The Five Phases Fundamental Principles and Their Transmission and Transformation Treatise

財逢旺人多富。註釋：如甲乙生人，用戊己為財，八字有火局，則財神有氣，或運行南方及長生之地，必發福。官遇長生命必榮。註釋：如丁日干，以壬水為官，四柱得壬申字，即官長生也，其命必榮達。

A person whose wealth star meets a prosperous place is likely to be wealthy. The commentary says: For example, a person born with Jia or Yi wood as the day stem, whose wealth star is Wu or Ji earth, if there is a fire formation in the birth chart, fire can generate earth, thus giving the wealth star life qi; or if the big destiny moves to the southern direction or the place where the wealth star is born, they will certainly prosper. When the official star meets growth, the destiny is certainly distinguished. The commentary says: For example, a person with Ding fire as the day stem, whose official star is Ren water, if in the four pillars there is the column of Renshen, Shen is the place where Ren water is born, meaning the official star sits on growth, such a destiny will certainly achieve success.

丁生酉境，丙辛遇之絕嗣。財臨煞地，父死而不歸家。若能觀覽熟讀詳玩，貴賤萬無一失。註釋：辛金以火為子，酉時乃火死地，有丙字合，化水克火，主無嗣。庚午有甲申字財臨殺，主父死，子客在外。

Ding fire falling into the酉 position, and then meeting with Bing and Xin combining, will lead to a lack of descendants; the wealth star is in the place of seven evils, meaning the father dies outside and cannot return home. If one can read these words repeatedly, memorize them thoroughly and understand them well, then judging wealth and poverty will be certain. The commentary says: Xin metal takes fire as its son star, and the酉 hour is the death place of fire; with Bing appearing again to combine with Xin, Bing and Xin combine to form water, which then turns to overcome fire, so there will be no sons. On a Gengwu day, if there is also the Jiashen column, the wealth of the甲 wood is exactly on the seven evils of the申 metal, which indicates the father's death outside and the son being away from home.

大哉干支，生物之始。本乎天地，萬象宗焉。太易生水，未有氣也。太初生火，有氣未有體也。太始生木，有形未有質也。太素生金，有質未有體也。太極生土，形質具有也。此乃生物之始，本乎天地之初。所以五行之生，水數一，火數二，木數三，金數四，土數五，五行即成質，而太極既混沌，一判胚胎，胎輕清為天，重濁為地。二氣相成，化而成天，且日月星辰，山川草木，人民魚龍禽獸，萬物宗之而生是也。

How magnificent are the Heavenly Stems and Earthly Branches! They are the beginning of all things, originating from heaven and earth. All phenomena take their foundation from them. In the first stage of the creation of heaven and earth, called "Tai Yi," water was generated, and there was no yet any qi. In the second stage, called "Tai Chu," fire was generated, and there was qi but no form. In the third stage, called "Tai Shi," wood was generated, and there was form but no substance. In the fourth stage, called "Tai Su," metal was generated, and there was substance but no complete form. Then, in the stage called "Tai Ji," earth was generated, and both form and substance were complete. This is the starting point of the generation of all things, with its origin in the initial separation of heaven and earth. Therefore, the numbers representing the generation of the Five Phases are: water is one, fire is two, wood is three, metal is four, and earth is five. Once the Five Phases have taken on substantial form, the original chaos of Tai Ji is divided, and thus the embryo is formed: the light and clear rises to become heaven, and the heavy and turbid sinks to become earth. The interaction of yin and yang qi leads to the formation of shapes, thus giving rise to the sun and moon, stars, mountains and rivers, grasses and trees, people, fish, dragons, birds, and beasts, all things taking their foundation from this.

有陰陽變化之機，時候淺深之用。以地為陰，以天為陽，言陰陽交合，而能生物。如人之婦與夫合，而生子，謂之變化之機。時謂四時，而分春夏秋冬，以三時為一春，三時為一夏，三時為一秋，三時為一冬，一時為三個月，以十二時為一日，三十日為一月，十二月為一年。一時有八刻，每時初刻，初一刻之分，故有淺深。候乃五日一候，每月三十日，分作六候，一年共計七十二候，如正月東風解凍，蟄蟲始振，魚陟負冰，獺祭魚，雁北歸，草木萌動之類是也。故有淺深用之。

There is a pivot of yin and yang change, as well as distinctions in the depth and sequence of seasonal periods. Earth belongs to yin, and heaven belongs to yang; only when yin and yang combine can all things be generated and nurtured, just as a husband and wife unite to give birth to children, which is called the pivot of change. "Time" refers to the four seasons, divided into spring, summer, autumn, and winter. Each season consists of three periods, with three periods making a season. Each period is three months. Twelve hours make a day, thirty days make a month, and twelve months make a year. Each hour is divided into eight parts, further divided into initial parts, initial moments, etc., so there are distinctions in depth and sequence. "Hou" refers to a period of five days, and each month of thirty days is divided into six hou, making seventy-two hou in a year. For example, in the first lunar month, the east wind thaws the ice, insects begin to stir, fish rise to the surface of the ice, otters arrange fish and perform a ritual, geese return to the north, and grass and trees begin to sprout, all of which are hou. Therefore, distinctions in depth must be made.

故金木水火土原無主形，生剋制化，理取不一。水能生木，木能生火，火能生土，土能生金，金能生水，此生生不絕之義。金能克木，木能克土，土能克水，水能克火,火能克金,此取制化之義。雖無形之可觀。其變化之理無窮。

Therefore, metal, wood, water, fire, and earth do not have fixed forms. The principles of their generation, overcoming, control, and transformation are not limited to a single method. Water nourishes wood, wood nourishes fire, fire nourishes earth, earth nourishes metal, and metal nourishes water, which signifies an unceasing cycle of generation. Metal overcomes wood, wood overcomes earth, earth overcomes water, water overcomes fire, and fire overcomes metal, which represents the meaning of control and resolution. Although the five elements have no specific form, the principles of their transformation are endless.

假如死木，偏宜活水長濡。木之枯者，謂之死。賴水生之，得沾濡澤，可以復生。假若逢金則剝削矣，逢火則焚盡矣，得水濟之，逢春則榮。故云偏宜活水。理亦然矣。譬若頑金，最喜洪爐火段。庚辛金生於秋月，無火制伏者，謂之頑金。夫金之質，木堅剛之物。人稟之性主義，有剛果毅然卓立。若要成器，必得洪爐丙丁之火，鍛鍊操持成物，方能用之於世。如無丙丁制之，俗云一塊死鐵，不堪用也，故曰頑金。

For example, a dead tree must be continuously nourished by living water to revive. Once a tree is withered and dead, it is called a dead tree. If it receives the moisture of water, it can be revived and flourish again. If it meets metal, it will be cut and shaped; if it meets fire, it will be burned completely. Only when it meets living water, it can flourish again in spring. Therefore, it is most suitable for living water, and the reason is clear. Another example is stubborn metal, which prefers a great furnace and strong fire to forge. If the metal of Geng and Xin is born in autumn but not tempered by fire, it is called stubborn metal. Metal is a hard and strong substance. People who inherit this nature have a character of 'righteousness', being strong, decisive, and independent. However, to become a useful object, it must be repeatedly tempered by the fire of Bing and Ding in the furnace. Only then can it be used in the world. If there is no Bing or Ding fire to temper it, it is called a piece of dead iron, which is of no use, hence called stubborn metal.

