Day's Wealth Returns at the Hour Pattern

《喜忌篇雲》日祿歸時沒官星，號日青雲得路。舊注曰：此論歸祿格。要四柱中無一點官星，方用此格，號曰青雲得路，最要日干生旺，兼行食神傷官之鄉，可發福。但歸祿格有六忌：一則刑沖。二則作合，三則倒食，四則官星，五則日月天元同，六則歲月天元同，犯此六忌，不可一例以為貴矣。若時支有祿，年月亦有謂之聚福歸祿，主大貴。如甲子、丙子、癸丑、壬子，此是張都統命，乃子多為聚福祿矣。

The *Xijiuan* says: When the day stem's strength is located in the hour branch and there is no official star in the four pillars, this is called "Qing Yun De Lu." Old annotations explain: This refers to the returning strength pattern. It is necessary that there is absolutely no official star in the four pillars in order to use this pattern, hence it is called "Qing Yun De Lu." The most important thing is that the day stem itself is strong and flourishing, and then if it goes through the land of food god and injurer, it can bring good fortune. However, there are six taboos in the returning strength pattern: first, it is taboo to have punishment and clash; second, it is taboo to form a combination with other branches; third, it is taboo to have reverse food (a hawk god taking food); fourth, it is taboo to have official stars; fifth, it is taboo for the day pillar's heavenly stem to be the same as the month pillar's heavenly stem; sixth, it is taboo for the flowing year's heavenly stem to be the same as the month pillar's heavenly stem. If any of these six taboos are committed, it cannot be generally considered a noble destiny. If the hour branch has strength, and the year and month branches also have strength, it is called "Ju Fu Gui Lu," which indicates great wealth. For example, Jiazi, Bingzi, Guichou, and Renzi, these are the birth charts of Zhang Duting. The character zi appears frequently and thus gathers strength and fortune.

《四言獨步》云：日祿居時，青雲得路。月令財官，遇之吉助。補曰：日祿居時者，蓋言甲乙日祿在寅卯時，丙丁日祿在巳午時，戊己日亦祿在巳午時，庚辛日祿在申酉時，壬癸日祿在亥子時是也。柱中無一點官星，則發科甲第，仕路通，故日青雲得路。如月令有官，只以財官論，謂財官雙美格可也。遇祿時，則祿助身旺，可以勝此財官，故曰吉助，是言助官，非言財官助祿也。

The Four-Word Solo Walk says: If the day stem's luck is in the hour branch, it is called having a smooth path to the clouds; if the month ruler also has wealth and official positions, encountering them brings good fortune. The supplementary explanation says: When it is said that the day stem's luck is in the hour, for Jia and Yi days, the luck is in the寅 or卯 hour; for Bing and Ding days, the luck is in the巳 or午 hour; for Wu and Ji days, the luck is also in the巳 or午 hour; for Geng and Xin days, the luck is in the申 or酉 hour; for Ren and Gui days, the luck is in the亥 or子 hour. If there is no official position in the column, one can pass the imperial examination and achieve success in official career, so it is called having a smooth path to the clouds. If the month ruler originally has an official position, then it is only discussed according to the wealth and official position pattern, which can also be called the "wealth and official position double beauty pattern." At this time, encountering the luck in the hour branch, the luck supports the day stem, making the day stem strong enough to bear the wealth and official position, so it is said to be good fortune—this is the luck supporting the official, not the wealth and official position supporting the luck.

日忌見官星，何以日官助祿？觀《三車一覽》云：“歸祿只有七日，如乙日見卯時，是偏財格，丙日見癸巳時，是官顯露，辛日見丁酉時，是時上偏官格論也，此三日繫歸祿格。”可見月令有財有官，只當以財官論也，則如助謂祿助財非也。《格解》照舊書財官誠是。

Since this pattern is said to dislike the appearance of official stars, how can it also say that officials can help the禄? Looking at what is explained in "San Che Yi Lian": there are only seven days that qualify for the归禄 pattern. For example, if someone born on a Yi day sees the卯 time, it is considered the "biased wealth pattern"; if someone born on a Bing day sees theGuisi time, it is considered the official star appearing; if someone born on a Xin day sees theDingyou time, it should be discussed as the "official star at the hour pattern." These three days, although they also sit on the禄, belong to other patterns. This shows that if there is wealth and official star in the month, it should be discussed according to wealth and official star. Therefore, describing "good assistance" as the禄 helping wealth is incorrect. The "Ge Jie" follows the old books and discusses it as wealth and official star, which is correct.

《纂要》支有祿最怕官星到。《元理賦》云：日祿歸時，見財則清高富貴。《四言獨步》云：庚日申時，透財歸祿。名利清高強比肩奪福。補曰：如日甲申時，乃干祿居申，時干透甲木為財星，非泛言年月二也。如此則登科第顯功名如拾芥，故曰名利高強。如年月干遇庚字為比肓，慢犯歲月同月日同之忌，必分財減祿，而奪福也。

The "Zuanyao" says: When the hour branch has a禄, it is most feared to have an official star appear. The "Yuanli Fu" says: When the day's禄 returns to the hour and there is also a wealth star, it indicates a clear and noble life with wealth and honor. The "Siyuan Dubu" says: If someone is born on a庚 day and the hour is申, and the heavenly stem reveals a wealth star while the禄 is in the hour branch, then fame and fortune will be high and noble; but if there is a fellow stem (比肩), the good fortune will be taken away. The supplementary explanation says: For example, if someone is born on a庚 day in the hour ofJiashen, the禄 of庚 is in申, and the heavenly stem of the hour reveals甲 wood as the wealth star of庚 — this refers to the wealth star appearing in the hour stem, not generally referring to the stem of the year or month. Such a combination makes achieving academic success and fame as easy as picking up a blade of grass, so it is said that fame and fortune are strong. However, if there is another庚 in the year stem or month stem, it would commit the taboo of the same stem appearing in the year and month, or the month and day, inevitably taking away the wealth star and reducing the禄 energy, thus taking away the good fortune.

古歌云：福祿逢財名利全，干頭不忌透財源。身強無破平生好，大怕行來遇比肩。又曰：青雲得路祿歸時，元命逢之貴且廳。四柱無沖官不於，少年平步年雲梯。又曰：日祿居時格最良，怕官嫌殺喜身強。若見比肩分動祿，刑沖破害最難當。

Old songs say: A person with a returning禄 (favorable禄) and encountering the wealth star again will have both fame and fortune complete. If the wealth star is revealed in the heavenly stem, it is not considered bad. As long as the day's main strength is strong and the pattern is not broken, life will be smooth. The most feared is when the big destiny cycle brings in a rival to take away the wealth. Another song says: When the禄 is in the branch, it is the time to ascend to high positions. If the birth chart has no clashes and no official stars to interfere, one can smoothly climb up to the clouds in youth. Another song says: The best pattern is when the禄 is in the hour. It fears official stars and seven killers but prefers strong self-strength. If there are rivals to divide the禄's energy, plus punishments, clashes, breaks and harms, it will be the hardest to bear.

