correct, even without deeply investigating the person's element in the hour, one can still predict the overall pattern of a person's life. This is similar to fengshui: if there is a natural dragon line, there will be a natural site; if there is a natural site, there must be a natural direction; if there is a natural direction, there must be a natural water pattern. As long as the hour branch is correct, good and bad fortune will naturally manifest. Moreover, the person's element in the hour is not as important as the command of the month. As for differences in mountains, rivers, land, and the thickness or thinness of ancestral virtue, they will also cause varying degrees of fortune and misfortune. Moreover, the upright or wicked nature of a person can also shift good and bad fortune, which cannot be entirely determined by fate. Scholars should consider this carefully.

能知衰旺之真機，其於三命之奧，思過半矣。原注：旺則宜洩宜傷，衰則喜幫喜助，子平之理也。然旺中有衰者存，不可損也；衰右有旺者存，不可益也。旺之可損，以損在其中矣；衰之極者不可所當損者而損之，反凶；實所當益者而益之，反害，此真機，皆能知之，又何難於詳察三微奧乎？

Those who truly understand the key to the waxing and waning of energies can grasp most of the profound aspects of the art of divination. The original commentary explains: when something is strong, it should be released or restrained; when it is weak, it should be supported or assisted. This is the common principle of Zi Ping methodology. However, within strength there may be weakness, and thus it should not be diminished; within weakness there may be strength, and thus it should not be enhanced. When strength can be diminished, the degree of diminishment should be determined by the strength itself; when weakness is extreme, it should not be further supported—diminishing what should be diminished may invite misfortune; enhancing what should be enhanced may lead to harm. If one can fully comprehend this subtle principle, then examining the profound meaning of divination will become effortless.

任氏曰：得時俱為旺論，失令便作衰看，雖是至理，亦死法也。夫五行之氣，流行於四時，雖日干各有專令，而其實專令之中，亦有並存者在，如春木司令，甲乙雖旺，而此時休囚之戊巳，亦未嘗絕於天地也；冬水司令，壬天雖旺，百此時休囚之丙丁，變未嘗絕於天地也。物時當退避，不敢爭先，而春實春土何嘗不生萬物，冬日何嘗不照萬國乎？

Ren Shi explained: To consider something as strong when it is in its season and weak when it is out of season is a truth, but also a rigid method. The Five Phases' energies flow through the four seasons of spring, summer, autumn, and winter. Although each day stem has its own special season of strength, within that special season, other Five Phases are also present and not discarded. For example, in spring when wood is in command, Jia and Yi are naturally strong, but the Wu and Ji earth, which are in a state of weakness and confinement, are not entirely absent from the world. Similarly, in winter when water is in command, Ren and Gui are naturally strong, but Bing and Ding fire, which are in a state of weakness and confinement, are not entirely absent from the world. They are merely waiting for the right time, temporarily retreating and not daring to compete. Why is spring soil not nurturing all things? Why is the winter sun not shining over all countries?

況八字雖以月令迷重，而旺相休囚，年日時中，亦有損益之權，故生月即不值令，亦能值年值日值時，豈可執一而論？有如春木雖強，金太重而木亦危；干庚辛而支申酉，無火制而不富，逢土生而必夭，是得時不旺也。秋木雖弱，木根深而木亦強，干甲乙而支寅卯，遇官透而能受，逢水生而太過，是失時不弱也。

Moreover, although the birth year's month is most important, the prosperity, strength, weakness, and confinement of the heavenly stems and earthly branches also have the power to increase or decrease the strength in the year, day, and hour. Therefore, even if the birth month is not in its season, it can still receive support from the year, day, or hour. How can we be confined to one aspect only? For example, although spring wood is strong, if gold is too heavy, the wood is in danger. If there is庚 or 辛 in the heavenly stem and 申 or 酉 in the earthly branch, without fire to control gold, wealth cannot be achieved. If there is also earth to generate gold, it will certainly result in a short life. This is called "being in season but not strong." Another example is autumn wood, which is weak, but if the root of wood is deep, the wood is considered strong. If there is 甲 or 乙 in the heavenly stem and 寅 or 卯 in the earthly branch, and the official star is revealed, it can be supported. If water comes to nourish it, it becomes excessive. This is called "not being in season but not weak."

