The chapter on Wealth, Rank, Auspiciousness, and Longevity

財星生官，官星衛財。忌印而財能壞印。喜印而財能生官。傷食重，而財神流通。財神重而傷食有限。無財而暗成財局。財露而傷食亦露。身旺財旺，有傷食，或有官殺。身旺印旺，食傷輕，而財星得局。身旺官衰，印綬重，而財星當令。身旺劫旺，無財印，而有傷食。身弱財重，無官印，而有比劫。為用神而不遭克破，財助用神而有力。凡命局有如上述情形，皆主富也。

A fortunate destiny for wealth is indicated by the following signs. The wealth star nourishes the official star, and the official star turns back to protect the wealth star, with wealth and official star mutually supporting each other, resulting in wealth that is secure. When the birth chart dislikes the印 star, but the wealth star is able to weaken the印 star, this is exactly removing what is disliked. When the birth chart favors the印 star, but the wealth star is able to nourish the official star, which in turn nourishes the印 star, this forms a complete cycle. When there is a heavy presence of food and injury stars, but the wealth star is present in the lower position to channel this energy. When there is a heavy presence of wealth star but limited food and injury stars, it does not result in excessive generation of wealth. When the heavenly stems do not show wealth star, but the earthly branches form a hidden wealth situation. When the wealth star is clearly present in the heavenly stems and the food and injury stars are also present, clearly generating wealth. When the body is strong and the wealth star is strong, with food and injury stars mediating or with official and harmful stars protecting the wealth. When the body is strong and the印 star is also strong, with light food and injury stars but the wealth star forming a complete situation, this is exactly weakening the印 star. When the body is strong, the official star is weak, and the印 star is heavy, but the wealth star is in its season, weakening the印 star and generating the official star. When the body is strong and the rival and companion stars are also strong, and the chart has no wealth or印 star, but food and injury stars are present to release the strong energy towards the wealth path. When the body is weak and the wealth star is heavy, and the chart has no official or印 star, but there are rival and companion stars to support the body and share the wealth. When the wealth star is exactly the useful god and is not harmed or destroyed; or when the wealth star is not the useful god, but is able to help the useful god and is strong. Any birth chart that meets any of the above situations is indicative of wealth.

官旺身旺，印綬衛官。忌比劫而官能去比劫。喜比劫，而官能生印。財神旺，而官星通達。官星旺，而財神有節。無官而暗成官局。官星藏，而財亦藏。身旺官弱，財能生財。官旺身弱，官能生印。印旺官衰，財能壞印。

A fortunate destiny is indicated by the following characteristics. The official star is strong and the body is also strong, with the seal star protecting the official star. The seal star can both transform the official star's克制 and block the harmful official. The destiny dislikes rivals and rivals, but the official star can remove them. The destiny favors rivals and rivals, but the official star can generate the seal star, which in turn generates the body, forming a smooth and continuous flow. The wealth star is strong and the official star is unobstructed, so the wealth energy is fully directed to the official star. The official star is strong and the wealth star is properly controlled, so the official star is not overly strong. There is no official star in the heavenly stem, but the official star is formed secretly in the earthly branches. The official star is hidden and not revealed, and the wealth star is also hidden and not revealed, generating each other secretly, which is a sign of high status. The body is strong but the official star is weak, fortunately the wealth star can generate the official star (the original text says 'wealth can generate wealth', the next 'wealth' is mistakenly written as 'official'). The official star is strong but the body is weak, fortunately the official star can generate the seal star, which in turn generates the body. The seal star is strong but the official star is weak, the official star's energy is completely drained by the seal star, fortunately the wealth star can destroy the seal star, so the official star is no longer drained.

印衰官旺，財星不現。劫重財輕，官能去劫。財星壞印，官能生印。印露官亦露，官為用神而遭克破。官助用神而有力。（以上所言之官，偏官正官並指）。用正官而無偏官混雜。用偏官而無正官混雜。偏官旺過於身，而有食神制住。凡命局有如上述情形，皆主貴也。

When the official star is strong and the印星 is weak, the wealth star does not appear, so the official star exclusively generates the印星 without opposing it. When there are many rivals and the wealth star is weak, fortunately there is an official star to remove the rivals. Although the wealth star usually harms the印星, fortunately there is an official star in between to transform the wealth energy into one that generates the印星. If the印星 appears in the heavenly stem and the official star also appears in the heavenly stem, the official star is the useful god and is not harmed or destroyed (the original text says 'the official star is the useful god and is harmed or destroyed', missing the character 'not', which is inconsistent with the surrounding examples); or even if the official star is not the useful god, it can help the useful god and is strong. The author's note: the above-mentioned 'official star' includes both the biased official star and the proper official star. When using the proper official star, there should be no biased official star to mix in. When using the biased official star, there should be no proper official star to mix in. When the biased official star is too strong compared to the day master, and the food god star is present to control it. All these situations in the birth chart indicate a prosperous destiny.

吉者，善也，利也。雖非富貴，一生少險惡風波，得穩就永之妙。論命斷吉，全以標本平均，用神安頓為主。茲舉例如下。身旺用神，有食之生財，或有官殺之衛財。身旺用官，有財之生官，或有印之衛官。身旺用殺，殺重有傷食之制，殺輕，有財之生。

the so-called "good fortune" refers to what is beneficial and advantageous. Such a destiny may not necessarily lead to wealth and honor, but it ensures a life with few dangers and difficulties, gaining steady and long-term benefits. When assessing a person's fortune as good, the key lies in whether the fundamental and superficial aspects are in balance, and whether the useful god is properly established. For example, if the day master is strong and the useful element is wealth, there should be a food god generating wealth, or officials and enemies protecting wealth. If the day master is strong and the useful element is officials, there should be wealth generating officials, or a seal trigram protecting officials. If the day master is strong and the useful element is enemies, heavy enemies require food or harmful elements to control them; light enemies require wealth to generate them—everything must be in harmony with the day master.

身旺用傷食有財之流通。身旺用印，有官殺之助印。身弱用比劫，官星重，有印之生身洩官，財星重，有官之洩財生印。身弱用印，有官星生印，或比劫衛印。凡命局有如上述情形，皆主吉也。

When the person's strength is strong and the food and injuries (food and wounds) are used, the wealth star allows the energy of the food and injuries to flow out, giving the refined energy a place to settle. When the person's strength is strong and the seal is used, the official and killer stars help the seal. When the person's strength is weak and the same kind of stars are used, if the official stars are heavy, there must be a seal to generate the person's strength and also to release the official stars; if the wealth stars are heavy, there must be an official to release the wealth and also to generate the seal — in all cases, the path that restrains me must have an outlet. When the person's strength is weak and the seal is used, the official stars generate the seal, or the same kind of stars protect the seal, preventing the wealth stars from damaging the seal. Any destiny that fits these situations is favorable. It is clear that the key to "good fortune" is not the strength of a single element, but that each important area has support.