太陽火忌林木為讎。太陽，日也，屬火，居午位。為人君之德，諸星不敢犯，惟忌木星，春夏之木為林木也，正謂春生夏長，木之茂盛，蔽日之光，故云：忌林木為讎。若夫秋木調零，冬木全落，其葉不能蔽日之光，此言丙火生於春夏，遇木盛者忌之，秋冬不忌。

The fire of Bing, like the sun, treats a forest of trees as an enemy. The sun is the day, belonging to the fire element, located in the position of Wu, possessing the virtue of a sovereign ruler. All the stars dare not offend it, but it is particularly wary of the wood element. The wood of spring and summer is referred to as a forest of trees: in spring it sprouts, in summer it grows vigorously, with dense branches and leaves that block the sunlight. Therefore, it is said that the forest of trees is an enemy. However, the wood of autumn has already withered, and the wood of winter has lost all its leaves, so it cannot block the sunlight. This indicates that this principle applies when Bing fire is born in spring or summer and encounters excessive wood, but it is not a concern when born in autumn or winter.

樑棟材求斧斤為友。甲木，為樑棟木也。夫樑棟之木，必得斧斤斫削雕刻，然後方可成器。斧斤者，庚金也，以斧斤喻之，而取象也。此言甲木生春。須得庚金剝削，然後有貴。若生於秋，則太過，恐傷之不為貴矣。且主筋疼骨痛之病。

Wood used for making beams and pillars must regard the axe as a friend. Jia wood is considered the material for beams and pillars. Any wood used for beams and pillars must be cut and shaped by the axe in order to become an object. Here, the axe refers to Geng metal, which is used as a metaphor. Therefore, this passage means: Jia wood born in spring must be cut by Geng metal to be shaped and thus achieve status; if born in autumn, when the metal energy is already too strong, further cutting may cause harm, making it not valuable and leading to ailments such as muscle and bone pain.

水隔火不能熔金。夫金生於秋，棲身旺之地，難得丙火以陶熔，方可成器而貴。四柱又見壬水，以克其火，則火不能熔金，使其金仍為堅剛之氣，亦不可以言貴。若無羈絆，當為從化而論可也。

Water is in the middle, preventing fire from melting metal. Metal is born in autumn, which is its strong and flourishing period. It is rare to have Bing fire to refine and shape it, allowing it to become a valuable object. However, if there is also Ren water in the four pillars to overcome the fire, the fire cannot melt the metal, and the metal remains hard and strong, thus not achieving high status. If the metal has no constraints or restraints, it should be considered according to the from-formation pattern.

金沉水豈能克木。且如甲木喜庚金為煞，若有金，又在申子辰之局，謂之金沉水底，水盛金沉，安能克其木哉？此為遇而不遇之象也。活木忌埋根之鐵。活木，無根之木，陽木也。若遇金旺有根。即能傷木，則自身受制於人，豈得為福哉，若有丙火制金，可以言福。

Gold sinking to the bottom of water cannot cut wood anymore. For example, Jia wood likes Geng metal as a seven killer to cut and shape itself, but if this metal falls into the water triple of Shen-Zi-Chen, it is called "gold sinking in water." When water becomes strong, the metal sinks, so how can it cut wood? This is a situation that seems to meet but is actually like not meeting at all. Living wood most fears iron buried beneath its roots.the so-called living wood refers to rootless wood, that is, Yang wood Jia. If it meets strong metal that also has roots, it can really harm the wood, and the day master will be controlled by others everywhere, how can it be considered as good fortune? If there is Bing fire in the destiny to control the metal, then it can be considered as good fortune.

死金嫌蓋項之泥。此言金質之弱，人遇土多，是謂土重而金遭埋沒之故。如以金為日主，歲月時又見戊己，支中又逢辰戌丑未之方是也。此象主一生被人壓伏，未可以通達斷之。甲乙欲成一塊，須知穿鑿之功。甲乙之木，生於寅卯辰之方，為之一塊，此為曲直仁壽之格局也。壬癸能達五湖，蓋有並流之性。水至於亥子丑之地，乃為湖海，則為會局，其性相併，得汪洋之勢。此等生人，有福有量，才智之士也。樗木不禁利斧。樗，朽木也，性質枯弱，言甲乙之木，生於秋金之地，則傷其身，當以亦弱疾病之輩，若有丙丁，方可取福，或行南運，制之亦美，東方之運大美，更遇西方亡矣。

A lifeless piece of metal is most afraid of soil covering its head. This refers to the inherent weakness of metal; if a person encounters too much earth, it becomes earth overpowering metal. For example, if metal is the day master, and the year, month, or hour columns also contain Wu or Ji earth, and the branches also contain the directions of Chen, Xu, Chou, or Wei, this is exactly such a situation. This kind of destiny indicates a life of being suppressed by others and not being able to achieve success or high status. The wood of Jia and Yi must be formed into a single block, which requires the skill of carving and shaping. If Jia and Yi wood are born in the eastern directions of Yin, Mao, and Chen, they can be formed into a single block, which is called the "curved and straight longevity" pattern. The water of Ren and Gui can flow through the five lakes, because water has the nature of converging and flowing together. When water reaches the areas of Hai, Zi, and Chou, it becomes lakes and seas, forming a water pattern, with all the waters having similar characteristics and a vast and mighty momentum. Such a person has both fortune and capacity, and is a person of talent and wisdom. A tree like the樗, which is a type of scattered wood, cannot withstand the cutting of an axe. The樗 is a rotten tree, with dry and weak nature. This refers to Jia and Yi wood being born in the autumn season when metal is strong, and thus being cut and injured, making them weak and prone to illness. If there is Bing or Ding fire in the destiny to control metal, it can bring good fortune; or if the big destiny moves to the southern fire direction to control metal, it is also good; if it moves to the eastern wood direction to support the body, it is even better. However, if it encounters the western metal destiny, it will not be able to survive.

真珠最怕明爐。此當作庚戌辛亥生人，遇丙寅丁卯是也，餘者非謂此論。蓋庚戌辛亥者，納音為釵釧之金，所以怕丙丁卯爐中之火，非專以金怕火之論也。若壬申癸酉劍鋒金，又喜明爐也。

Pearl-like fine gold is most afraid of a bright furnace. This refers to people born in the years of Geng Xu and Xin Hai encountering Bing Yin and Ding Mao. Other combinations are not considered in this context. Because the nayin sound element of Geng Xu and Xin Hai is "Cai Chuan Jin," which is fine gold for jewelry, they fear the "Lu Zhong Huo" (fire in the furnace) of Bing Yin and Ding Mao. This is not a general statement that all gold fears fire. If instead it is Renshen and Guiyou with "Jian Feng Jin" (sword edge gold), they actually prefer the bright furnace for forging.

弱柳喬松，時分衰旺。壬午癸未為楊柳，至於五六月將衰矣。謂之弱柳，柔軟之象，生於春謂之盛。喬松者， 庚寅辛卯松柏木也，生於春謂之喬松。此言木之盛衰，與他木不同論也。

The weak willow and the tall pine must be distinguished in terms of their decline and strength according to the season. The Nayin sound elements Renwu and Guiwei are called 'Willow Wood', which gradually decline in May and June, so they are called weak willow, representing softness. If they are born in spring, they are strong. The so-called tall pine refers to the Nayin sound elements Gengyin and Xinmao, which are called 'Cypress Wood'. If they are born in spring, they are tall and upright pines. This refers to the prosperity and decline of these two types of wood, which should be discussed separately from other woods.