是故日干不論月令休囚，只要四柱有根，便能受財官食神而當傷官七殺。長生祿旺，根之重者也；墓庫餘氣，奶之輕者也。天干得一比肩，不如地支得一餘氣墓庫。墓者，如甲乙逢未，丙丁逢戌，庚辛逢丑，壬癸辰之類是也。餘氣者，如丙丁逢未，丙丁逢戌，庚辛逢丑，壬癸逢辰之類是也。餘氣者，如丙丁逢未，甲乙逢辰，庚辛逢戌，壬癸逢丑之類是也，得二比肩，不如支中得一長生祿旺，如甲乙逢亥寅卯之類是也。蓋比肩如朋友之相扶，通根如家室之可托，干多不如根挭，理固然也。

Therefore, the day stem does not depend on whether it is weak or confined in the month's stem, as long as it has a root in the four pillars, it can withstand wealth, officialdom, and food god, and also bear the burden of injurious stars and seven killers. Growth,禄, and prosperity are heavy roots; storage and residual qi are light roots. Having an additional same heavenly stem in the heavens is less valuable than having a residual qi or storage in the earth. By storage, it means that Jia and Yi meet Wei, Bing and Ding meet Xu, Geng and Xin meet Chou, and Ren and Gui meet Chen; by residual qi, it means that Jia and Yi meet Chen, Bing and Ding meet Wei, Geng and Xin meet Xu, and Ren and Gui meet Chou. Having two same heavenly stems in the heavens is not as good as having a growth or禄 or prosperity in the earth, such as Jia and Yi meeting Hai (growth), meeting Yin (禄), or meeting Mao (prosperity), and so on. This is because same heavenly stems are like friends helping each other, while roots in the earth are like a family to rely on; even if there are more heavenly stems, they are not as reliable as roots in the earth. This is the natural way of things.

今人不知此理，見是春土夏水秋木冬火，不問有根無根，便謂之弱；見是春木夏火秋金冬水，不究克重克輕，便謂這旺，更有任癸逢辰，丙丁逢戌，甲乙逢未，庚辛逢丑之類，不以為通根峰庫，甚至求刑沖以開之，竟不思刑沖傷吾本根之氣。此種謬論，必宜一切掃除也。

Nowadays people do not understand this principle: upon seeing earth in spring, water in summer, wood in autumn, and fire in winter, they do not inquire whether these elements have a root or not, and simply say they are weak. When they see wood in spring, fire in summer, metal in autumn, and water in winter, they do not examine whether they are heavily restrained or not, and simply say they are strong. Worse still, when they encounter cases such as壬癸 meeting 辰, 丙丁 meeting 戌, 甲乙 meeting 未, and 庚辛 meeting 丑, they do not recognize these as roots or repositories of the self, and even go so far as to use punishment and clash to open the repository. They do not think about the fact that punishment and clash actually damage the original root energy. Such fallacies must be completely eliminated.

然此皆論衰旺之正面，易者也，更有顛倒之理存焉，其理有十：木太旺者而似金，喜火之煉也；木旺極者而似火，喜水之克也。火太旺者而似水，喜土之止也；火旺極者而似土，喜木之克也。土太旺者而似木，喜金之克也；土旺極者而似水，喜火之練也。金太旺者而似火，喜水之濟也；金旺極者而似水，喜土之止也。水太旺者而似土，喜木之制也；水旺極者而似木，喜金之克也。

However, the above discussions are about the positive principles of decline and strength, which are relatively easy to understand; there are also ten principles of reversal. When wood is excessively strong, it behaves like metal, and it prefers fire to refine it (using food and injury to reveal its qualities). When wood is extremely strong, it behaves like fire, and it prefers water to overcome it (following its strength to generate and assist). When fire is excessively strong, it behaves like water, and it prefers earth to stop it. When fire is extremely strong, it behaves like earth, and it prefers wood to overcome it. When earth is excessively strong, it behaves like wood, and it prefers metal to overcome it. When earth is extremely strong, it behaves like water, and it prefers fire to refine it. When metal is excessively strong, it behaves like fire, and it prefers water to moderate it. When metal is extremely strong, it behaves like water, and it prefers earth to stop it. When water is excessively strong, it behaves like earth, and it prefers wood to control it. When water is extremely strong, it behaves like wood, and it prefers metal to overcome it. The term 'like' here refers to the fact that when something is extremely strong, its nature has changed, and the selection of what to use should be determined by the row it resembles.

