The Twenty-Third Chapter: Clear Qi

一清到底有精神，管取生平富貴真。澄濁求清清得去，時來寒谷也回春。 原注：清者不徒一氣成局之謂也。如正官格，身旺有財，身弱有印，並無傷官七殺雜之，縱有比肩食神財煞印綬雜之，皆循序得所，有安頓，或作閒神，不來破局，乃為清奇。又要有精神，不為枯弱者佳。濁非五行並出之謂。如正官格，身弱混之以煞，混之以財，以食神雜之，不能傷我之官，反與官星不和；以印綬雜之，不能扶我之身，反與財星相戕，俱為濁。或得一神有力，或行運得所，以掃其濁氣，沖其滯氣，皆為澄濁以求清，皆富貴命矣。

The Clear Qi Chapter: The Classic Text and Original Commentary: If the eight characters of a person's birth chart can be "clear all the way" and also have spirit, then it is certain that this person will have real and genuine wealth and honor in his lifetime. Even if the original chart contains turbid elements, as long as one can "clarify turbidity to seek clarity" and remove the turbid elements, then when the right opportunity comes, even a cold valley will return to spring. The original commentary says: The term "clear" does not mean that only a single element forming a complete pattern is considered clear. For example, in the case of the official star pattern, if the body is strong and there is wealth, or if the body is weak and there is a minister star, and there is no harm from the official star or seven killers; even if there are siblings, food stars, wealth, killers, and minister stars mixed in, as long as they are in order, each in their proper place, arranged properly, or only acting as "idle gods" without disturbing the pattern, this is called extraordinary clarity. It also requires having spirit, not being dry and weak. The term "turbid" does not mean that all five elements appearing together is considered turbid. For example, in the case of the official star pattern, if the body is weak and there is a mix of seven killers and wealth stars; if the food star is mixed in, the food star does not harm the official star but is incompatible with it; if the minister star is mixed in, the minister star does not support the day master but instead harms the wealth star—these are all considered turbid. If one can have one god strong or have a favorable fortune that can remove turbid elements and break stagnant qi, this is called "clarifying turbidity to seek clarity," and these are all signs of a wealthy and honorable destiny.

任氏曰：命之最難辨者，清濁兩字也。此章所重得，“澄濁求清”四字也。清而有氣，則精神貫足；清而無氣，則精神枯槁。精神枯即邪氣入，邪氣入則清氣散，清氣散則不貧即賤矣。夫清濁者，八字皆有也，非正官一端而論也。

Ren Shi explained: In the study of destiny, the hardest to distinguish are the terms "qing" (clear) and "zhuo" (muddy). This chapter focuses on the four characters "cheng zhuo qiu qing" (clarify the muddy and seek clarity). If clarity is accompanied by qi (vital energy), then one's spirit is full and concentrated; if clarity is without qi, then the spirit becomes dry and weak. When the spirit becomes dry, evil qi enters through the opening; when evil qi enters, the clear qi disperses; when clear qi disperses, the person will either be poor or lowly. One must know that clarity and muddiness are present in the八字 (eight characters) of everyone, not only in the pattern of the official position.

如正官格，身弱有印，忌財，財星不現，清可知矣。即使有財，不可便作濁論，須要看其情勢。如財與官貼，官與印貼，印與日主貼，則財生官，官生印，印生身，印之源頭更長矣，至行運再助其印綬，自然富貴矣。即使無財，不可便作清論，亦要看其情勢。或印星無氣，與官星不通；或印星太旺，日主枯弱，不受印星之生；或官星貼日，印星遠隔，日主先受官克，印星不能生化，至行運再逢財官，不貧亦夭矣。

For example, in the pattern of a proper official, if the day master is weak and has a minister, then the appearance of wealth stars should be avoided. If the wealth star does not appear, its clarity is evident. However, even if the wealth star is present in the destiny, it should not be immediately considered as turbid; one must still examine the situation. Suppose the wealth star is closely connected to the official star, and the official star is closely connected to the minister star, and the minister star is closely connected to the day master; then the wealth star generates the official star, the official star generates the minister star, and the minister star generates the day master. The source of the minister star becomes even longer. When the fortune comes along to support the minister star, wealth and honor naturally follow. Conversely, if the wealth star is not present in the destiny, it should not be immediately considered as clear. One must still examine the situation: either the minister star itself lacks strength and does not connect with the official star; or the minister star is too strong while the day master is weak and cannot bear the generation from the minister star; or the official star is closely connected to the day master while the minister star is distant, and the day master is first attacked by the official star, and the minister star cannot come in time to generate and transform it. In such a case, when the fortune comes along to meet the wealth and official stars, one will not be poor but will die young.

如正官格，身旺喜財，所忌者印綬，傷官其次也。亦看情勢，如傷官與財貼，財與官貼，官與比肩貼，不特官星無礙，抑且傷官化劫生財，財生官旺，官之源頭更長，至行運再遇財官之地，名利兩全矣。如傷官與財星遠隔，反與官星緊貼，財不能為力，至行運再遇傷官之地，不貧亦賤矣。如傷官在天干，財星在地支，必須天干財運以解之；傷官在地支，財星在天干，必須地支財運以通之。

For example, in the pattern of a proper official (正官格), if the body (self) is strong, it prefers wealth (财), and the thing to avoid is the seal (印绶). The next concern is the harmful official (伤官). This also depends on the situation: if the harmful official is closely connected to the wealth star, and the wealth star is closely connected to the official star, and the official star is closely connected to the same kind (比肩), then not only is the official star not a problem, but the harmful official can transform the same kind (比劫) into wealth, and the wealth can further strengthen the official star, making the source of the official star even more enduring. When the fortune moves to a place with wealth and official stars, one will naturally achieve both fame and wealth. However, if the harmful official is far away from the wealth star and instead closely connected to the official star, the wealth star cannot exert its effect. When the fortune moves to a place with harmful official stars, one will not be poor but will be of low status. Another example: if the harmful official is in the heavenly stem and the wealth star is in the earthly branch, one must rely on the wealth in the heavenly stem to resolve it. If the harmful official is in the earthly branch and the wealth star is in the heavenly stem, one must rely on the wealth in the earthly branch to connect them.

或財官相貼，而財神被合神絆住，或被閒神劫占，亦須歲運沖其合神，制其閒神，皆為澄濁求清。雖舉正官而論，八格皆同此論。總之喜神宜得地逢生，與日主緊貼者佳；忌神宜失勢臨絕，與日主遠隔者美。日主喜印，印星貼身，或坐下印綬，此即日主之精神也；官星貼印，或坐下官星，此即印綬之精神。餘可類推。

Either the wealth and official stars may be close to each other, but if the wealth star is blocked by the harmonizing star or seized by the idle star, then it is necessary to rely on the year or the decade to break the harmonizing star and control the idle star—these are all part of 'clarifying turbidity and seeking clarity'. Although this passage discusses the official star pattern, the same principle applies to the other eight patterns. In summary, the favorable stars should be in a strong position and closely attached to the day star; the unfavorable stars should be weak and distant from the day star. If the day star favors the seal star, and the seal star is close to it, or if the day branch is occupied by the seal star, then this is where the day star's vitality lies. If the official star is close to the seal star, or if the seal star is occupied by the official star, then this is where the seal star's vitality lies. The rest can be inferred in the same way.

