From the Wealth Pattern

從財格之構成。日主衰弱，生當財月，理取正偏財為格，而地支純屬財地，或結財局，天干再透出生財之字，日干卻無一點生旺之氣，不能任財，只得從之。例如：庚戌乙酉丙申己丑。丙火日干生於酉月死地，正財提綱，地支又全成申酉戌財地，天干乙木被庚合，己土又生財，日干全無一點生氣，難以任財，是為從財格。

The following are called "from formation" (从格). The first five formations are based on the day stem being extremely strong and following its own strength. In contrast, "from formation" is the opposite: the day stem is extremely weak and unable to resist the dominant force, so it must give up its own strength and follow the strong force. The formation of "from wealth" (从财格) occurs when the day stem is weak and born in a month where the wealth star (财星) is in its prime. Normally, one would establish a formation based on the proper wealth and secondary wealth, but if the earth branches are entirely wealth branches or form a wealth pattern, and the heavenly stems also reveal wealth, yet the day stem has no life energy, support, or strength, it cannot bear the wealth, so it must follow the wealth. For example, in the case of the birth chart with the day stem of Bing fire, born in the酉 month, which is the death place for Bing fire; the proper wealth star is in command of the month (the month's stem is called "提纲," which is the source of the overall climate). The earth branches of申, 酉, and 戌 form a wealth area. The heavenly stem 乙 wood, which could normally generate the day stem, is restrained by 庚 metal and cannot support the day stem. The 己 earth instead supports the metal to help the wealth. The day stem has no life energy at all, so it cannot bear the wealth, hence it is a "from wealth" formation.

再如：戊申辛酉丁巳辛丑。丁火日干，生於酉月財地，地支已酉丑申會成財局，天干戊辛，又資生比輔財星，日干無氣，亦作從財論。從財格之用神。既已構成從財格，財其秀氣完全萃聚於所從之財，即以財為用神。喜傷食財之幫扶，忌比劫剝奪。亦忌印之助身，逢官不妨。

Now looking at the combination of Wushen, Xinyou, Dingsi, and Xinchou: The day stem is Dinhuo, born in the metal month of You. The earthly branches include Si, You, and Xu, forming a complete metal group, and with the addition of Shen, the entire structure is of metal. The heavenly stems include Wu soil generating metal and Xin metal assisting the wealth. The day stem Dinhuo has no support, and thus it is considered to follow the wealth pattern. For the wealth pattern, since the wealth is fully formed, all the refined energy is concentrated in the wealth. Therefore, the wealth is considered the useful god. What is favored is the food god and the injurer, along with the wealth star, as they support the wealth. Food and injurer generate wealth, and wealth supports wealth, all in harmony with the followed god. What is disliked is the same stem and same branch, which take away the wealth. Same stem and same branch help the day stem but take away the wealth, and once they act, they become enemies of the followed god. Also disliked is the official star, which supports the day stem, as it would cause the day stem to be supported and thus break the pattern, causing the structure to become chaotic. As for the official star, it can both reduce the wealth's energy and control the same stem and same branch. Its presence is not harmful.

從殺格之構成。日主衰弱，殺旺而多，無印滋身，身實不能任殺，只得從之。例如：戊戌辛酉乙酉乙酉。乙木日干，生於酉月絕地，年日時支又皆墓絕之鄉，七殺而令，而又眾多，乙木全無生氣，豈能任之，只得從殺，是即從殺格也。從殺格之用神。既已構成從殺格，則其勢力完全在於殺，即以殺為用神。惟與八格用殺者不同，蓋獨喜財殺滋生，忌印之洩殺生身，劫比抗殺亦非宜。按日主衰弱，官旺而多，無印滋身，身實不能任官，可作從官格論。其用神之喜忌，與從殺格同。

The formation of the "From Kill" pattern is as follows: the day master is weak, the seven kills are strong and numerous, and there is no印绶 to nourish the day master. The body is too weak to bear the killing force, so it has to submit to it. For example, in the case of Wuxu, Xinyou, Yiyou, Yiyou: the day master is 乙 wood, born in the酉 month, which is the绝 place for 乙 wood. The year, day, and hour branches are all in墓 or绝 places. The seven kills are in command and repeated, and 乙 wood has no life force at all. How can it bear it? It can only submit to the kill, which is the "From Kill" pattern. The useful god in the "From Kill" pattern: once it has become the "From Kill" pattern, the entire situation is entirely on the side of the seven kills, so the kill is the useful god. This is different from the "Eight Patterns" where a strong body uses the kill. In the "Eight Patterns," using the kill requires control and transformation, while in the "From Kill" pattern, it is preferable to have wealth and kill mutually generating each other - wealth generates the kill, and the stronger the kill, the more genuine the submission. It is disliked to have印绶, as印绶 would dissipate the killing force and instead nourish the day master, causing the day master to be supported and thus no longer submitting. The appearance of the same or similar elements as the day master also opposing the kill is equally undesirable. Note: if the day master is weak and the official is strong and numerous, and there is no印绶 to nourish the day master, and the body is too weak to bear the official, it can be treated as the "From Official" pattern. The preferences and dislikes of the useful god in this case are the same as in the "From Kill" pattern - the official and the kill are both gods that control the day master. Since submission is required, the principle is the same.

從兒格之構成。日主衰弱，無印生身，傷食當旺，或且天干結黨，地支會局，身實不能任其盜洩，只得從之。傷食為我所生，故名從兒格。例如：丁卯壬寅癸卯丙辰。癸水生於孟春，木旺乘權，支全寅卯辰東方一氣，四柱絕金，日主有洩無生，實不能任此旺木，不得已而從之，從兒格成矣。從兒格之用神。既己構成從兒格，既以傷食為秀氣，為用神可也，不怕比劫，蓋比劫仍去生助傷食也。喜逢財星，謂之兒又生兒，仍得轉輾生育，秀氣流行矣。逢官殺不利，蓋官殺克身，勢必為己這害耳。況官殺與傷食，又屬冰炭不容乎。最忌印綬，因印能剋制傷食也。逢傷食為助用，自亦可愛。

The formation of the "From Child" pattern is as follows: the day stem is weak, the four pillars lack the nourishing influence of the official star, but the food god and injurious official are strong and in command, or the heavenly stems form a group and the earthly branches form a set, and the day stem cannot withstand such a draining influence, so it has to follow them. The food god and injurious official are things I produce, like children, hence the name "From Child" pattern. For example, in the case of Dingmao, RENYIN, Guimao, and Bingchen: the癸water is born in the beginning of spring, when wood is strong and dominant, the earthly branches of寅,卯, and辰 form the Eastern direction as a single force, and there is not even a single metal in the four pillars. The day stem can only be drained and not nourished, and cannot bear such strong wood, so it has no choice but to follow it, and the "From Child" pattern is established. The useful god in the "From Child" pattern: once the "From Child" pattern is formed, the food god and injurious official, which represent a refined and delicate force, are considered the useful gods. This pattern does not fear the same heavenly stem or the劫财, because although the same heavenly stem and劫财 are helpers to the day stem, they also help to nourish the food god and injurious official, which are the same as the things being followed. The most favorable is to see the wealth star, called "child producing child," where the food god and injurious official produce the wealth star, and the refined and delicate force circulates smoothly without stagnation. The presence of the official and killing stars is unfavorable: the official and killing stars directly harm the day stem, inevitably becoming one's own misfortune; moreover, the official and killing stars are incompatible with the food god and injurious official. The most disliked is the official star, because the official star restrains the food god and injurious official, thus weakening the force being followed. If the food god and injurious official appear again, they help the useful god, so they are naturally favorable. The "From Child" pattern is similar to the "From Wealth" pattern but different: the "From Wealth" pattern follows the wealth star, while the "From Child" pattern follows the food god and injurious official; however, since the food god and injurious official ultimately need to produce the wealth star, the preferences and dislikes of the two patterns are somewhat similar.