木太衰者而似水也，宜金以生之；木衰極者而似土也，宜火以生之。火太衰者而似木也，宜水以生之；火衰極者而似金也，宜土以生之。土太衰者而似火也，宜木以生之；土衰極者而似水也，宜金以生之。金太衰者而似土，宜火以生之；金衰極者而似木也，宜水以生之。水太衰者而似金也，宜土以生之；水衰極者而似火也，宜木以生之。此五行顛倒之真機，學者宜細詳玄玄之妙。

In reverse, considering the decline: if wood is too weak, it resembles water, and should be generated by metal (following its likeness to generate). If wood is extremely weak, it resembles earth, and should be generated by fire. If fire is too weak, it resembles wood, and should be generated by water. If fire is extremely weak, it resembles metal, and should be generated by earth. If earth is too weak, it resembles fire, and should be generated by wood. If earth is extremely weak, it resembles water, and should be generated by metal. If metal is too weak, it resembles earth, and should be generated by fire. If metal is extremely weak, it resembles wood, and should be generated by water. If water is too weak, it resembles metal, and should be generated by earth. If water is extremely weak, it resembles fire, and should be generated by wood. This is the true essence of the reversal of the Five Phases. Scholars should carefully contemplate the profound and mysterious nature within.

甲辰、丁卯、甲子、戊辰／戊辰、己巳、庚午、辛未、壬申、癸酉。甲子日生卯月，地支兩辰，是木之餘氣也，又辰卯東方，子辰拱水，木太旺者似金也，以丁火為用。至巳運，丁火臨旺，名列宮牆；庚辛兩運，南方截腳之金，雖有刑耗，而無大患；未運克去子水，食廩天儲；午運子水沖剋，秋闈失意；壬申運金水齊來，刑妻克子，破耗多端；癸運不祿。

The four pillars are Jia Chen, Ding Mao, Jia Zi, and Wu Chen. The big years are Wu Chen, Ji Si, Geng Wu, Xin Wei, Ren Shen, and Gui You. On a Jia Zi day born in the卯 month, the earth branches contain two Chens, which are the residual qi of wood. Chen and Mao both belong to the east, and Zi and Chen form an arch to generate water to nourish wood. This is called "wood being too strong resembles metal." Therefore, the heavenly stem Ding fire is taken as the useful god (to discharge the brilliance). When the destiny reaches the Si year, the Ding fire is in a strong position in Si, and thus he entered the academy. In the Geng and Xin years, although they are metal, they are seated on the southern Wu and Wei fire branches, which are like crippled metal. Although there are some injuries and losses, there is no major harm. In the Wei year, the Wei branch overcomes the Zi water (removing the source of nourishing wood), and he received the salary of a scholar. In the Wu year, the Zi water clashes with the Wu fire, leading to failure in the autumn examination. In the Ren Shen year, both metal and water arrive (water nourishes strong wood, metal stimulates strong wood), causing marital troubles, loss of children, and many losses. In the Gui You year, he passed away.

癸卯、乙卯、甲寅、乙亥／甲寅、癸丑、壬子、辛亥、庚戌、己酉。此造四支皆木，又逢水生，六木兩水，別無他氣。木旺極者，似火也，出身祖業本豐。惟丑運刑傷，壬子水勢乘旺，辛亥金不通根，支逢水旺，此二十年經營，獲利數萬；一交庚戌，土金並旺，破財而亡。

The four pillars areGuimao, Yimao, Jiayin, and Yihai, all of which belong to the wood element, with亥 being the long life position of wood. There is also water to nourish the wood, resulting in six wood and two water elements, with no other elements present. This is referred to as "wood reaching its peak becomes like fire," and thus the trend should be followed. The person was born into a family with substantial ancestral wealth. However, during the year of 丑, there was a conflict and injury. During the year of Renzi, the water was strong and supported the strong wood element. During the year of Xinhai, the 辛 gold did not have a root, and the earth branch was also strong in water, leading to profits of tens of thousands over twenty years. When entering the year of Gengxu, both earth and metal gained strength, which opposed the strong wood element, resulting in financial loss and death.