五行停勻。四柱無沖無克。所合者皆閒神（無關緊要之字，曰閒神）。沖去者，皆忌神（妨害用神之字，或造成偏枯之字，皆曰忌神）。留存者，皆相神（幫助用神者，曰相神）。日主旺，而得氣（地支為日干之長生沐浴、冠帶、臨官等，謂之日主得氣）。但不趨於太過。

The destiny of a person with a long life exhibits the following characteristics. The five elements are evenly distributed, with no particular element being excessively strong or weak. There are no conflicts or clashes among the four pillars, and the energy flows harmoniously. The ones that are combined are idle gods—notes that are not important are called idle gods. The ones that are conflicted are hostile gods—characters that hinder the useful god or cause imbalance in the destiny are called hostile gods. The ones that remain are auxiliary gods—characters that support the useful god are called auxiliary gods. The day stem is strong and has proper energy—notes that are the long life, bathing, capping, officialdom, etc., of the day stem in the earthly branches are called having proper energy. However, it is only having proper energy, not excessive. Excess is as bad as deficiency; too strong can be harmful to the body.

身旺官弱而逢財。身旺財輕而遇食。身旺而食傷吐秀。身弱而印綬當權。月令無沖無破。行運皆與用神相神不悖。凡命局有如上述情形，皆主壽也。

When the self is strong but the official star is weak, the arrival of wealth to generate the official star is just right. When the self is strong but the wealth is light, the arrival of the food god to generate the wealth is just right. When the self is strong and there are food and injury stars to reveal elegance, the strong energy has a place to be released. When the self is weak but the seal star is in power, the weak self has something to rely on. The month pillar has no conflict or damage, and the foundation of the entire chart is stable. The journey of fate follows the useful god and the auxiliary god without contradiction. All命局 that meet these various conditions are indicative of a long life. In summary, the principle of longevity lies in the character 'harmony': the energy is not biased, the spirits are not in conflict, the roots are not disturbed, and the journey is not against the trend.

傷輕財重。財輕官重。傷重，印輕，身弱。財重，劫輕，身弱。財輕喜食，傷而印旺。財輕劫重，食傷不現。財多喜劫，官星制劫。喜印而財星壞印。忌印而財星生官。喜財而財神被合。官殺旺而喜印，財星得局。財為忌神。用財而被沖破。凡命局有如上述情形，皆主貧也。

A destiny that leads to poverty is indicated by the following signs. The official is weak while wealth is strong, and the source of wealth is insufficient to meet its demands. Wealth is weak while the official is strong, and the wealth is entirely absorbed by the official. The official is strong, the nourishing element is weak, and the body is weak, leading to excessive depletion without remedy. Wealth is strong while the same element and siblings are weak, and the body is unable to bear such wealth. Wealth is weak and one would prefer to see the productive element, but the nourishing element is strong and suppresses the productive element. Wealth is weak while the same element and siblings are strong, and there is no productive element to guide and transform it. Wealth is abundant and one would prefer the same element and siblings to assist in sharing the wealth, but the official is strong and controls the same element and siblings. The destiny prefers the nourishing element, but the wealth element harms the nourishing element. The destiny dislikes the nourishing element, but the wealth element generates the official, which in turn generates the nourishing element. The destiny prefers wealth, but the wealth element is combined with other elements. The official and its counterpart are strong and prefer the nourishing element to transform them, but the wealth element forms a pattern that harms the nourishing element. Wealth itself is a harmful element. Wealth is the useful element but is attacked and broken. Any destiny that matches any of these situations is indicative of poverty.

（一）財輕官衰，逢食傷而見印綬，貧而貴。（二）喜印，財星壞印，而得官星解救，貧而貴。（三）官殺旺而身弱，財星生助官殺，有印，則一格易得，亦貧而貴也。無印，則老於儒冠，乃清貧之格。（四）財多身難任，有幫身而不能取用，以不能從財，既貧且賤。（五）年月財星極美，而日地儘量沖之破之，乃先富後貧，或敗盡祖產，而致貧困。

Poverty can be divided into five different types. The first type is when the wealth is weak and the official star is also weak, but although the food and injury stars come to harm the official star, the seal star restrains the food and injury stars, thus the person is poor but still noble — the official star is preserved in the end. The second type is when the birth chart favors the seal star, and the wealth star is originally harmful to the seal star, but fortunately the official star is in the middle to save the situation, so wealth generates official star and official star generates seal star, which is also a case of being poor but noble. The third type is when the official and killing stars are strong but the body is weak, and the wealth star also comes to assist the official and killing stars. If the birth chart has the seal star to transform the killing stars into beneficial ones and generate the body, then official positions can be easily obtained, which is also a case of being poor but noble. If there is no seal star, then the person will only be poor and live a life of a scholar, which is a clear case of poverty. The fourth type is when there is too much wealth but the body cannot bear it, and although there are things to support the body, they are not strong enough to be the useful god. If it is not possible to simply follow the wealth star, then the person will be both poor and lowly — stuck in a difficult situation. The fifth type is when the wealth stars in the year and month columns are very good, but the day and hour columns strongly conflict and destroy them. This is a case of first becoming rich and then failing, or exhausting the family's property and falling into poverty (the original text says 'day column' but it should be 'hour column').

財者，思想齪齷，操行卑鄙之謂也。非階級低下之稱也。上級人未必無賤，下級人未必皆賤。所以賤之一字，如偽君子、假小人，最不易辯。亦衡命所最難看耳。官輕印重而身旺。官重印輕而身弱。官印兩平而日主休囚。官輕，劫重，無財。官殺重，無印。財輕，劫重，官藏。官旺喜印，財星壞印。官殺重，無印，食傷強制。官多忌財，財星得局。凡命局有如上述情形，皆主賤也。

The term "贱" refers to a corrupt mind and low morals, not to a low social status (the original character "财" was a distorted form of "贱"). The upper class may not necessarily lack "贱," and the lower class may not all possess it. Therefore, the term "贱" is like a hypocrite or a fake petty person, which is the most difficult to recognize, and also the hardest to assess in determining a person's destiny. The following are the signs of a "贱" destiny: when the official star is light and the nurturing star is heavy, and the day's ruler is strong, the official star's energy is completely drained by the nurturing star, leaving the individual fearless. When the official star is heavy and the nurturing star is light, and the day's ruler is weak, the person is constrained and unable to recover. When both the official and nurturing stars are balanced, but the day's ruler is weak and lacks vitality. When the official star is light, but the rival stars are strong and there is no wealth to generate the official star. When the official and harmful stars are heavy, but there is no nurturing star to transform them. When wealth is light, but the rival stars are strong, and the official star is only hidden in the earth branches, unable to emerge to control the rivals. When the official star is strong and the nurturing star is needed to transform it, but the wealth star instead harms the nurturing star. When the official and harmful stars are heavy, but there is no nurturing star, and the person relies solely on food and injury stars to control them, but the control is not transformation, leading to an ultimately discordant energy. When there are many official stars, and wealth is needed to suppress them, but the wealth star instead forms a harmful combination. Any destiny that matches these situations is considered to indicate "贱."