從旺格之構成。四柱皆比劫，絕無官殺之制，或有印綬之生，是旺之極者，只得從其旺神。例如：癸卯乙卯甲寅乙亥。甲木生於仲春，支逢兩卯之旺，寅之祿，亥之生，干有乙之劫，癸之印，旺之極矣，無財官傷食可取，唯有作從旺論焉。從旺格之用神。既己構成從旺格，既以比劫為用神，喜印綬比劫之生助。逢官殺謂之犯旺，凶禍立至。遇財星眾利相爭，九死一生。若局中印輕，逢傷食不妨。

The structure of the From-Prosperity pattern is when all four pillars are filled with same-kingdom and劫财, with no official or killer to restrain, or even with a seal to generate and support. The day master is extremely strong, and one must follow this strong god. For example, in the case ofGuimao,Yimao,Jiayin,Yihai: the甲wood is born in the middle of spring, the two mao in the earth branch are the旺 place of wood, yin is the禄 of甲wood, and hai is theGrowth of甲wood. The heavenly stem has乙wood劫财 and癸water seal, reaching the peak of strength. In the four pillars, there is no use for wealth, official, or food and injury, so it is considered as the From-Prosperity pattern. The useful god in the From-Prosperity pattern: once the From-Prosperity pattern is formed, the same-kingdom and劫财 are the useful gods. It is favorable to have the seal and same-kingdom and劫财 to generate and support, following the trend of strength. If there is official or killer, it is called "offending prosperity" - using a weak official or killer to touch a very strong god, which brings immediate misfortune. If there is wealth, it leads to a struggle among the劫财 for wealth, with many mouths sharing it, leading to a very dangerous situation. If the seal is originally light in the chart, and food and injury come to release the strength, it is not a problem.

從強格之構成。四柱印綬重重，比劫亦多，日主又不失令，絕無一毫財星官殺之氣，謂之二人同心，宜順而不宜逆，則即從強可也。例如：壬子癸卯甲子甲子。甲生卯月，值最旺之鄉，干見壬癸之卯，甲不之比，地支又子水三朋，財官絕跡，強之極矣，舍從強之外，無其他善策。從強格之用神。既己構成從強格，即以強神為用神（可以印綬與比劫並用）。逢比劫印綬順其強神，最為吉利。食傷以有印綬沖剋而必凶，-見財星官殺，謂之觸怒強神，勢尤殆矣。

The structure of the "from strength" pattern is as follows: the four pillars have multiple instances of the nourishing element, and there are also many same-wood and competing elements. The day master is born in the month of its strength, and there is absolutely no trace of wealth or official stars. The nourishing element and same-wood elements work together to support the day master, hence it is called "two people with the same heart." In such a situation, it is better to follow the trend rather than go against it, so the pattern is called "from strength." For example, in the case of the birth chart with Jiazi, Guimao, Jiazi, and Jiazi: the Jia wood is born in the卯 month, which is the most prosperous place for wood; the heavenly stems壬 and癸 are the nourishing elements that generate the day master, and the Jia wood is the same-wood element (the original text mistakenly says "the heavenly stem sees壬癸 in卯, Jia is not the same-wood," where "卯" should be "nourishing element" and "不" should be "wood"); the three Zi waters in the earthly branches are three nourishing elements standing together; there is no trace of wealth or official stars, and the strength is at its peak. Other than following the strength pattern, there is no other good strategy. The useful god in the "from strength" pattern: once the "from strength" pattern is formed, the strong element is taken as the useful god—the nourishing element and same-wood elements can both be used. When encountering the same-wood or nourishing element years, following the strong element is most auspicious. The food and injury elements could normally release the brilliance, but in this pattern, the nourishing elements are very strong, and once the food and injury elements appear, they are clashed and controlled by the nourishing elements, which leads to inevitable misfortune. Once the wealth or official stars appear, it is called "offending the strong god," and the situation becomes especially dangerous (the original text mistakenly has a horizontal stroke in "-见财星官杀," which should be the character "一"). The difference between "from prosperity" and "from strength" lies in the fact that "from prosperity" is the prosperity of the day master itself, and the nourishing element is just a secondary element; whereas "from strength" is the balance between the day master and the nourishing element, with both being strong.

化氣格之構成。甲日己時，己日甲時，甲日己月，己月甲日，生辰戌丑未月，不見木，為化土格。乙月庚時，庚日乙時，乙日庚月，庚日乙月，生已酉丑申月，不見火，為化金格。丙日辛時，辛日丙時，丙日辛月，辛日丙月，生申子辰亥月，不見土，為化水格。丁日壬時，壬日丁時，丁日壬月，壬日丁月，生亥卯未寅月，不見金，為化木格。戊日癸時，癸日戊時，戊日癸月，癸日戊月，生寅午戌巳月，不見水，為化火格。

The ten Heavenly Stems pair up in couples: Jia combines with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui. When these paired characters meet the appropriate month, they shed their original nature and transform into another of the Five Phases, a process called "Hua" (transformation). When this transformation results in a proper configuration, it is called "Hua Qi Ge" (transformation qi pattern). The conditions for this transformation are as follows: if someone is born on a Jia day with a Ji hour, or a Ji day with a Jia hour, or if a Jia day is paired with a Ji month or a Ji day with a Jia month (the original text mistakenly says "Ji month Jia day" but should be "Ji day Jia month"), and is born in a month of strong earth (Chen, Xu, Chou, or Wei), and the four pillars do not contain wood to overcome earth, then it is considered a transformation into earth. Similarly, if someone is born on a Yi day with a Geng hour, or a Geng day with a Yi hour, or a Yi day with a Geng month or a Geng day with a Yi month (the original text mistakenly says "Yi month Geng hour" but should be "Yi day Geng hour"), and is born in a month of strong metal (Si, You, Chou, or Shen), and the four pillars do not contain fire to overcome metal, then it is considered a transformation into metal. For transformation into water, the conditions are: if someone is born on a Bing day with a Xin hour, or a Xin day with a Bing hour, or a Bing day with a Xin month or a Xin day with a Bing month, and is born in a month of strong water (Shen, Hai, Chen, or Hai), and the four pillars do not contain earth to overcome water. For transformation into wood, the conditions are: if someone is born on a Ding day with a Ren hour, or a Ren day with a Ding hour, or a Ding day with a Ren month or a Ren day with a Ding month, and is born in a month of strong wood (Hai, Mao, Wei, or Yin), and the four pillars do not contain metal to overcome wood. For transformation into fire, the conditions are: if someone is born on a Wu day with a Gui hour, or a Gui day with a Wu hour, or a Wu day with a Gui month or a Gui day with a Wu month, and is born in a month of strong fire (Yin, Wu, Chen, or Si), and the four pillars do not contain water to overcome fire. It can be seen that the paired characters must include the day stem, with the other character closely adjacent to the month stem or hour stem. If they are too far apart, they cannot combine, let alone transform.

例如：戊辰壬戌甲辰己已。甲木生於九秋，土旺乘權，甲己合而化土，不見他木，則無克破，而格局純粹矣。甲申癸酉乙丑庚辰。乙庚合而化金，時在仲秋，化神得令，四柱無火之克破，殆傑出之造也。甲辰丙子辛丑壬辰。冬水方旺，丙辛合而化水，又見壬水元神美妙無倫。辰丑皆潤土，不以克破論也。

Here are five examples. The first example is Wuchen, Renxu, Jiachen, Jisi: The day stem is Jiama wood, born in late autumn, when earth is strong. The day stem Jiama combines with the sky stem Ji to form earth, and there is no other wood in the four pillars to destroy this combination. Therefore, the pattern is pure (the "changed god" refers to the element that is transformed into, in this case, earth). The second example is Jiashen, Guiyou, Yichou, Gengchen: The day stem is Yima wood, which combines with the sky stem Geng to form metal. Born in mid-autumn August, the transformed element, metal, is strong. There is no fire in the four pillars to overcome metal, making this a remarkable birth chart. The third example is Jiachen, Bingzi, Xinchou, Renchen: In winter, water is strong. The day stem is Xima metal, which combines with the month stem Bing to form water. There is also a Ren water in the hour stem, which is another instance of the transformed element, water, appearing in the sky stem, called "origin god" revealing, thus making the power even stronger. Therefore, this is extremely excellent. The earth branches Chen and Chou, although earth, are moist earth that contains water, and cannot be considered as overcoming the transformed element.