乙丑、甲申、甲申、辛未／癸未、壬午、辛巳、庚辰、己卯、戊寅。此造地支土金，木無盤根之處，時干辛金，元神發透，木太衰者，似水也，初運癸未壬午，生木制金，刑喪早見，蔭疪難豐；辛巳庚辰，金逢生地，白手發財數萬；己卯運土無根，木得地，遭回祿，破財萬餘；至寅而亡。

The four pillars are Yichou, Jiashen, Jiashen, and Xinwei, with the big years being Guiwei, Renwu, Xinsi, Gengchen, Jimao, and Wuyin. The earth branches are all earth and metal, with no place for wood to take root; the time stem also reveals Xin metal, making the origin god of metal apparent. This is called "wood is too weak and appears like water," so it is suitable to follow the trend of metal. In the early years of Guiwei and Renwu, water nourishes wood and fire restrains metal (contrary to the trend of metal), so there were early injuries, losses, and deaths, and the blessings from parents were not abundant. In the years of Xinsi and Gengchen, metal meets Si which is the growth of metal and Chen which is the place of birth, thus starting from nothing and accumulating wealth of ten thousand. In the year of Jimao, earth has no root in Mao and wood gains strength, leading to a fire disaster and loss of ten thousand. When reaching the year of Yin, he passed away.

己巳、己巳、乙酉、丙戌／戊辰、丁卯、丙寅、乙丑、甲子、癸亥。此造地支皆逢克洩，天干又透火土，全無水氣。木衰極者，似土也。初交戊辰丁運，獲豐厚之蔭疪，美景良多；卯運椿萱並謝；丙運大遂經營之願，獲利萬金；寅運克妻破財，又遭回祿；乙丑支全金局，火土兩洩，家業耗散；甲子北方水地，不祿宜矣。

The four pillars are Ji Si, Ji Si, Yi You, and Bing Xu. The big years are Wu Chen, Ding Mao, Bing Yin, Yi Chou, Jia Zi, and Gui Hai. The ethereal wood is constantly being restrained and drained by the earthly branches, and the heavenly stems also reveal fire and earth, with no trace of water. This is the situation where "wood is at its weakest and appears to be earth," so it is advisable to follow the trend of fire and earth. In the early years, when the big years were Wu Chen and Ding Mao, he received abundant support from his parents and enjoyed many good things. When the big year was Mao (wood competing for power), both parents died. When the big year was Bing (fire), his business endeavors were greatly successful, and he gained a fortune of ten thousand taels. When the big year was Yin (wood), he harmed his wife, lost money, and suffered a fire. When the big year was Yi Chou, the earthly branches formed a metal circle, and both fire and earth were drained, leading to the loss of family property. When the big year was Jia Zi, he moved to the northern water land (water restrains fire, opposing its nature), and his death was inevitable.

乙丑、壬午、丙戌、甲午／辛巳、庚辰、己卯、戊寅、丁丑、丙子。此丙戌日元，月時兩刃，壬水無根，又逢木洩。火太旺者，似水也。初運庚辰辛巳，金逢生地，孔懷無輔助之人，親黨少知心之輩；己卯得際遇，戊寅全會火局，及丁丑二十年，發財四五萬，至子運而亡。

The four pillars are Yichou, Renwu, Bingxu, and Jiawu, with the day stem being Bingwu. The month and hour branches both have Wu, which are Yangren (sharp fire). Although Ren water is visible, it has no root and is drained by Ji and Yi wood. This is called "fire is too strong, making water seem weak." In the early years, during the Gengchen and Xinsi years, metal meets Chen and Si, which are its native lands (the wealth star is in reverse and strong fire), so there is no support from brothers or close relatives. Opportunities begin in the Jimao year. In the Wuyin year, Yin combines with Wu and Xu to form a fire trinity, along with the Dingchou year, making a total of twenty years, during which wealth of about four or five thousand is gained. When reaching the Zi year (water conflicting with Wu sharp fire), death occurs.

戊寅、丁巳、丙寅、甲午／戊午、己未、庚申、辛酉、癸亥、壬戌。此造丙火生孟夏，地支兩坐長生而逢祿旺。火旺極者，似土也。初運雖不逢木，喜其南方火地，遺緒豐盈，讀書過目成育；一交庚運，即棄詩書，受嬉好遊，揮金如土；申運家破身亡。此造若逢木運，名利兩全也。

The four pillars are Wuyin, Dingsi, Bingyin, and Jiawu. The big years are Wuwu, Jiwei, Gengshen, Xinyou, Guihai, and Renxu. The丙fire is born in the early summer month of April, with two Yins in the earth branches, which is the growth of丙fire. It also meets Si, which is the禄of fire, and Wu, which is the旺of fire. This is called "fire becomes extremely strong and appears as earth," so it is better to follow the trend rather than go against it. In early years, although there was no wood year, it was fortunate that Wuwu and Jiwei are southern fire lands, so the ancestors left a rich inheritance, and the person could memorize books by looking at them once. When the Geng year came (metal coming into contact with the strong fire), he abandoned poetry and books, indulged in pleasures, and spent money as if it were sand. The Shen year led to the destruction of the family and death. If he had encountered a wood year (to generate and assist the strong fire), he could have achieved both fame and fortune.