凶者，逆也，咎也。貧苦而易遭刑傷破敗，多險惡風波，大抵偏枯無救之命局皆凶。財旺身弱無劫印。殺重身輕，無傷食，印綬。用官多傷而無財。官多身弱而無印。印劫並重而官輕，殺輕制重而無財。滿局比劫而無官殺。用食而多梟。忌殺而多財。喜財而多劫刃。滿局傷食而無印。喜印而多財。官輕而印重。喜官而殺混。外格既成而又破。凡命局有如上述情形，皆主凶也。

What is called "misfortune" refers to reversal and calamity: poverty and frequent suffering from punishment and ruin, with a life full of dangers and troubles. Generally, a destiny with an imbalance in the Five Phases and no remedy is considered凶. The following are signs of a凶 destiny: wealth is strong but the self is weak without a brother or sister to help, or a seal to support. The seven killers are heavy but the self is weak, with neither food or injury to control them nor a seal to transform them. Using the official as the main element, but the column has many injurious elements, and there is no wealth to mediate. Officials are numerous but the self is weak without a seal to transform them. The seal and brothers are both strong, but the official star is too weak to control them. The seven killers are originally weak but the food and injury that control them are too strong, and there is no wealth to save them. The entire column is filled with brothers and sisters without any officials or killers to restrain them. Using the food and injury as the main element, but the column has many hawk gods to take away the food. The destiny dislikes seven killers but the column has much wealth to generate the killers. The destiny prefers wealth but the column has many brothers and sisters and Yangren to take it away. The entire column is filled with food and injury without a seal to stop or release them. The destiny prefers a seal but the column has much wealth to destroy the seal. The official is weak and the seal is strong, the official energy is completely drained. The destiny prefers the official but there is a seven killer to confuse it. The external pattern is already established but is broken. Any destiny that matches any of the above situations is considered凶.

印綬太旺，日主無著落。財殺太旺，日主無依倚。忌神與用神，雜而戰。喜沖而不沖。忌合而反合。忌沖而反沖。喜合而不合。日主失令，用神淺薄，而忌神深重。行運與用神相神無情，反與忌神結黨。身旺而克洩全無。重用印而財星壞印。身弱逢印，而重疊食傷。金寒水冷而土溼。火炎土燥而木枯。凡命局，有如上述情形，皆主夭也。

Critical: The following are the characteristics of a destiny that leads to an early death. The nourishing element is too strong, and the day master has nowhere to rest—being overly nourished, I am buried. Wealth and killing stars are too strong, and the day master has no support. The forbidden god and the useful god are mixed together and fight each other, causing constant unrest in the destiny. What should be冲 (conflict) fails to conflict, while the forbidden god remains. What should be合 (union) happens, and the useful god is blocked. What should be冲 happens, and the useful god is injured. What should be合 fails to happen, and the saving force is lost. The day master is not in its proper season and is not in command, with the useful god being weak and the forbidden god strong. The fortune and the helpful gods are completely indifferent, instead joining forces with the forbidden gods. The body is strong but there is no god that controls or drains it, and the strong energy has nowhere to go. The nourishing element is the key useful god, but the wealth star comes to damage the nourishing element. The body is weak and relies on the nourishing element, but the column has excessive food and injury elements that drain it continuously. Metal is cold and water is cold, and the earth is damp, resulting in a whole scene of coldness without any yang energy. Fire is intense and earth is dry, and wood is dry, resulting in a whole scene of burning without any water to moisten. Any destiny that matches any of the above situations is likely to result in an early death. The above eight aspects—wealth and poverty, nobility and lowliness, good fortune and misfortune, longevity and early death—are paired oppositely. Readers may compare them together. What is presented is merely the distinction between balance and excess, and between being saved and not being saved.

上輯四卷述焉未詳，致從學諸君，或病簡短，或竟質疑。特作補充篇，以濟不逮。

The four volumes compiled above are not sufficiently detailed, leading some of my students who have asked questions to find them too brief, and others to raise doubts. Therefore, I have specially written this essay titled "Supplement," to make up for the shortcomings in the previous explanations. What is supplemented here are fundamental aspects: the nature of the Heavenly Stems and Earthly Branches, the principles of the Twelve Longevity stages, the mutual overcoming and transformation among Heavenly Stems, and the mutual conflict, union, and punishment and harm among Earthly Branches. Finally, various divine influences such as the Monthly Virtue, the Post-horse, the Nobleman, the Literati Star, and the Empty Decade are appended.

十干陰陽之異，不過陽剛陰柔，陽健陰順。陽不甚，受陰克；陰不甚，畏陽克。陰易於他從，陽難於他從。陽干氣旺，陰干質堅而已。而命家作為歌賦，比喻失倫。如稱，甲為棟樑，乙為蘿藤，丙為太陽，丁為燈燭，戊為城牆，己為田園，庚為頑鐵，辛為珠玉，壬為江河，癸為雨露，不可信也。

The ten Heavenly Stems are divided into yin and yang. The difference between them is simply that yang is strong and masculine, while yin is soft and feminine. Yang stems are not easily overcome by yin stems, while yin stems are afraid of being overcome by yang stems. Yin stems are easily willing to yield, while yang stems find it hard to yield. Yang stems excel in vitality, while yin stems excel in solidity. That is all. However, those who interpret fate often compose rhymes and metaphors that are inappropriate. For example, they say Jia is a beam, Yi is a vine, Bing is the sun, Ding is a lamp, Wu is a city wall, Ji is farmland, Geng is hard iron, Xin is jewels, Ren is rivers and lakes, and Gui is rain and dew. These statements are not credible. One must know that the ten stems are merely the yin and yang aspects of the Five Phases. Once they are fixed to specific physical objects, they actually restrict the principles of generation and overcoming.

陽干主剛，威武不屈，而有惻隱之心，其處世不苟且。陰干主柔，見勢忘義，而有鄙吝之心，其處世多驕諂。大都趨利忘義之徒，皆陰氣之為戾。豪俠慷慨之人，皆陽氣之獨鍾。然陰陽停勻，不偏不倚，尤屬順正之命，自無損人利己之心也。

Yang stems represent strength; such people are resolute and unyielding, yet they possess a compassionate heart. They do not act deceitfully in the world. Yin stems represent gentleness; such people forget righteousness when faced with power, are petty and stingy, and often behave with arrogance or flattery. Generally speaking, those who pursue profit at the expense of righteousness are due to an excess of yin energy; while heroic and generous individuals are the result of a dominant yang energy. However, this is only speaking in terms of extremes. If yin and yang are balanced, neither excessive nor deficient, then the person's nature is harmonious and upright, naturally free from selfish and harmful intentions. This section discusses personality based on the yin and yang of the heavenly stems, which is an old method of judging people. Readers may regard it as a description of temperament tendencies, without needing to take it as absolute.

甲者乙之氣，乙者甲之質。在天為生氣而流行於萬物者，甲也。在地為萬物而承茲生氣者，乙也。又細分之，生氣之散佈者，甲之甲；而生氣之凝成者，甲之乙；萬物之所以有是枝葉者，乙而甲；而萬木之枝枝葉葉者，乙也乙也。方其為甲，而乙之氣已備，及其為乙，而甲之質乃堅。有是甲乙，而木之陰陽具矣。以木類推，餘者可知。

Jia is the Qi of Yi, and Yi is the substance of Jia. In the heavens, Jia is the vital Qi that spreads and circulates through all things; on the earth, Yi is the myriad things that receive this vital Qi. Further细分: the spreading out of vital Qi is Jia within Jia; the condensation and formation of vital Qi is Jia within Yi; the reason why all things have branches and leaves is Yi within Jia; and the specific forms of branches and leaves on all trees are Yi within Yi. When it is still Jia, the Qi of Yi is already present; but when it becomes Yi, the substance of Jia becomes solid. With the pair of Jia and Yi, the yin and yang of wood are complete. If this is true for wood, the other four elements can be understood in the same way. This section follows the discussion of the five yang and five yin in "Di Tian Mei," explaining the two aspects of Qi and substance within the same Five Phases.