癸酉 甲子 丙寅 乙未 癸亥 壬戌 辛酉 庚申 己未 戊午 丙生子月，坐下長生，印透根深，弱中之旺。喜其官星當令，透而生財，所謂“一清到底有精神”也；更妙源流不悖，純粹可觀。金水運中，登科發甲，名高翰苑；惜中運火土，以致終老於詞林。

The birth chart is: year Guiyou, month Jiazi, day Bingyin, hour Yiwei; major years Guihai, Renxu, Xinyou, Gengshen, Jiwei, Wuwu. The丙fire is born in the month of Zi (Water), and the day branch is Yin (Wood), which is the place of growth for fire. The birth chart has the birth wood (Jia and Yi) appearing in the heavenly stem, indicating a strong foundation. This is considered a case of weakness turning into strength. It is fortunate that the official star (Gui water) is in its season, appearing in the heavenly stem, and the year branch has You (Metal) which is the source of wealth, thus it is said "one clear and pure stream has spirit". Moreover, the source is smooth and the flow is unimpeded, making the pattern pure and commendable. When traveling through the metal and water years, one can pass the imperial examination and achieve high fame in the Han Yuan; unfortunately, in the middle years, the fire and earth years come, causing the official to be taken by the official star, leading to a life spent in the literary world without great use.

甲子 丙寅 己亥 辛未 丁卯 戊辰 己巳 庚午 辛未 壬申 春土坐亥，財官太旺，最喜獨印逢生。財藏生官，財印綬之元神愈旺；氣貫生時，而日主之氣不薄；更妙連珠生化，尤羨運途不悖。所以恩分雕綿，寵錫金蓮，地近清楚，職居津要。

The birth chart is: year Jiazi, month Bingyin, day Jihai, hour Xinwei; great years Dingmao, Wuchen, Jisi, Gengwu, Xinwei, Renshen. In spring, theJi Earth sits on亥water, with wealth (water) and official star (wood) both very strong. It is most favorable that the丙fire in the month's dry branch is a single seal, and is supported by寅wood. Wealth is hidden in the branches and generates the official star, which in turn generates the seal, making the origin god of the seal even more vigorous. The life qi flows continuously to the hour's branch, wei earth, so the main day's qi does not become weak. Moreover, the year, month, day, and hour form a chain of mutual generation and transformation. Especially commendable is that the great years never contradict. Therefore, one can receive favor and repeated rewards, hold a position close to the court, and serve in a key official post.

癸未 甲子 丙寅 丁酉 癸亥 壬戌 辛酉 庚申 己未 戊午 此與前癸酉者，大同小異。前則官坐財地，此則官坐傷地，兼之子未相貼，不但天干之官受克，即地支之官亦傷。更嫌劫入財鄉，所謂財劫官傷，縱使芹香早採，仍蹭蹬秋闈。辛酉庚申運干支皆財，財如放稍春竹，利如蔓草生枝，家業豐裕；一交己未，傷妻克子，遭回祿，家業大破。可知窮通在運也。

The birth chart is: year Guiwei, month Jiazi, day Bingyin, hour Dingyou; the major years are Guihai, Renxu, Xinyou, Gengshen, Jiwei, and Wuwu. This chart is very similar to the previous one with Guiyou. In the previous chart, the official star (water) was sitting on the wealth position (Gui water sitting on You metal). In this chart, the official star (water) is sitting on the injurious position (Gui water sitting on Wei soil). Moreover, Zi water and Wei soil are closely attached and in conflict, not only does the heavenly stem official star (Gui) get attacked, but the earthly stem official star (Zi) is also injured. It is even worse that the hour stem Ding fire, which is a劫财 (robber of wealth), enters the wealth position (Ding sitting on You). This is exactly what is called "wealth being robbed and official star being injured." Even though one starts school early and obtains some initial education, he still remains repeatedly unsuccessful in the imperial examinations. During the Xinyou and Gengshen major years, both the heavenly and earthly stems are wealth stars. Wealth is like bamboo shoots in spring, growing higher and higher, and profit is like creeping vines, spreading everywhere. The family fortune is very prosperous. But when entering the Jiwei major year, there is harm to wife and children, and a fire disaster occurs, causing great destruction to the family fortune. From this, we can see that a person's success or failure in life entirely depends on his fortune.

滿盤濁氣令人苦，一局清枯也苦人，半濁半清猶是可，多成多敗度晨昏。 原注：柱中要尋他清氣不出，行運又不能去其濁氣，必是貧賤。若清，又要有精神為妙，如枯弱無氣，行運又不遇發生之地，亦清苦之人。濁氣又難去，清氣又不真，行運又不遇清氣，又不脫濁氣者，雖然成敗不一，亦了此生平矣。

The section on turbid qi states: When the chart is full of turbid qi, it causes great hardship; if the chart is entirely clear but dry and lifeless, it also brings sorrow; if it is half turbid and half clear, it is only barely tolerable, but one merely endures day after day with uncertain success or failure. The original commentary says: Among the four pillars, if one seeks clear qi but cannot find it, and the fortune flow cannot remove the turbid qi, then it is certainly a fate of poverty and low status. If it is said to be clear, it must have vitality to be excellent; if it is weak and lacks energy, and the fortune flow does not meet the right conditions, it is only a person who suffers hardship. As for cases where turbid qi is hard to remove and clear qi is not genuine, and the fortune flow neither meets clear qi nor escapes turbid qi, although success and failure may vary, one's life ends up like this.

任氏曰：濁者四柱混雜之謂也。或正神失勢，邪氣乘權，此氣之濁也；或提綱破損，另求別用，此格之濁也；或官衰喜印，財星壞印，此財之濁也；或官衰喜財，比劫爭財，此比劫之濁也；或財旺喜劫，官星制劫，此官之濁也；或財輕喜食傷，印綬當權，此印之濁也；或身強殺淺，食傷得勢，此食傷之濁也。分其所用，斷其名利之得失、六親之宜忌，無不驗也。

Ren Shi explained: The term "浊" refers to the confusion and mixture in the four pillars. This may be due to the loss of power of the main beneficial element, allowing the harmful elements to gain dominance, which is called "浊" in terms of "qi"; or the destruction of the monthly stem's main theme, forcing the search for another useful element, which is called "浊" in terms of "pattern"; or the weakness of the official star with a preference for the seal, but the wealth star comes to damage the seal, which is called "浊" in terms of "wealth"; or the weakness of the official star with a preference for wealth, but the same zodiac element comes to compete for wealth, which is called "浊" in terms of "same zodiac element"; or wealth is strong and prefers the same zodiac element to share the wealth, but the official star comes to control the same zodiac element, which is called "浊" in terms of "official"; or wealth is weak and prefers the intellectual and creative elements to generate wealth, but the seal element dominates and takes away the intellectual and creative elements, which is called "浊" in terms of "seal"; or the body is strong and the seven killers are weak, but the intellectual and creative elements gain dominance and completely control the seven killers, which is called "浊" in terms of "intellectual and creative elements." By distinguishing which element is being used, one can judge the gains and losses in fame, fortune, and the suitability or inappropriateness for the six relations, and there will be no failure in the outcome.

然濁與清枯二字酌之，寧使清中濁，不可清中枯。夫濁者，雖成敗不一，多有險阻，倘遇行運得所，掃除濁氣，亦有起發之機；如行運又無安頓之地，乃困苦矣。清枯者，不特日主無根之謂也，即日主有氣，而用神無氣者，亦是也。枯又非弱比也，枯者，無根而朽也，即遇滋助之鄉，根在苗先之意也。凡命之日主枯者，非貧即夭；用神枯者，非貧即孤。所以清有精神終必發，偏枯無氣斷孤貧，滿盤濁氣須看運，抑濁扶清也可亨。試之驗也。

However, upon careful consideration of the terms "浊" (muddiness) and "清枯" (clearness and dryness), it is better to have clearness with some muddiness rather than clearness with dryness.the so-called "浊" (muddiness), although it may lead to different outcomes and often involves difficulties, if one's fortune is favorable and the muddiness is cleared away, there is still a chance for success and rise. But if one's fortune is not favorable and there is no place to settle, then it is truly a state of hardship.the so-called "清枯" (clearness and dryness) does not merely refer to the day's ruler having no root; even if the day's ruler has some strength but the useful god has no strength, it is also considered as "清枯". "枯" (dryness) is different from "弱" (weakness): "枯" means having no root and being rotten, and even if one encounters a place that nourishes, it is difficult to revive. This is the meaning of "根在苗先" (the root comes before the sprout) — if the root is already ruined, the sprout cannot grow. Therefore, if the day's ruler is dry, one will either be poor or die young; if the useful god is dry, one will either be poor or be lonely. Thus, it can be said that those who are clear and have vitality will surely succeed, while those who are biased and dry will inevitably be poor and lonely. A whole chart full of muddiness still needs to be examined by one's fortune; if the muddiness can be restrained and the clearness supported, one can still achieve success. By applying this to actual birth charts, it will always be verified.