乙卯丁卯壬午癸卯。丁壬合而化木，因在仲春，為木之最旺時令，格局更粹，八字無金，尤為可貴耳。丙戌戊戌癸巳甲寅。戊癸合而化火，雖不在夏火當旺之令，然有丙巳兩火之引化，甲寅兩木之助化，且不見水星之克，自亦化而有餘之象。

The fourth combination includes Yi Mao, Ding Mao, Ren Wu, and Gui Mao: the day stem Ren combines with the month stem Ding to form wood, and this occurs in the middle of spring, when wood is at its peak. The pattern is especially pure. There is not a single trace of metal in the four pillars, and since metal can overcome wood, the absence of metal allows the spirit of transformation to be unimpeded, making this particularly valuable. The fifth combination includes Bing Xu, Wu Xu, Gui Si, and Ji Yin: the day stem Gui combines with the month stem Wu to form fire. Although the person is not born in the summer month when fire is at its peak, the year stem Bing fire and the day branch Si fire both contribute to the fire element, encouraging it towards fire. The time stem Ji wood and the time branch Yin wood also support the fire element. There is no water in the four pillars to overcome fire, so the transformation is also abundant. This shows that the pattern of transformation is not solely dependent on the month. If both the guiding and assisting elements are present, the pattern can still be established even if it is not in its season.

（一）因克而破。例如：庚戌戊子辛未丙申。丙辛相合，時在仲冬，化水成立，乃戊土，未土，戌土競相剋水，格局破矣。（二）因妒而破。例如：甲戌丁卯壬午丁未。仲春木旺，丁壬可以化木，然化由合而成，今夫兩丁妒合一壬，合且因妒而分力，遑論化耶。（三）因化而破。例如：壬辰丁未甲子己巳。甲己化土於季夏，只因丁壬化木於年月，木來克土，是謂化神，破化神，格亦敗矣。

The breakdown of the transformed qi pattern has three types. The first type is broken due to mutual control. For example, in the case of Geng Xu, Wu Zi, Xin Wei, Bing Shen: the day stem is Xin and it combines with the heavenly stem of the hour, Bing. It is born in the middle of winter, November, where the transformation into water is already established. However, the heavenly stem of the month, Wu earth, the day branch, Wei earth, and the year branch, Xu earth, all exert earth qi to control water. The transforming element is controlled, so the pattern is broken. The second type is broken due to jealousy. For example, in the case of Jia Xu, Ding Mao, Ren Wu, Ding Wei: in the middle of spring, wood is strong, and Ding and Ren could transform into wood. However, transformation comes from combination. Now, the heavenly stem of the month and the heavenly stem of the hour both compete for the combination with Ren. Two similar elements competing for one partner is called 'jealous combination'. The combination is scattered due to jealousy, so how can transformation occur? The third type is broken due to transformation. For example, in the case of Ren Chen, Ding Wei, Jia Zi, Ji Si: the day stem is Jia and it combines with the heavenly stem of the hour, Ji, in the middle of summer, June, transforming into earth. This transformation is already in command. However, the heavenly stem of the year, Ren, and the heavenly stem of the month, Ding, also transform into wood in that area, and wood controls earth. This is called the transforming element controlling the transforming element, and the pattern is also broken.

（一）因克而破，破而復成。例如：辛酉丙申乙丑庚辰。乙庚化金於秋月，所畏丙火之破金，幸年干辛金合絆，丙火害而不害，此因合而轉敗為成也。甲子戊辰丙申辛卯。時在辰月，支全申子辰，丙辛合而化水，獨畏戊土破化，然有甲先制戊，戊不能為化神之害，此因克而轉敗為成也。甲戌丁丑甲申己巳。甲己化土而得令，憾於年頭甲木之破土，所幸丁火居月上，盜洩甲木而生助化神，此因生而轉敗為成也。

If something is broken but can still be saved, it is called turning defeat into success. The first type is when something was already broken due to being overcome, but then it is restored. For example, in the case of the combination ofXinyou, Bingshen, Yichou, and Gengchen: the day stem is 乙 and the time stem is 庚, which in autumn month turn into metal. The worry is that the month stem 丙 fire overcomes and breaks the metal. Fortunately, the year stem 辛 metal combines with and restrains the 丙 fire, so although the fire is present, it does not cause harm. This is turning defeat into success by means of combination. Another example is the combination of Jiazi, Wuchen, Bingshen, and Xinmao: born in the month of辰, the branches 申, 子, and 辰 form a water trinity. The day stem 丙 and the time stem 辛 combine to form water. The worry is that the month stem 戊 earth breaks the combination. However, the year stem 甲 wood restrains the 戊 earth, so the 戊 earth cannot harm the combination. This is turning defeat into success by means of overcoming. Another example is the combination of Jiaxu, Dingchou, Jiashen, and Jisi: the day stem 甲 and the time stem 己 combine to form earth, and it is exactly in the month of丑, which is the earth season. Unfortunately, there is another 甲 wood in the year stem that breaks the earth. Fortunately, the month stem 丁 fire is in the middle, which both drains the strength of the 甲 wood and supports the earth combination. This is turning defeat into success by means of nurturing.

（二）因妒而破，壞而復成。例如：壬寅丁未壬子丁未。壬日左右皆丁，縱在未月，因妒而化木不成，然年干亦壬，成兩丁兩壬如璧人雙雙，何妒之有，則仍化木而無疑矣，此因合而轉敗為成也。丁丑辛亥丙午辛卯。丙火冬生，凝於兩辛妒合，不能化水，尚幸年丁克去月辛，丙日仍可合時上之辛，而化為水也，此因克而轉敗為成耳。

The second type is when a situation has already broken down due to rivalry and jealousy, yet it is later restored. For example, in the case of the birth chart with Renyin, Dingwei, Renzi, and Dingwei: the壬 water day master is surrounded by two Ding fires on both sides. Even though it is born in the month of Wei (which is a wood warehouse and could originally transform into wood), the two Ding fires compete for the one Ren water and thus fail to transform. However, there is also a Ren in the year pillar, so the two Ding and two Ren form pairs, like two pairs of jade people matching each other, so where is there any rivalry? The transformation into wood is still possible, and this is achieved through the harmonizing effect. Another example is the birth chart with Dingchou, Xinhai, Bingwu, and Xinmao: the Bing fire is born in the month of winter, which could originally transform into water, but it is hindered by the two Xin metals in the month and hour pillars competing and hindering the transformation (the original text says '凝于两辛妒合' where '凝' should be '碍'). The transformation into water fails. Fortunately, the Ding fire in the year pillar overcomes the Xin metal in the month pillar, allowing the Bing day master to still combine with the Xin in the hour pillar and transform into water. This is achieved through overcoming.

（一）隔位。例如：辛亥庚子丙寅壬辰。丙生子月，辛透年上，年日之地位遠隔，合且勉強，豈可進而化水哉？（二）不得月令。例如：丙午戊戌丁亥壬寅。丁壬雖緊貼相合，然以時非木令，豈能化木，縱化矣，亦不得旺乘極，格局焉能成立，雖不必春日木令，方可化木，但亦須在亥未之月，蓋木生於亥而庫在未也。

There are two situations in which the transformation of elements cannot be formed. The first is when the elements are too far apart. For example, in the combination of Xinhai, Gengzi, Bingyin, and Renchen: Bing fire is born in the month of Zi, which is a water month, but the Xing metal is clearly visible in the year stem. The year stem and day stem are separated by a month stem, so the distance is too great. Even the combination is difficult, let alone the transformation into water. The second is when the element is not supported by the month's ruler. For example, in the combination of Bingwu, Wuxu, Dinghai, and Renyin: although the day stem Ding and the time stem Ren are closely combined, the birth month is not a wood month. How can the transformation into wood be possible? Even if we force it to be considered as a transformation, the element of wood is not in its strong position, so how can the pattern be established? However, there is a degree of flexibility here: it is not necessary to have the wood month in spring to transform into wood. Being born in the month of Hai or Wei is also acceptable, because wood has its growth in Hai and its storage in Wei, so the wood energy still has a place to return to in these months.

既已構成化氣格，自喜生助化神。惟化神太強，亦有喜洩，而洩者為用神。或化格逢破而得救，即以救神為用神。然終無以克破化神之字，為用神者也。至於喜忌，順用神則為喜，逆用神則為忌，即以順逆之極，消息可也。

Once the pattern of transformed qi is formed, it naturally prefers characters that can generate and support the transformed god. However, if the transformed god is too strong, there may be a preference for releasing its qi, and at that time, the character that releases the qi of the transformed god becomes the useful god. Alternatively, if the pattern of transformation has already been broken but later saved, then the character that rescues it becomes the useful god. But in any case, the character that overcomes or breaks the transformed god will never be considered as the useful god. As for distinguishing between favorable and unfavorable elements, whatever follows the useful god is favorable, and whatever opposes the useful god is unfavorable. By considering these two aspects of following and opposing, one can adequately determine the favorable and unfavorable elements (the original text says 'extreme' but it should be 'moment').