又曰：甲坐寅宮見虎鄉，祿星遙合主榮昌。運中若見庚辛酉，露出官星起禍殃。又曰：時歸日祿祿興隆，切忌官星混在中。干頭帶合支帶破，少年獨步賽龍鍾。《鷓鴣天》云：甲乙相逢寅卯時，日干歸祿福查隨。財多旺處聲名顯，列絕休囚信有期。安社稷，定華夷，青雲有路上天梯。登金步玉承恩寵，雁塔題名到鳳池。古賦云：日祿歸時，貴重為人所敬。此言女命，須見財方可。《捷馳千里馬》云：女遇傷官歸祿，遇之極吉。

Another verse says: Jia wood is in the寅 palace and sees the tiger (寅) native land, the禄 star is far away but harmonizes, leading to honor and prosperity; if in the big destiny there is Geng or Xin with酉, the official star appears and calamity follows. Another verse says: the hour branch is exactly the禄 of the day stem, the禄 energy is flourishing, most忌 the official star mixing in; if the heavenly stem is captured by combination and the earthly branch is broken by conflict, the person is alone in youth but appears old and weak. The ci poem "Zhe Gu Tian" says: for Jia and Yi day masters, if the time is寅 or卯, the day stem returns to its禄 and good fortune follows; if wealth is abundant and in a strong position, fame and reputation arise, but if it falls into decline, death, or weakness, it will have a definite outcome. Such people can stabilize the state and pacify the Hu and Yi, ascend directly to the heavenly ladder, step on the golden steps and jade terrace to receive favor, and achieve the title on the雁 tower all the way to the middle secretariat. An ancient essay says: those whose禄 returns at the hour are esteemed, respected by all. This line refers to female destiny, which needs to see the wealth star again to be valid. "Jie Chi Qian Li Ma" says: female destiny encountering the damaging star and returning to禄 is extremely auspicious.

補日：子午卯酉位全，雖主男女灑色昏迷，然而男有者尚吉，女凶，故日寅申巳亥，位至三公。為四孟格，男命得之，主大富貴，故人寅申巳亥，位至三公。女命得之，主心不定，教訓日寅申巳亥，巳亥相朝心不主。辰戌丑未全為四庫，男命得之，為九五之尊，故日辰戌丑未全，順行帝王無疑。女命得之多不美，教訓日冠帶互逢，定是風聲之丑。

A supplementary note says: When the four main earthly branches, Zi, Wu, Mao, and You, are all present, although it indicates that men and women are addicted to alcohol and lust, men with this configuration are considered auspicious, while women with it are considered inauspicious. When the four branches Yin, Shen, Si, and Hai are all present, it is called the "Four Younger Brother Configuration." An old saying states, "When Yin, Shen, Si, and Hai are all present, one will attain the rank of the Three Grand Ministers." Men with this configuration are destined for great wealth and honor, but women with it tend to have unstable minds, hence the admonition says, "When Yin, Shen, Si, and Hai are all present, with Si and Hai facing each other, the heart cannot be the master." When the four branches Chen, Xu, Chou, and Wei are all present, it is called the "Four Repository Configuration." Men with this configuration may become the supreme ruler, hence the saying, "When Chen, Xu, Chou, and Wei are all present, proceeding in order, one will surely become an emperor." Women with this configuration are mostly not favorable, and the admonition says, "When the positions of Capping meet each other, it is certain that there will be disgraceful matters."

《洪範》云：寅申巳亥疊見，有聰明生發之心。子午卯酉重逢，懷灑色荒淫之志。辰戌丑末全備，乃財庫富貴之尊。此言男命也。《淵源》云：寅申巳亥全，孤淫腹便便。子午逢卯酉，定是隨人走。辰戌與丑未，婦道之大忌。此言女命也。

The book *Hongfan* says: Those who have the trigrams Yin, Shen, Si, and Hai appearing repeatedly are intelligent and resourceful; those who have Zi, Wu, Mao, and You appearing repeatedly are inclined towards indulgence in wine and women; and those who have Chen, Xu, Chou, and Wei all present are wealthy and in control of wealth. These three statements refer to male destiny. The book *Yuan Yuan* says: For women, having Yin, Shen, Si, and Hai all present leads to loneliness and licentiousness, with a swollen belly; if Wu and Mao appear together with Zi and You, they will certainly run away with someone else; and if Chen, Xu, Chou, and Wei all appear, it is a great taboo for a woman's destiny. These three statements refer to female destiny. Clearly, the same four trigrams being complete bring opposite fortune and misfortune to men and women.

《四言獨步雲》天元一氣，地物相同。人命得此，位列三公。舊註解云：且如周益公命，庚辰、庚辰、庚辰、庚辰、乃合此。又有四個壬寅，四個癸亥，惟有四個辛卯，則貧夭之命，其餘皆貴。又有四個甲戌，亦主破家，主人伶俐聰明，若行火鄉稍可，終不成大器。

"The Four-Word Solo Walk" says: The heavenly stems are pure and unified, and the earthly branches match them accordingly. If a person's destiny has this pattern, they may attain high official rank. Old commentaries explain: For example, the destiny of Zhou Yigong was all Gengchen in his four pillars, perfectly matching this pattern. There are also cases where all four pillars are RENYIN or GUIHAI, which also indicate wealth and honor. However, if all four pillars are XINMAO, it results in a poor and short-lived life. Other unified patterns generally lead to prominence. There is also a case where all four pillars are JIAXU, which indicates the destruction of family fortune. Such people may be clever and resourceful, but if their major luck comes to the fire element, it is somewhat better, yet they will never achieve great success.

古歌云：富貴天干順食奇，地支拱來少人知。兩干不雜順還貴，一氣生成世上稀。舊《纂要》註解曰：如脫脫丞相命，壬辰、甲辰、丙戌、戊戌，丙食戊，而辰中戌中戊土，皆為食神。況壬食甲，甲食丙，丙食戊，此為天干順食格也。如帖木遠太師命，甲寅、戊辰、丙午、丙申，寅辰夾卯字，辰午夾巳字，壬申夾未字，止為地支夾拱格也。如葉丞相命，庚寅、戊寅、庚寅、戊寅，此謂兩干不雜也，如火午赤國，癸亥、癸亥、癸丑、癸丑，此謂一氣生成格也。

Old songs say: among the wealthy and noble, it is rare to have a destiny where the heavenly stems follow each other in a sequence of mutual generation, while the earthly branches mutually supporting each other is less known. When two heavenly stems intersect without mixing and proceed in order, it is valuable. When all four pillars are formed in a single continuous generation, it is extremely rare. The old commentary in "Zuanyao" gives examples: the destiny of Tuo Tuo the Chancellor isRenchen, Jiachen, Bingxu, Wuxu. The fire of 丙 feeds the earth of 戊 as a food god, and the earth hidden in 辰 and 戌 are both food gods for 丙. Moreover, the water of 壬 feeds the wood of 甲, the wood of 甲 feeds the fire of 丙, and the fire of 丙 feeds the earth of 戊. The heavenly stems follow each other in a sequence of mutual generation, which is called the "Heavenly Stems in Sequential Mutual Generation Pattern." The destiny of Taimuer the Grand Preceptor is Jiayin, Wuchen, Bingwu, Bingshen. The branches 寅 and 辰 enclose the character 卯, 辰 and 午 enclose the character 巳, and 午 and 申 enclose the character 未. This can only be called the "Earthly Branches Mutual Enclosure Pattern." The destiny of Ye the Chancellor is Gengyin, Wuyin, Gengyin, Wuyin. The stems 庚 and 戊 alternate without mixing with other stems, which is called "Two Stems Without Mixing." The destiny of the Fire Midland Country is Guihai, Guihai, Guichou, Guichou, which is called the "Single Continuous Generation Pattern."