乙亥 庚辰 戊戌 丁巳 己卯 戊寅 丁丑 丙子 乙亥 甲戌 戊戌日元，生於辰月巳時，木退氣，土乘權，印綬重逢。用官則被庚金合壞，用食則官又不從化，而火又克金，無奈何而用財，又有巳時遙沖，又不當令；若邀庚金生助，貪合忘生，且遙隔無情，所以起倒不一。幸而財官尚有餘氣，至乙亥運，補起財官，遂成小康。

The person's birth chart is: year Yihai, month Gengchen, day Wuxu, hour Dingsi. The major years are: Yimao, Wuyin, Dingsi, Bingzi, Yihai, Jiaxu. The day's stem is Wuxu, born in the month of Chen and at the hour of Si. The wood energy has already declined, and the earth is in its prime. The scholar's helper is heavily present. Trying to use the official star, which is Yimao, is blocked by Gengjin, which spoils the plan. Trying to use the food star, which is Gengjin, is not supported by the official star, which refuses to follow the transformation. Moreover, Dinhuo comes to overcome Gengjin. There is no way out, so the person has to use the wealth star, which is Yihai. However, there is a distant conflict from the hour of Si, and water is not in its season. If one hopes that Gengjin will help Yihai, Gengjin is greedy to combine with Yimao and forgets to nourish water. Also, they are distant from each other and have no affection. Therefore, this person's life is unstable. Fortunately, the wealth and official stars still have some remaining energy. In the Yihai year, the wealth and official stars are supplemented, and thus the person can achieve a modest prosperity.

癸亥 己未 丙午 己丑 戊辰 丁巳 丙辰 乙卯 甲寅 癸丑 火長夏令，原屬旺論，然時在季夏，火氣稍退，兼之重疊傷官洩氣，丑乃溼土，能晦丙火之光，以旺變弱。濁氣當權，清氣失勢，兼之先行三十年火土運，半生起倒多端。至乙卯甲寅，木蔬厚土，掃除濁氣，生扶日元，衛護官星，左圖右史，財茂業成。

The birth chart is: year Gui Hai, month Ji Wei, day Bing Wu, hour Ji Chou; major years are Wu Chen, Ding Si, Bing Chen, Yi Mao, Ji Yin, Gui Chou. The丙 fire is born in summer, which should be considered strong, but at the time of the season's end in the month of Wei, the fire's strength has slightly declined. Moreover, the repeated presence of the official star (Ji earth) drains the energy, and Chou is a damp earth that obscures the brilliance of the丙 fire, thus turning strength into weakness. The turbid earth is dominant, while the clear fire loses its power. In the first thirty years, the major years have been of fire and earth, leading to ups and downs in life and many changes. When reaching the Yi Mao and Ji Yin major years, wood comes to clear the thick earth, removing the turbid elements. This both supports the day's stem and protects the official star (Gui water). Thus, one can study and enjoy reading, with abundant wealth and successful family business.

丁卯 丁未 庚午 己卯 丙午 乙巳 甲辰 癸卯 壬寅 辛丑 此造大略觀之，財生官，官生印，印生身，似乎清美，無如午未南方，火烈土焦，能脆金，不能生金；且木從火勢，又壞印綬，無生化之情，非清枯而何？更嫌運走東方，一生未遂，所謂“明月清風誰與共，高山流水少知音”也。

The birth chart shows the year as Dingmao, the month as Dingwei, the day as Gengwu, and the hour as Jimao. The major years are Bingwu, Yisi, Jiachen, Guimao, Rennyin, and Xinchou. At first glance, the wealth (卯 wood) nourishes the official (丁 fire), the official nourishes the seal (己 earth), and the seal nourishes the self (庚 metal), which seems pure and harmonious. However, the presence of Wu and Wei, both belonging to the southern direction, indicates intense fire and scorched earth. This scorched earth does not nourish the metal but instead burns it to a brittle state. Moreover, the wood follows the fire's strength to assist it, thereby harming the seal, and there is no mutual generation or transformation. This is nothing but "clear desolation." It is even more concerning that the major years move towards the eastern wood, which supports the fire and harms the earth. As a result, one's aspirations remain unfulfilled, which precisely matches the saying, "Who can share the bright moon and clear wind? The high mountain and flowing water lack a true companion."

令上尋其聚得真，假神休要亂真神，真神得用生平貴，用若無為碌碌人。 原注：如木火透音，生寅月，聚得真，不要金水亂之。真神得用，不為忌神所害財貴。如參以金水猖狂，而用金水，是金水又不得令，徒與木火不和，乃為碌碌庸人矣。

The True God Chapter: The true god must be found in the month's energy, and false gods should not disturb the true god. If the true god is effectively used, one's life will naturally be prosperous and esteemed. If the useful god does nothing, then one is merely an ordinary and unremarkable person. The original commentary says: For example, if wood and fire appear in the heavenly stem, and the person is born in the month of寅 (Rat), this is called "gathering the true god," and there should be no gold and water to disturb it. If the true god is effectively used and not harmed by the hostile god, then one will achieve wealth and status. If gold and water are mixed in and cause chaos, yet one insists on taking gold and water as the useful god, but gold and water do not receive the energy of the month, they are in discord with wood and fire, then one becomes an ordinary and unremarkable person.

任氏曰：真者，得時秉令之神也；假者，失時退氣之神也。言日主所用之神，在提綱司令，又透出天干，謂聚得真，不為假神破損，生平富貴矣。縱有假神，安頓得好，不與真神緊貼，或被閒神合住，或遙隔無力，亦無害也。倘與真神緊貼，或相剋相沖，或合真神，暗化忌神，終為碌碌庸人矣。如行運得助，抑假扶真，亦可功名小遂，而身獲康寧。故喜宜四生，忌神宜四絕，局內看真神，行運看解神。

Ren Shi explained: The term "true" refers to the deity that is in its season and exercising authority; "false" refers to the deity that is out of season and losing its strength. This means that the deity the day ruler needs to rely on is currently in command at the beginning of the month and also appears in the heavenly stem. This is called "gathering the true." As long as it is not damaged by the false deity, one's life will certainly be prosperous and wealthy. Even if there is a false deity in the destiny, as long as it is properly arranged, not closely attached to the true deity, or blocked by a neutral deity, or distant and powerless, it will cause no harm. If the false deity is closely attached to the true deity, or if they mutually control or clash, or if the false deity combines with the true deity and secretly transforms into a harmful deity, then one will ultimately be an ordinary and mediocre person. If during one's life journey, the beneficial deity receives support, and the false deity is restrained while the true deity is assisted, one may achieve some success in fame and status, and enjoy health and peace. Therefore, the beneficial deity should reside in the four places of growth (寅, 申, 巳, 亥), while the harmful deity should be in the four places of extinction (四绝). When examining the destiny, focus on the true deity; when examining the journey of life, focus on the relieving deity.