辛巳、丁酉、丁酉、辛丑／丙申、乙未、甲午、癸巳、壬辰、辛卯。丁火生於八月，秋金秉令，又全金局。火衰者，似木也。初運己未甲午，火木並旺，骨肉如同畫餅，六親亦是浮雲；一交癸巳，干透水，支拱金，出外經營，大得際遇；壬辰運中，發財十餘萬。

The four pillars are Xin Si, Ding You, Ding You, and Xin Chou. The great years are Bing Shen, Yi Wei, Jiawu, Guisi, Ren Chen, and Xin Mao. The Ding fire was born in the eighth month when You metal was in command. The earth branches Si, You, and Chou form a metal triad, which is called "fire decline but appears as wood." Therefore, it is necessary to follow the wealth trend. In the early years, during the Yi Wei and Jiawu great years, fire and wood both gained strength, which went against the metal triad. The relationship with family members was like a mirage, and the help from the six relations was like drifting clouds. When the Guisi great year arrived, the heavenly stem revealed water, which controlled the opposing fire, and the earth branches Si and You Chou formed a metal alliance, thus enabling success in external endeavors and great opportunities. During the Ren Chen great year, wealth of over ten ten thousand was obtained.

辛亥、壬辰、丙申、己亥／辛卯、庚寅、己丑、戊子、丁亥、丙戌。此財生殺，殺功身，丙臨申，申辰拱水。火衰極者，似金也。初運辛卯庚寅，東方木地，萱椿凋謝，祖業無恆；至己丑運，出外經營，青蚨襯輦，白鏹隨輿；及戊子二十年，春風吹枊，紅綾易公子之裳，杏露沾衣，膏雨沐王孫之袖。所謂有其運，必得其福也。

The four pillars are Xin Hai, Ren Chen, Bing Shen, and Ji Hai. The big years are Xin Mao, Geng Yin, Ji Chou, Wu Zi, Ding Hai, and Bing Xu. In this case, the Xin metal is the wealth star, which nourishes the Ren water seven killer. The seven killer then attacks the self. The Bing fire is seated on Shen, which is in the state of decline and death. Shen and Chen form a mutual support for water. This is called "fire is extremely weak, appearing as metal." Therefore, one must follow the trend of metal and water. In the early years, when the big years are Xin Mao and Geng Yin, which are in the eastern wood land, the wood nourishes the fire, which is contrary to the nature of the fire. Thus, both parents die, and the ancestral property cannot be maintained. When the big year is Ji Chou, one goes out to do business, and wealth comes in continuously, with silver carried by the cart. Then, during the twenty years of Wu Zi, it is like spring breeze brushing willows, with fine clothes and rich appearance, like apricot flowers touched by dew and gentle rain moistening sleeves, showing a prosperous and wealthy scene. This is exactly what is said, "if one has the right fortune, one must receive the corresponding blessings."

戊辰、戊午、戊申、己未／己未、庚申、辛酉、壬戌、癸亥、甲子。此造重重厚土，生於夏令，土太旺者，似木也，其用在金。庚申運，早采芹香；辛酉運辛丑年，飲鹿鳴，宴瓊林，雲程直上；壬戌運，刑喪挫折，丙午而亡。

The four pillars are Wuchen, Wuwu, Wushen, and Jiwei, and the big years are Jiwei, Gengshen, Xinyou, Renxu, Guihai, and Jiazi. This configuration has a heavy presence of earth elements, and the person was born in the summer season when fire and earth are strong. This is called "earth being too strong, which appears as wood," so the method of selection is to use metal (to release the excess earth energy). In the Gengshen big year, he entered the examination hall early (passed the examination). In the Xinyou big year, during the Xinchou year, he first attended the Luming banquet (passed the examination for the imperial examination) and then the Qionglin banquet (passed the jinshi examination), rising rapidly. In the Renxu big year, the Xu earth strengthened the earth element, and the Ren water was restricted, leading to continuous injuries and setbacks. He eventually passed away in the Bingwu year.