甲者陽木也，木之生氣也；乙者陰木也，木這形質也；庚者陽金也，秋天肅殺之氣也；辛者陰金也，人間五金之質也。木之生氣，寄於木，而行於天，故逢秋天肅殺之氣，而銷克殆盡，而金鐵刀斧反不能傷。木之形質，遇金鐵刀斧而斬伐無餘，而肅殺之氣只可外掃落葉，而根柢愈固。此所以甲以庚為殺，以辛為官，而乙則反是也，庚官而辛殺也。

Jia is yang wood, representing the life qi of wood; Yi is yin wood, representing the form and substance of wood (the original text's "木这形质" has "这" as a mistake for "之"). Geng is yang metal, representing the cutting and killing qi of autumn; Xin is yin metal, representing the physical quality of man-made metal objects. Although the life qi of wood resides in the wood itself, it is actually circulating in the heavens. Therefore, when it meets the cutting and killing qi of autumn, it is completely eliminated. In contrast, metal tools like knives and axes cannot harm it. The form and substance of wood, however, are different: when it meets metal tools like knives and axes, it is completely cut down. Whereas the cutting and killing qi of autumn can only shake off its leaves, its roots become even more firmly established. This is why Jia wood takes Geng as its seven killing star and Xin as its official star, while Yi wood is the opposite, taking Geng as its official star and Xin as its seven killing star. This is not merely a matter of yin and yang pairing, but also involves the interaction between qi and substance.

丙者陽火也，融和之氣也；丁者陰火也，薪傅之火也。秋天肅殺之氣，逢陽和而克去，而人間之金，不畏陽和，此庚以丙為煞，而辛以丙為官也。人間金鐵之質，逢薪傅之火而立化，而肅殺之氣，不畏薪傅之火，此所以辛以丁為煞，而庚以丁為官也。即此以推，而餘者之相剋可知矣。

Bing is yang fire, representing the harmonious and warm energy; Ding is yin fire, representing the actual fire that spreads through burning wood (「xin fu」means fire that is passed on through burning wood). The sharp and severe energy of autumn is dissolved by the warm and harmonious energy of yang, while human-made metal objects are not afraid of yang energy. This is why Geng takes Bing as seven killing stars and Xin takes Bing as the official star. Conversely, human-made metal objects are immediately melted by the fire of burning wood, while the severe and sharp energy is not afraid of fire. This is why Xin takes Ding as seven killing stars and Geng takes Ding as the official star. Following this line of reasoning, the reasons for the mutual control between other heavenly stems can also be clearly understood.

地支所藏，非僅一干。故生剋制化，其理多端，然以本氣為主。寅必先甲而後及丙，申必先庚而後及壬，餘支皆然。陽支性動而強，吉凶之驗恆速；陰支性靜而弱，福禍之應較遲。在局在運，均以此意消息之。

In the Earthly Branches, there are not just one Heavenly Stem hidden, so the relationships of generation, overcoming, control, and transformation are more complex than in the Heavenly Stems. However, when examining them thoroughly, the main focus is always on the "original energy" or "primary stem": in the branch of Yin, we first consider Jia Wood, then proceed to Bing Fire; in the branch of Shen, we first consider Geng Metal, then proceed to Ren Water; the same principle applies to all other branches. Yang branches are active and strong, so their effects of good or bad fortune tend to manifest quickly; Yin branches are quiet and weak, so their responses to fortune and misfortune are generally slower. Whether in the original chart or in the course of a person's life, we should consider matters in this way.

寅卯者又輿甲乙分陰陽天地，而言之者也。以甲乙而分陰陽，則甲為陽，乙為陰，木之行於天而為陰陽者也。以寅卯陰陽，則寅為陽，卯為陰，木之存乎地而為陰陽者也。以甲乙寅而統分陰陽，則甲乙為陽，寅卯為陰，木之在天成象，而在地成形者也。甲乙行乎天，而寅卯受之。寅卯存乎地，而甲乙施焉。

Yin and Yang can also be discussed together from the perspective of heaven and earth with the combination of Yin and Yang. If we consider the Heavenly Stems Jia and Yi separately, Jia is Yang and Yi is Yin, representing the Yang and Yin of Wood in the heavens. If we consider the Earthly Branches Yin and Mao separately, Yin is Yang and Mao is Yin, representing the Yang and Yin of Wood in the earth. If we combine Jia, Yi, Yin, and Mao together to divide them into Yang and Yin, then Jia and Yi belong to Yang, and Yin and Mao belong to Yin. This is what the Great Treatise of the Zhou Changes says: "In the heavens, things take form; in the earth, things take shape." Jia and Yi move in the heavens while Yin and Mao receive their influence, and Yin and Mao exist in the earth while Jia and Yi exert their influence. (The original text "with Jia, Yi, Yin, and Mao to divide into Yang and Yin" is missing the character Mao.)

子午卯酉，秉氣最專；寅甲巳亥，容積最廣；辰戌丑未，收斂最宜。子午未屬陽因子中藏癸水，午中藏丁火，所謂體陽而有陰故作陰論。巳亥本屬陰、因巳中藏丙火，亥中藏壬水，所為體且則用陽，故作陽論。

The four branches of Zi, Wu, Mao, and You hold the most concentrated qi, each dominated by a single heavenly stem (Zi contains Gui, Wu contains Ding and Ji, Mao contains Yi, You contains Xin), and are known as the four cardinal branches. The four branches of Yin, Shen, Si, and Hai contain the broadest range of components, each holding three heavenly stems, and are known as the four generative branches (the original text mentions "Yin Jia Si Hai" with "Jia" being a mistake for "Shen"). The four branches of Chen, Xu, Chou, and Wei are most suitable for gathering and storing, and are known as the four repositories. Zi and Wu are originally yang, but since Zi contains Gui water and Wu contains Ding and Ji fire, which are all yin stems, this is called having a yang nature but using yin, so in divination they are treated as yin (the original text mentions "Zi Wu Wei belongs to yang" with "Wei" being a mistake for "Ben"). Si and Hai are originally yin, but since Si contains Bing fire and Hai contains Ren water, which are all yang stems, this is called having a yin nature but using yang, so they are treated as yang (the original text mentions "so-called body yin and use yang" with some characters missing or incorrect).

干動而不息，支靜而有常。以每干流地於十二支之月，而生旺墓絕繫焉。陽主聚，以進為進，故主順。陰主散，以退為進，故主逆。此長生沐浴等項，所以有陽順陰逆之殊也。四時之運，成功者去、等用者進，故每干流於十二支之月而生旺墓絕，又有一定。陽之所生，即陰這所死，彼此互換，自然之運也。

The heavenly stems continuously move, while the earthly branches remain still and follow a regular pattern. When each heavenly stem is placed among the twelve earthly branches representing the twelve months, the sequence of growth, prosperity, burial, and decline is established. The reason for the difference between yang and yin stems in their progression lies in the nature of yang, which is about gathering and moving forward, hence it progresses in the same direction; yin, on the other hand, is about dispersing and advancing by retreating, hence it moves in the opposite direction. The distinction between yang and yin in the twelve positions of growth and bathing is due to this principle. The cycle of the four seasons involves the withdrawal of what has achieved its purpose and the arrival of what is needed. Therefore, each heavenly stem has a specific position in the twelve months for its birth, prosperity, burial, and decline. The place of birth for a yang stem is the place of death for a yin stem, and vice versa, which is a natural cycle.