是先天而為地紀。所以測地，先看提綱以定格局；中天則為人紀，所以範人，次看人元司令而為用神；後之三式，合而用之，則造化之功成矣；造化功成，則富貴之機定矣；然後再定運程之宜憶，則窮通了然矣。後學者須究三元之正理，審其真假，察其喜忌，究沖合之愛憎，論歲運之宜否，斯為的當。故法度雖可言傳，妙用由人心悟也。

This is established in the Earlier Heaven to serve as the earthly principle, used to measure the Dao of the earth, so first we examine the monthly stem to determine the structure; the Middle Heaven establishes the human principle, used to regulate human affairs, so next we look at the commanding stem of the person to determine the useful god; then we combine the following three methods together for application, completing the transformation and creation. Once the transformation and creation are completed, the opportunity for wealth and honor is determined; then we judge the favorable and unfavorable trends of destiny, and the prosperity or hardship of one's life becomes clear. Later learners must thoroughly investigate the correct principles of the heavenly, earthly, and human elements, examine their true and false aspects, investigate their likes and dislikes, explore the affection and aversion in mutual interactions, and comment on the suitability or unsuitability of the years and trends, only then can it be considered proper. Therefore, the rules may be explained in words, but their subtle applications must be understood by the practitioner himself.

甲子 丙寅 己丑 甲子 丁卯 戊辰 己巳 庚午 辛未 壬申 山東劉中堂造，已土卑薄，生於春初，寒溼之體，其氣虛弱，得甲丙並透，印正官清，聚得真也。柱中金不現而不得化，假神不亂；更喜運走東南印旺之地，仕至尚書，有尊君庇民之德，負經邦論道這才也。

The person's birth chart is: year Jiazi, month Bingyin, day Jichou, hour Jiazi; the big years are Dingmao, Wuchen, Jisi, Gengwu, Xinwei, Renshen. This is the birth chart of Liu Zhongtang from Shandong. The己earth is weak and thin, born in early spring, which makes the body cold and damp, with a weak energy. The Jia wood and Bing fire both appear in the heavenly stem, the seal star is pure and the official star is clear, which is exactly 'gathering the true'. There is no metal in the chart, so the Jia wood does not get combined and transformed, and the false god does not disturb. It is even more favorable to have the big years moving towards the southeast, where the seal star is strong. He reached the position of Minister of the Ministry of Personnel, possessing the virtue of respecting the sovereign and protecting the people, and having the talent to govern the country and discuss state affairs.

壬申 壬寅 丙子 乙未 癸卯 甲辰 乙巳 丙午 丁未 戊申 鐵制軍造，殺逞財勢，嫩木逢生，最喜寅木真神當令，時干透出乙木元神。寅申之沖，謂之有病。運至南方火地，去申金之病，仕至封疆，聲名赫弈。有潤澤生民之德，懷任重致遠之才也。

The birth chart is: year Renshen, month Renyin, day Bingzi, hour Yiwei; major years Guimao, Jiachen, Yisi, Bingwu, Dingwei, Wushen. This is the birth chart of a military official. The seven deadly stars (Renshen water) rely on the wealth star (Shen metal) to show strength and dominate, while the young wood (Yin and Yi) is nourished by water. It is most favorable that the true god Yin wood is in command, and the heavenly stem at the hour also reveals the origin god of wood. The conflict between Yin and Shen is called "having a sickness." When the fortune moves to the southern fire land, it removes the Shen metal, the sickness god, thus achieving high official rank and great fame. This person has the virtue of benefiting the people and the talent for bearing great responsibilities and achieving far-reaching goals.

庚申 戊寅 壬子 甲辰 己卯 庚辰 辛巳 壬午 癸未 甲申 此造日臨旺地，會局幫身，不當弱論。喜其時干甲木，真神發露；所嫌者，年遇庚申，沖剋甲寅，又逢戊土之助，謂假亂真。雖然早采芹香，屢困秋闈；至壬午運，制化庚金，秋桂高攀，加捐縣令；申運沖寅，假神得助，不祿。

The person's birth chart shows the year stem Geng and branch Shen, the month stem Wu and branch Yin, the day stem Ren and branch Zi, and the hour stem Jia and branch Chen. The major years are Ji Mao, Geng Chen, Xin Si, Ren Wu, Gui Wei, and Jia Shen. The day stem Ren is in the strong position of Zi, and the branches form a harmonious group to support the day stem, so it cannot be considered as weak. Fortunately, the hour stem Jia wood is a true god clearly visible. However, the year stem and branch Geng Shen clash and control the month stem and branch Jia Yin, and the Wu earth supports the metal, which is called 'false confusion'. Although this person started school early and obtained the fragrance of the chrysanthemum, he repeatedly failed in the autumn examination. When he reached the Ren Wu year, the fire could control and transform the Geng metal, so he successfully passed the autumn examination and became a county magistrate by donation. When he reached the Shen year, the Shen branch clashed with the Yin branch, helping the false god, and he eventually died.

真假參差難辨論，不明不暗受困頓。提綱不與真神照，暗處尋真也有真。 原注：真神得令，假神得局而黨多；假神得令，真神得局而黨多。不見真假之跡，或真假皆得令得助，不能辨其勝負而參差者，其人難無大禍，一生迍否而少安樂。寅月生人，不透木火，而透金為用神，是為提綱不照也；得己土暗邀，戊土轉生，地支卯多酉沖，乙庚暗化，運轉西方，亦為有真，亦或發福。以上特舉真假一端言耳，其會局、合神、從化、用神衰旺、情勢象格，心跡才德邪正、緩急、生死、進退之例，莫不有真假，最宜詳辨之。

The chapter on false gods discusses how true and false gods may be mixed and hard to distinguish, making judgment difficult. They are in a state of neither clarity nor darkness, and throughout their lives they suffer much hardship. If the true god is not supported by the month's stem, then one should look for it in the hidden places, for true gods can also be found there. The original commentary says: either the true god is supported by the month's stem, while the false god has a strong support and many allies; or the false god is supported by the month's stem, while the true god has a strong support and many allies. If the signs of true and false gods are not clear, or if both true and false gods are supported and assisted, making it hard to determine which is stronger, such people may not suffer great misfortune, but they will still experience continuous difficulties and few times of ease. For those born in the寅 month, if wood and fire are not revealed but gold is instead revealed as the useful god, this is called "the main stem does not support." If they can receive support from hidden earth, and the earth is transformed to support, with many卯 in the earth branch and酉 to clash, and hidden combinations between乙 and庚, and if their fortune later turns to the west, then it is also considered "having the true god," and may bring good fortune. The above is only a specific example regarding the true and false gods. Other examples such as forming a trigram, combining gods, following transformation, the strength and weakness of the useful god, the situation and form of the pattern, as well as the righteousness or wickedness, urgency or delay, life or death, advancement or retreat of the person's mind, talent, and virtue, all contain both true and false elements, and should be carefully distinguished.

任氏曰：氣有真假，真神失勢，收神得局，法當以真為假，以假為真；氣有先後，真氣未到，假氣先到，法當以真作假，以假作真。

Ren Shi explained: Qi can be real or fake. If the true god has already lost power, but the fake god has formed a strong position, according to the rules, the real should be considered fake and the fake should be considered real. Qi also has a sequence of arrival, if the real qi has not yet arrived but the fake qi comes first, according to the rules, the real should be treated as fake and the fake should be treated as real.