戊戌、丙辰、己巳、己巳／丁巳、戊午、己未、庚申、辛酉、壬戌。此造四柱火土，全無克洩。土旺極者，似金也。初運南方，遺業豐盈，午運入泮，己未棘闈，拔而不舉；一交庚申，青蚨化蝶，家業漸消；辛酉財若春後霜雪，事業蕭條；壬運克丙不祿。

The four pillars are Wuxu, Bingchen, Jisi, and Jisi, all composed of earth and fire, with no element to control or drain them. This is the situation where "earth becomes too strong and appears as metal," so it is better to follow the natural order rather than oppose it. In early years, when the destiny traveled through the southern fire direction, the ancestral fortune was abundant; during the Wuwu period, he entered the imperial academy to study; during the Jiwei period, he went to take the local examination (Ji闱), but only passed as a secondary candidate and did not succeed in the imperial examination. When he entered the Gengshen period (metal), wealth flowed away like butterflies, and the family fortune gradually declined; during the Xinyou period, property disappeared like frost and snow after spring, and his career became bleak; during the Ren period, the fire was overcome (the fire was harmed, which damaged the source of the earth), and he eventually passed away.

壬辰、辛亥、戊子、癸丑／壬子、癸丑、甲寅、乙卯、丙辰、丁巳。此造支類北方，水勢汪洋，天干又透金水。土太衰者，似火也。運至甲寅乙卯，干支皆木，名成利遂；一交丙運，刑妻克子，破耗多端；至於巳運，歲運火土，暗傷體用，得風疾而亡。

The four pillars are Renchen, Xinhai, Wuzi, and Guichou. The earth branches Hai, Zi, and Chou belong to the northern quarter, indicating a vast expanse of water. The heavenly stems also reveal gold and water. This is referred to as "earth being too weak, appearing as fire," and it is suitable to use wood to generate (following the trend of water nurturing wood). When the destiny moves into the Jiayin and Yimao years, the heavenly and earthly stems are entirely wood, leading to success and prosperity. However, upon entering the Bing year (fire opposing the trend), there is a conflict with the wife and children, and many losses occur. When reaching the Si year, fire and earth come together, secretly harming the body and the essential elements, leading to illness from wind and eventually death.

癸酉、甲子、戊子、戊午／癸亥、壬戌、辛酉、庚申、己未、戊午。此四柱皆水，又得金生。土衰極者，似水也。初運癸亥，平寧之境；壬戌水無根，土得地，刑喪破耗，家業消亡；辛酉庚申二十年，大得際遇，白手發財十餘萬；己未運破去數萬，壽亦在未而止。

The four pillars are Guiyou, Jiazi, Wuzi, and Wuwu, with the big years Guihai, Renxu, Xinyou, Gengshen, Jiwei, and Wuwu. The four pillars are almost entirely water, and there is You metal to generate water. This is the situation where "earth is extremely weak and appears as water," so it is suitable to use metal to generate (following the trend of metal and water). In the early years of Guihai, the situation was peaceful and quiet. In the year of Renxu, the water had no root and the Xu earth was strong (contrary to the water trend), causing injuries, losses, and the destruction of family property. In the twenty years of Xinyou and Gengshen, great opportunities were obtained, and wealth of over ten thousand was accumulated from nothing. In the year of Jiwei, a loss of several thousand was suffered, and the lifespan ended during the Jiwei year.

壬申、己酉、庚子、庚辰／庚戌、辛亥、壬子、癸丑、甲寅、乙卯。此造秋金秉令，木火全無。金太旺者，似火也。亥運壬水坐祿，早游泮水，壬子運用神臨旺，撞破煙樓，高攀月桂；癸丑合去壬水旺地，囊內青蚨成蝶舞，枝上子規月下啼；甲寅乙卯，尚有制土衛水之功，仁路清高，楓葉未應氈共冷，梅開早覺筆先香。

The four pillars are Renshen, Jiyou, Gengzi, and Gengchen. The big years are Gengxu, Xinhai, Renzi, Guichou, Jiayin, and Yimao. In this case, autumn is the season of metal, and wood and fire are entirely absent. This is called "metal is too strong and appears like fire," and water is preferred to regulate and balance (to release the brilliance through food and injury). The Xihai big year has the壬 water sitting on its own root, leading to early success in education. The Renzi big year has the useful god in a strong position, resulting in a successful examination and high achievement. The Guichou big year has the丑 earth combining with the子 water's strong position, causing wealth to scatter like butterflies and the situation to become difficult. The Jiayin and Yimao big years have wood able to control earth and protect water, leading to an honorable official career, although the position is cold and humble, the writing is fragrant and the literary reputation is established early.