建格之構成。凡月支為日干之祿，甲日寅月，乙日卯月，丙戊日已月，丁己日午月，庚日申月，辛日酉月，壬日亥月，癸日子月，皆為建祿格。因不在八格之內，故立於外格篇。

"Lux" is the place where the day stem is in its official position among the twelve earthly branches, which is the place where the stem's own strength is fully manifested. Whenever the month branch is exactly the lux of the day stem, it is called the "Jian Lu Ge" (the original title "Jian Ge Zhi Cheng Cheng" is missing the character "Lu"). For example, if someone is born on a Jia day and in the寅 month, or on a Yi day and in the卯 month, or on a Bing or Wu day and in the巳 month, or on a Ding or Ji day and in the午 month, or on a Geng day and in the申 month, or on a Xin day and in the酉 month, or on a Ren day and in the亥 month, or on a Gui day and in the子 month, they all fall into this pattern. Since the month branch is occupied by the day stem itself, the heavenly stem hidden in the month branch becomes a twin, and twins are generally not considered to form a pattern. Therefore, the Jian Lu Ge is not included among the eight patterns, and it is only discussed in the section on external patterns.

建祿取格之原因。月支為命局之提，八格由是取出，日干強弱，亦由此推定。提綱得祿，先得月令之旺氣，日主必不甚衰，猶人之精神已充，總可做事業。若再財官印食等，匹配適當，尤為美命無疑。年支日支時支得祿，輔身力弱，俗書雖多取以為格，然終不若建祿之重要，無足可貴也。

Why is there a special category called "Jian Lu" (Established禄)? Because the month branch is the main framework of the entire chart: the eight patterns are derived from it, and the strength of the day stem is also determined by it. The main framework is the禄 of the day stem, so the day master already occupies the旺盛 (prosperous) energy of the month branch, and will never be too weak. It is like a person whose spirit is already full, who is sure to accomplish something. If there are also appropriate combinations of wealth, officialdom, education, and food (which represent different elements in the chart), it is certainly a good fate. As for the禄 found in the year branch, day branch, and hour branch, their supporting power is much weaker. The month branch governs the energy of the entire month, while the year, day, and hour branches only cover a small part, so their importance is naturally different. Although some common books also use these to establish categories, they cannot be compared with "Jian Lu," and are not considered valuable.

建祿格之用神。建祿格，財多身弱者，用比劫最宜。建祿格，財多身強者，用官殺最宜，無官殺用傷食亦可。建祿格，官殺多，身弱者，用印最宜。建祿格，官殺多，身強者，用財最宜。建祿格，傷食多，身弱者，用印最宜。建祿格，傷食多，身強者，用財最宜。建祿格，比劫多，用官殺最宜。建祿格，印多，用財最宜。

The "Jian Lu" pattern has eight examples of selecting the useful god. If there is an excess of wealth and the body is weak, the most suitable useful god is the same zodiac sign or the劫财, which both supports the body and divides the wealth. If there is an excess of wealth and the body is strong, the most suitable useful god is the official or killer, which both controls the body and protects the wealth; if there is no official or killer in the four pillars, then the food or injury can be used instead, allowing the surplus energy of the body to flow through the food or injury to the wealth. If there is an excess of official or killer and the body is weak, the most suitable useful god is the seal, which can transform the control of the official or killer into a supportive force for the body. If there is an excess of official or killer and the body is strong, the most suitable useful god is the wealth, as the strong body does not fear the official or killer, and the wealth can generate the official or killer, leading to wealth and honor. If there is an excess of food or injury and the body is weak, the most suitable useful god is the seal, which controls the food or injury and stops the leakage of energy. If there is an excess of food or injury and the body is strong, the most suitable useful god is the wealth, as the food or injury generates the wealth, resulting in refined and harmonious energy. If there is an excess of same zodiac signs, the most suitable useful god is the official or killer, which specifically controls the same zodiac signs. If there is an excess of seals, the most suitable useful god is the wealth, as the wealth can reduce the seals, preventing excessive support and blockage of energy flow. In summary, since "Jian Lu" indicates the body has a root, the selection of the useful god depends entirely on which aspect is most prominent in the four pillars, and the excess is restrained while the deficiency is supported.

月刃格之構成。凡月支為日干之刃，甲日卯月，庚日酉月，壬日子月，皆為月刃格，因不在八格之內，故附論於外格篇。月刃取格之原因。甲日卯月，庚日酉月，壬日子月，月建皆為劫財。劫財無取格之理，只得取月刃為格，蓋刃者，極旺之地位，日干既強極，若多財殺，亦為美造，惟不宜再多幫身，否則為下命決矣。

"The term '刃' refers to Yangren, which is the position where the day stem is overly strong—immediately following the禄 position. When the strength is at its peak, it turns into something fierce and violent. If the month branch is exactly the Yangren of the day stem, it is called the 'Month Yangren Pattern': for example, if someone is born on a Jia day and the month is卯, or on a Geng day with the month being酉, or on a Ren day with the month being子. These three cases are not included in the eight patterns, so they are discussed in the supplementary patterns. Why is the month Yangren used to establish a pattern? Because for Jia days, the卯 of the month; for Geng days, the酉 of the month; and for Ren days, the子 of the month—all are劫财 in the heavenly stem. Since劫财 by convention cannot form a pattern, they have to take the Yangren as the pattern instead. Yangren is a position of extreme strength. If the day stem is already extremely strong, and the four pillars contain many wealth and harmful stars, they can be used to consume this excess strength, which is still a good configuration. However, it is not advisable to have more supportive elements. If the strength is unchecked and not restrained, the negative energy cannot be released, and adding more support would result in a poor fate."

月刃之不取者。刃乃旺而越過其分，總是兇暴之物。臨於提綱，其勢更強，舒配得當，方可賴以輔身敵殺，否則奪財滋禍，影響尤大。除甲日卯月，庚日酉月，壬日子月，無別格可取，只得取刃。下列諸命，皆應避去，而覓別字為格。乙日寅月，不取刃格，而取寅內丙火傷官，或戊土偏財。丙日午月，不取刃格，而取午內己土傷官。戊日午月，不取刃格，而取午內丁火正印。丁日己月，不取刃格，而取己內庚金正財，或戊土傷官。己日己月，不取刃格，而取己內庚金正財，或戊土傷官。己日己月，不取刃格，而取己內丙火正印，或庚金傷官。辛日申月，不取刃格，而取申內戊土正印，或壬水傷官。癸日亥月，不取刃格，而取亥中甲木傷官。

The Yangren is an over-assertive element, generally possessing a fierce and violent nature. When it appears in the month's stem, its strength is even greater, so it must be properly paired to be reliable in helping the main element and countering the harmful forces. Otherwise, it will take away wealth and cause calamities, with more severe consequences. Therefore, except for the three cases where Jia-day is in卯month, Geng-day is in酉month, and Ren-day is in子month, which have no other suitable patterns and must take the Yangren, the following birth charts should avoid the Yangren pattern and instead choose another character to establish the pattern. For Yi-day born in寅month, do not take the Yangren pattern, but instead take the hidden Bing-fire official or Wu-earth biased wealth in寅. For Bing-day born in午month, do not take the Yangren pattern, but instead take the hidden Ji-earth official in午. For Wu-day born in午month, do not take the Yangren pattern, but instead take the hidden Ding-fire official in午. For Ding-day born in巳month, do not take the Yangren pattern, but instead take the hidden Geng-metal official or Wu-earth official in巳. (The original text mistakenly uses "Ji" instead of "Si" for the month, and the same applies to the following two entries.) For Ji-day born in巳month, do not take the Yangren pattern, but instead take the hidden Geng-metal official or Wu-earth official in巳—this entry is the same as the previous one, but the paired heavenly stems only match Ding-day (Geng is the official of Ding, Wu is the official of Ding), which does not match Ji-day, so this is likely a duplicate. Another entry for Ji-day born in巳month, do not take the Yangren pattern, but instead take the hidden Bing-fire official or Geng-metal official in巳, which is the correct interpretation for Ji-day. For Xin-day born in申month, do not take the Yangren pattern, but instead take the hidden Wu-earth official or Ren-water official in申. For Gui-day born in亥month, do not take the Yangren pattern, but instead take the hidden Jia-wood official in亥. These day stems, although also in their strong months, are not the true Yangren, so it is better to establish a different pattern based on the month's heavenly stem.