即以甲乙論，甲為木之陽，天之生氣流行萬木者，是故生於亥而死於午。乙為木之陰，木之枝枝葉葉受天生者，是故生於午而死於亥。木當亥月，正枝葉剝落，而內之生氣，已收藏飽足，可以為來春發洩之機，此其所以生於亥也。木當午月，正枝葉繁盛之候，而甲何以死？卻不知外雖繁盛，而內之生氣發洩已盡，此其所以死於午也。乙木反是，午月枝葉繁盛即為之生，亥月枝葉剝落即為之死。以質而論，自與氣殊也。以甲乙為例，餘可知矣。

Take Jia and Yi as an example. Jia is the yang of wood, representing the life qi that flows from heaven throughout all trees, so it is born in Hai and dies in Wu. Yi is the yin of wood, representing the branches and leaves that receive the heavenly qi, so it is born in Wu and dies in Hai. When wood reaches the month of Hai, which is the tenth month, it is the time when branches and leaves wither, but the internal life qi has already been stored and filled up, making it ready to be released in the spring of the following year. This is why Jia wood is born in Hai. When wood reaches the month of Wu, which is the fifth month, it is the time when branches and leaves are most flourishing, yet Jia wood is said to die. This is because although the exterior appears flourishing, the internal life qi has already been fully released. This is why Jia wood dies in Wu. Yi wood is the opposite: when branches and leaves are flourishing in Wu, it is considered its birth, and when branches and leaves wither in Hai, it is considered its death. This is because Yi refers to the physical form, which naturally differs from the discussion of qi in Jia. Using Jia and Yi as examples, the rest of the heavenly stems can be similarly inferred.

支有十二月，故每干自長生至胎養，亦分十二位。氣之由盛而衰，衰而復盛，逐節細分，遂成十二。而長生沐浴等名，則假借形容之詞也。長生者，猶人之初生也；沐浴者，猶人既生之後，而沐浴以去垢也。如果核既為苗，則前之青殼，洗而去之矣。

The Earthly Branches consist of twelve months, so each Heavenly Stem is divided into twelve positions, starting from Longsheng (Growth) through Tai (Conception) and Yang (Nourishment). One kind of energy moves from prosperity to decline and then back to prosperity, subdivided step by step, forming exactly twelve stages. The terms "Longsheng" and "Muyu" are all metaphors borrowed from human affairs. "Longsheng" is like a person just being born. "Muyu" is like a person washing away the filth after birth; for instance, if the kernel has grown into a young plant, the outer green shell that previously enclosed it should now be removed. Therefore, the position of Muyu is also called "Baidi" (Decline), reflecting the idea of discarding the old to make way for the new, with the old form about to be shed and the new form not yet fully established.

冠帶者，形氣漸長，猶人之年長而冠帶也；臨官者，由長而壯，猶人之可以出任出；帝旺者，壯盛之極，猶人之可以輔帝而大有為也；衰者，盛極而衰，物之初變也；病者，衰之甚也；死者；氣之必盡而無餘也；墓得，造化收藏，猶人之埋於土者也；絕者，前之氣已絕而後氣將續也；胎者，後之氣續而結聚成胎也；養者，如人養胎母腹也。自是而後，長生循環無端矣。帝旺盛極，盛極將衰，不若長生沐浴冠帶之方興未艾。絕，為衰極，衰極將盛，遠勝衰病死之全無生氣。

Capping signifies the gradual growth of form and energy, like a person growing up to the age of wearing a cap and tying a sash. Officialdom indicates the transition from youth to strength, like a person being able to take on responsibilities. Prosperity represents the peak of strength, like a person capable of assisting the emperor and achieving great success. Decline marks the beginning of a transformation after reaching the peak. Sickness indicates a more severe decline. Death signifies the complete exhaustion of energy. Burial means the concealment of energy by nature, like a person being buried in the earth. Cutoff indicates the end of one phase of energy and the beginning of another. Fetus signifies the continuation of the new energy forming a fetus. Nurturing is like a fetus receiving nourishment in the mother's womb. From nurturing, the cycle returns to growth, continuing endlessly. Furthermore, it should be noted that although Prosperity represents the peak of strength, it is also the turning point towards decline, which is not as promising as Growth, Bathing, and Capping. Similarly, although Cutoff represents the extreme of decline, it is also the turning point towards renewal, surpassing the state of Decline, Sickness, and Death which are completely lifeless. Therefore, when examining the twelve positions, one should not only consider their literal meanings of good or bad fortune, but also determine whether they are in an ascending or descending phase.

十干代表五行，分為兩金、兩木、兩水、兩火、兩土。金克木，故庚辛克甲乙；木克土，故甲乙克戊己；土克水，故戊己克壬癸；水克火，故壬癸克丙丁；火克金，故丙丁克庚辛。是以干之相剋，即代表五行之戰鬥也。

The ten heavenly stems represent the Five Phases, with each phase represented by two stems: Geng and Xin belong to metal, Jia and Yi belong to wood, Ren and Gui belong to water, Bing and Ding belong to fire, and Wu and Ji belong to earth. Metal controls wood, so Geng and Xin control Jia and Yi; wood controls earth, so Jia and Yi control Wu and Ji; earth controls water, so Wu and Ji control Ren and Gui; water controls fire, so Ren and Gui control Bing and Ding; fire controls metal, so Bing and Ding control Geng and Xin. Thus, the mutual control among heavenly stems reflects the conflict between the Five Phases. Since heavenly stems are visible on the surface, this layer of conflict is easiest to observe. Therefore, the "Supplement" section begins with the control of heavenly stems.

干克之影響。（一）如庚見甲，庚為主克，甲為受克。受克者敗盡無餘，主克者雖勝亦勞，所謂兩敗俱傷是也。（二）日干本身，逢克我或我克，不作兩敗俱傷論。蓋克我者為官，我克者為財。是我之財官，何為兩敗耶。（三）如庚年甲月相剋，既兩敗俱傷，似非局中之喜，然或庚或甲，若為局中喜神，相剋固凶，若為局中忌神，則因克而反和解凶也。

The effects of a dry branch overcoming another have three aspects. First, for example, if庚 overcomes甲: 庚 is the active one that overcomes, and 甲 is the one being overcome. The one being overcome suffers complete defeat, while the one doing the overcoming, although victorious, also incurs exhaustion. This is called mutual destruction. Second, when the day stem encounters a character that overcomes it or is overcome by it, it is not considered mutual destruction. This is because the one that overcomes it is the official star, and the one it overcomes is the wealth star. These two are actually the wealth and official stars of the day stem, so how can there be mutual destruction? In other words, the overcoming between the day stem and another dry branch is a relationship of taking and giving, not a struggle. Third, for example, if the year stem is庚 and the month stem is甲 and they overcome each other, both suffer damage, and it seems that this is not favorable in the birth chart. However, if this庚 and this甲 are actually favorable elements in the chart, then although their overcoming is harmful, if they are unfavorable elements, the overcoming actually removes the harm. (The original text says '反和解凶' which should be translated as '反得解凶'.)