如寅月生人，不透甲木而透戊土，而年月日時支，有辰戌丑未之類，亦可作用；如不透戊土，透之以金，即使木火司令，而年日時支，或得申字沖寅，或得酉丑拱金，或天干又有戊己生金，此謂真神失勢，假神得局，亦可取用。若四柱真神不足，假氣亦虛，而日主愛假憎真，必須歲運扶直抑假，亦可發福。若歲運助真損假，凶禍立至，此謂以實投虛，以虛乘實，是猶醫者知參芪之能生人，而不知參芪之能害人也，知砒虻之能殺人，而不知砒虻之能救人也。

For example, if someone is born in the month of寅, and the heavenly stem does not show 甲 wood but instead shows 戊 earth, as long as there are 土 such as 辰, 戌, 丑, or 未 in the earthly branches of the year, month, day, or hour, 戊 earth can still be used as the useful god. If 戊 earth is not present but 金 is instead shown, even though 木 and 火 are in charge, as long as there is 申 in the year, day, or hour branch to clash with 寅, or 酉 and 丑 to form a metal group, or there is another 戊 or 己 in the heavenly stem to generate 金, this is called 'true god losing power, false god forming a situation', and 金 can still be used. If in the four pillars there is not enough true god and the false energy is also weak, and the day stem particularly prefers the false and dislikes the true, then one must rely on the year and month of birth to support the true and suppress the false, and it can still bring good fortune. If the year and month of birth instead support the true and harm the false, misfortune will arrive immediately—this is called 'using the real to attack the false, and using the false to take advantage of the real'. This is similar to a physician who only knows that ginseng and huangqi can save a person's life, but does not know that they can also kill a person; who only knows that arsenic and shangchong can poison a person, but does not know that they can also save a person's life.

有的是病而服是藥則生，無是病而服是藥則死。且命之貴賤不一，邪正無常，動靜之間，莫不有真假之跡。格局尚有真假，用神豈無真假乎？大凡安享廕庇現成之福者，真神得用居多；創業興家，勞碌而少安逸者，假神得局者居多，或真神受傷者有之，薄承者厚創駁雜者，真神不足居多；一生起倒，世事崎嶇者，假神不足居多。細究之，無不驗也。

If one has this illness and takes this medicine, they will live; if they do not have this illness but take the medicine, they will die. Moreover, human lives vary in their value, and the nature of good and evil is ever-changing. Between movement and stillness, there are always traces of truth and falsehood. If the overall structure can be genuine or false, how can the useful god (用神) not also be true or false? Generally speaking, those who can enjoy the blessings of their ancestors and live comfortably without effort mostly have the true useful god in place; those who start from nothing, build their families through hard work, and rarely enjoy ease mostly have a false useful god or a structure that is not properly formed. Those who inherit a meager legacy and create their own foundation but with mixed and impure elements mostly lack the true useful god; those who experience ups and downs throughout their lives and face many hardships mostly lack the false useful god. Careful examination shows that all these statements are verified.

乙酉 戊寅 壬午 庚戌 丁丑 丙子 乙亥 甲戌 癸酉 壬申 壬水生於立春二十二日，正當甲木真神司令，而天干土金並透，地支通根戌酉，此謂真神失勢，假神得局，用以庚金化煞，法當以假作真，純粹可觀。雖嫌支全火局。克金灼水，喜其火不透干，又得戊土生化更妙。運走西北，所以早登雲路，甲第蜚聲，仕至封疆，有利民濟物之志，稟秀德真儒之器。總嫌火局為病，仕路未免起倒耳。

The birth chart is: year Yiyou, month Wuyin, day Renwu, hour Gengxu; big years Dingchou, Bingzi, Yihai, Jiaxu, Guiyou, Renshen. The壬water is born after the beginning of spring, on the twenty-second day, when the true god Jia wood is in command. The heavenly stems have earth and metal revealed, and the earth branches have roots in Xu and You. This is called "the true god losing power, the false god gaining a favorable situation." Therefore, using Geng metal to resolve the killing power of Wu earth is appropriate, following the principle of "using the false as the true." The pattern is pure and commendable. Although it is regrettable that the earth branches have Yin, Wu, and Xu forming a fire trinity, which both harms metal and scorches water, it is fortunate that fire does not appear in the heavenly stems, and Wu earth mediates and transforms it, making it even better. When the big years move to the northwest, which is the land of metal and water, he achieved success early, gained fame, reached high official positions, and had the ambition to benefit the people and contribute to the world. He possessed the qualities of a refined and virtuous scholar. Overall, it is still regrettable that the fire trinity became a harmful element, leading to some ups and downs in his official career.

庚戌 戊寅 癸未 癸丑 己卯 庚辰 辛巳 壬午 癸未 甲申 乙酉 癸水生於立春二十六日，正當甲木真神司令，而天干土金並透，地支丑戌通根。傷官雖當令，而官殺之勢縱橫，即使傷敵殺，而日主反洩，況未能敵乎？庚金雖是假神，無如日主愛假憎真，用以庚金，有兩歧之妙：一則化殺官之強暴，二則生我之日元，時干比肩幫身，又能潤土養金。第中運南方，生殺壞印，奔馳不遇；至甲申，運轉西方，用神得地，得軍功飛昇知縣；乙酉更佳，仁至州牧；一交丙，壞庚，不祿。

The birth chart is: year Gengxu, month Wuyin, day Guiwei, hour Guichou; big years are Jimao, Gengchen, Xinsi, Renwu, Guiwei, Jiashen, Yiyou.癸 water was born after the beginning of spring, on the twenty-sixth day, when Jia wood, the true god, was in command. The heavenly stem has earth and metal appearing, and the earth branches have Chou and Xu, which provide roots for them. Although the official and killer stars are in command, the official and killer stars are strong and intertwined. Even if the official and killer stars are resisted by the official star, the day's main element is weakened, and it is even not able to resist them. Geng metal is a false god, but the day's main element loves false gods and hates true ones, so Geng metal is taken as the useful god. This is a two-in-one benefit: first, it can neutralize the strong official and killer stars, and second, it can help the day's main element. The癸 water at the hour is a fellow element that can help the day's main element and also moisten the dry earth to nourish metal. However, in the middle years, when the big year is in the south, fire generates the official and killer stars, which damage the seal star, and the person is busy but lacks opportunity. When the big year is Jiashen, the direction changes to the west, the useful god is in its own position, and the person rises to the position of county magistrate due to military merit. When the big year is Yiyou, it is even better, and the person reaches the position of prefect. When the big year is Bing, Bing fire damages Geng metal, and the person eventually dies.

丙子 己亥 辛酉 己亥 庚子 辛丑 壬寅 癸卯 甲辰 乙巳 此造以俗論之，寒金喜火，金水傷官喜見官，且日主專祿，必用丙火無疑。不知水勢猖狂，病竊去命主無元神，不但不能官，即或用官，而丙火全無根氣，必須用己土之印，使其止水生金衛火。丙入亥宮臨絕，欲使丙火生土，而丙火先受水克，焉能生土？所以己土反被水傷，真神無情，假神虛脫。初運庚子辛丑。比劫幫身，叨蔭之福，衣食頗豐：壬運丁艱；一交寅運，東方木地，虛土受傷，破蕩祖業，刑妻克子，出外不知所終。

The birth chart is: year Bingzi, month Jihai, day Xinyou, hour Jihai; major years Gengzi, Xinchou, Renyin, Guimao, Jiachen, Yisi. If we follow common interpretations, cold metal favors fire, "metal and water official star favor official star," and the day's ruler sits on You, which is a special fortune, so it is certain that Bing fire is the essential use. However, the water is rampant, and the problem lies in it stealing the origin god of the day's ruler. The day's ruler is unable to bear the official star, so even if we force the use of the official star, Bing fire has no root to rely on. Therefore, we must take Ji earth as the essential use, to stop the strong water, support Xinyou metal, and protect Bing fire. However, Bing fire has already reached the Hai palace and is in a state of decline, so how can Bing fire generate earth when it is first attacked by water? Thus, Ji earth is harmed by water, the true god (Bing fire official star) is indifferent, and the false god (Ji earth official star) is weak and ineffective. In the early years Gengzi and Xinchou, the rival helps the body, and the person can still enjoy the blessings of ancestors, with sufficient food and clothing. In the Ren year, the person encounters the death of parents. When entering the Yin year, which is the eastern wood land, the weak Ji earth is injured, leading to the destruction of ancestral property, punishment of wife and children, and the person ends up wandering without a home.