庚申、乙酉、庚戌、庚辰／丙戌、丁亥、戊子、己丑、庚寅、辛卯。此造支類西方，又逢厚土，金旺極者，似水也。初運火，祖業無恆；至戊子運獲厚利，納房出仁；已丑庚運，名利皆遂；一交寅運，犯事落職，大破財利；至卯不祿。

The four pillars are Gengshen, Yiyou, Gengxu, and Gengchen. The earthly branches Shen, You, and Xu belong to the western quarter, and there is also thick earth supporting. This is called "gold reaching its peak becomes like water," and it is advisable to follow its trend. In early years, when the fire element is in operation (fire overcoming metal, which is against the trend), the ancestral property cannot be maintained. When the Wuxu cycle comes, great profits are obtained, a concubine is taken, and an official position is attained. During the Jichou and Geng cycles, both fame and fortune are achieved. When the Yinyin cycle begins (wood opposing strong metal), one is implicated in an incident, loses position, and suffers great financial loss. When the Xinmao cycle comes, he dies.

己卯、庚午、辛卯、甲午／己巳、戊辰、丁卯、丙寅、乙丑、甲子。辛金生於促夏，地支皆逢財殺。金太衰者，似土也。初運己巳戊辰，晦火生金，求名多滯，作事少成；一交丁卯，木火併旺，如枯苗得雨，勃然而興，似鴻毛遇風，飄然而起，家業豐裕；交丑生金洩火，不祿。

The four pillars are Ji Mao, Geng Wu, Xin Mao, and Jia Wu. The big years are Ji Si, Wu Chen, Ding Mao, Bing Yin, Yi Chou, and Jia Zi. Xin metal is born in midsummer May, and the branches are all filled with wealth stars and seven killers. This is called "gold too weak appears as earth," which is suitable to follow the trend of wood and fire. In the early years, during the Ji Si and Wu Chen big years, earth comes to obscure fire and generate metal (contrary to wood and fire), so seeking fame and success meets many obstacles, and doing things brings little achievement; when entering the Ding Mao big year, wood and fire both gain strength, like dry crops getting rain and suddenly flourishing, or a feather meeting the wind and rising smoothly, leading to abundant family fortune; when reaching the Chou big year, earth comes to generate metal and exhausts fire energy, and then he died.

己亥、丁卯、庚寅、丙子／丙寅、乙丑、甲子、癸亥、壬戌、辛酉。此造木旺乘權，又得水生，四面皆逢財殺。金衰極者，似木也。所以乙丑運中，土金暗旺，家業破盡；至甲子運，北方水旺，財源通裕；癸亥出仁，名利兩全；壬戌水臨絕地，罷職而歸。

The four pillars are Jihai, Dingmao, Gengyin, and Bingzi. The big years are Bingyin, Yichou, Jiazi, Guihai, Renxu, and Xinyou. In this case, the wood is strong and dominant, and there is also water from Hai and Zi to nourish it. All around are wealth stars and seven killers. This is called "metal is extremely weak but appears as wood," so it is suitable to use water to nourish (following the trend of water and wood). Therefore, during the Yichou big year, the earth and metal gradually become stronger (counter-trend to support the self), and the family business is completely ruined. When reaching the Jiazi big year and moving to the northern water旺 area, the source of wealth is smooth and prosperous. During the Guihai big year, he becomes an official and achieves both fame and fortune. During the Renxu big year, water reaches the Xu which is a dead place, so he resigns and returns home.

壬寅、辛亥、壬子、辛丑／壬子、癸丑、甲寅、乙卯、丙辰、丁巳。此造壬水生於孟冬，支類北方，干皆金水。水太旺者，似土也，喜其寅木吐秀。至甲寅運，早遂青雲之志，可謂才藻翩翩，輝映杏壇桃李，文思弈弈，光騰藥籠參芩，乙卯運官途順遂，交丙而亡。

The four pillars are Renyin, Xinhai, Renzi, and Xinchou. The big years are Renzi, Guichou, Jiayin, Yimao, Bingchen, and Dingsi. In this case, the Ren water is born in the first month of winter, and the earthly branches Hai, Zi, and Chou are classified as the northern quarter. The heavenly stems are all metal and water. This is called "water is too strong and appears as earth." Fortunately, the year's branch Yin wood can reveal elegance. When the Jiayin big year comes, he achieves his ambitions early, and can be described as talented, shining in the scholarly world, with brilliant literary thoughts, as moving as good medicine. In the Yimao big year, his official career goes smoothly. But when he enters the Bing big year (fire opposing the strong water), he dies.