干克之區別。（一）如年庚月甲，地位最為貼近，克為亦為最重。（二）如庚載申、甲載寅，或兩庚兩甲，勢均力敵，克力亦重。（三）如兩庚一甲，一甲已不敵一庚，逢兩庚更如摧枯拉朽，當非勁戰敵，戰克反輕。（四）如兩甲一庚，一甲不敵一庚，兩甲則其力較勁，而戰克反重。（五）如一庚一甲，甲為受克，然甲木得時或得勢，則庚難取勝，而甲未受創。務必兩弱庚而一強甲，方成戰局也。

The strength of a heavenly stem overcoming another varies, and there are thirteen cases. First, if the heavenly stem of the year is Geng and the heavenly stem of the month is Jia, and the two pillars are adjacent, being closest to each other, the overcoming force is the strongest. Second, if Geng is in the position of Shen and Jia is in the position of Yin, each has its root and is strong, or if two Gengs face two Jias, they are evenly matched, and the overcoming force is strong. Third, if two Gengs face one Jia: one Jia is already unable to resist one Geng, and with two Gengs, it is like crushing dry branches, which is not a real battle, so the overcoming force is light. Fourth, if two Jias face one Geng: although one Jia cannot resist one Geng, two Jias together have more strength, and the battle becomes more intense. Fifth, if one Geng faces one Jia: although Jia is the one being overcome, if Jia has favorable timing or strength, Geng may not win, and Jia may not be harmed. In the end, only when both sides are equally strong can a real battle occur.

（六）如庚年甲巳，有月柱間隔，克力較輕。（七）如庚年甲時，有月柱日柱間隔，地位愈遠，克力愈輕。（八）如庚年壬月甲日，壬水洩庚金而生甲木，則庚與甲，有壬調解，似克而非克。（九）如庚年丙月甲日，庚甲本克，今逢丙火克庚，則庚甲不克，而轉為同仁庚相剋矣。（十）如庚年甲月壬時，雖壬水洩庚金而生甲木，但以壬水遠隔，庚甲地位接近，仍作克論。（十一）如庚年甲月丙時，丙在時，庚在年，地位遠隔，不能相剋。庚與甲則地位接近，故仍以庚金克木論也。

Sixth, if庚 is in the year stem and甲 is in the day stem, with the month pillar in between, the force of control is lighter (the original text says 「甲巳」, where 「巳」should be 「日」). Seventh, if庚 is in the year stem and甲 is in the hour stem, with the month and day pillars in between, the further apart the positions, the lighter the force of control. Eighth, if the year stem is庚, the month stem is壬, and the day stem is甲: the壬 water both drains the energy of庚 metal and nourishes甲 wood. Since壬 is in between庚 and甲, it seems like control but actually there is no control—this is called passing through a channel. Ninth, if the year stem is庚, the month stem is丙, and the day stem is甲:庚 and甲 originally control each other, but now丙 fire controls庚, so庚 is preoccupied and cannot control甲, thus the control between庚 and甲 is avoided, and instead丙 controls庚 (the original text says 「转为同仁庚相克」, which should be 「转为丙与庚相克」). Tenth, if the year stem is庚, the month stem is甲, and the hour stem is壬: although壬 water can drain庚 and nourish甲, since壬 is far away in the hour position, and庚 and甲 are close, it is still considered as mutual control. Eleventh, if the year stem is庚, the month stem is甲, and the hour stem is丙: since丙 is in the hour and庚 is in the year, they are far apart and cannot control each other; however, since庚 and甲 are close, it is still considered that庚 controls甲.

（十二）如庚年甲月戊日。若庚金最強，則作庚克甲，不成甲克戊矣。若甲木最強，則作甲克戊，不成庚克甲矣。若戊土最強，則只庚可克甲，而甲不可克戊。（十三）陽干克陽干，陰干克陰干，克力最重。陰干克陽干，次之。陽干往往不克陰干，作干合論。

Twelfth, if the heavenly stems of the year, month, and day are庚, 甲, and 戊 respectively, forming a sequence of mutual control: if 庚 metal is the strongest, then it is considered that 庚 controls 甲; since 甲 is too busy defending itself, it cannot control 戊. If 甲 wood is the strongest, then it is considered that 甲 controls 戊; 庚 cannot restrain 甲. If 戊 earth is the strongest, then only the control of 庚 over 甲 holds, and 甲 cannot control 戊. Thus, in a sequence of mutual control, one must first determine which stem is the strongest before the control relationship can be established. Thirteenth, a yang stem controls a yang stem, and a yin stem controls a yin stem; like elements repel each other, and the controlling force is strongest. A yin stem controlling a yang stem is of the next level. As for a yang stem and a yin stem, they are often not considered as controlling each other, but rather as a combination, since yin and yang attract each other. This leads to the next topic of 'stem combination'.

庚見甲，二陽相竟而成克；辛見乙，二陰不足而成克。乙見庚，或庚見乙，則陰陽相見為合，如男女相見，而成夫婦之道焉。蓋基於易經所謂一陰一陽之謂道，偏陰偏陽之謂疾也。

Geng meets Jia, two yang stems contend with each other, thus forming mutual control (the original text 'xiang jing' refers to 'xiang jing', meaning contention); Xin meets Yi, two yin stems both feel insufficient, also forming mutual control. As for Yi meeting Geng or Geng meeting Yi, one yin and one yang meet, thus forming 'he' (union), like the meeting of male and female to form the relationship of husband and wife. This principle originates from the 'Great Treatise' in the 'Zhou Changes' which states 'a combination of yin and yang is called the Way', as well as the medical saying 'an excess of yin or yang is called disease': when yin and yang are balanced, harmony is achieved; but when biased towards one extreme, illness occurs. Therefore, mutual control between like elements and union between opposite elements are the two most fundamental relationships between heavenly stems.

干合之影響。（一）如甲日見辛，辛為甲官。若透丙合辛，則辛非甲官矣。丙為甲食，然既作合，亦非甲食矣。故合者，並去而兩有所絆也。（二）日干本身之合不受合去影響。蓋六陽逢財，六陰逢官，俱是作合，和乙日逢庚，乙庚作合，庚為我官，是我合之，何為合去耶！（三）如丙年辛月作合。既丙辛兩有所絆，似非命局之喜。然或丙或辛，若為日干所喜，合去固凶，若為日干所忌，則合去反得解凶也。

The effects of a Heavenly Stem combining with another have three aspects. First, for example, if Jia is the day stem and Xin appears, Xin is originally Jia's official star; if another stem such as Bing appears and combines with Xin, then Xin is no longer Jia's official star. Bing is originally Jia's food star, but since it combines with Xin, it is no longer Jia's food star. Therefore, the effect of combination is that both stars lose their functions and hinder each other. Second, the combination made by the day stem itself is not affected by the concept of 'being combined away'. Because the six Yang stems combine with their own wealth, and the six Yin stems combine with their own official stars: for example, if Yi is the day stem and Geng appears, Yi and Geng combine, Geng is my official star, and I am the one combining with it, how can it be said that it is being combined away? (The original text says 'He Yi ri feng Geng', where 'He' should be read as 'Ru'.) Third, for example, if the stem of the year is Bing and the stem of the month is Xin, they combine with each other and both are hindered, appearing as if they are not favorable in the birth chart. However, if this Bing and Xin are what the day stem favors, then their combination is harmful; but if they are what the day stem dislikes, their combination actually removes the harm.