寸金丈鐵，氣用剛柔。寸金言其微弱，丈鐵言其剛健，此可審氣候之淺深而用也。柔者，用土以資之，剛者用火以制之，可以言福。隴頭之土，少木難疏。戊寅己卯城頭土也。寅為艮山，非浮薄土。既為山，難得木以疏之，木少與山不相稱，故須得均平，方見山林之秀。以人類之，則有福矣。

A small piece of gold and a long bar of iron, when used, should be distinguished by their softness and hardness. A small piece of gold represents something small and weak, while a long bar of iron represents something large and strong. One must examine the depth of the season to determine their use: the weak should be nourished by earth, and the strong should be subdued by fire, only then can fortune be discussed. On high places of fields and ridges, thick earth is needed, and if there is not enough wood, it cannot be properly ventilated. The nayin sound elements of Wuyin and Jimao are called 'City Head Earth'. Yin is also the mountain direction of Gen, so it is not a light or thin earth; since it is a mountain, it is difficult to find wood to loosen it. If there is not enough wood, it will not be in balance with the mountain's weight. Therefore, both sides must be balanced to show the elegance of mountains and forests; when applied to people, this indicates fortune.

爐內之金，溫泥反蔽。金賴土生，又云溫泥反蔽，何也？假如丙寅丁卯為爐，且壬寅癸卯為金箔，其力甚薄，又在紅爐之內，雖有浮土，不能助之，反為掩蔽。雨露安滋朽木。木至午而死，至未而入墓矣。雖有雨露，安能得活，終為不達之象。

The gold in the furnace is covered by warm soil, which is supposed to nurture it, yet here the warm soil ends up concealing it. Normally, gold is generated by soil, but in this case, the warm soil ends up obstructing it. For example, the nayin sound element of Bingyin and Dingmao is "fire in the furnace," while that of Renyin and Guimao is "gold foil gold." The gold foil is very weak, and when it is placed in the red furnace, although there is a little floating soil, it does not help at all, but instead covers the gold. Similarly, rain and dew cannot nourish a decaying tree. When wood reaches the hour of Wu, it dies; when it reaches the hour of Wei, it is in the state of being buried. Even with rain and dew, how can it survive? It is ultimately a sign of blockage and obstruction.

城牆不產珍金。城牆之土，陽土也。惟能提防氾濫，豈能產物乎？猶人之積土成陂，雖產者惟草木而已，安有珍金者乎？劍戟功成，遇火鄉而反壞。美如劍戟，賴火以成其器。倘若運至南方，重見丙丁，此為之太過,反傷其質,故云反壞。

The soil on the city wall cannot grow precious metal. The soil of the city wall is yang soil, which can only be used to block floods. How could it produce things? It is like people piling up earth to build a dike; what grows on top is at most grass and trees, how could there be precious metal? If sword and spear have already been forged, encountering fire again would cause them to be destroyed. Swords and spears, such exquisite weapons, rely on fire to shape their forms. If one's great destiny leads to the southern direction, encountering many instances of Bing and Ding fire again would mean over-exercising the forging process, thus damaging their quality. Therefore, it is said 'reverse destruction'.

城牆積就，至木地而生愁。城牆虛浮之土，遇木多則克之，或裂或傷，豈能當其任哉？癸丙春生，不雨不晴之象。癸者，陰水也。在天為雨露之水，在地為泉石之水。丙者，陽火也。在天為太陽之象，在中為爐中之火，故生於春月，二者相兼，欲雨而不雨，欲晴而不晴，各有進退之狀。人命稟此之象，亦將以為不顯不達之人也。

The city walls have already been built up, but as soon as there is wood, worry arises. The earth used for building walls is a kind of hollow soil, which is vulnerable to being overcome by excessive wood, leading to cracks or damage. How can such walls bear the responsibility of holding back water? The癸 water and丙 fire are both born in spring, creating a situation where it neither rains nor clears up.癸 is yin water, representing rain and dew in the sky and springs and springs in the earth;丙 is yang fire, symbolizing the sun in the sky and the fire in the household. When these two elements are born in spring, they create a situation where it is neither raining nor clearing, with both elements uncertain and indecisive. A person with such a destiny is one who is not prominent or prosperous.

乙丁冬產，非寒非暖之天。乙木者，陰木也。丁火者，陰火也。乙木在天為丹桂，丁火在天為星，生於冬月水盛之地，水不能克，所以不能為寒為暖之象，正得比和之義。極鋒抱水之金。此言壬申癸酉乃劍鋒之金，極其利也，則金必生水，支水干金，謂之抱水之金，其氣堅剛，功成不退。

Yi wood and Ding fire are born in winter, and the weather is neither cold nor warm. Yi is yin wood, and Ding is yin fire; Yi wood in the sky is compared to cinnabar osmanthus, and Ding fire in the sky is compared to stars. They are born in the month of winter when water is abundant, but the water cannot overcome this slight yang. Therefore, they do not form the image of severe cold nor of warmth, which fits the meaning of "like and harmonious." The sharpest is the metal that holds water. This refers to the Nayin sound element "Jianfeng Jin" (blade-edge metal) of Renshen and Guiyou. This metal is extremely sharp; metal necessarily produces water, and these two pillars are characterized by heavenly stems of metal and hidden water in the earthly branches, so they are called metal that holds water. Their nature is firm and strong, and they do not retreat after achieving success.

最鈍離爐之鐵 爐者，火也。言金剛無火制，即為鐵也。安得成器而言之，當作無用之物可矣。運至陶熔之地，可以為用。甲乙遇金強，魂歸西兌。西方金旺之地，甲乙生於秋天，正以金為斧斤，敬無火制，則其身喪矣，故曰魂歸西兌。

The dullest is iron that has left the furnace. The furnace is fire. This means that although metal is hard, if it is not refined by fire, it is just raw iron and cannot become an object. It can only be regarded as useless. When the great destiny reaches the fire element, it can be used. Jia and Yi wood meet strong metal, and their souls return to the western position of Dui. The west is the place where metal is strong. Jia and Yi wood born in autumn meet metal, which acts as the axe cutting them down. If there is no fire to control the metal, the wood will die, hence the saying "soul returns to western Dui."

庚辛逢火旺，氣散南離。此為庚辛夏長，丙丁得位。如人日主，以庚辛受丙丁之鍛鍊。則身受制太過。苟無土以生身，無壬癸以制火，則身無所賴，安可以福論之。順運行於西北，可言發一運之財。

If the heavenly stems Geng and Xin (metal) meet strong fire, their energy will dissipate in the southern direction, which corresponds to the trigram Li (Fire). This refers to Geng and Xin metal being born in summer when the fire is strong. If a person's day stem is Geng or Xin metal, and they are constantly subjected to the refining influence of Bing and Ding fire, it means they are overly restrained. If there is no earth to nourish the body or no Ren and Gui water to control the fire, the day stem has no support and cannot be considered for fortune. Only when the person's fortune moves towards the northwest, where metal and water are present, can they achieve wealth.