月刃格之用神。月刃多財，宜用官殺。月刃多官殺，宜用財。月刃多傷食，亦宜用財。月刃多比劫，必用官殺。月刃多印，宜用財。月刃而滿盤官傷食，宜取印為用。

The Moon Blade pattern has six examples for determining the Useful God. When there is an abundance of wealth, it is suitable to use officials andrestrain (restraining forces) — the blade is strong, so it is necessary to take away wealth, and officials andrestrain can control the blade and protect wealth. When there are many officials andrestrain, it is suitable to use wealth, as wealth can generate officials andrestrain, and this allows the power of officials andrestrain to control the overly strong blade. When there are many food and injury elements, it is also suitable to use wealth, allowing the energy of food and injury to flow through wealth, preventing it from leaking without a destination. When there are many similar elements and rivals, it is necessary to use officials andrestrain, as the blade and similar elements and rivals are numerous, and only officials andrestrain can suppress them. When there is an abundance of the heavenly stem's nourishing element, it is suitable to use wealth, as wealth can weaken the nourishing element, preventing it from further supporting the already strong day stem. When the entire chart is filled with officials, injurious elements, and food elements, it is suitable to use the nourishing element as the Useful God: at this time, there are too many elements that restrain and drain the day stem, and although there is a blade, it cannot support it, so the nourishing element is needed to transform officials andrestrain, control food and injurious elements, and support the day stem.

考八字有外格之設，無非為其越出常情也。然越出常情，亦得有規矩存焉。否則雜亂無章，直為下命耳。上述名外格，雖廖廖無幾，但皆秉一氣之旺，而殊嚴格於規律者，非若他格之求諸迂迴曲折，或散漫無紀也。

The reason why the eight characters are set up with additional patterns is because these birth charts go beyond ordinary circumstances. However, even though they go beyond ordinary situations, there are still rules within them; otherwise, if they are chaotic and disordered, they would simply be considered low-quality birth charts. The several additional patterns mentioned above, although their names are few, are all formed by a single type of energy being strong. They have stricter rules than other miscellaneous patterns, which require indirect and winding connections or are scattered without order. In other words, the reason why these additional patterns stand firm is that they are simpler than the eight patterns: one type of energy dominates, pure and unmixed, and their rules are even more rigid than ordinary patterns.

今請一一言之，建祿格，月刃格，皆得月令之旺也。曲直炎上潤下，從革稼穡等格，亦得時令之旺，而成局成方，較有秩序者也。從、從官、從殺、從兒、從旺、從強等格，亦一氣之旺，惟旺於從神，非日主本身之旺耳。化氣格乃以化神之得旺而成立。要言之，異途而同歸，皆成於一旺字也。

Now let us go through them one by one. The Jian Lu pattern and the Yue Ren pattern are both cases where the day master receives the strength of the month's ruler. The five patterns of Qu Zhi, Yan Shang, Run Xia, Cong Ge, and Jia Se also receive the strength of the season, and in addition, the earthly branches form a triple harmony or a triple convergence, making them more orderly than Jian Lu and Yue Ren. The patterns of Cong Cai, Cong Guan, Cong Sha, Cong Er, Cong Wang, and Cong Qiang are also cases of a single force being strong, but the strength lies in the god being followed, not in the day master himself (the original text is missing the character 'Cai' after the first 'Cong', which should be 'Cong Cai'). The Hua Qi pattern is established by the strength of the transformed god. In summary, these patterns differ in their approaches but all converge on the concept of 'strength'.

若身旺而月非也身旺，面支僅亥未或卯辰，以致曲直不全，從官而旺有根，從兒而有官印，從旺從強而略帶財官，合化而不得進令，是皆下等之命。豈可與各外格同日而語哉？毫釐千里之別，不可不慎察也。

In reverse, if the day stem is strong but the month stem does not support its strength (the original text reads 'if the body is strong but the month is not also strong,' with some textual errors, meaning that although the body is strong, the month stem is not in harmony with it); or if the earth branches only include亥 and 未 or 卯 and 辰, failing to form a complete triple harmony wood trinity and the eastern wood group, thus making the curve and straight pattern incomplete; or if one should follow the official but the day stem itself has a root; or if one should follow the child but the column contains official stars and seal supports; or if following strength and strength but with a slight presence of wealth and official; or if the heavenly stems are in harmony but do not receive support from the month stem and thus cannot transform—these are all inferior birth charts, how can they be compared with the previous various true external patterns? A slight error leads to a vast difference in outcome, so it is essential to examine carefully.

化氣格變化變幻較多，但亦通於理得，惟不易推究耳。如己合甲仍是土，庚事乙仍是金。然單己之土，丁壬丙見，自以印財論；合甲之土，丁壬兩見，即以木論矣。獨庚之金，戊癸而見，自以印傷論；合乙之庚，戊癸兩見，即以火論矣。

The changes in the "Hua Qi Ge" are the most numerous, yet they also follow the principles of reason, though they are not easy to investigate. For example, when the earthy stem Ji combines with the heavenly stem Jia, the result is still earth; when the metal stem Geng combines with the heavenly stem Yi, the result is still metal. The transformed element is the same as the original, so it seems there is no difference. However, the difference lies in the other heavenly stems. If the day master is simply Ji earth and sees Ding and Ren, Ding is Ji's biased official and Ren is Ji's official wealth, so it is naturally discussed according to the official and wealth. But if Ji earth has already combined with Jia, and sees Ding and Ren again, the two characters Ding and Ren themselves combine to form wood, so it must be discussed according to wood. Similarly, if the day master is simply Geng metal and sees Wu and Gui, Wu is Geng's biased official and Gui is Geng's official injury, so it is naturally discussed according to the official and injury. But if Geng metal has already combined with Yi, and sees Wu and Gui again, the two characters Wu and Gui themselves combine to form fire, so it must be discussed according to fire.

蓋日主即因合而化，則他干亦得逢合而化，但地支逢合，不作化論。因支中所藏人元，不止一字，再兼木支複雜錯綜，化不勝化矣。或詢從旺興從強，有何分別，此乃昭然兩義，從旺者，本身之旺也，印綬不過為其賓耳。從強者，身與印平均，而神皆旺也。

The principle here is that since the day master can be transformed through combination, other heavenly stems encountering combination can also be transformed. However, combinations in the earthly branches are not considered as transformation, because the heavenly stems hidden within the earthly branches are not just one, but include the main stem, the middle stem, and the residual stem, which are complex and intertwined. If transformation were also considered for earthly branches, there would be too many transformations to handle. (The original text's "wood" in "again with wood branch" is a mistake for "main.") Someone asks: What is the difference between the prosperous destiny and the strong destiny? This is clearly two separate matters: the prosperous destiny refers to the day master itself being strong, with the nourishing element merely as a complement; the strong destiny refers to both the day master and the nourishing element being balanced, with both being strong. The difference lies between the main and the secondary elements. (The original text's "prosperous and strong" in "prosperous and strong destiny" is a mistake for "and.")

人之富貴貧賤，窮通善惡，已在八字中而定，惡乎復用行運為哉？故人之窮通善惡，雖不能出乎八字之外，而行運扶之抑之，足使善者益善，惡者愈惡，此行運之所以不可忽也。

A person's wealth or poverty, success or failure, goodness or wickedness are already determined in the八字. Then why bother looking at the ten-thousand-mile destiny? One must know that although a person's success or failure and good or bad deeds are within the scope of the八字, the big years can either support or suppress. When encountering a favorable year, the good becomes better; when encountering a year that promotes evil forces, the bad becomes worse.the so-called「运限」 refers to each segment of the rotating heavenly stem and earthly branch. It cannot change the essence of one's destiny, but it can amplify or suppress what is already present in the destiny. That is why the ten-thousand-mile destiny cannot be ignored.