柔剛不一也，善為制者，但引其性情而已矣。 原注：剛柔相濟者也，柔者濟之以剛，剛者濟之以柔，而不得其情，而反助其剛暴，猶之武士而得士卒，則成殺伐。如庚金生於七月，遇丁火而激其威，遇乙木而助其暴，遇己土而成其志，遇癸水而益其銳；不如柔之剛者，濟之可也，壬水是也，蓋壬水有正性，而能引通庚之情故也。若以剛之剛者激之，其禍曷勝言哉？太柔者濟之以剛，而不馭其情，而反益其柔也，譬之烈婦而遇恩威，則成淫賤。如乙木生於三月，遇甲、丙、壬而喜，則輸情；遇戊庚盛而畏，則失身；不如剛之柔者，濟之可也，丁火是也，蓋丁火有正情，則能引動乙木之情故也。若以柔之柔者合之，其弊將何如哉！餘皆類推。

The Five Phases have both strong and gentle aspects, and their forms are not uniform. Those who are skilled in regulating them merely follow their nature to guide them. The original commentary says: strength and gentleness should balance each other—too gentle should be supplemented by strength, and too strong should be supplemented by gentleness. But if one does not understand their nature, it may instead encourage their fierce and violent tendencies, just like a warrior gaining a group of soldiers, only to cause a battle. For example, the metal stem Geng is born in the month of July, when it is in its strongest position. If it meets the fire stem Ding, it only enhances its fierce nature; if it meets the wood stem Yi, it only increases its brutality; if it meets the earth stem Ji, it only fulfills its will; if it meets the water stem Gui, it only sharpens it further. It would be better to use "gentle strength" to balance it, which is the water stem Ren. Although Ren is a gentle water, it has a pure nature that can guide and smooth the energy of Geng metal. If one uses "strong strength" to confront it directly, the resulting troubles are endless. Conversely, if something is too gentle and is supplemented by strength, but one cannot control its nature, it may instead further encourage its weakness, just like a fierce woman encountering a mixture of leniency and severity, which may lead her to become immoral. For example, the wood stem Yi is born in the month of March, when it is in the earth month. When it meets the wood stem Ji, the fire stem Bing, or the water stem Ren, which it favors, it expresses its true nature. When it meets the earth stem Wu or the metal stem Geng, which are strong and cause it fear, it may lose itself and follow them. It would be better to use "strong gentleness" to balance it, which is the fire stem Ding. Ding fire has a pure nature that can guide the nature of Yi wood. If one uses "gentle gentleness" to combine with it, what kind of consequences would result? The rest of the stems can be understood in the same way.

任氏曰：剛柔之道，陰陽健順而已矣。然剛之中未嘗無柔，所以陽喻乾，乾生三女，是柔取乎剛；柔之中未嘗無剛，所以陰喻坤，坤生三男，是剛取乎柔。夫春木、夏火、秋金、冬水、季土，得時當令，原局無剋制之神，其勢雄壯，其性剛健，不洩則不清，不清則不秀，不秀則為頑物矣。若以剛斬其柔，謂寡不敵眾，反激其怒而更剛矣。春金、夏水、秋木、冬火、仲土，失時無氣，原局無生助之神，其勢柔軟，其性至弱，不劫則不闢，不闢則不化，不化則為朽物矣。略以柔引其剛，謂虛不受補，反益其弱而更柔矣。

Ren Shi said: The principle of hardness and softness is essentially about yin and yang, and the qualities of strength and gentleness. However, hardness does not entirely lack softness; thus, the hexagram Qian (Heaven) is used to represent yang, yet Qian gives birth to three daughters: Xun (Wind), Li (Fire), and Dui (Lake), which shows that softness arises from hardness. Similarly, softness does not entirely lack hardness; thus, the hexagram Kun (Earth) is used to represent yin, yet Kun gives birth to three sons: Zhen (Thunder), Kan (Water), and Gen (Mountain), which shows that hardness arises from softness. The wood of spring, the fire of summer, the metal of autumn, the water of winter, and the earth of the four seasonal months are all divine forces in their prime, with no opposing forces in the destiny chart to restrain them. Thus, their energy is strong and their nature is vigorous. If not released, they will become stagnant, and stagnation leads to lack of refinement, and lack of refinement turns them into dull objects. At this point, using strong methods to cut them down would violate the taboo of "few cannot overcome many," only provoking their anger and making them even harder. Conversely, the metal of spring, the water of summer, the wood of autumn, the fire of winter, and the earth of the mid-months of Zi, Wu, Mao, and You are all divine forces out of their season and lacking vitality, with no supporting forces in the destiny chart to assist them. Thus, their energy is weak and their nature is feeble. If not guided or cultivated, they will remain unopened, and without opening, they cannot change, and without change, they become rotten. At this point, using gentle methods to guide them would violate the taboo of "empty vessels cannot be filled," only further weakening them and making them even softer.

是以洩者有生生之妙，克者有成就之功，引者有和悅之情，從者有變化之妙。克、洩、引、從四字，宜詳審之，不可概定，必須以無入有，向實尋虛，斯為玄妙之旨。若庚金生於七月，必要壬水，乙木生於八月，必要丁火，雖得制化之義，亦死法也。設使庚金生於七月，原局先有木火，而壬水不見，又當如何？莫非棄明現之木火，反用暗藏之壬水乎？乙木生於八月，四柱先有劫印，而丁火不現，莫非棄現在之劫印，反求無形之丁火乎？大凡得時當令，四柱無剋制之神，用食神順其氣勢，洩其菁英，暗處生財，為以無入有；失時休囚，原局無劫印邦身，用食神制殺，殺得制則生印，為向尋虛。宜活用，切勿執一而論也。

Therefore, "leakage" has the subtle function of continuous generation, "control" has the effect of shaping and completing the material, "guidance" has the sentiment of harmonious communication, and "following" has the skill of adapting to circumstances. The four characters "control, leakage, guidance, following" should be carefully distinguished and not treated as a single concept. It is essential to be able to generate something from nothing and find the virtual from the real, which is the profound principle here. If one rigidly adheres to the idea that "if the metal is born in July, it must necessarily use the water壬" or "if the wood is born in August, it must necessarily use the fire丁," although this conforms to the principle of transformation and regulation, it is merely a rigid method. Suppose the metal is born in July, and the original birth chart already contains wood and fire, yet there is no water壬. Then what should be done? Should one ignore the obvious wood and fire in front of us and instead look for the hidden water壬 in the branches? If the wood is born in August, and the four pillars already have siblings and nourishing elements, yet the fire丁 is absent, should one abandon the existing siblings and nourishing elements and instead seek the invisible fire丁? Generally, if the day master is in its season and the four pillars lack restraining elements, one should use the "food god" to follow its momentum and release its essence, while secretly generating the wealth star, which is called "generating something from nothing." If the day master is out of season and weak, and the four pillars also lack siblings and nourishing elements to support it, one should use the "food god to control the killer," where the seven killers are controlled and in turn generate the nourishing element, which is called "seeking the virtual from the real." In summary, one must learn flexibly and apply the principles adaptively, and must not rigidly adhere to a single viewpoint when establishing a theory.