土燥火炎，金無所賴。土生火之盛之地，則身已燥矣。則己身所以暴燥，不能安逸，何暇生金？且金之母燥急，其子亦無所賴，理之然也。木浮水泛，火不能生。陽木無根之木，生於冬三月，則水溢矣。經云：水泛木浮者陽木。譬如木浮水上者則溼，豈能生火哉？主人飄蕩湖海之象。遇土提防，可以言福，若運行西北，不為美矣，見東南可以興隆，此為身弱者，則喜水多，未免有淫濫之譏。

The earth is dry and the fire is intense, so metal has no support. Earth born in a place where fire is strong has already been scorched and dried out; since it is itself restless and agitated, how can it have the strength to generate metal? Moreover, the mother of metal is so dry and impetuous, so the son, metal, naturally has no support. This is the reasoning. Wood floats on overflowing water, so fire cannot be generated. Yang wood is rootless wood, born in the three months of winter when water is overflowing. The classic says, "water overflowing and wood floating" refers to yang wood. For example, if wood floats on water, it is already soaked, how can fire be lit? This person's life is like drifting on rivers and lakes. If earth comes to build a dike and control the water, then fortune can be discussed; if the big destiny moves toward the northwest land of metal and water, it is not good; if it moves toward the southeast land of wood and fire, it can flourish. Conversely, this is talking about someone with weak destiny. A weak destiny originally prefers more water to generate and support it, but too much water also inevitably brings criticism of excess and indulgence.

九夏熔金，安制堅剛之木。九夏者，四五六月九十日也。謂之九夏，且如庚辛生於九夏，丙丁之地，火旺太甚，金弱則熔化矣。己身受制，如行東方財運，則不能勝任，不可以言富貴矣。遇壬癸濟之為美。

In the height of summer, the fire is so strong that even the metal torches are melted. How can such metal then subdue hard wood? The term "nine summer months" refers to the months of fourth, fifth, and sixth, totaling ninety days. For example, if庚 or 辛 metal is born in the strong fire months of 丙 or 丁, the fire is too intense, and the metal, which is already weak, will be melted. If the metal is already weakened, and then the big destiny moves to the eastern wood land, which is the wealth land, it cannot bear such wealth, and thus cannot achieve wealth and honor. At this time, if it meets 壬 or 癸 water to save it, that would be a good thing.

三冬溼土，難堰泛監之波。三冬者，冬季三個月也。如土生於三冬，且冬令屬水，土弱水盛，安能塞其巨流？反為傷身之害矣。行東南運，可以濟生，遇土運可以發福，無此二者已矣乎。

In the depths of winter, damp earth cannot hold back the overflowing flood. "Three Winters" refer to the three months of winter. If earth is present in the Three Winters, and winter itself belongs to water, then weak earth meets strong water, how can it contain such a mighty current? It would instead become a harm to oneself. For such a destiny, if the fortune moves to the Southeast of wood and fire, it can be relieved; if it meets earth fortune to support the body, it can bring blessings; if neither of these is present, then it is doomed.

輕塵撮土，終非活木之基。此為土輕木盛之論。此言一撮土之多，不能為山，安能任其活木乎？且木賴土培，土少木盛，則土瘦損矣。其為貧乏之象。廢鐵銷金，豈能滋流之木。言金遇休囚之地，則已廢矣，安能有生水之力。此謂自己血脈消耗已盡，不能與他人為母，亦主貧寒之象。

A thin layer of floating dust or a small amount of fine soil can never serve as a foundation for a living tree to take root. This passage discusses the situation where the earth is weak and the wood is strong. With only a small amount of soil, it cannot form a mountain, how can it support a living tree? Moreover, wood relies on soil for cultivation; when the soil is scarce but the wood is strong, the soil becomes depleted and damaged, which is a sign of poverty. Worn-out iron cannot nourish wood that grows along the current. This refers to metal falling into a weak and confined position, already becoming a useless object, how can it still have the power to generate water? It is like one's own blood having been completely exhausted, unable to act as a mother to another, which is also a sign of poverty.

木盛能令金自欺。此言木多金少，不能制伏，謂人自己身旺，官殺輕微，反傷之也，亦云太過之謂 土虛反被水相欺 土生於亥子丑，水盛土虛，此為不及之論，尚言富貴哉。火無木則終其光。火賴木生，木為火之母，火為文明之象。若無木生之火，安得有光？雖得子母相依，共發光輝，以顯揚於天表可也。

When wood is excessively strong, it actually causes metal to suffer. This refers to a situation where there is too much wood and not enough metal, so the metal cannot control the wood; it is like a person whose own strength is strong but whose officials andrestrain forces are weak, causing the officials andrestrain forces to be harmed by the person's strength, which is called excess. If earth is too weak, it is easily overwhelmed by water. When earth is born in the months of亥, 子, or 丑, which are months of strong water, the water becomes excessive and the earth becomes weak, which is the aspect of deficiency. Then how can one talk about wealth and honor? Fire without wood will eventually lose its brightness. Fire relies on wood to be generated, and wood is the mother of fire. Fire symbolizes civilization. If there is no wood to generate fire, where would the light of fire come from? Only by relying on each other as mother and child can they both shine together and be visible in the heavens.

木無火則晦其質。如木生人，稟東方一路之秀氣。柱中須見火，則顯其身，且火乃木之子也。如有人根本，賴子以顯揚，以生光輝，理亦然也。乙木秋生，拉枯摧朽之易也。乙木，陰木也。自夏至後，六陰皆生，雖枯朽之時，不能摧其根也。須金盛能生水，水生木，有生生不絕之理也。但恐土多助殺，傷身之患也。

Wood without fire is inherently obscure and not visible. For example, a person with a wood destiny receives the refined energy of the east, but in the column of destiny, fire must be present to manifest this refined energy. Fire is the son of wood. Just as a person has a foundation, they rely on their children to carry on and spread their influence, thus producing brilliance. The principle is the same. Ethereal wood born in autumn is easily damaged, like withering branches and rotten wood. Ethereal wood is yin wood. After the summer solstice, the six yin energies gradually increase. Although it is in the season of withering and decay, its roots are still not easily broken. At this time, it relies on strong metal, which can generate water, and water can generate wood, forming a continuous cycle of generation. The only danger is too much earth helping the strong metal, which may cause harm to the body.

庚金冬死，沉沙墜海豈難乎。庚金生於巳，而死於子。子為水旺之處，湖海之汪洋，況金又能生水，而使其身沉於水鄉，不能見用於世。主為人寒薄，骨肉無依之論也。凝霜之草，不能克土，出土之金，不能勝木。此二者氣尚未足，故不能任其力也。

Geng metal dies in winter, sinking into the sand bottom and falling into the sea, isn't that difficult? Geng metal is born in Si but dies in Zi; Zi is where water is most vigorous, like a vast lake or ocean. Moreover, metal generates water, so it sinks into the water region and cannot be used by people. This indicates a person who is humble and weak, with no support from family. Frost-covered grass cannot break ground, and metal just emerging from the earth cannot overcome wood. Both of these things lack sufficient strength, so they cannot fulfill their proper functions.