八字純善，並無惡神破壞。（甲）行扶善運，足使善者益善，功名富貴，無可限量。（乙）行破壞運，雖不為害，面必略見抑塞，稍不如志。八字雖善，而有惡神破壞。（甲）行去惡運，則八字中所有之好處立至。（乙）再見已破壞之善神，及所制之惡神，則壞處亦立見。

The power of a person's fortune is divided into four scenarios. The first scenario is when the original八字 is entirely good with no harmful spirits to disrupt it: (A) if it enters a period that supports beneficial spirits, the benefits will be even greater, leading to unlimited success, fame, and wealth; (B) if it enters a period that disrupts beneficial spirits, although it does not cause disaster, there will be some obstacles and things may not go as smoothly as desired (the original text's "面必略见抑塞" has "面" as a mistake for "而"). The second scenario is when the original八字 is good but there are harmful spirits within it causing disruption: (A) if it enters a period that removes the harmful spirits, the original good aspects of the八字 will immediately become apparent; (B) conversely, if the period again encounters the previously disrupted beneficial spirit or the originally restrained harmful spirit, the negative effects will immediately appear—since the beneficial spirit has already been harmed, encountering its kind again is like adding insult to injury; since the harmful spirit has already been restrained, encountering its kind again is like reviving a dead fire.

八字純惡，並無善神制伏。（甲）再行激惡運，足使惡者愈惡，其貧賤災禍，慘不忍聞。（乙）行制伏運，雖不能為福，而小草春風，亦可片時得志。八字雖惡，卻有善神制伏。（甲）行去善運，則八字中所有之壞處立見。（乙）再見所制之善神，則好處亦立見。

The third type is when the八字 is entirely bad and there is no good god to restrain the evil ones: (A) if one enters a period that further agitates the evil gods, the bad situation becomes worse, leading to extreme poverty, low status, and calamities that are unbearable to hear about; (B) if one enters a period that can restrain the evil gods, although no good fortune is created, it is like a small grass meeting spring wind, which can bring temporary success. The fourth type is when the八字 is bad but there are good gods that restrain the evil ones: (A) if one enters a period that removes the good gods, the original bad aspects in the八字 immediately become apparent, because the hand that restrains the evil gods is removed; (B) if the period again encounters the good god that restrains the evil ones, the good effects immediately appear. In summary, fate is just addition and subtraction, while destiny is the original capital.

日干弱，正官為格，財星重，取比劫為用，無比劫則用印。逢印比之運為善，財官之運為惡。日干弱，正官為格，食傷多，取印為用。逢官印之運為善，傷財之運為惡。日干弱，正官為格，官殺重，取印為用。逢印比之運為善，財官七殺之運為惡。日干強，正官為格，劫比多，取官為用。逢財官之運為善，印比之運為惡。日干強，正官為格，印多，取財為用。逢財食之運用善，印比之運為惡。日干強，正官為格，多見傷食，宜用財。逢財官之運為善，比劫之運為惡。

Below are the eight patterns and external patterns listed one by one. The first part is the pattern and its useful god, and the second part is the good or bad nature of the big years. The general principle is only one sentence: any year that supports the useful god or is of the same type as the useful god is a good year, while any year that restrains the useful god or strengthens the hostile god is a bad year. There are six rules for the official pattern. If the day stem is weak, the official pattern is established but the wealth star is heavy, and the use of the same type or similar elements is taken as the useful god; if there is no same type or similar element, then the seal star is used. A year with the seal or same type elements is good, as the seal star strengthens the day stem and the same type element helps to share the wealth, and the seal star controls the official; a year with wealth or official elements is bad, as more wealth will weaken the day stem further, and a stronger official will attack the day stem more severely. If the day stem is weak and there are many food or injury elements, the seal star is taken as the useful god; a year with official or seal elements is good, as the official generates the seal and the seal controls the injury; a year with injury or wealth elements is bad, as the injury further drains the day stem, and wealth leads to the injury and consumes the day stem. If the day stem is weak and the official or killer stars are heavy, the seal star is taken as the useful god; a year with the seal or same type elements is good; a year with wealth, official, or killer elements is bad, as wealth generates the official or killer, and the official or killer directly attacks the weak day stem. If the day stem is strong and there are many same type or similar elements, the official is taken as the useful god; a year with wealth or official elements is good, as wealth generates the official and the official controls the same type or similar elements; a year with seal or same type elements is bad, as the seal generates the same type or similar elements, and the same type or similar elements help the official, which weakens the useful god. If the day stem is strong and there are many seal stars, the wealth is taken as the useful god; a year with wealth or food elements is good (the original text says 'when encountering wealth and food years, it is good', where 'use' is actually 'as'), as the food generates wealth and wealth reduces the seal; a year with seal or same type elements is bad. If the day stem is strong and there are many injury or food elements, wealth is preferred; a year with wealth or official elements is good, as wealth circulates the injury or food elements; a year with same type or similar elements is bad, as the same type or similar elements take away the wealth.

日干弱，財為格，傷食多，取印為用。逢印比之運為善，傷財之運為惡。日干弱，財為格，財重用比劫，逢比劫之運為善，傷食財鄉為惡。日干弱，財為格，官殺多見，用印。逢印比之運為善，財官七殺之運為惡。日干強，財為格，若劫比重重，用傷食或用官殺。逢傷食官殺之運為善，印比之運為惡。日干強，財為格，印多見，用財為宜。逢作食財運為善，印比官殺之運為惡。

There are five rules for the Wealth pattern. When the day stem is weak and the wealth is strong but there are many food and injury elements, the use of the seal should be chosen. Beneficial years are those with the seal or similar elements, as the seal controls the food and injury elements and supports the body, while similar elements help the body and share the wealth. Harmful years are those with food and injury elements and wealth, as food and injury elements generate wealth, causing both loss and consumption, which weakens the body. When the day stem is weak and wealth is heavy, similar elements should be used. Beneficial years are those with similar elements, as they support the body and share the wealth. Harmful years are those with food, injury, and wealth, as food and injury elements further generate the already heavy wealth. When the day stem is weak and there are many officials and killers, the use of the seal should be chosen. Beneficial years are those with the seal or similar elements, as the seal transforms officials and killers into support for the body. Harmful years are those with wealth, officials, and killers, as wealth generates officials and killers, which further attack the weak body. When the day stem is strong and there are many similar elements, the use of food and injury elements or officials and killers should be chosen. Beneficial years are those with food, injury, officials, and killers, as food and injury elements reduce similar elements and generate wealth, while officials and killers control similar elements and protect wealth. Harmful years are those with the seal, similar elements, officials, and killers, as officials and killers generate the seal, leading to an excess of the seal and weakening the use of wealth.

日干弱，印為格，多官殺，用印。逢印比之運為善，財官之運為惡。日干弱，印為格，多傷食，用印。逢印比之運為善，傷食財鄉為惡。日干弱，印為格，多財，用劫比。逢劫比之運為善，傷食財鄉為惡。日干強，印為格，比劫重重，有官殺則用官殺，無官殺則用傷食。逢官殺傷食之運為善，逢劫比印鄉為惡。日干強，印為格，印重，用財。逢傷財運為善，官印比劫之運為惡。日干強，印為格，財多，用官殺。逢官印之運為善，傷財之運為惡。

There are six types of印格. When the day stem is weak and the official star and killing star are numerous, the印 is used; a journey with印 or similar elements is favorable, as the印 can transform therestrain of the official and killing star into a supportive force for the day stem; a journey with wealth or official star is unfavorable, as wealth can destroy the印, and the official star adds to the strength of the official and killing star. When the day stem is weak and the food and injury stars are numerous, the印 is used; a journey with印 or similar elements is favorable, as the印 can directly control the food and injury stars; a journey with food and injury stars or wealth is unfavorable, as it causes further leakage. When the day stem is weak and wealth is numerous, the brother or sister star is used; a journey with brother or sister stars is favorable, as they share the wealth and protect the印; a journey with food and injury stars or wealth is unfavorable, as the food and injury stars generate wealth, which in turn destroys the印. When the day stem is strong and the brother or sister stars are numerous, if there are official and killing stars, they are used; if there are no official and killing stars, the food and injury stars are used; a journey with official and killing stars or food and injury stars is favorable, as one controls and the other releases, both eliminating the excess strength; a journey with brother or sister stars or印 is unfavorable, as it only adds more support and causes blockage. When the day stem is strong and the印 is numerous, the wealth is used; a journey with food and injury stars or wealth is favorable, as the food and injury stars generate wealth, which in turn reduces the印; a journey with official star,印 or brother or sister stars is unfavorable, as the official star generates the印 again. When the day stem is strong and wealth is numerous, the official and killing stars are used; a journey with official star or印 is favorable, as the official star releases the wealth and generates the印, which in turn supports the day stem; a journey with food and injury stars or wealth is unfavorable, as the food and injury stars generate wealth, which becomes even more excessive.