補曰：《纂要》曰時，原繫俱癸丑，而《格解》改為俱癸亥，非也。蓋年月同癸亥，曰時同癸丑，干支皆北方水鄉，秀氣不雜，故曰一氣生成，若支干同癸亥，則是天元一氣矣。二格大同小異，不然，上文既言天元一氣，而此豈有復言者哉？又補曰：考諸《五星指南》兩間不雜格，即連珠格，故又謂兩間連珠格。觀甲子年乙亥月甲子日乙丑時，乃五侍郎造，庚辰、辛巳、庚辰、辛巳可見矣。《獨步》云：“八字連珠，三神有用，”此之謂也。或改二神有用，為支神有用，非也。

A supplementary note says: The original book "Zuanyao" wrote that the day pillar and hour pillar are both Gui Chou, but "Gejie" changed them both to Gui Hai, which is wrong. Because the year pillar and month pillar are both Gui Hai, and the day pillar and hour pillar are both Gui Chou, the heavenly stems and earthly branches are all in the northern water element, refined and pure without mixture, so it is called "one breath generating." If all four pillars are Gui Hai, then it becomes "heavenly stem one breath." These two patterns are very similar; otherwise, since the previous text has already explained "heavenly stem one breath," why would this be repeated? The supplementary note also says: Examining the "Liangjian Buza" in "Wuxing Zhi Nan," which refers to the "Lianzhu Pattern," also called the "Liangjian Lianzhu Pattern." Looking at this birth chart: Jia Zi year, Yi Hai month, Jia Zi day, Yi Chou hour, and the case of the five ministers with Geng Chen, Xin Si, Geng Chen, Xin Si, one can understand. "Siyan Dubu" says "eight characters in a row, three deities are useful," which refers to this. Some people changed "three deities are useful" to "branch deities are useful," which is wrong, because the Lianzhu pattern relies on three heavenly stems in sequence, so changing it to branch deities does not make sense.

《指南》舊注曰：或干辰帶三位，支神帶三位，納音帶三位，皆云三合聚集。假如乙丑年乙酉月丁巳時，三個乙，謂之干三合。又如丙寅年庚寅月戊寅曰戊午時，三個寅，謂之支三合。又如辛卯年木，庚寅月木，丙戌月土，巳亥時木，三個木，謂之納音三合。蓋以一身二，二生三，三生萬物，盈數之義也。按此三格，當看四柱用神喜忌何如，值得喜則為福，值所忌則為禍，更看制化用如何。

The old commentary of "Five Stars Guide" says that when three identical heavenly stems appear, or three identical earthly branches appear, or three identical Five Phases elements appear in the nayin sound, they are all called "Triple Harmony Gathering." For example, in the year of Yichou, the month of Yiyou, and the hour of Dingsi, there are three Yis in the heavenly stems, which is called "Triple Harmony in the stems." Again, in the year of Bingyin, the month of Gengyin, the day of Wuyin, and the hour of Wuwu, there are three Yins in the earthly branches, which is called "Triple Harmony in the branches." Another example is the year of Xinmao with nayin sound belonging to wood, the month of Gengyin with nayin sound belonging to wood, the month of Bingxu with nayin sound belonging to earth, and the hour of Jihai with nayin sound belonging to wood; the three nayin sounds are all wood, which is called "Triple Harmony in the nayin sounds." The meaning behind this is "one gives rise to two, two gives rise to three, three gives rise to all things," which refers to the idea of numbers being full and overflowing. However, according to Zhang Nan, these three patterns should be examined based on the use god and its preferences in the four pillars: encountering a preferred one brings fortune, encountering a disliked one brings misfortune, and it is also necessary to see whether there is a way to control or transform it.

《統宗》云：陰土有三，己巳、己丑、己酉是也。四柱中不見丙丁寅午戌者為貴，歲運皆司，若得巳酉三合金局全局全者尤貴。若運行見寅午戌，則降官失財矣，是非不免，忌刑沖破害。詩曰：陰土逢蛇雞與牛，名為福德號貔貅。秀氣火來侵克破，須教名利一時休。

The Star and Destiny Comprehensive Essentials say: the day master of yin earth has three, which are Jisi, Jichou, and Jiyou. In the four pillars, if there are no Bing or Ding fire and no Yin, Wu, or Xu fire trigrams, it is considered noble. The same principle applies to the big years and the ten thousand years. If the three Si, You, and Chou can form a triple harmony, it is even more noble. If the big years and ten thousand years go to the fire trigrams of Yin, Wu, and Xu, then there will be demotion, loss of wealth, and unavoidable disputes. This pattern also dislikes punishment, clash, destruction, and harm. The poem says: yin earth meets Si (snake), You (rooster), and Chou (ox), called Fortune and Virtue, known as the civet cat; once fire invades and overcomes, breaking this refined quality, fame and fortune will immediately come to an end.

陰火止有三曰，丁巳、丁酉、丁丑是也。四柱見財官旺位為貴，不要見沖。如運行卯位，別無與酉合支干者，當減財降官矣。如辰與酉合，申與巳合是也。詩曰：陰火相臨巳酉丑，生居酉月壽難長。更兼名利多成敗，破耗荒淫祿不昌。

The only three days of fire with a yin nature are Dingsi, Dingyou, and Dingchou. If in the four pillars the wealth and official stars are in their strong positions, it indicates a noble destiny, but they should not be in conflict. For example, if the big year moves to the Mao position (Mao conflicts with You), and the pillar does not have other heavenly stems or earthly branches to harmonize with You, it will result in loss of wealth and demotion in position.the so-called harmonizing to save means, for example, Chen harmonizing with You or Shen harmonizing with Si. The poem says: A yin fire day master encountering Si, You, and Chou, if born in the You month, life span is difficult to be long; plus many achievements and failures in fame and fortune, destruction and waste, licentiousness, and weak official luck.

陰水有三曰，癸巳、癸酉、癸丑是也，即與飛天祿馬同。其月生在巳，名為月臨風，丑遙巳中戊土為官星，如有巳字填實，故成敗多矣。譬如盛物這器，空則容物，實則不能。詩曰：癸巳癸酉月臨風，名物遲延作事空。名利生成難有望，始知成敗若匆匆。

The water day rulers that are yin in nature are three, namely Gui Si, Gui You, and Gui Chou, and their principle is the same as "Flying Heavenly禄 and Horse." If the month branch is in Si, it is called "Month Over Wind." For the Gui day, using Chou to remotely combine with the hidden Wu earth in Si to form an official star, but if the column already clearly has the character Si, filling the vacancy, then success and failure are more likely. This is like a vessel for holding things; when it is empty, it can hold things, but when it is full, it can no longer hold anything. The poem says: When Gui Si or Gui You meets "Month Over Wind," names and matters are delayed, and things are left unfinished; fame and fortune are originally hard to expect, and one realizes that success and failure come and go quickly.

陰金有三日，辛巳、辛酉、辛丑是也。四柱有丁火旺位，及寅午戌者，平生衣祿貧薄。若巳酉丑三合者妙，若遇丙丁則為官星，歲運亦然。值寅者卻為吉，乃天乙貴人也。詩曰：辛巳雞牛三位運，合作金局祿貴全。若遇丁火寅午戌，平生衣祿也熬煎。

For a day master of metal that is yin in nature, there are three: Xinsi, Xinyou, and Xinchou. If in the four pillars there is a strong fire element or the fire trinity of Yin-Wu-Xu is present, the person's life of clothing, food, and status will be poor. Forming the triple harmony of Si-You-Chou, which is the metal trinity, is most favorable. If there is丙 or 丁 fire, these are considered official stars for 辛 metal, and the same applies to the year and destiny. However, encountering the character Yin is actually beneficial, because Yin is the Tianyi Nobleman for 辛 metal. The poem says: Xinsi, Xinyou, and Xinchou form a harmonious metal trinity, thus achieving both official status and nobility; but if one encounters 丁 fire and the Yin-Wu-Xu fire trinity, the person's life of clothing and food will be troubled.