壬申　戊申　庚辰　甲申 己酉　庚戌　辛亥　壬子　癸丑　甲寅 庚金生於七月，地支三申，旺之極矣，時干甲木無根，用年干壬水，洩其剛殺之氣。所嫌者，月干梟神奪食。初年運走土金，刑喪早見，祖業無恆；一交辛亥，運轉北方，經營得意，及壬子癸丑三十年財發十餘萬。其幼年未嘗讀書，後竟知文墨，此亦運行水地，發洩菁華之意也。

Four pillars: Renshen, Wushen, Gengchen, Jiashen; great years: Jiyou, Gengxu, Xinhai, Renzi, Guichou, Jiayin. The庚 metal is born in the seventh month of the申 month, and the branches are all three 申, making it extremely strong. The heavenly stem at the hour is甲 wood, which has no root and is unreliable; only the heavenly stem at the year,壬 water, can be used to release the sharp and severe energy of the庚 metal. However, the month's heavenly stem reveals戊 earth, the "soul-stealing god," which exactly takes away the food god,壬 water. In early years, the fortune moves through earth and metal, aiding the evil, so injuries, calamities, and deaths appear early, and the family's property does not last long. When the great year reaches Xinhai, the fortune turns to the northern water land, and business becomes prosperous. During the next thirty years of Renzi and Guichou, he gains wealth of more than ten ten thousand. He did not read books in his childhood, but later became knowledgeable in literature, which is also due to the fortune moving through water land, releasing the essence of the day's stem.

壬戌　戊申　庚寅　丙戌 己酉　庚戌　辛亥　壬子　癸丑　甲寅　乙卯 庚金生於七月，支類土金，旺之極矣，壬水坐戌逢戊，梟神奪盡，時透丙火，支拱寅戌，必以丙火為用。惜運走四十載土金水地，所以五旬之前，一事無成；至甲寅運剋制梟神，生起丙火，及乙卯二十年，財發鉅萬，所謂蒲柳望秋而凋，松柏經冬而茂也。

Four pillars: Renxu, Wushen, Gengyin, Bingxu; big years: Jiyou, Gengxu, Xinhai, Renzi, Guichou, Jiayin, Yimao. Geng metal is born in the seventh month, the month of Shen, and the branches are all earth and metal, reaching the peak of strength. The heavenly stem of the year, Ren water, sits on top of Xu earth, and also meets the heavenly stem of the month, Wu earth, which is completely taken by the 'Xiaoshen' or biased wisdom, making it useless. Fortunately, the heavenly stem of the hour reveals Bing fire, and the branches Yin and Xu form a fire structure, so it is necessary to take Bing fire as the useful god. Unfortunately, the forty years of big years are all in the areas of earth, metal, and water, which are opposite to the useful god, so nothing was achieved before the age of fifty. When the big year Jiayin comes, the wood Ji controls the earth Wu Xiaoshen, and the wood Yin nourishes the fire Bing, then for the next twenty years of Yimao, great wealth is achieved. This exactly matches the saying, 'Puxiu withers at the first sign of autumn, but pine and cypress become more lush after enduring severe winter' — early success may not be real success, but late achievement is great achievement.

辛酉　丁酉　乙未　丁丑 丙申　乙未　甲午　癸巳　壬辰　辛卯 乙木生於八月，木凋金銳，幸日主坐下庫根，干透兩丁，足以盤根制殺，祖業豐盈，芹香早採。但此造之病，不在殺旺，實在丑土；丑土之害，不特生金晦火，其害在丑未之沖也。天干木火，全賴未中一點微根，沖則被丑中金水暗傷，以致秋闈難捷。至癸巳運，全無金局，癸水克丁，遭水厄而亡。

Four pillars: Xin You, Ding You, Yi Wei, Ding Chou; major years: Bing Shen, Yi Wei, Jiawu, Guisi, Renchen, Xinmao. The ethereal wood is born in the eighth lunar month, You month, when the wood has already withered and the metal is at its peak. Fortunately, the day's main element sits on Wei soil, which is the 'storage' for wood, still retaining a little root; the heavenly stem also reveals two Ding fires, sufficient to anchor and strengthen the foundation, controlling the seven deadly enemies. Therefore, the ancestors' family fortune was abundant, and he entered the study (the 'gathering of wild chrysanthemums' meaning he became a scholar) at an early age. However, the problem of this birth chart is not that the seven deadly enemies are too strong, but rather the Chou soil. The harm of Chou soil is not only that it generates metal and obscures fire, but the most important harm is the conflict between Chou and Wei. The heavenly stem's wood and fire entirely rely on that weak root in Wei soil for support. Once this conflict occurs, this root is damaged by the hidden Xin metal and Gui water in Chou, hence repeatedly failing the autumn examination. When entering the Guisi major year, the Si, You, and Chou form a metal circle, and the Gui water also overcomes the Ding fire, finally suffering a water calamity and dying.

戊辰　己酉　乙亥　甲申 庚戌　辛亥　壬子　癸丑　甲寅　乙卯 乙木生於八月，財生官殺，弱之極矣。所喜者，坐下印綬引通官殺之氣，更妙甲木透出，謂藤蘿繫甲。出身雖寒微，至亥運入泮，壬子聯登甲第，及壬癸運，早遂仕路之光；丑運丁艱，甲寅克土扶身，不次升遷；乙卯仕至侍郎。此造之所喜者，亥水也，若無亥水，不過庸人耳。然亥水必要坐下，如在別支，不得生化之情，功名不過小就耳。

Four pillars: Wuchen, Jiyou, Yihai, Jiashen; major years: Gengxu, Xinhai, Renzi, Guichou, Jiayin, Yimao. The ethereal wood is born in the eighth lunar month, when the metal is strong. The earthy wealth stars, Wuchen and Jiyou, are also helping to strengthen the official and killing stars, making the day's ruler extremely weak. Fortunately, the day's ruler is seated on the Hai water, which is the proper yin, and this can guide the official and killing stars to nourish the day's ruler. Even better, the time's heavenly stem reveals Jiamu, which is called "Teng Luo Xi Jia" — a weak vine clinging to a big tree, thus not fearing the autumn metal's destruction. Although this person was born in poverty and low status, when he reached the Hai year, he entered the academy and passed the examination. In the Renzi year, he successively passed the juren and jinshi exams. In the Ren and Gui years, he early enjoyed the glory of official career. In the Chou year, he suffered the loss of his parents (the term "ding jian" refers to mourning and observing the mourning period). In the Jiayin year, the wood was strong and helped to overcome the earth, supporting the day's ruler, thus breaking the pattern and being promoted rapidly, with promotion not following the usual sequence. In the Yimao year, he reached the position of vice-minister. This birth chart relies on the Hai water. If there is no Hai water, he would be an ordinary person. However, the Hai water must be seated in the day's branch. If it is in another branch, it cannot provide the close nurturing and transformation, and his fame and status would only be of minor achievement.

順逆不齊也，不可逆者，其氣勢而已矣。 原注：剛柔之道，可順而不可逆。崑崙之水，可順而不可逆也，其勢已成，可順而不可逆也；權在一人，可順而不可逆也；二人同心，可順而不可逆也。

The Five Phases have both harmonious and discordant energies, and their situations are not uniform. Among them, the one that absolutely cannot be reversed is the existing momentum that has already formed. The original commentary says: the principle of hardness and softness can only be followed, not reversed. Just like the great river originating from the Kunlun Mountains, it can only flow in its natural course and cannot be blocked or made to turn back. Once a momentum has been formed, it can only be followed, not reversed. 'Authority rests with one person'—the major authority in the destiny chart is concentrated in a particular heavenly stem or earthly branch, which can only be followed, not reversed. 'Two hearts in harmony'—when two of the Five Phases combine to form a single force, they can also only be followed, not reversed.