干合之區別。（一）如甲年己月，甲己之地位緊貼，合力最重。（二）如甲在年上，己在時上，隔位太遠，合而不能合也，半合也，其為祝福，得十之二三而己。（三）如丙辛相合，若丙火得時得勢，縱為所絆，仍有六七分能力。辛金失時失勢，又被羈絆，力更輕微矣。（四）如兩辛一丙、兩丙一辛、兩丁一壬、兩壬一丁，猶二女一夫，一女二夫，難免爭妒，故為妒合。雖有合意，其情不專，為禍為福，得十分之五六而已。

The weight of heavenly stem combinations varies, and there are six cases. First, if the heavenly stem of the year is Jia and the heavenly stem of the month is Ji, and the two pillars are adjacent, their combination is the strongest. Second, if Jia is on the year pillar and Ji is on the hour pillar, they are separated by two pillars, which is too far apart. Although they are said to combine, they do not actually form a close connection, and this is considered a half combination. Its effect, whether beneficial or harmful, is only about two or three tenths. Third, when Bing and Xin combine, we must also consider the strength of the surrounding stems. If Bing fire is strong and in a favorable position, even though it is combined, it still retains about six or seven tenths of its strength. If Xin metal is weak and in an unfavorable position, and is further restricted, its strength becomes even weaker. Fourth, when two Xin stems combine with one Bing stem, or two Bing stems combine with one Xin stem, or two Ding stems combine with one Ren stem, or two Ren stems combine with one Ding stem, it is like two women competing for one husband or one woman marrying two husbands. This inevitably leads to jealousy and conflict, so it is called "du huo" (jealous combination). Although there is an intention of combination, the feelings are not exclusive, so its effect, whether beneficial or harmful, is only about five or six tenths.

（五）如庚年乙月甲日乙時，雖兩乙合一庚，因甲日隔之，全無爭妒之意，年庚月乙仍作純粹之合也。（六）如乙年庚月乙日，庚金左右合乙，是皆可合也，妒合是也。乙年乙月庚日，月乙與日庚相拿上乙以地位之隔，雖有合庚之意，而不作合論矣。庚年乙月乙日，年庚合月乙，日乙以地位之隔，雖有合庚之意，亦不作合論矣。

Fifth, if the heavenly stem of the year is Geng, the stem of the month is Yi, the stem of the day is Jia, and the stem of the hour is Yi: although there are two Yis that could combine with one Geng, because the Jia stem of the day is in between, the two Yis cannot meet, so there is no competition or conflict. The Geng of the year and the Yi of the month still count as a pure combination. Sixth, if the heavenly stem of the year is Yi, the stem of the month is Geng, and the stem of the day is Yi: Geng metal is flanked by two Yis, and both can combine with it, which is called a jealous combination. If the heavenly stem of the year is Yi, the stem of the month is Yi, and the stem of the day is Geng, the Yi of the month combines closely with the Geng of the day, while the Yi of the year is separated by one position. Although it has the intention to combine with Geng, it is not considered a combination. (The original text says 'the Yi of the month and the Geng of the day are taken by the Yi of the year in position,' which is a textual error and should be 'the Yi of the month and the Geng of the day combine, while the Yi of the year is separated by position.') Conversely, if the heavenly stem of the year is Geng, the stem of the month is Yi, and the stem of the day is Yi, the Geng of the year combines with the Yi of the month, while the Yi of the day is separated by one position. Although it has the intention to combine with Geng, it is not considered a combination either.

命有天干克合併見者。若用神在於地支，自無議克、議合之必要。惟若用神求諸干上，則必先以克合之力，輕重較量，然後取用為妥。特立法例五則如後：（一）如庚年乙月甲日。以地位論，庚乙緊貼，庚甲間隔，當作合不作克也。（二）如庚年辛月乙日。以地位論，辛乙緊貼，庚乙間隔，當作克不作合也。

In some birth charts, the heavenly stems may both clash and harmonize. If the useful god is in the earthly branches, there is no need to consider the clashes and harmonies in the heavenly stems. Only when the useful god must be sought from the heavenly stems, it is necessary to first weigh the strength of the clashes and harmonies, and then select the useful god with confidence. For this purpose, five rules are established. First, if the heavenly stem of the year is Geng, the heavenly stem of the month is Xin, and the heavenly stem of the day is Yi: in terms of position, Xin is close to Yi, while Geng is separated by one stem from Yi. Therefore, it is considered as harmonizing rather than clashing - since Xin and Yi harmonize first, Geng has no opportunity to clash with Yi. Second, if the heavenly stem of the year is Geng, the heavenly stem of the month is Xin, and the heavenly stem of the day is Yi: in terms of position, Xin is close to Yi, while Geng is separated by one stem from Yi. Therefore, it is considered as clashing rather than harmonizing - since Xin and Yi are both yin stems, the clash occurs at the close position, and the harmonizing intention between Geng and Yi is thus ineffective.

（三）如甲年庚月乙日。克合併見，且皆貼近。以主克受克論，庚可勝甲，甲不能勝庚，則庚乙相合，甲不得侵，自作合論。（四）如丙年庚月乙日。克合併見，且皆貼近。以主克受克論，丙能勝庚，庚不能勝丙，則乙庚相合，丙得侵庚，自作克論。（五）如丙的庚月乙日。克合併見，且皆貼近，以勢力論，若丙火得時得勢，則丙可克庚，庚不可合乙。若庚金得時得勢，則庚可合乙，丙不能克庚。再若丙庚乙三字，勢均力敵，則作克不作合，蓋克力大於合力也。

Third, for example, if the stem of the year is Jia, the stem of the month is Geng, and the stem of the day is Yi: both the overcoming and the combining are present and close. In terms of the relationship between the overcoming and the overcome, Geng can overcome Jia, but Jia cannot overcome Geng. Therefore, Geng and Yi still combine, and Jia cannot interfere with this combination, so it is considered as a combination. Fourth, for example, if the stem of the year is Bing, the stem of the month is Geng, and the stem of the day is Yi: both the overcoming and the combining are present and close. In terms of the relationship between the overcoming and the overcome, Bing can overcome Geng, but Geng cannot overcome Bing. Therefore, although Yi and Geng have a combining intention, Bing can interfere with Geng, so it is considered as an overcoming. Fifth, for example, if the stem of the year is Bing, the stem of the month is Geng, and the stem of the day is Yi (the original text mistakenly says 'of the year' instead of 'of the month'): both the overcoming and the combining are present and close. At this time, we consider the strength of the forces: if Bing fire has the right time and strength, then Bing overcomes Geng, and the combination between Geng and Yi cannot take place; if Geng metal has the right time and strength, then Geng combines with Yi, and Bing cannot overcome Geng; if Bing, Geng, and Yi are equally strong, then it is considered as an overcoming rather than a combination, because the force of overcoming is inherently stronger than that of combination.