陰木有三曰，乙巳、乙酉、乙酉是也。不宜六月牛，在他月皆以另格斷之。蓋六月建耒，乃是木庫。乙干屬木，下帶金旺之地，金能克木故也。以下克上不吉。詩曰：陰木加臨丑酉蛇，生居六月暗諮磋。為官得祿難長久，縱有文章不足誇。《淵源》云：八月生人人短壽，後改為六月俱通。參考可也。

The three days of wood with a yin nature are Yisi, Yiyou, and Yichou. This pattern is not suitable for those born in the sixth month, which is the month of Chou (the Ox). Those born in other months should be analyzed according to other patterns. Because the sixth month is the month of Wei, which is the storage place for wood; the Yi stem belongs to wood, but beneath it is the strong metal of Chou, which can overcome wood. This is a case of the lower overcoming the upper, hence it is not auspicious. The poem says: a day of yin wood facing Chou, Yi, and Si (the snake), if born in the sixth month, can only sigh in silence; even if one holds an official post and receives a salary, it will not last long, and even if one has literary talent and ability, it is not worth boasting about. The book "Yuan Yuan" says that those born in the eighth month have short lifespans, but later it was changed to the sixth month. Both interpretations are reasonable and can be referred to.

類象。丁卯 甲辰 甲寅 甲子。詩曰：春木支全寅卯辰。格符類象貴非輕。喜行坎地根深固。身強敵殺在庚辛。夫類象者，乃天地之一類也。如春生或甲乙天干，值志支寅卯辰全，無間斷破壞，謂之奪東方一片氣秀氣。怕引至時上，為死絕之鄉，謂之破了秀氣，運至死絕，即不吉兆。或得時上，或得年引至生旺，謂之秀氣加臨，十分吉兆。

The first method is called "classifying by similar phenomena." The example given is Dingmao, Jiachen, Jiayin, and Jiazi. The poem says: In spring, if the heavenly stem is wood and the earthly branches include Yin, Mao, and Chen, the pattern conforms to the principle of similar phenomena, indicating a significant noble destiny; it prefers to go through the northern Kan water fortune, which strengthens the foundation, allowing the person to withstand the seven deadly metals (Geng and Xin) after becoming strong.the so-called classifying by similar phenomena refers to the entire chart being unified under the same type of qi in heaven and earth. For example, if someone is born in spring with a heavenly stem of Jia or Yi wood and the earthly branches include Yin, Mao, and Chen without interruption or disruption, it is called possessing the unique beauty of the eastern direction. The most feared situation is when this qi is led to the hour pillar and falls into a dead or exhausted place, which is called breaking the beauty of the qi. If the big fortune then also goes to a dead or exhausted place, it is not a good omen. Conversely, if the hour or year pillar can lead this qi to a place of birth and strength, it is called the beauty of the qi arriving, which is a very auspicious sign.

更妙甲祿在寅，年透火丁，喜身強洩秀氣精英於火矣，故曰火明木秀曰主強，定作狀元郎。早行東方木運，實病其太強，而未遇涼劑，不遂宜矣。今遊坎地，根深蒂固，定作富貴之造，喜庚辛金劑蓋頭，必竺我先人蓋頭之說。身強而殺敵，衣紫及穿緋，木得金裁，廟廊宰輔。姑附此知者監訇獄之，以俟後驗雲。

This fate is particularly excellent because the Jia wood's strength is in the寅 (Yin) position, and the heavenly stem of the year also reveals Ding fire. The day's main stem is strong, and the refined essence is released to the fire, so it is said, "When fire is bright and wood is refined, and the day's main stem is strong, one will certainly become a top scholar." In early years, when traveling through the eastern wood destiny, the problem was that wood was too strong and there was no cooling medicine to balance it, hence the lack of smoothness. Now, moving to the northern Kan water destiny, water can nourish wood, making the roots deep and firm, which certainly leads to wealth and honor. It is even more fortunate that the庚 and 辛 metal appear on the destiny stem, acting as a balance, which perfectly matches the old saying of "covering the head." When the body is strong and can oppose the seven deadly enemies, one can wear purple robes and red sashes; when wood is cut by metal to become useful, one can serve as a high official in the court. Here I merely record this for reference, please let experts examine and judge, waiting for future verification.

屬象。夫屬象者，乃天干甲乙生，值地支亥卯未全者都是也。從象。夫從象者，如甲乙日主無根，遇地支純金，謂之從金。若四柱純土，謂之從土。四柱純水，謂之從水。四柱純木，謂之從木，只有秀氣者吉，無秀氣者不吉。或天干再有甲乙字，或有根者不吉，其從木者，須得木旺乃吉，死絕地凶。

The second method is called "Belonging to the Image": if the heavenly stems are Jia or Yi (wood), and the earthly branches have the triple harmony of Hai, Mao, and Wei (Wood triad), they are all classified under this category, and the entire chart's energy belongs to one family. The third method is called "Following the Image": if the Jia or Yi day master has no root energy in the earthly branches, and the earthly branches are all metal, it is called following metal; if all are earth, it is called following earth; if all are water, it is called following water; if all are wood, it is called following wood. It is considered auspicious only if the following element has refined energy to release. If there is no refined energy, it is inauspicious. If heavenly stems such as Jia or Yi appear again to support the day master, or if the day master has a root in the earthly branches, it is inauspicious, because having a root means it will not truly follow. For those following wood, it is also considered auspicious only if the wood energy is strong; if it falls into the dead or extinct place of wood, it is inauspicious.

化象。夫化象者，如甲己生人，在辰戌丑未月，天干有一己字合甲字，謂之甲己化土。喜行火旺運，如見甲乙木生旺運化不成，反為不吉。八字中有二甲字，謂之爭合。有一乙字，謂之妒合。皆為破格。照象。昭象者，如丙曰巳午未年月曰，遇時上一位卯木，謂之火木相甚吉，如壬癸曰，申子辰全，遇時上有一位金，謂之金水相照，大吉。若年干有照者，亦吉也。返象。返象者，所謂值月令用神，引至時上一位為之絕鄉，謂之用而不用，皆為返運。返去太甚，則大不吉。

The fourth method is called "Hua Xiang" (Transformation of Images): For example, if two heavenly stems, Jia and Ji, appear together, and the person is born in the months of Chen, Xu, Chou, or Wei (earth months), the presence of Ji to combine with Jia is called "Jia Ji Hua Tu" (Jia and Ji transforming into earth). This type of birth chart prefers to encounter a strong fire fortune, because fire generates earth. However, if there is a strong and flourishing wood fortune of Jia and Yi, the earth is weakened by wood, and the transformation cannot take place, which is inauspicious. If there are two Jia stems competing for one Ji, it is called "Zhen He" (competing combination); if there is one Yi stem interfering, it is called "Du He" (jealous combination), both of which are considered to break the pattern. The fifth method is called "Zhao Xiang" (Radiant Images): For example, if the day stem is Bing fire, and the branches of the year, month, and day are Si, Wu, and Wei (southern fire branches), and the hour stem is Mao wood, it is called fire and wood shining together, which is very auspicious. Another example is if the day stem is Ren or Gui water, and the branches of the earth are Shen, Zi, and Chen (water triad), and the hour stem is Jin (metal), it is called metal and water shining together, which is highly auspicious. If this shining element appears in the year stem, it is also favorable. The sixth method is called "Fan Xiang" (Reversed Images): If the originally determined useful god in the month stem is led to the hour stem and falls into its critical state, it is called the useful god being unable to be used, which is considered a reversed fortune. If the reversal is too strong, it is extremely inauspicious.