火未焰而先煙。此言初生之火，未乘旺而先洩其氣，蓋有土多之故也。水既往而猶溼。此言水之盛溢，雖死已盡，尚有餘波，主有智謀餘足之象。大抵水寒不流，木寒不發，土寒不生，火寒不烈，金寒不熔，則無火制，皆非天地之正氣也。此謂五行生非其時，況入稟之，亦猶是也。且水寒則凝冰，故不流，木寒則凍根，故不發，土寒不生，則火不旺，金寒不熔則無火制，此皆不逢時之謂也。

Fire had not yet risen into flame, but smoke had already appeared. This indicates that the initial fire was not yet strong, and its energy had already been dispersed, due to excessive earth. Water had already flowed away, yet the ground was still wet. This suggests that the water was powerful, and although it had completely flowed away and reached its end, it still left behind residual effects. This person is intelligent and has ample remaining strength. In general, if water is cold, it does not flow; if wood is cold, it does not sprout; if earth is cold, it cannot sustain life; if fire is cold, it does not burn strongly; if metal is cold, it cannot be melted, because there is no fire to refine it. These are not the normal energies of heaven and earth. This refers to the five elements being generated at the wrong time. If a person inherits such energy, the situation is the same. When water becomes cold, it freezes and does not flow; when wood becomes cold, its roots freeze and it does not sprout; when earth becomes cold, it cannot sustain life, so fire cannot become strong; when metal becomes cold, it cannot be melted, because there is a lack of fire to refine it. All of these are called being born at the wrong time.

然萬物初生未成，成久則滅。其超凡入聖之機，起死回生之妙，不象而成，不形而化。固用不如固本，花繁豈若根深。用者，用神也，須以之為令，宜乎堅固，苟本不固，用亦無所為也。本者，命也。命不固，雖固其用一時而已，猶君弱臣強之象。

However, when all things are just beginning, they have not yet taken form, and when they have existed for a long time, they eventually return to extinction. The key to transcending the mundane and reaching the sacred, and the profound mystery of reviving the dead, often manifest without form and naturally achieve their purpose, changing without leaving traces. It is better to make the root firm rather than the useful god firm. Even if the flowers are very flourishing, they cannot compare with the depth of the roots. "Use" refers to the useful god, which needs to issue commands, and thus should be firm. However, if the root is not firm, even a good useful god cannot be effectively utilized. "Root" refers to the destiny, which is the day ruler itself. If the day ruler is not firm, even if the useful god is firmly established, it can only be a temporary display, like a ruler who is weak and ministers who are powerful.

且如北金戀水以沉形。庚辛生於亥子丑，為金沉水底之象。南木飛灰而脫體。甲木生於巳午未，則木又生火，火盛木焚，巳成灰燼之說。東水旺木以枯源。水生於東，春月木旺，則水將枯，亦為子多母枯之象。西土實金而虛己。金旺於秋，以土生之，則金實而土虛，所謂子壯而母虛之故。火因土晦皆太過，五行貴在中和理，求之求之勿苟言，掬盡寒潭須見底。

For example, if metal falls in the north, it clings to water and loses its form: metals born in the months of Hai, Zi, or Chou (which correspond to the Water element) are like metal sinking to the bottom of water. If wood falls in the south, it turns to ashes and loses its form: wood born in the months of Si, Wu, or Wei (which correspond to the Fire element) is like wood being burned by fire, turning to ashes early. If water falls in the east, the strong wood will drain the water source: water born in spring when wood is strong will dry up, which is also an image of many children causing the mother to wither. If earth falls in the west, it nourishes metal but becomes itself exhausted: when metal is strong in autumn, using earth to nourish it makes the metal strong and the earth exhausted, which is exactly what is meant by a strong son causing the mother to be weak. When fire is covered by earth, it is also an excess. The principle of the Five Phases lies in balance and harmony; this principle should be thoroughly explored, not hastily judged. Just as you would not stop digging a cold pond until you see the bottom.

三才既定，五氣混同。分之順逆，賢者皆通。三才者，乃天干地支人元，分為三。五氣即金木水火土之氣，混同於中，當以陰順陰逆分之，然後可以論命。甲得癸而滋榮，衣食自然豐足。甲乃陽木無根，若無水則枯朽矣，不可雕琢也。癸水，乃陰水也，猶石泉地中之脈，不泛不浮。甲木賴之以滋身，方得榮茂，而可以活生。癸為甲之母，母子相顧，則衣食自然豐矣。且甲生於春，自然承旺，生於冬則癸旺，癸能滋之，可以言福。

After the three elements have been determined, the five phases' energies are mixed within them. By examining them in order and in reverse, the wise can understand. The three elements refer to the heavenly stems, earthly branches, and human origin, which form three layers. The five energies are the energies of metal, wood, water, fire, and earth, which are mixed within the three elements. They should be arranged according to the rules of moving forward with yang stems and backward with yin stems, and only then can one discuss destiny. Jia wood benefits from Gui water, which nourishes and promotes its growth, leading to natural abundance in clothing and food. Jia wood, being yang wood, has no root and without water it would wither and be unable to be shaped into useful material. Gui water is yin water, like underground spring water in stone cracks, neither overflowing nor floating. Jia wood relies on it for nourishment, thus flourishing and maintaining vitality. Gui is the mother of Jia, mother and child supporting each other, leading to natural abundance in clothing and food. Moreover, Jia born in spring naturally benefits from strong energy; if born in winter, Gui water is at its peak, and Gui can nourish Jia, which can also be considered as a source of fortune.

乙伴壬而獲福，天賜祿位高崇。乙木乃陰木有根之物，如根之屈曲，有未伸之象。及至發生成林，藉壬水以養。壬水，陽水也。若江海之水，不能損有根之木，雖多只為淹沒，不能飄流，猶樹木得雨露之恩，故曰天賜祿位高崇，理必然矣。

Yi wood gains blessings when accompanied by Ren water, just as heaven bestows a high official position. Yi is yin wood, which has roots, like tree roots coiled underground, still not fully extended. When it grows into a forest, it relies on Ren water for nourishment. Ren is yang water, like rivers and seas, which cannot harm rooted wood—no matter how much water there is, it can only temporarily flood the wood, unable to wash it away. Instead, it is like the tree receiving the grace of rain and dew. Therefore, this is a heavenly grant of a high official position, and the reasoning is certain.

丙乙友會，平生福壽超群，出世深茂才舉。丙乃陽火也，乙乃陰木也。陰木生陽火，此為相生之義。且乙為丙之母，丙為太陽之象。在天為日，在人道為君為父為夫，主剛毅不屈，有文明之體，又得乙木生之，是為交會，逞其光輝，故得超群之象，且安壽考焉。

Bing fire forms a friendly relationship with Yi wood, leading to a life of blessings and longevity beyond ordinary people. Bing is yang fire, Yi is yin wood, and yin wood generates yang fire, which perfectly embodies the principle of mutual generation. Yi is the mother of Bing; Bing represents the sun in the sky, and in human relationships, it symbolizes the king, father, and husband, embodying firmness and resilience with a civilized nature. When further supported by Yi wood, the two elements meet and their radiance shines brightly, resulting in an outstanding appearance and a long, peaceful life.

戊印丁兮，似虎居山谷之威。戊為陽土，賴丁火生之，丁即戊之母。母為印綬，且土無正位，寄生於火，乘旺於四季，辰戌丑未之方。故以土為山谷，若虎居山谷之間，自然有威，以命理論之，亦頗為福矣。

The heavenly stem Wu (戊) is nourished by the heavenly stem Ding (丁) as its mother, just like a tiger resting in a valley, naturally displaying authority. Wu is a yang earth, relying on Ding fire to be generated, so Ding is considered the mother of Wu, and the mother is the official seal. Earth itself does not have a specific direction, but it resides in the position of fire and reaches its peak strength in the months of Chen, Xu, Chou, and Wei. Therefore, earth is compared to a valley; a tiger dwelling in a valley naturally exudes authority. According to the principles of destiny, this combination is also very auspicious.