日干弱，食神為格，官殺多見，用印。逢印比之運為善，財官七殺之運為惡。日干弱，食神為格，財多，用比劫。逢印比之運為善，傷財官殺之運為惡。日干弱，食神為格，傷食重，取印為用。逢官印之運為善，傷食財鄉為惡。日干強，食神為格，印多，取財為用。逢作食財鄉為善，印比之運為惡。日干強，食神為格，劫比重重，取食神為用。逢作食財鄉為善，印比之運為惡。日干強 ，食神為格，財多，取官殺為用。逢官殺財鄉為善，印比之運為惡。

The Food God pattern has six types. If the day stem is weak and the Food God is strong but there are many official stars and seven killers, then the use of the seal is needed; good fortune comes from the seal and similar elements, as the seal transforms the official stars and seven killers and also protects the Food God; bad fortune comes from the wealth, official stars, and seven killers, as wealth generates official stars and seven killers, and the stronger the seven killers, the more dangerous the body. If the day stem is weak and there is too much wealth, then the use of similar elements is needed; good fortune comes from the seal and similar elements, as the seal strengthens the body and similar elements divide the wealth; bad fortune comes from the injurious stars, wealth, and official stars and seven killers. If the day stem is weak and the injurious stars and Food God are strong, then the use of the seal is needed; good fortune comes from the official stars and the seal, as the official stars generate the seal and the seal stops the leakage; bad fortune comes from the injurious stars, Food God, and wealth. If the day stem is strong and there are too many seals, then the use of wealth is needed; good fortune comes from the injurious stars and wealth, as wealth reduces the seals and the injurious stars and Food God generate wealth; bad fortune comes from the seals and similar elements, as the seals weaken the Food God and similar elements strengthen the injurious stars. If the day stem is strong and there is too much wealth, then the use of official stars and seven killers is needed; good fortune comes from the official stars, seven killers, and wealth, as the strong body can bear the official stars and wealth; bad fortune comes from the seals and similar elements.

日干弱，七殺為格，財多，以劫比為用。逢印比之運為善，傷財之運為惡。日干弱，七殺為格，官殺重重，取印為用。逢印比之運為善，財官之運為惡。日干強，七殺為格，比劫多見，取殺為用。逢財殺之運為善，印比之運為惡。日干強，七殺為格，印多見，取財為用。逢傷財之運為善，官印比劫之鄉為惡。日干強，七殺為格，官殺重重，取傷食為用。逢傷食之運為善，官印之運為惡。

There are five types of the Seven Killers pattern. When the day stem is weak and the seven killers are present but there is an abundance of wealth, the method of using the same stem and same branch (jia and yi) is employed. Beneficial years are those with the help of the scholar and same stem and same branch, as the scholar can transform the killer and the same stem and same branch can divide the wealth. Harmful years are those with the official and wealth, as the official can generate wealth and wealth can generate the killer, which is like adding more soldiers to the enemy. When the day stem is weak and there are many officials and killers, the scholar is used as the method. Beneficial years are those with the scholar and same stem and same branch, as the scholar can transform the killer and generate the self. Harmful years are those with wealth and official, as wealth and official can weaken the scholar's power. When the day stem is strong and there are many same stem and same branch, the seven killer is used as the method. Beneficial years are those with wealth and killer, as wealth can generate the killer and the killer can control the same stem and same branch. Harmful years are those with scholar and same stem and same branch, as the scholar can weaken the killer's power and the same stem and same branch can support the killer's strength. When the day stem is strong and there are many scholars, the wealth is used as the method. Beneficial years are those with the official and wealth, as the official can weaken the excessive scholars. Harmful years are those with official, scholar, and same stem and same branch, as the official can generate the scholar and the scholar can weaken the official. When the day stem is strong and there are many officials and killers, the food and injury are used as the method. Beneficial years are those with food and injury, as they can control the killer appropriately. Harmful years are those with official and scholar, as the official can strengthen the killer's power and the scholar can weaken the food and injury.

日干弱，傷官為格，財多，取比劫為用。逢印比之運為善，財官之運為惡。日干弱，作官為格，官殺多，取印為用。逢印比之運為善，財官之運為惡。日干弱，傷官為格，傷食重重，取印為用。逢官印之運為善，傷食財鄉為惡。日干強，傷官為格，比劫多，用七殺。逢財殺運為善，即比之運為惡。日干強，傷官為格，印多，取財為用。逢傷食財鄉為善，即比之運為惡。

The Five Patterns of the Wounding Official (Shāngguān gé). When the day stem is weak and the Wounding Official is prominent but there is an abundance of wealth, take the same stem (bǐjié) as the useful element. Beneficial years are those of the Seal (yìn) and same stem; the Seal nourishes the body and the same stem divides the wealth. Harmful years are those of wealth and official; wealth and official are detrimental. When the day stem is weak and there are many officials and killers, take the Seal as the useful element (the original text mistakenly says 'official' instead of 'wounding official'). Beneficial years are those of the Seal and same stem; the Seal transforms the officials and killers to nourish the body. Harmful years are those of wealth and official. When the day stem is weak and there are many food and wounding officials, take the Seal as the useful element. Beneficial years are those of official and Seal; the official nourishes the Seal and the Seal stops the leakage. Harmful years are those of food, wounding officials, and wealth. When the day stem is strong and there are many same stems, use the seven killers. Beneficial years are those of wealth and killer; wealth generates the killer and the killer controls the same stem. Harmful years are those of Seal and same stem (the original text mistakenly says 'immediately same stem' instead of 'Seal', same for the next pattern). When the day stem is strong and there are many Seals, take wealth as the useful element. Beneficial years are those of food, wounding official, and wealth; the wounding official generates wealth and wealth reduces the Seal. Harmful years are those of Seal and same stem.

曲直格，逢水木火運為善，金運為惡。炎上格，逢木火土運為善，水運為惡。稼穡格，逢火土金運為善，木運為惡。從革格，逢土金水運為善，木運為惡。潤下格，逢金水木運為善，土運為惡。從財格，逢傷食官殺運為善，印比之運為惡。從殺格，逢財殺運為善，印比之運為惡。從兒格，逢傷食財鄉為善，逢官殺印綬為惡。從旺格，逢印綬比劫之運為善，逢財官傷食之運為惡。

There are five special strong旺格 and several from格. The good or bad effects of the fortune's movement depend entirely on whether it is in the right or wrong direction. For the curve and straight格, which uses wood, good fortune comes from water, wood, and fire. Water nourishes wood, wood supports wood, and fire reveals the brilliance of wood. Bad fortune comes from metal, as metal overcomes strong wood and confronts its strength. For the fiery ascent格, which uses fire, good fortune comes from wood, fire, and earth. Bad fortune comes from water. For the farming and rearing格, which uses earth, good fortune comes from fire, earth, and metal. Bad fortune comes from wood. For the metal transformation格, which uses metal, good fortune comes from earth, metal, and water. According to the text, it should say "bad fortune comes from fire," but the original text says "bad fortune comes from wood," which is an error based on the previous farming and rearing格. Wood is the wealth of metal, and it cannot break metal. Only fire can break the metal transformation格. For the moistening and descending格, which uses water, good fortune comes from metal, water, and wood. Bad fortune comes from earth. For the following wealth格, which follows wealth, good fortune comes from food and injury, and official and killer. Food and injury generate wealth, and official and killer protect wealth. Bad fortune comes from the scholar and similar, as the scholar supports the self and the similar takes away wealth, both encourage the day master to resist, thus failing to follow. For the following killer格, which follows the killer, good fortune comes from wealth and killer. Bad fortune comes from the scholar and similar. For the following child格, which follows food and injury, good fortune comes from food and injury and wealth. Bad fortune comes from official and killer, and scholar. For the following strength格, which follows similar and rivals, good fortune comes from scholar and similar and rivals. Bad fortune comes from wealth, official, and food and injury.