萬物生於土，甲己為相合之始，故化為土。土則生金，故乙庚化金次之；金則生水，故丙辛化水又次之；水則生木，故丁壬化木又次之；木則生火，故戊癸化火又次之。而五行遍焉，十干化合，蓋即此義耳。俗書所解，類多迂折，未便深信。茲所欲言者，又有時令、賓主、明暗、地位、歲運五項。

All things originate from the earth. Jia and Ji are the first pair of the ten heavenly stems that combine, so they are transformed into earth. Earth produces metal, so Yi and Geng combine to form metal, which comes second; metal produces water, so Bing and Xin combine to form water, which comes third; water produces wood, so Ding and Ren combine to form wood, which comes fourth; wood produces fire, so Wu and Gui combine to form fire, which comes fifth. In this way, the five phases are fully covered. The order of the combination of the ten heavenly stems is roughly this principle. Most books on this topic are obscure and forced, so they are not worth believing. There is also another point to add: the five factors of season, host and guest, brightness and darkness, position, and age and destiny. Whether a combination can actually transform depends entirely on these five factors; otherwise, even if there is a name of combination, each heavenly stem still follows its own stem to determine the ten heavenly officials.

（一）時令 辰戌丑未月只可化土，亥卯未月只可化木，巳酉丑月只可化金，寅午戌月只可化火，申子辰月只可化水。寅月兼可化木，申月兼可化金，己月兼可化火，亥月兼可化水。（二）賓主 日干逢合則可化，蓋日干為命之主也；他干逢合不能化，蓋他干為命之賓也。故如甲日合己月，或合己時，則可化土。若甲年己月，只合而不化也（此指非化格而言。若己成化格。他干逢合。亦得化也）。

The first consideration is the season. If born in the months of Chen, Xu, Chou, or Wei, only earth can be transformed. If born in the months of Hai, Mao, or Wei, only wood can be transformed. If born in the months of Si, You, or Chou, only metal can be transformed. If born in the months of Yin, Wu, or Xu, only fire can be transformed. If born in the months of Shen, Zi, or Chen, only water can be transformed. In addition, the month of Yin can also transform wood, the month of Shen can also transform metal, the month of Si can also transform fire, and the month of Hai can also transform water (the original text mistakenly wrote 'Ji' instead of 'Si'). These four months are the places where wood, metal, fire, and water reach their officialdom or growth, so they are also considered as seasons. The second consideration is the relationship between the main and the secondary elements. The day stem can be transformed when it forms a combination, because the day stem is the main element of a person's destiny. Other heavenly stems cannot be transformed when they form a combination, because they are secondary elements. Therefore, if the day stem is Jia and it combines with the heavenly stem of the month or the hour, which is Ji, it can transform into earth. However, if the heavenly stem of the year is Jia and it combines with the heavenly stem of the month, which is Ji, it is only a combination and not a transformation. The author's note: This refers to situations where transformation does not occur. If a transformation pattern is already formed, other heavenly stems can also be transformed.

（三）明暗 透干為明，藏支為暗。明與暗，亦只合不化如己土透干，與亥中所藏之甲，可合不可化。（四）地位 如甲日己年，地位被月柱所隔，合且勉強，況乎比哉。（五）歲運 如甲日逢己運或己歲，應以正財論，不作化土論。若日干非甲，他干有一甲者，逢一己運己歲，尤不能化（此亦指非化格而言若己成化格，他干逢合運或合歲，亦得化也）。

The third point is whether the combination is clear or hidden. If the stem appears in the heavenly stems, it is called "clear," and if it is hidden in the earthly branches, it is called "hidden." One clear and one hidden can only combine, not transform. For example, if the earthy stem Ji is clear in the heavenly stems and the hidden stem Jia in the branch Hai, they can be said to combine, but not to transform. The fourth point is the position. For instance, if Jia is in the day stem and Ji is in the year stem, and they are separated by the month stem, they can barely combine, let alone transform. The fifth point is the year and the ten years of destiny. For example, if the day stem is Jia and it meets the Ji year or Ji destiny, it should be considered as a proper wealth stem, not as a transformation. If the day stem is not Jia, but another stem has Jia, and it meets the Ji year or Ji destiny, then transformation is even less possible. The author's note: This is talking about situations where transformation is not possible. If a transformation pattern has already been formed, then other stems meeting the same destiny or year can still transform. In summary, to achieve transformation, the day stem must personally combine, and the month stem must also support it; both are essential.

支沖者，地支相隔六位而沖擊，如子午相沖，子中癸水，克午中丁火，午中己土，又克子中癸水，互相戰克也。變沖之影響。（一）地支中多藏干，相沖之影響，較天干之相剋為複雜。茲先以本氣、時令及多寡，探討之。

The concept of "branch conflict" refers to two earthly branches that are six positions apart and mutually clash. For example, Zi and Wu conflict: the hidden Gui water in Zi overcomes the hidden Ding fire in Wu, while the hidden Ji earth in Wu goes back to overcome the hidden Gui water in Zi, resulting in mutual struggle. The twelve branches are arranged in a circle, and the two branches directly opposite each other form a conflict, resulting in six pairs: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, and Si and Hai. The effects of such conflicts (the original title "Variation of Conflict" is actually a miswriting of "Branch") are as follows: first, there are multiple heavenly stems hidden within each earthly branch, so the effects of conflicts are more complex than mutual control between heavenly stems. Below, we will discuss this from three aspects: the inherent nature, the season, and the quantity.

本氣 兩支相沖，戰克不已，當以本氣為重。如子之本氣為水，午之本氣為火，究屬水克火，故子勝而午敗。則子午之相沖，午乃受創，子則勞力。時令 以本氣論雖子可勝午，然如午月火旺，逢子水，子午相沖，午屬得令，子屬失令，則午勝子敗，得令之午無傷，失令之子沖去。多寡 如午年子月行日午時，以本氣言。以時令言，皆子勝於午。然三午一子，午多子寡，應作午勝。但子敗而不死。較為無力而已。（二）局中喜神沖敗則凶，凶神沖敗反吉。

First, consider the inherent strength. When two branches clash, they fight continuously, and to determine the winner and loser, the inherent strength should be considered. For example, the inherent strength of Zi is water, and that of Wu is fire. Since water overcomes fire, Zi wins and Wu loses. When Zi and Wu clash, Wu is injured, and Zi must exert some effort. Next, consider the season. Although Zi can overcome Wu based on inherent strength, if the person is born in the month of Wu when fire is strong, then Zi clashing with Wu would result in Wu gaining strength from the season while Zi loses it. In this case, Wu wins and Zi loses. The season favors Wu, so Wu is not harmed, while Zi, which loses the season, is actually pushed away. Next, consider the number of branches. For example, if the year branch is Wu, the month branch is Zi, the day branch is Wu, and the hour branch is Wu (the original text says '行日午时' which should be '午日午时'), then based solely on inherent strength and season, Zi still overcomes Wu. However, with three Wus against one Zi, the number of Wus is greater, so Wu still wins. Although Zi loses, it does not die, but simply becomes weak and ineffective. Second, if the beneficial elements in the birth chart are harmed by a clash, it is bad. Conversely, if the harmful elements are harmed by a clash, it is good.