己交丙兮，象龍得風雲之勢。陽火生陰土，陽生陰之義，猶父生女之象，丙為己父是也。此言人身得父母之庇，如龍得風雲之勢，任其自如也，豈不為富貴也哉。庚逢己丑，官祿有餘 庚金以己為母，此言金生人，若逢火地，則敗其身矣，要有土以生之，則為福矣。若運至土亦可。若土太多，則埋金質，亦無福矣。只以中和取之為上。

Jichou earth combines with Bing fire, just like a dragon getting wind and clouds, which gives it great power. Yang fire generates Yin earth, which follows the principle of Yang generating Yin, just as a father gives birth to a daughter. This means that a person receiving the protection of parents is like a dragon getting the assistance of wind and clouds, thus being able to soar freely, how could he not be prosperous? When Geng metal meets Jichou, both official and salary are abundant. Geng metal takes Jichou earth as its mother. This means that for a person with a metal destiny, if he goes to a fire place, his own strength will be ruined, and he must have earth to generate metal in order to be fortunate; if his big destiny goes to earth, it is also good. But if there is too much earth, it will cover the metal's quality and bring no fortune. In conclusion, the middle and harmony is the best.

辛到戊鄉，衣食自足。辛金遇戊土之鄉，是為父母之邦，豈不為得所哉？且金賴土生，土盛而金埋沒，如辛日四柱有土，不宜又行土運，原無印綬，忽遇印鄉，如逢父母，則快何如也。

Xin metal reaches Wu earth, and food and clothing are naturally abundant. When Xin metal meets Wu earth, it is as if returning to one's native land, so how can it not be considered as its proper place? However, although metal relies on earth to be born, too much earth will bury the metal. For example, if the four pillars already have earth in them, it is not advisable for the big destiny to go through another period of earth. Conversely, if the original birth does not have the official seal, but suddenly enters the land of the official seal, it is like a person who has been away suddenly meeting his parents, how joyful that would be.

壬辛得會，福壽無疆。壬水賴辛金為母，得生生不絕之義，如壬水生於夏，則無根矣。若逢辛運之方，謂之福壽無疆。癸庚相逢，偏饒僕馬。癸水以庚金為母，如以癸日干，四柱有庚金為印，如無丙傷之，則主人多僕馬富厚。柱中無庚印，或運至印綬之方，亦可為榮矣。

Ninewater meets Xinmetal and brings boundless happiness and longevity. Ninewater takes Xinmetal as its mother, and the mother-son relationship signifies continuous generation and perpetual continuation. For example, if Ninewater is born in summer, it originally has no root; but when it encounters the Xinmetal phase, it brings limitless blessings and longevity. Kuiwater meets Gengmetal and brings many servants and carriages. Kuiwater takes Gengmetal as its mother. For example, if Kuiwater is the day stem, and the four pillars contain Gengmetal as the official star, as long as there is no Bingfire to harm this official star, it indicates that the person will have many servants and carriages, and a wealthy family. If the pillar does not contain Gengmetal as the official star, but the big destiny enters the official star's land, it can still bring honor and prominence.

清高符印，須知冠冕以乘軒。符印，官印之星也。此等星辰，為唐符國印之星。人命遇之，蓋有冠冕軒輿之貴，非為人君，則為王候之貴也。唐符國印之星，惟張果老通玄先生命理，專用此二星取貴。

The lofty "Symbol and Seal" star signifies authority and high status, indicating wearing a official hat and riding in a high carriage. The Symbol and Seal star is the official seal star, and such stars are known as "Tang Symbol" and "National Seal." When a person's destiny encounters these stars, they possess the noble aura of wearing a crown and riding in a high carriage; they may not be a sovereign, but they will certainly be a prince or a high-ranking noble. The Tang Symbol and National Seal stars are special in that they are exclusively used in the divination of Zhang Guolao, the Master of Profound Mysteries, to determine high status.

沖破祿星，應顯威權而解綬。祿星者，官星也。子平云：用之為官不可沖，用之為祿不可破。破而沖之，兩相為害。雖有威權，遇之則避身退位矣。陽木甲逢庚敗，枝幹不得無傷。甲木，陽木也。若生不逢春，遇庚金則削之，未免傷其肢體也。剝削太過，木之受傷。以人命喻之，主有筋骨疼痛之疾，豈能獲福哉？若行火運，制庚之地，可以言造化矣。

The禄 star is being冲破, so even a prominent authority will have to return the official seal. The禄 star is the same as the官 star. According to Zi Ping's method, if it is used as the官 star, it should not be冲; if it is used as the禄 star, it should not be破. Once it is both冲 and破, both will bring disaster. Even if there is authority, when encountering this situation, one can only step back and give way. A yang wood 甲 meets a yin metal 庚 and is defeated, leading to inevitable injury. 甲 is yang wood; if born not in spring, meeting 庚 will result in being cut and trimmed, inevitably causing injury to the body. Excessive cutting will damage the wood; in terms of a person's destiny, this indicates pain in the bones and muscles, how can one gain good fortune? If the big destiny moves to a fire place to control 庚, then it can be considered as a transformation of fate.

陰木乙遇辛金，莖葉自然有損。此言陰克陰之故，乙為陰木，藏之地下，辛金亦藏於地下，是為陰克陰。若木主有氣，則不畏也。炎炎丙火，遇壬而赫赫無光。丙火，陽火也，取日之象，懸象在天，昭然光顯。壬水陽水，為江海，寂然在下，豈能克丙乎？但於運行交會相濟處克之是也，或水到火鄉，火到水鄉，相制者，是為此論。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Yin wood (Yi) meets Yin metal (Xin), and the stem and leaves naturally suffer damage. This is due to Yin overcoming Yin: Yi is Yin wood hidden underground, and Xin is Yin metal also hidden underground, hence Yin overcoming Yin. If the day's main element, wood, has strength, it would not be afraid. Intense Bing fire meets Ren water, and the brilliant flame is completely extinguished. Bing is Yang fire, symbolizing the sun high in the sky, bright and visible; Ren is Yang water, like rivers and seas, quietly lying beneath. How can it overcome Bing? Only when there is an intersection of water and fire in the big years, or when water reaches the land of fire or fire reaches the land of water, and they mutually restrain each other, can this principle be applied.

爍爍陰丁，逢癸而明輝自暗。陰火逢陰水，本雲相剋。且丁火為星光，懸象在天，癸水在地為泉水，豈能克天上之丁？以理論之，丁行癸鄉，癸逢丁運，兩相會合，則為相剋，其理然歟。

Shining Yin fire Ding meets癸 water, and the bright light naturally dims. Yin fire meeting Yin water should be mutual control, but Ding fire is starlight, high in the sky;癸 water is underground spring water. How can it control the sky's Ding? According to principle, only when Ding reaches the territory of癸 or when癸 meets the period of Ding, the two meet, then mutual control occurs. The reasoning is exactly like this.