鬼象。鬼象者，乃秋生甲乙曰，地支純金，謂之鬼象。要行鬼生旺之運則吉，怕見至死絕鄉，又得身旺則不吉。伏象。伏象者，乃寅午戌三合全，又值五月生，逢壬曰而天干無丁字，壬水又無根，乃取午中之丁火，合壬水而伏之，所謂伏象。運至水火之守衛皆吉，只愁水旺之鄉不利也。

The seventh method is called "Ghost Image": When a day master of wood (Jia or Yi) is born in autumn, and the earthly branches are all metal, the metal overcoming wood is called Ghost Image. This destiny is favorable when it encounters a period where metal is strong and flourishing, but it is unfavorable when it reaches a place where metal is weak or dying. If the day master becomes strong and conflicts with the ghost (metal), it is also not favorable. The eighth method is called "Hidden Image": When the earthly branches form the triple harmony of fire (Yin, Wu, Xu) and the person is born in May, with the day master being water (Ren) and the heavenly stem not containing Ding, and the Ren water itself has no root, then the hidden Ding fire within Wu is used to combine with and suppress the Ren water, which is called Hidden Image. It is favorable when the big destiny moves to a place where water and fire meet, but it is unfavorable when it moves to a place where water is strong.

夫大運者，就月上起。譬之樹苗，樹之見苗則名。月之用神，則知其格，故謂交運。如同接木然，論命有根苗化實者，正合此意，豈不宜哉。或甲乙得寅卯運，名曰動劫財敗財，主克父乃克妻破財爭鬥之事。行丙丁巳午運，主吉慶增產。辰戌丑未戊己財運，主名皆通。此乃死法譬喻，須隨格局喜忌推之，其驗如神，不宜與太歲相剋，若歲沖運又吉，運沖歲則甚不利，歲運相生者吉，宜細推無不應驗。

The great years (dasyun) are calculated starting from the monthly pillar. This is like a tree and a sprout: only by seeing the sprout can we know what kind of tree it is; similarly, only by clearly understanding the useful god (yongshen) of the monthly command can we know the destiny's pattern, hence it is called "meeting the great year" (jiaoyun). Meeting the great year is like grafting branches together. In fortune telling, we emphasize "root, sprout, flower, fruit" with the four pillars successively generating each other, which exactly fits this idea, isn't it appropriate? For example, if the day master is Jia or Yi wood, and it enters the寅 or卯 great year, which are its similar elements, it is called "moving劫财 and ruining wealth," indicating the affliction of father and wife, as well as financial loss and disputes. For the same Jia or Yi day master, entering the丙 or丁 or巳 or午 great year, which are its food and injury elements, indicates joy and prosperity, and the increase of family fortune. Entering the辰, 戌, 丑, 未 or 戊己 great years, which are its wealth elements, indicates both fame and fortune. However, these are just examples. In actual calculation, one must consider the likes and dislikes of each person's pattern, which will be accurate and effective. Moreover, the great year should not conflict with the heavenly stem of the current year. If the current year's stem collides with the great year, it is still considered favorable, but if the great year collides with the current year's stem, it is very unfavorable. When the current year and the great year mutually generate each other, it is considered favorable. As long as we carefully analyze, there will be no failure in the prediction.

太歲，乃天中天子，甚不可犯之，若犯之則凶，雲日犯歲君，災殃必重，五行有救，其年反必為財，如甲日見戊土太歲是也。克重者死，甲乙生寅卯亥未日時，犯克歲君，決死無疑。有救則吉。大抵太歲不可傷之，犯歲者其年必主凶喪，是下犯上之意。如以勾絞、死亡、咸池、宅墓、病符、死符、白虎、羊刃諸殺推之，干不克歲，尤防運克歲，亦如此不利，倘有貴人祿馬化之則吉也。

The Tai Sui is like the heavenly emperor, and it must not be offended. If one offends the Tai Sui, calamity will surely follow. Therefore, it is said, "If the day stem conflicts with the Tai Sui, disaster will certainly be severe." If there is another element in the Five Phases that can save the situation, then that year may bring wealth. For example, if the day stem is Jia Wood and the Tai Sui is Wu Earth, Wu Earth is the wealth star for Jia Wood, and this is such a case. If the Tai Sui is too strong, it can be fatal: if the day or hour stem is Jia or Yi Wood and falls in the days or hours of Yin, Mao, Hai, or Wei, the Wood energy is extremely strong and conflicts with the Tai Sui, leading to certain death. However, if there is a saving element, it will turn into a favorable outcome. Generally, the Tai Sui should not be harmed. Those who conflict with the Tai Sui will certainly face misfortune and loss in that year, as it is an act of rebellion. If further combined with other ominous stars such as Goujiao, death, Xianchi, ancestral tomb, Bingfu, death symbol, White Tiger, and Yangren, the ominous meaning becomes even clearer. Not only should the day stem not harm the Tai Sui, but one should also be cautious of the big destiny period harming the Tai Sui, which is equally unfavorable. If the destiny includes a Nobleman or禄马 that can resolve the conflict, it will turn into a favorable outcome.

夫格局，皆自有定論，今略具而述之。印綬見財行財運，又見死絕入黃泉。如柱比肩，庶幾有解。正官見殺及傷官刑沖破害，歲運相併必死，正財偏財見比肩分奪，又見歲運沖合必死。傷官之格，財旺身弱，官殺重見，混雜沖刃，歲運又見必死。拱祿拱貴，刑沖填實，及曰祿歸時，見七煞官星者必死。其餘諸格，並忌煞及填實，歲運並臨，此亦具其大概而言，一不可拘，二須敢斷。

Various patterns of fortune have already been determined by predecessors, here I will briefly mention the key points. The "Printed Official" pattern most fears the appearance of wealth; if the original chart already has a wealth star and the big year runs into a wealth area, and again meets the death or decline of the day's main element, the fate will be to enter the Yellow Spring. If there is a fellow element in the chart to share the wealth power, it can still be somewhat relieved. The "Correct Official" pattern fears the confusion of seven killers and also fears the damage to the official star by the injurious official, and if accompanied by punishment and clash, and the flow year and big year all come together, it will certainly result in death. The "Correct Wealth" and "Partial Wealth" patterns fear the presence of fellow elements to divide and take away, and if the flow year and big year also come to clash or combine with the wealth star, it will certainly result in death. The "Injurious Official" pattern, if wealth is strong and the day's main element is weak, and there is a heavy appearance of officials and killers, with confusion between them, and the Yangren is also stirred up, and the flow year and big year come together, it will certainly result in death. The "Arch禄" and "Arch贵" patterns, if they are subjected to punishment and clash, or if the actual characters fill the empty positions; as well as the "Day's Wealth Returns to the Hour" pattern, if there is the appearance of seven killers or official stars, it will certainly result in death. As for other patterns, they all fear the seven killers and filling the positions, especially fearing the simultaneous pressure from the flow year and big year. The above is just a general idea: first, one should not rigidly follow old rules, second, when dealing with matters, one must be brave to make a decision.

夫金者，西方白帝之神，金天氏執矩司事。張晏曰：“金為義，義者成。成者方，方矩行。收劍之令，主肅殺之權，執性堅剛。春月見之，性柔體弱，常用日時坐命處，以生旺助其柔性，見木多則反成銼志，謂春乃青帝行權，木神用事，更加木盛，則金治之無力，所謂執力小，而不能負重也。”

Gold is the deity of the Western White Emperor, governed by the Xiaohao Jin Tian Shi. Zhang Yan said that among the Five Constants, gold corresponds to "righteousness," which is associated with accomplishment. Accomplishment requires straightness, and straightness is measured by the square rule. The metal element issues commands of restraint and holds the power of severity, possessing a nature that is hard and strong. If gold appears in the spring month, its nature becomes weak and its form delicate, usually needing support from the day pillar and hour pillar to thrive. At this time, if there is an excess of wood, it would actually hinder the metal's strength. This is because spring is the time when the Green Emperor reigns and the Wood God is in charge. With abundant wood, the metal lacks the strength to control it, just as a person with limited ability cannot bear heavy responsibilities.