任氏曰：順逆之機，時退不悖而已矣，不可逆者，當令得勢之神，宜從其意向也。故四柱有順逆，其氣自當有辨；五行有顛倒，作用各自有法。是故氣有乘本勢而不顧他雜者，氣有借他神而可以成局者，無有從旺神而不可剋制者，無有依弱資扶者。所以制殺莫如乘旺，化殺正以扶身，從殺乃依權勢，留殺正爾迎官。其氣有陰有有陽，陽含陽生之兆，陰含陰化之妙；其勢有清有濁中清，貴之機，清中濁，賤之根。逆來順去富之基，順來逆去貧之意，此即順逆之微妙，學者當深思之。

Ren Shi said: The key to following or opposing lies in advancing or retreating in accordance with the right time, and not contradicting each other. What is considered unchangeable is the dominant and powerful god in its season, which should be followed and used accordingly. Therefore, in the four pillars there are both following and opposing, and their energies must be clearly distinguished; among the five phases there are rises and falls, and the methods of selection vary accordingly. Thus, some energies are strong in their own strength, proceeding independently without considering other miscellaneous gods; some require the assistance of other gods to form a complete pattern; some follow the strong god and cannot be restrained; some rely on the weak side and need support and assistance. Therefore, to subdue the seven killers, it is best to do so when the day ruler is strong; to resolve the seven killers, it is appropriate to use them to generate the seal to support the body; to "follow the killer," it is to rely on its power; to "retain the killer," it is to conform to the official star (the balance between removing the killer and retaining the official, and vice versa, is precise). Among these energies, there are both yin and yang; yang contains the signs of yang generation, and yin contains the subtle effects of yin transformation. Among these tendencies, there are both clear and turbid; turbid with clarity is an opportunity for high status, while clear with turbidity is the root of low status. To go against and then follow is the foundation of wealth; to follow and then go against is the sign of poverty. This is the subtle aspect of the theory of following and opposing. Scholars should deeply reflect on it.

書云「去其有餘補其不足」，雖是正理，然亦不究深淺之機，只是泛論耳。不積壓四柱之神，不拘財、官、殺、印、食傷之類，乘權得勢局中之神，又去助其強暴，謂二人同心；或日主得時很小秉令，四柱皆拱合之神，謂權在一人。只可順其氣勢以引通之，則其流行而為福矣，若勉強得制，激怒其性，必罹凶咎。須詳察之。

Ancient texts say, "Remove the excess and supplement the deficiency," which is a correct principle, but it does not examine the degree or the weight of the matter, so it can only be considered a general statement. Regardless of which god is present in the four pillars, whether it is wealth, officialdom, seven杀,印绶, or food and injury stars, if it is strong and dominant in the birth chart, and another god comes to support its strength, this is called "two hearts in harmony." Or if the day master is timely and dominant, and all the other pillars are harmonious and supportive, this is called "authority in one person." For these two patterns, one can only follow their momentum to guide and smooth the flow, allowing it to have a clear path, thus transforming it into good fortune. If one tries to suppress it forcefully, provoking its nature, certain misfortune and calamity will surely follow. This point must be carefully examined.

庚辰　庚辰　庚申　庚辰 辛巳　壬午　癸未　甲申　乙酉　丙戌 天干皆庚，又坐祿旺，印星當令，剛之極矣，謂權在一人。行伍出身，壬午癸未運，水蓋天干地支之火，難以克金，故無害；一交甲申，西方金地及乙酉合化皆金，仕至總兵；丙運犯其旺神，死於軍中。

Four pillars: Gengchen, Gengchen, Gengshen, Gengchen; big years: Xinsi, Renwu, Guiwei, Jiashen, Yiyou, Bingxu. The four heavenly stems are all Geng metal, and the day branch is on Shen metal, which is a place of strength and prosperity for metal. Three Chi soil yin stars are in command and nourish the metal, making it extremely strong. This is called "authority in one person." This person started his career in the military. During the Xinsi and Renwu big years, the heavenly stems Ren and Gui water covered the fire in the earth branches Wu and Wei, so fire could not overcome metal, and there was no harm. When he entered the Jiashen big year, he moved to the western metal land. Then in the Yiyou big year, Yi and Geng combined, and the transformed energy was still metal. He followed the strong god all the way, and became a general. When he reached the Bing big year, Bing fire directly offended this strong god, and he finally died in the military.

癸酉　甲子　庚辰　甲申 癸亥　壬戌　辛酉　庚申　己未　戊午 庚辰日元，支逢祿旺，水本當權，又會水局，天干枯木無根，置之不論，謂金水二人同心，必須順其金水之性。故癸亥壬運，廕庇有餘；戌運制水，還喜申、酉、戌全，雖見刑喪地而無大患，辛運入泮，酉運補廩，庚運登科，申運大旺財源；一交已未，運轉南方，刑妻克子，家業漸消。戊午觸水之性，家業破盡而亡。

Four pillars: Guiyou, Jiazi, Gengchen, Jiashen; big years: Guihai, Renxu, Xinyou, Gengshen, Jiwei, Wwu. The day stem is Gengchen, with the earth branch You being Yangren and Shen being the禄, both禄 and刃 are present. Zi water is in charge, and Shen Zi Chen forms a water trinity, creating a water situation. The two Jia wood stems in the heavenly stem are dry and rootless, so they can be disregarded. This is called metal and water 'two hearts in harmony', so we must follow the nature of metal and water when selecting the useful elements. Therefore, during the Guihai and Renxu years, everything depends on the ancestors' blessings, with enough food and clothing. During the Xun year, earth controls water, which is generally unfavorable, but since Shen, You, and Xu are all in the western metal direction, although there are incidents of punishment and loss, there is no great disaster. During the Xinyou year, one enters the county school, during the Gengshen year, one becomes a廪生, and during the Jiashen year, one passes the imperial examination as a juren. During the Wwu year, wealth becomes very prosperous. When entering the Jiwei year, the destiny shifts to the southern fire and earth, which is contrary to the nature of metal and water, leading to marital discord and loss of children, and the family fortune gradually declines. By the time of the Wwu year, dry earth and fierce fire directly conflict with the nature of water, leading to the complete ruin of the family fortune and eventual death.

壬子　辛亥　乙亥　丙子 壬子　癸丑　甲寅　乙卯　丙辰　丁巳 壬水乘權坐亥子，所謂崑崙之水，沖奔無情，丙火克絕，置之不論，遺業頗豐，乙卯甲寅，順其流，納其氣，入學補廩，丁財並益，家道日隆。一交丙運，水火交戰，刑妻克子，破耗異常；辰運蓄水無咎；丁巳運連遭回祿兩次，家破身亡。

Four pillars: Renzi, Xinhai, Yihai, Bingzi; major years: Renzi, Guichou, Jiayin, Yimao, Bingchen, Dingsi. The water of Ren is in its prime and ruling position, with the earth branches sitting on Hai and Zi, which is exactly what the original commentary refers to as "Kunlun water," rushing and turbulent without any sentiment. The fire in the hour pillar, Propane, is overcome by water and has no root, so it can be disregarded. The person inherits a very prosperous family business. During the Jiayin and Yimao major years, wood comes to follow the flow of water and absorb its moisture, leading to starting school, making up for the grain quota, and both people and wealth flourishing, with the family gradually becoming more prosperous. When entering the Bing major year, water and fire clash directly, causing marital problems, harming children, and causing unusual financial losses. During the Chen major year, the earth of Chen can hold water without competing with it, so there is no misfortune. However, during the Dingsi major year, two consecutive fire disasters occur (the name "Huilu" refers to the god of fire, and is used here to mean fire disaster), ultimately leading to the family's destruction and the person's death.