癸亥、癸亥、壬子、庚子／壬戌、辛酉、庚申、己未、戊午、丁巳。此造四柱皆水，一無克洩，其勢沖奔，不可遏也。初運壬戌，支逢土旺，早見刑喪；辛酉庚申，干支皆金，所謂月印午江銀作浪，門臨五福錦鋪花；交己未，妻子皆傷，家業破盡；戌午運，貧乏不堪，憂鬱而卒。

The four pillars are Guihai, Guihai, Renzi, and Gengzi, with the big years being Renxu, Xinyou, Gengshen, Jiwei, Wuwu, and Dingsi. This chart consists entirely of water, with no element to control or drain it, causing the water to rush violently and uncontrollably. In the early years of the Renxu big year, the earth branch meets strong earth (earth blocking the water), leading to early injuries, calamities, and death. In the Xinyou and Gengshen big years, the heavenly stem and earth branch are pure metal (metal supporting water), like the moon reflecting on a great river, with waves rolling like silver, bringing great blessings and adding beauty to existing fortune. When entering the Jiwei big year, both wife and husband suffer injuries, and the family fortune is completely ruined. The Wuwu big year brings even greater poverty and eventually leads to death through sorrow and depression.

丙辰、乙未、壬午、癸卯／丙申、丁酉、戊戌、己亥、庚子、辛丑。此火土當權，又逢木助，五行無金。水太衰者，似金也。初交丙申丁酉，蓋頭是火，使申酉不能生水，財喜並旺；戊戌運中，家業饒裕；己亥土無根，還喜支會木局，雖有破耗而無大患；一交庚子，家破人亡。

The four pillars are Bingchen, Yiwei, Renwu, and Guimao. The big years are Bingshen, Dingyou, Wuxu, Jihai, Gengzi, and Xinchou. In this case, fire and earth are dominant, and there is also wood to assist. There is no metal in the five phases. This is called "water is too weak and seems like metal," so it is better to follow the trend of fire and earth. In the early years, when Bingshen and Dingyou big years come, the heavenly stem is covered by fire, so the metal in Shen and You cannot go to generate water (thus not in reverse direction), so wealth and favorable conditions flourish together. In the Wuxu big year, the family business is prosperous. In the Jihai big year, the Ji earth is rootless, but fortunately the earth branch Hai and Mao and Wei form a wood trinity (still able to generate fire), so although there are some losses, there is no major problem. When Gengzi big year comes (metal generates water, water conflicts with fire, completely in reverse direction), the family breaks down and people die.

癸卯、戊午、壬寅、丙午／丁巳、丙辰、乙卯、甲寅、癸丑、壬子。此造丙火當權，戊癸從化，枯干壬水。水衰極者，似火也。初運逢火，從其火旺，豐衣足食；乙卯甲寅，名利雙全；癸丑爭官奪財，破耗而亡。

The four pillars are Guimao, Wuwu, Renyin, and Bingwu. The big years are Dingsi, Bingchen, Yimao, Jiayin, Guichou, and Renzi. In this case, the fire is strong, and the earth and water are in harmony, causing the water to become extremely weak. This is called "when water is at its weakest, it seems to be like fire." It is suitable to use wood to generate fire (following the trend of wood and fire). In early years, when the fire year comes, it follows the strong fire trend, leading to prosperity and sufficient food and clothing. When the Yimao and Jiayin years come, the wood supports the fire, resulting in both fame and wealth. However, during the Guichou year, the water and earth compete for harmony, and the water takes away wealth, which goes against the fire trend, leading to loss and eventual death.

以上二十造，五行極旺極衰，不得中和之氣。原注去：“旺中有衰者存，衰中有旺者存”，此兩句，即餘之太旺太衰也；“旺之極者不可損，衰之極者不可益”，此兩句，即餘之極旺極旺衰也。特選此為後證。

The above twenty birth charts all have the Five Phases either extremely strong or extremely weak, lacking the harmonious energy. The original commentary says, "Among the strong there is weakness, and among the weak there is strength," which refers to what I call "excessive strength" and "excessive weakness." It also says, "The extremely strong should not be reduced, and the extremely weak should not be increased," which refers to what I call "extreme strength" and "extreme weakness." These cases have been specially selected to leave for future generations to verify.