《五行大論》曰：水近木遠，克其無門。火多則溫其性，煉其形，謂在春月，尚有餘寒之氣，而其本性，正居柔之中，當貴乎火之暖氣也。水多則其性愈寒，其力愈熾。謂在春月性柔體弱，加以水增其寒勢，不能施鋒銳，然則惡乎水盛也。金見乃助其形，若無火徒加金鐵，反為無用失類之狀。然則金能助形，又見火以煉之，土厚養其性，助其形，治其水，得其體白形剛，設使土盛亦不利焉，謂春月乃木旺時，土散塵飛，厚而不寒，當喜水去矣。

The "Great Discourse on the Five Phases" says: If water is nearby and wood is far away, metal cannot exert its ability to overcome. In spring, if metal meets a lot of fire, the fire can warm its nature and refine its form; because spring still has lingering cold, and metal's nature is inherently weak, it most needs the warmth of fire. Conversely, if there is too much water, the nature of metal becomes even colder, and the cold becomes more intense; spring metal is already weak in nature, and if water further enhances the cold, it cannot display its sharpness and strength, so it most dislikes excessive water. In spring, if metal meets its own kind, it can help strengthen its form; but if there is no fire to refine it, and only more metal is added, it becomes useless and loses its usefulness. Therefore, both metal to strengthen the form and fire to refine it are needed. Thick earth can nurture the nature of metal, help its form, and control water, making the metal's form pure and strong. However, too much earth is not good: in spring, when wood is strong, earth is scattered like dust by being overcome by wood, though thick, it cannot contain the cold, so at this time, it is better to have water to wash away the floating earth.

夏月之金，性尚在柔，未執方，猶嫌死絕，貴乎旺相，見木助火，傷形克體，謂夏月乃赤帝行權，火神用事，當是木槁，無形並遇其火，則火性愈猛，故為傷形克體。若以見火多，卻為不厭，性溫體泣潤肌膚，土盛火暴，執方不能自化，展轉無剛革之威。時當夏月，土多則成滯金。助體剛形飭自立，時有當權火氣，出乎自然變化也。

In the summer month, the metal is still soft and not yet fully formed or fixed. It most dislikes being placed in a dead or exhausted position. The ideal is to have it in a strong and harmonious state. If wood comes to assist fire at this time, it will injure the metal's form and overcome its substance. This is because summer is the time when the red emperor rules and the fire deity is in charge. Wood is already dry and withered, and when it meets fire, the fire becomes even more intense, thus injuring the metal's form and overcoming its substance. However, if there is only an excess of fire without wood to assist, it is not so bad, as fire can warm the metal's nature and moisten its surface. But if earth is strong and fire is fierce, the metal will be buried and unable to change on its own, leading to a lack of strong and transformative power. If there is too much earth in summer, the metal becomes blocked and stagnant. Only by supporting the metal's form, making it strong and self-sufficient, and then adjusting it in accordance with the prevailing fire energy can there be a natural and proper transformation.

秋日秋金當權乘勝，經曰金氣肅而雕萬物，木多則反傷斧斤。謂秋乃白帝行權，金神用事，時雖木死，琢之不難，謂有取而轉進退，則反費精神。“《五行大論》云：”猶石鼯之畏貪，若靈龜之曳尾，金多愈剛，剛而必折，謂乃本性本權，更加本形相助，失乎旺，旺則極，極則反於造物不耐扶。

In autumn, the metal element is in charge and dominant. The classic texts say that the qi of metal is sharp and severe, causing the withering and falling of all things. If there is too much wood at this time, it would actually damage the axe and saw. Because autumn is the time when the White Emperor rules and the metal god is in charge, although the wood has already withered and died, it is easy to cut and chop, but one must carefully consider the selection and retreat, and in the process, one may end up wasting effort. The "Great Treatise on the Five Phases" says: this is like the stone rat that desires too much and ends up suffering, or the spiritual turtle dragging its tail and getting stuck in the mud. The more metal there is, the harder it becomes; when hardness reaches its peak, it will inevitably break. Since autumn metal is already in its prime and dominant, and with the addition of similar elements, it loses the balance of harmony and strength. When strength reaches its peak, it becomes extreme, and extreme situations inevitably lead to reversal. The workings of nature can no longer sustain it.

若琉璃火盛，可以成形，謂時當暴亂，須用物以制其暴性，性肅則形成，形成則可施鋒銳，有鋒銳可施，收斂之功，水潤體光，水白金清，精神銳秀，執性不剛。物無反惡，土盛生金，其性愈隆。物能稼穡，形成所執，物有所成。

If there is a fierce fire burning, it can actually shape the metal into a form. This means that when the nature of metal is intense and fierce, it must be restrained by other elements; once its nature is calmed, its form can be shaped, and once the form is established, the sharpness of the blade can be utilized, and the function of the blade can then be effective. If water comes to moisten it, the metal will shine. Clear water and white metal reflect a sharp and refined spirit, and the nature of the metal will no longer be entirely rigid, so that all things will not be harmed by it. When earth is abundant, it can generate metal, enhancing its thick and solid nature. Earth can cultivate and sustain life; once the metal form is established and each has its own function, all things can then achieve their own forms.

冬月之金，形寒性冷，水秀金柔，木多不能琢削之功，反成無用。水盛則金氣愈寒，謂冬月乃黑帝行權，水神用事，加之以水，則金寒水冷，不能執化。火多性溫體健。物當成器，鋒銳可施，時隆財相，金見聚氣，則形微氣盛也，土多制水生金，生不寒，體不懦，加之火助土厚，則子母俱有成物之功，可以成剛，可以成銳，吉無用不利也。”

In the month of winter, metal is cold in form and cool in nature. Water, though beautiful, makes the metal even softer. At this time, even if there is much wood, the metal lacks the strength to cut, and becomes useless. When water is abundant, the metal's energy becomes even colder, because winter is the time when the Black Emperor rules and the water deity is in charge. Adding more water would make both metal and water even colder, making it impossible for them to control transformation. If there is much fire, the metal's nature becomes warm and its body strong, allowing it to take shape and for sharp edges to be formed. At this time, the wealth star is strong and the phase energy is timely, so the metal meets gathering energy. Although its form is weak, its energy is strong. If there is much earth, it can control water and generate metal. The metal is generated but not cold, and its body is not weak. Adding fire to help earth become thick, then earth is the mother and metal is the child. Both mother and child can achieve the function of creating all things: it can be made hard and can be sharpened, and it is beneficial in all directions.