戊守甲位，惟賴庚方能吉。戊土本因木克，陽克陽也。陽土為城頭之土，堤防之岸，遇陽木而克之，則有崩裂之患。須得庚金克其甲木，以救其危可也，然後可以言吉。己坐乙鄉，知是干頭有鬼。此言陰干克陰干，謂之鬼也。如己土日主，生臨卯位，乃為坐下之鬼。又行寅卯之運，又遇甲乙，乃為相剋之鄉，身旺則逢官為福，身弱則遇鬼為禍。

The Wu earth is located in the position of Jia wood, and it can only turn to good fortune with the assistance of Geng metal. Wu earth is naturally subject to being controlled by wood, which is a case of a yang element controlling another yang element. Yang earth is like the earth on the top of a city wall or the embankment of a river; when a yang wood element comes to control it, there is a risk of collapse or cracking. Only with Geng metal controlling the Jia wood can this dangerous situation be saved, and then good fortune can be achieved. The Ji earth is located in the territory of Yi wood, which indicates that there is a "ghost" in the heavenly stem. This refers to a yin element controlling another yin element, and the element being controlled is called the "ghost." For example, if Ji earth is the day master and is located in the卯 position, the Yi wood within the卯 is considered the sitting ghost. If the big destiny moves into the寅 or卯 positions, and the heavenly stem also encounters Ji or Yi, it is in the area of mutual control. In this case, if the body is strong, the ghost turns into an official star and brings good fortune; if the body is weak, encountering the ghost brings misfortune.

庚逢丙戰，勢自傾危。辛被丁侵，克伐成害。此言庚辛金，被丙丁之火，克而害之，主人不能為福。須得壬癸之水，以制丙丁之火，濟其均平，可以為富貴也。壬憂戊至，蹇澀難通。癸怕己臨，屯晦驚惶。壬癸之水，其性愛潤下，又遭戊己土以滯之，則阻而不通，主人不能獲福。土若太多，則為貧賤斷之。水若太多，則為氾濫淫奔斷之。只要均平，故曰：土止水流全福壽。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Geng metal meets Bing fire and they clash, leading to a dangerous situation; Xin metal is attacked by Ding fire, resulting in harm. This means that Geng and Xin metals are harmed by Bing and Ding fires, indicating that the person will not gain fortune. It is necessary to have Ren and Gui waters to control Bing and Ding fires, achieving balance between the two sides, thus attaining wealth and honor. Ren water worries about the arrival of Wu earth, leading to stagnation and difficulty; Gui water fears the presence of Ji earth, causing darkness and anxiety ahead. The nature of Ren and Gui waters is to nourish and flow downward, but they are blocked by Wu and Ji earth, resulting in obstruction and difficulty, indicating that the person will not gain fortune. If there is too much earth, it is judged as poverty and low status; if there is too much water, it is judged as flooding and reckless behavior. In summary, balance is essential, so it is said: earth can stop the flow of water, thus preserving both fortune and longevity.

干鬼帶祿旺，扶持更破。身衰者，干頭遇克，謂之帶鬼。若逢祿旺，則能扶持。更有破敗，為福且少。為禍更多，主人或富或貧，進退無常之命也。支神無吉神，禍皆難免。支神者，地支中所藏之神，亦宜有吉神相助，可以為福也。若有相剋之神，遇禍患則難免矣。如甲木生於子月，子宮以癸水為印，豈不為美哉？此命若年日時中有己，土旺則克癸水，是謂吉神受害。審此推之，則無不驗矣。

When the heavenly stems have a ghostly element but also carry a strong and prosperous stem, although they are supported, they are also broken. If the day's main element is weak and the heavenly stem encounters a god that harms the self, it is called "carrying a ghost." If it meets a strong and prosperous stem, it can provide some support. However, since it is both supported and broken, the blessings received are few, and the misfortunes encountered are many. This indicates that the person experiences wealth and poverty alternately, with ups and downs. If the hidden elements in the earthly branches do not contain auspicious deities, misfortunes are inevitable. The so-called branch deities are the hidden heavenly stems within the earthly branches, which should be assisted by auspicious deities to bring good fortune. If the hidden elements are those that mutually control, then when misfortunes occur, they cannot be avoided. For example, if the jia wood is born in the month of zi, the hidden癸water in the zi branch is its official, which is favorable. However, if the year, day, or hour contains ji earth, the earth becomes strong and harms the癸water, which is called the auspicious deity being harmed. By examining this in detail, there is no case that does not come true.

尊堂福壽崇高，皆言甲到丙鄉。甲到丙鄉者，是食神之地。甲能生丙，丙乃甲之子也，名曰食神。甲且食丙之祿，如子之養父，豈不為福壽尊榮歟！朝省權貴優升，蓋為乙居丁舍。乙木能生丁火，亦如父食子之養，皆為吉人矣。

Those whose mothers enjoy great longevity and prosperity are due to the Jia wood reaching the Bing fire territory. When Jia reaches Bing, it is in the land of the food god. Jia can generate Bing, and Bing is the son of Jia, called the food god. Jia, in turn, enjoys the禄 of Bing, just as a father receives support from his son. How could such a person not enjoy blessings, longevity, and honor? Those who hold high positions in the imperial court and provincial departments and continuously rise in rank are because the Yi wood has entered the Ding fire dwelling. Yi wood can generate Ding fire, which is again the father enjoying the support of his son, and this is a fortunate destiny.

官木併疊，丙食戊而成功。此言丙火食戊土之養也。穀麥盈倉，丁啖己而有旺。此言丁火食己土之祿也。要得豐足，無過戊得逢庚。此言戊土食庚金之祿也。欲問高遷，全賴己加辛地。此言己土食辛金之祿也。滿堂金玉，庚祿有壬。廣置田園，辛能食癸。此言庚金食壬水之祿，辛金食癸水之祿，皆言子養父也。壬食甲而有旺，眾福如麻。癸向乙而生成，入食列鼎。此言任水食甲木之祿，癸水食乙木之祿，皆十干生成之祿。

Heavenly Stems and Earthly Branches are used to explain the relationships between elements. The official star (官星) and wood are repeated, indicating that Bing fire needs to rely on Wu earth to achieve success — this means Bing fire is supported by Wu earth. When grain and wheat fill the granaries, it is because Ding fire has received the favor of Ji earth, thus becoming strong — this means Ding fire is supported by Ji earth. If one desires wealth and prosperity, nothing is better than Wu earth meeting Geng metal — this means Wu earth is supported by Geng metal. To ask whether one can rise in status, it depends entirely on Ji earth combined with Xin metal — this means Ji earth is supported by Xin metal. When gold and jade fill the hall, it is because Geng metal's strength is in Ren water; when extensive fields are acquired, it is because Xin metal benefits from Gui water — this means Geng metal is supported by Ren water, and Xin metal is supported by Gui water, both representing the son supporting the father. When Ren water benefits from Jia wood, it becomes strong, and many blessings come forth; when Gui water turns toward Yi wood, it is generated, and it enjoys abundant resources as if dining with many bronze vessels — this means Ren water is supported by Jia wood, and Gui water is supported by Yi wood, both representing the ten Heavenly Stems generating and benefiting from their respective Earthly Branches.