化土格，逢火土金運為善，木運為惡。化金格，逢土金水運為善，火運為惡。化水格，逢金水木運為善，土運為惡。化木格，逢水木火運為善，金運為惡。化火格，逢水火土運為善，水運為惡。

The method of handling the "hu qi ge" (transformation of qi) in the course of a person's life is also about following the direction of the transformed spirit. For a "hu tu ge" (transformation into earth), it is favorable to go through the years of fire, earth, and metal, as fire generates earth, earth supports earth, and metal drains the essence of earth. It is unfavorable to go through the year of wood, as wood will overcome the transformed spirit. For a "hu jin ge" (transformation into metal), it is favorable to go through the years of earth, metal, and water, while it is unfavorable to go through the year of fire. For a "hu shui ge" (transformation into water), it is favorable to go through the years of metal, water, and wood, while it is unfavorable to go through the year of earth. For a "hu mu ge" (transformation into wood), it is favorable to go through the years of water, wood, and fire, while it is unfavorable to go through the year of metal. For a "hu huoge" (transformation into fire), it is favorable to go through the years of wood, fire, and earth, while it is unfavorable to go through the year of water. The original text says, "when encountering the years of water, fire, and earth, it is favorable, and when encountering the year of water, it is unfavorable." The first "water" should be a mistake for "wood," as water is the overcoming element of fire, and it would not be both favorable and unfavorable.

建祿格，財多身弱者，有比劫。逢印比之運為善，財官之運為惡。建祿格，財多身強者，用官殺。逢財官之運為善，印比之運為惡。建祿格，官殺多，身弱者，用印。逢印比之運為善，逢財官之運為惡。建祿格，官殺多，身強者，用財。逢傷食財鄉為善，印比之運為惡。建祿格，傷食多，身弱者，用印。逢印比之運為善，傷比之運為惡。建祿格，比劫多，用官殺。逢財官之運為善，印比之運為惡。建祿格，印多，用財。逢傷食財鄉為善，印比之運為惡。

The "Jian Lu Ge" (Established Wealth Pattern) has seven types of running years. When there is an excess of wealth but the body is weak, the useful god is the same as the helper (the original text says "there is a helper," which should be "the useful god"). Beneficial years are those with the helper or the same as the helper, while harmful years are those with wealth or official positions. When there is an excess of wealth but the body is strong, the useful god is the official or killer. Beneficial years are those with wealth or official positions, while harmful years are those with the helper or the same as the helper. When there is an excess of officials or killers but the body is weak, the useful god is the helper. Beneficial years are those with the helper or the same as the helper, while harmful years are those with wealth or officials. When there is an excess of officials or killers but the body is strong, the useful god is wealth. Beneficial years are those with food, injury, or wealth, while harmful years are those with the helper or the same as the helper. When there is an excess of food or injury but the body is weak, the useful god is the helper. Beneficial years are those with the helper or the same as the helper, while harmful years are those with food, injury, or wealth. The original text says "injury and helper years are harmful," but "helper" should be "wealth." Helper is actually a helper for the body, so it should not be harmful. When there is an excess of helpers, the useful god is the official or killer. Beneficial years are those with wealth or officials, while harmful years are those with the helper or the same as the helper. When there is an excess of helpers, the useful god is wealth. Beneficial years are those with food, injury, or wealth, while harmful years are those with the helper or the same as the helper. According to the previous section "Useful Gods in Jian Lu Ge," there were originally eight types, but this section is missing the type "when there is an excess of food or injury but the body is strong, the useful god is wealth," which is a missing entry in the original text.

月刃多財，用官殺。逢財官之運為善，印比之運為惡。月丸多官殺，用財。逢傷食財鄉為善，印比之運為惡。月刃多傷食，用財。逢傷食財鄉為善，印比之運為惡。月刃多劫比，用官殺。逢財官之運為善，印比傷食之運為惡。月刃多印，用財。逢傷食財鄉為善，印比之運為惡。月刃而滿盤財官傷食，取印為用。逢印比之運為善，財官傷食之運為惡。

The Moon Blade Pattern has six types of fortune paths. When there is a lot of wealth, the official and killing stars are used; a fortune path with wealth or official stars is good, as wealth generates official stars and official stars control the blade; a fortune path with scholar or same element is bad, as scholar and same element will strengthen the blade. When there are many official and killing stars, wealth is used; a fortune path with food and wealth is good; a fortune path with scholar or same element is bad. When there are many food and damage stars, wealth is used; a fortune path with food and damage or wealth is good; a fortune path with scholar or same element is bad. When there are many same elements, official and killing stars are used; a fortune path with wealth or official stars is good; a fortune path with scholar, same element, or food and damage stars is bad—this case alone considers food and damage stars as bad fortune, because when the blade and same elements are numerous, they all rely on official and killing stars to control them; if food and damage stars appear, they will weaken the official and killing stars, and the controlling force will be lost. When there are many scholar stars, wealth is used; a fortune path with food and wealth is good; a fortune path with scholar or same element is bad. When the entire chart is full of wealth, official stars, and food and damage stars, the scholar star is used; a fortune path with scholar or same element is good; a fortune path with wealth, official stars, or food and damage stars is bad—here, there are too many things that weaken and drain me, although there is a blade, it cannot support itself, and only the scholar star can save it.

利於用神者，為善運。利於用神之運，而被柱中他神克去或合住者，善而不善，但亦不惡，平庸而已。不利於用神者，為惡運。不利於用神之運，而被柱中他神克去或合住者，惡而不惡，但亦不善，平庸而已。

In summary: any period of time that is favorable to the useful god is a good period. If this period is originally favorable to the useful god, but is overcome or combined with by other characters in the original chart, then the good aspect is not visible, but it is not evil either; it is just ordinary. "Being overcome" means the influence is blocked and cannot function, while "being combined" means it is restrained and cannot move. Any period of time that is unfavorable to the useful god is an evil period. If this period is originally unfavorable to the useful god, but is also overcome or combined with by other characters in the original chart, then the evil aspect is not visible, but it is not good either; it is also ordinary. Therefore, when judging a period, one cannot only look at the dry and branch characters of the period itself, but must also look back at the interactions between the period and the other characters in the original chart.

古法以一干及一支為一運，一運管十年。今人以一干一支，各為一運，一運管五年。此立法之不同，而休咎有異矣。蓋古法一運之吉凶，須干支並看；今人則走天干運，即以該干論吉凶，走地支運，即以該支論吉凶。管見謂折衷辦法，最為精當。何謂折衷辦法？即如甲午運，前五年注重甲字，兼看午字，甲占七分，午占三分。後五年注重午字，兼看甲字，午居七分，甲居三分。再舉詳例以明之，例如：

In ancient methods, a combination of one heavenly stem and one earthly branch was considered as one step of destiny, governing ten years; nowadays, people calculate the heavenly stem and earthly branch separately, each step governing five years. The principles differ, so the outcomes of fortune and misfortune naturally vary. According to ancient methods, the fortune of a step of destiny must be considered together with both the stem and the branch; according to modern methods, when traveling through the stem's destiny, only the stem is considered for fortune and misfortune, and when traveling through the branch's destiny, only the branch is considered. In my humble opinion, the middle way is most appropriate. What is the middle way? For example, in the step of Jiawu, the first five years take the character Jia as the main focus, with a secondary consideration of the character Wu, Jia accounting for seven parts and Wu for three parts; the next five years take the character Wu as the main focus, with a secondary consideration of the character Jia, Wu accounting for seven parts and Jia for three parts. This approach neither ignores the connection between the stem and branch, which share the same column and are inherently linked, nor does it result in the same judgment for the entire ten years without distinguishing the urgency and progression of the first and second halves. Let me now give a more detailed example to illustrate this.

甲子丁丑辛亥乙未。辛逢甲乙，又逢亥子丑，財多身弱為患。運逢甲戌，忌甲之輔財，喜戌之幫身，前五年七分甲而三分戌，凶多於吉；後五年七分戌而三分甲，吉多於凶。

This chart has the day master as Xin metal. The heavenly stems meet Jia and Yi wood, and the earthly branches are filled with water in the form of Hai, Zi, and Chou. Wood is the wealth for Xin metal, and water is the food and destruction for Xin metal. Excess wealth with a weak body is the fundamental weakness of this chart. When entering the Jia Xu year, Jia wood further increases the already excessive wealth, which is unfavorable. Xu is dry earth, which can generate and support the weak Xin metal, which is favorable. According to the method of compromise, the first five years, Jia accounts for seven parts and Xu for three parts, so misfortune outweighs fortune. In the latter five years, Xu accounts for seven parts and Jia for three parts, so fortune outweighs misfortune. The same year of the journey brings about a clear contrast before and after, clearly showing the usefulness of the compromise method.