夫木者，東方清帝之神，庖羲氏執規司事。張晏曰：“木為仁，仁者生，生曰員，故曰規，行生泰之權，持華秀之令，春月得之漸有生長之象。孟春之令，猶有微寒，當用火以溫暖，則木無盤屈之拘，當有舒泰之美。才當春木，陽壯物渴，藉水資扶，益加秀茂，夏月之木，根燥葉乾，盤而且直，屈而已伸，水滋其形，而無稿巧。水病水死，救之無功，水生水旺，滋之有力。蓋謂蟀不能救旺中之鬼也。”又云：勺水不能生木，然用生旺，金多木能成器，時當赤帝行權，土養無水潤成其木也。

Wood is the spirit of the Eastern Lord of Spring, governed by Fuxi with the compass. Zhang Yan said: Wood belongs to "Ren" among the Five Constants, and "Ren" governs growth. Since growing things are round in shape, the compass is used to measure them. Wood's influence brings forth and promotes prosperity, holding the power to make flowers flourish and leaves thrive. In the early spring, wood gradually shows signs of growth. However, in the beginning of spring, there is still a slight cold, so fire is needed to warm it up, so that wood does not curl and remain constrained, but instead can stretch and flourish. When spring is in full bloom, the yang energy is strong and all things become dry, so water is needed to support and nourish it, allowing wood to become even more beautiful and flourishing. In summer, wood's roots, trunk, and leaves wither, though it may be bent, it still remains upright; though it may be oppressed, it eventually regains its strength. At this time, water is necessary to moisten its form, so that it does not wither and lose its beauty. However, if water is in a state of decline or death, it cannot help; if water is in a state of birth or strength, it can provide nourishment. This means that a small amount of residual power cannot save a disaster that has reached its peak. It is also said that a single spoon of water cannot grow wood; the water itself must be in a state of birth and strength. In summer, if there is too much metal, it can shape wood into objects; because at this time, the Red Emperor is in charge. If only earth is used to cultivate it without water to nourish it, the wood cannot grow.

木助木以成林，徒逞鬱鬱之觀，終無結果之成。若居夏季，見金相成，時乃金相，得之已成形，謂金相能施功，可成琢削之象。秋月木氣漸寒冷，木漸凋敗。初秋之時，火勢未衰，猶喜東木以相資。仲秋謂木之到秋中，果已成實，葉以凋零，當用金以琢之，乃成物狀。秋深近冬，漸漸嚴氣，畏之以水，見水愈寒，喜之以火，見火溫暖，木併成林，則上乘而下滅，謂秋木成林。上乘者而禽歸之棲也，下滅者百草不能生也。

In the summer month, if one merely uses wood to assist wood and allows it to grow into a forest, it will only result in a sight of lush greenery, but ultimately fail to bear fruit. If it occurs in the late summer month, the presence of metal is beneficial: at this time, metal is in the position of "assisting," the wood has already taken form, and metal can perform the function of cutting and shaping, thus transforming the wood into useful objects. In the autumn month, the energy of wood gradually becomes cold, and the trees begin to wither. In the early autumn, the fire still has not declined, and it still prefers the wood from the east to support the fire. In the middle autumn, the wood has reached the middle of autumn, the fruits have already formed, and the leaves begin to fall; at this time, metal should be used for cutting and shaping, so that the wood can become a useful object. As autumn deepens and approaches winter, the cold and severe weather gradually increases, and wood most fears water—water makes it even colder; it prefers fire—fire brings warmth. At this time, the woods form a continuous forest, which is described as flourishing above but extinct below: flourishing above means that birds return to nest; extinct below means that no grass can grow beneath the trees.

冬月物藏伏時，起已歸根，用多土以掩之，則根深蒂固，水多氣冷，根損形亡，謂當時黑帝行權，水神用事，正冰霜欲結，更加之以水。則根不能存，形必亡也。火見交加，卻謂濟物，謂冬氣已寒，得火成溫暖之氣，則木之根莖，吾知其無冷損之害，可以濟物，喻如寒木向陽也”。

In the month of winter, all things are hidden and dormant, and the vitality has retreated to the roots. At this time, it is necessary to cover the roots with thick earth so that they can become deep and strong. If there is too much water, the cold climate will damage the roots and lead to the decay of the body; because winter is the time when the Black Emperor rules and the water deity is in charge, when frost is about to form, adding more water would cause the roots to be lost and the body to inevitably decline. On the contrary, if there is fire, it can help save all things: the cold winter air, when warmed by fire, produces a warm atmosphere, which prevents the roots and stems of wood from being harmed by the cold, thus benefiting all things. This is similar to trees in the cold weather turning towards the sunlight.

夫水者，北方黑帝之神，高陽氏執權司事。張晏曰：“水為智，智者謀，謀者重，故曰權。行嚴凝之令，主殺物之權。執性不定，決諸東則東流，決諸西則西流。春月之水，性濫滔淫，加之以水，更逢生旺，必有崩堤潰岸之勢。經曰：滔滔不止，必有自溺之憂，喜逢土止，而無氾濫之患。

Water is the spirit of the Northern Black Emperor, governed by Zhuan Xu Gaoyang氏 with the scale hammer as his instrument. Zhang Yan said: Water corresponds to "Wisdom" among the Five Constants. Wisdom is about planning, and planning values stability, hence the use of the scale hammer as a symbol. Water enforces the severe cold and freezing commands, holding the power to bring about the withering of all things. Its nature is most unpredictable; if it breaks through to the east, it flows eastward; if it breaks through to the west, it flows westward. In the spring month, water is capricious and overflowing. If more water is added and it meets a favorable and thriving place, it will certainly have the tendency to break through the embankments. The classic says: Continuous and overwhelming water will inevitably lead to self-destruction. Therefore, spring water prefers to meet earth to form embankments and prevent overflow, thus avoiding the danger of flooding.

夏月之水，執性歸源，時當涸際，而無氾濫之患。謂夏乃赤帝主權，日炎物燥，當用水潤，到此之時，若施一滴之功，可澤十里之潤，貴乎水助也。秋月之水，母旺子相，表裡光瑩，遇金助則子母俱和，而金白水清。謂秋金旺，金能生水，則水更遇相會，則曰子母和會，而金白水清也。冬月之水。其形得地，其勢得時，火氣減而寒氣增，大寒凜凜，不結冰凝，水本不死，水結冰凝，而曰死也。遇火則增暖減寒，而性狀不凝不結，謂冬水勢寒，更加水則愈冷，惟喜在於火木也。”

In summer, water is characterized by its tendency to retreat and return to its origin, and during this dry season, there is no concern about flooding. Since summer is ruled by the Red Emperor, the sun is scorching and all things are dry, so water is especially needed to moisten. At this time, even a single drop of water can benefit an area of ten li, so it is valuable to have water assistance. In autumn, water is in its phase and is supported by metal, so it is clear and luminous both inside and out. When metal comes to assist, both mother and child are harmonious, forming the situation of "white metal and clear water." Because autumn is the season of strong metal, which generates water, and water is in its phase and meets with metal, it is called the harmonious union of mother and child, and white metal and clear water. In winter, water has its form supported by the earth and its momentum in season. At this time, the fire energy is weak and the cold energy increases, with severe cold. If water does not freeze, its nature is still alive; once it freezes, it is considered dead. When met with fire, it gains warmth and dispels the cold, so it does not solidify or freeze. In summary, winter water is naturally cold, and adding more water only makes it colder. Therefore, the only thing that is favorable is fire and wood—fire dispels the cold, and wood reduces its momentum.

夫火者，南方赤帝之神，神農氏執衡司事。張晏曰：“火為禮，禮者齊，齊者平，故曰衡。行炎陽之令，主成齊之權。生當春月，母旺子相，勢力並行，加以聲旺損物損身，得以死絕。明晦繼傳，見木則愈加輝煌，抱新救火，則火勢增炎。夏月之火，執力行權，輝煌則失之易滅，掩藏則可以無殃，見休囚，乃曰成功不退，逢生旺，謂之不息，炎炎火減其勢，終無自焚之咎。木助其炎，必主夭折。逢金無水，難成造物之功，有水有金，必作良工之巧。

Fire is the god of the Southern Red Emperor, governed by the Shennong dynasty with the balance rod as its master. Zhang Yan said: Fire belongs to "Ritual" among the Five Constants, and "Ritual" governs order and neatness, which brings about fairness and stability, so the balance rod is used as a metaphor. Fire governs the flourishing of the sun, and holds the power of accomplishment and discipline. When fire is born in spring, its mother (wood) is strong and its son (fire) is in its prime, and their strength runs together. If the fire becomes too strong, it will damage things and itself, so it needs to be restrained in a dead or dying place. Light and darkness alternate and support each other; when wood is present, fire becomes even more brilliant. Carrying firewood to put out a fire only makes the flames fiercer. Fire in summer is at its peak of power. If it is too brilliant, it may easily go out; if it is slightly concealed, it can avoid disaster. When fire meets a weak and confined place, it is called "success without retreat"; when it meets a flourishing and strong place, it is called "intense and unceasing." Intense fire needs to be reduced in strength to avoid self-destruction. If wood is also present to help the fire, it will certainly lead to an early death. Summer fire that only meets metal without water cannot achieve great results; if both water and metal are present, water and fire balance each other, and metal is refined, leading to the creation of exquisite tools.

秋月之火，性息體休，終歸晦地，見生旺又似東行，逢死絕愈增晦味。木助其體，晦而復明，土閉其形，內明外暗，土木或加，光而且曄，晦而且明，謂秋火本晦，若見生旺，又加太陽東出之光，且死絕失之本暗。喜木生，惡土掩。若有土更有木，又為喜。冬月之火，鬼旺身衰，韜光晦跡，暑氣絕而寒氣增，惡死絕而好生旺。遇木生則照而無晦，逢水愈減其光，謂冬月寒氣增，則火死。得木生，因之以成形。金多返慮旺成為昌，謂火死難以施力，不利見金也”

Autumn fire is naturally inclined towards darkness, its nature subdued and its form resting, eventually returning to a state of obscurity. If it encounters a place of birth and strength, it is like the sun rising in the east, rekindling its brightness; if it meets a place of death and decline, the darkness becomes even more pronounced. If wood supports its form, it transitions from darkness to light; if earth blocks its form, the outside remains dark while the inside shines. If both earth and wood are present, it becomes both bright and dark, both luminous and obscured. In summary, autumn fire is originally inclined towards darkness. If it encounters birth and strength, it is as if another rising sun is added; if it falls into death and decline, it loses its inherent darkness. Therefore, autumn fire prefers wood to nourish it and dislikes earth that obscures it. If both earth and wood are present, it becomes favorable again. Winter fire is weakened while the water that controls it is strong, so it must conceal itself and remain hidden. At this time, the heat has ceased and cold has increased, so it most dislikes death and decline and most prefers birth and strength. If wood supports it, it shines brightly without being obscured; if water is present, it further diminishes its brightness. Because the increase of cold in winter places fire in a state of death; only with the support of wood can it take shape. As for excessive metal, it should be regarded with caution: metal is the wealth of fire, but since fire is already weak and dying, it lacks the strength to overcome metal and obtain wealth. Wealth that is abundant becomes a burden, so winter fire is unfavorable when encountering metal.

夫土者，中央黃帝氏之神，軒轅氏執繩司事。張晏曰：“土為信，信者誠，誠者直，故曰繩。居五行之中，行負戴之令，主養育之權。三才五行。皆不可失。得高下而居位，居四季而有功，金得之鋒銳愈剛，火得之光明照燭，木得之英華越秀，水得濫波不泛，土得之稼穡豐隆。旺之不息，必能為山，散之不聚，必能為地，用之無窮，生之罔極，土之謂也”。

Earth is the divine spirit of the Central Yellow Emperor, governed by the Yanhuan clan. Zhang Yan said: In the Five Constants, earth corresponds to "trust," which embodies sincerity and honesty, leading to uprightness, hence the analogy with a measuring rope. Earth occupies the central position among the Five Phases, carrying and supporting all things, and holds the power to nurture all living beings. The three elements of heaven, earth, and humanity, as well as the Five Phases, all depend on earth. Whether high or low, earth can maintain its position. It thrives in the last months of each season, each with its own function: metal becomes sharper with earth; fire shines more brightly with earth; wood produces more beautiful flowers and leaves with earth; water does not overflow unchecked with earth; and earth itself becomes fertile and abundant with earth. When earth is strong and not accumulated, it can form high mountains; when it is scattered and not consolidated, it can spread out to form the vast land. Its use is inexhaustible, and its generation is boundless. This is what is meant by earth.

財官旺而日主弱，運行身旺最為奇。日主旺而財官弱，運行財鄉名利馳。身旺比劫重，損財又傷妻。比劫逢梟食，妻遭產裡危。逢官官入墓，父死他鄉土，支干官鬼眾，兄弟最難為。傷官四柱見，伯道老無兒。地支純財局，大富大貴不須疑。若行官旺運，納粟奏名賢。去官留殺者，威顯在邊夷。財旺暗生官，用賄求名利，棄印就財者，子立整根基。偏印反傷官，女人最須忌。刑夫並害子，孤自守孤幃。

When the wealth and official positions are strong but the day's ruler is weak, the most fortunate is when the big years reach a place where the day's ruler is strong. When the day's ruler is strong but the wealth and official positions are weak, the big years reaching the wealth's land will bring fame and fortune. When the day's ruler is strong and there are many rivals and劫财, it will both damage wealth and harm the wife. If, besides rivals and劫财, there is also aOwl Spirit taking away the food, the wife will be in danger of childbirth. When encountering the official star but the official star is in its tomb, the father will die in a foreign land. If there are many official and ghost stars in the heavenly stems and earthly branches, brothers will be hard to keep. If the four pillars are full of injurious stars, it is like the old man Deng Boyue of the Jin dynasty who had no sons in his old age. If the earthly branches form a pure wealth situation, great wealth and honor are certain. When the wealth situation is formed, if the big years reach an official strong year, one can donate grain and rice to gain a reputation of being virtuous. If the destiny removes the official star and keeps only the seven killers, there will be great fame and reputation in the border areas. When wealth is strong and secretly produces official stars, one can seek fame and honor through wealth. If one gives up the official star and goes for the wealth star, the descendants can establish the family and restore the family foundation. As for the偏印 (枭神) harming the injurious star, this is most to be avoided for female destiny: it will harm the husband and children, and one can only live alone in an empty room.

傷官見官者，運喜入財地。名標龍虎榜，身到鳳凰池。比劫偏印格，傷官受剋制。侄男為親嗣，義女為偏妻。偏官制伏過，僧道守閒居。財多身弱者，溺水及漂尸。身旺而敵殺，衣紫及穿緋。虛邀並暗拱，早歲步雲梯。夾貴並六合，陶朱堪足擬。得一分三格，前賢皆掩蔽。此術莫輕傳，洩漏天之機。

When the official star appears along with the injurious official pattern, the big years are favorable for entering the wealth land, allowing wealth to mediate and resolve the situation, thus enabling one to be listed on the Dragon and Tiger List and enter the Phoenix Pool. When the ratio and biased monk are in charge and the injurious official is restrained, it is common for the nephew to inherit the family lineage and to take in a foster daughter as a secondary wife. If the biased official (seven killers) is subdued too much, one can only become a monk or a Taoist and live a quiet life. Those with excessive wealth but weak body often face the danger of drowning and floating corpses. Those with strong body who can resist the seven killers will wear purple robes and red sashes and achieve high status. Those with a vacant position invited and secretly supporting the pattern can ascend the ladder at a young age. Those with the branches enclosing the nobleman and encountering the six harmonies will become as wealthy as Tao Zhu Gong. Those who can distinguish these patterns into three levels are even superior to the wise men of previous generations. This method should not be easily passed on to others, for fear of leaking heavenly secrets.