五行休廢，得救助以災輕。四柱金木水火土，遇休囚死絕之地，柱中有一在長生帝旺之方,則頗相助,雖有災亦輕矣。四柱官印，無損壞而祿重。四柱干頭有官星印星，無沖無破，主人一生祿重。但恐遇克害之運，犯小運流年沖破，止一年之不利，不為永久矣。

The Five Phases may be in a state of decline, but if they receive support, the calamity will be mild. If the gold, wood, water, fire, and earth in the four pillars fall into positions of rest, captivity, death, or decline, as long as there is still one pillar in the position of growth or prosperity, it can provide considerable assistance. Even if there are calamities, they will not be severe. If the four pillars have officials and seals without being damaged, the person's lifetime fortune will be deep. If the heavenly stems in the four pillars have officials and seals, and they are not attacked or broken, it indicates that the person's lifetime fortune is substantial. The only fear is encountering a major bad year or being attacked by minor years or the current year, but this will only bring a year of misfortune and not last long.

甲逢丁而成焰，資財累歲多虧。乙遇丙而化灰，金玉自消難聚。此言甲木生丁火，乙木生丙火，為傷官盜氣之論。傷官者，我生之子也，為人傲氣，不循規矩，能消耗父母之財物，視人不如己，喜財則榮，無財則貧。

The heavenly stem Jia Wood meets the heavenly stem Ding Fire, causing flames to rise, leading to continuous losses in family property. The heavenly stem Yi Wood meets the heavenly stem Bing Fire, turning into ashes, with gold and jade disappearing on their own and being difficult to accumulate. This refers to Jia Wood generating Ding Fire and Yi Wood generating Bing Fire, both of which are considered to injure the official star and steal the energy of the day's ruler. The official star represents my children, who are arrogant and disrespectful, not following rules, and consuming the family's wealth. They look down on others. Those with this destiny will prosper when they have wealth, but will be poor when they lack it.

天元正敗，丙見己而傷殘。干祿全輕，丁值戊而衰弱。此言火土傷官之為害，上下相戕之理。戊若逢辛，須仗吉殺以扶持。己宜輸庚，實賴五行之救助。此言土金傷官，吉煞謂財官印也，惟忌官喜財也。

The day stem is in a position of decline, and if the propitious fire (Bing) meets the earth (Ji), it will be harmed; the original strength of the heavenly stem's禄 is weak, and if the fire (Ding) meets the earth (Wu), it becomes even weaker. This refers to the harm caused by fire and earth officials, which is the principle of mutual destruction between the upper and lower. If the earth (Wu) meets the metal (Xin), it needs the support of auspicious deities and the seven deadly stars; the earth (Ji) is suitable for yielding to the metal (Geng), but it really depends on assistance from other elements of the five phases. This refers to the harm caused by earth and metal officials. The so-called auspicious and malevolent forces refer to wealth, officialdom, and seals; this pattern should avoid the presence of official stars and prefer the presence of wealth stars.

庚申見癸，蕩散資金。此言庚金生癸水，則有蕩散之禍，須得土以止之，方為發福，無土止之，則為散漫。主人流蕩，淫慾亡家。辛祿遇壬，銷熔福祿。辛金生壬水為傷官，是為金水傷官。主人清秀好歌樂，極聰明，淫佚無度，遇土止之則福。無土止之，終為下格矣。

Geng metal meets Gui water, leading to the complete loss of wealth. This refers to Geng metal generating Gui water, resulting in a calamity of depletion; it is necessary to have earth to stop the water in order to bring good fortune. Without earth to restrain it, there will be a continuous dispersal, indicating that the person will be wandering and dissolute, eventually ruining their family through indulgence. Xin metal meets Ren water, causing the loss of fortune and status. Xin metal generating Ren water is considered a 'hurtful official' (shang guan), which is called 'metal and water hurtful official'. This indicates that the person is refined, enjoys music and dance, is very intelligent, but also indulgent and unrestrained. When earth comes to stop the water, it brings fortune; without earth to restrain it, the person will ultimately have a low status.

年少逢災，壬傷乙運。此言壬水生乙木為傷官，又行傷官之運，主有災晦。祖財隨廢，癸被甲侵。此言癸水生甲木為傷官，柱中有制則吉，無制則凶。衣食難求，幼歲常逢五鬼。夫日干弱，見殺即為鬼，謂之陰鬼害身，暗中不覺若身旺者，化鬼為官，則能資身為福。 且五鬼陰煞也，害人不淺。

A person who suffers misfortune at a young age is due to the壬 water harming the乙 wood during a certain period. This means that壬 water is the official who harms乙 wood, and when the big destiny period (big year) is also in the official's territory, it indicates calamity and bad luck. The family fortune from ancestors is ruined because癸 water is being taken over by甲 wood. This means that癸 water is the official who harms甲 wood, and if there is something in the chart that controls the official, it is auspicious; if there is no control, it is inauspicious. It is difficult to obtain food and clothing because the person often encounters the five ghosts in childhood. When the day stem is weak and meets the seven killers, it becomes a ghost, called a hidden ghost that harms the body, secretly eroding the person without them being aware of it; if the day stem is strong, the ghost turns into an official star, which supports the self and brings good fortune. Moreover, the five ghosts belong to the yin evil spirits, which cause great harm to people.

遁悶休囚，長年元值三刑。此言刑敗之理。禍本難免，祿本逢衰。若遇敗神，茲生休咎。官為祿本，有官而無祿，則為假官，雖榮而不貴。有祿而無官，則無所施。官祿若行衰絕之地，難免不惟其禍矣。敗神者，破敗之神，命內逢之，主一生休咎不利。

A person's whole life is full of depression and unfulfilled ambitions, with all affairs weak and confined, because their native star is constantly subjected to the Three Punishments. This refers to the principles of punishment and clash. Misfortunes are inevitable, as the root of the salary has already declined; if further encountering the breaking deity, calamities will arise. The official star is the root of the salary: having an official but no salary indicates a false official, although there may be honor and fame, it does not signify true status; having a salary but no official means there is nowhere to display one's abilities. If both the official and salary reach their decline, misfortunes are unavoidable. The breaking deity is a deity that signifies destruction and ruin; encountering it in one's fate indicates a life with few good things and many misfortunes, with all affairs being unfavorable.

況乎甲憎乙向，逢之自己多災。乙被甲臨，反與他人為助。甲乙者，比肩兄弟姐妹之類。猶人之有兄弟多者，有家產則爭而分奪，無家財則起禍端，手足不相顧。有身弱者，喜兄弟相助，但乙見甲為兄，為劫財,以上臨下之禍,遇財而劫之也。

Moreover, Jia wood detests Yi wood coming close, and when they meet, it brings more misfortune. Yi wood is oppressed by Jia wood, yet its strength goes to help others. Jia and Yi are like siblings, either fellow workers or rivals for wealth. It is like a family with many brothers; when there is property, they fight over it, and when there is none, they cause trouble. Brothers do not support each other. If the day's ruler is weak, it actually prefers siblings to support it. However, when Yi wood meets Jia wood, it is like encountering an elder brother, which is considered a rival for wealth. This is a harmful relationship where the superior exerts pressure. Once wealth comes, it is easily taken away by the rival.

壬行癸厄，丙最輸丁。辛忌庚方，丁嫌暗丙。此皆比肩動財之禍也。戊同己兮，多生脾胃之疾。戊己土，在人身為脾胃，倘若遇木克之，刑傷脾土矣，故有脾胃之疾。戊同己兮，反有奔波之事。己為弟，戊為兄，人各自立，則無傷於和氣，倘若兄弟同處有蕭牆之變，反主奔波勞苦，安得有怡怡之樂耶？

When the water of Ren meets the water of Gui, it brings misfortune. The fire of Bing is most inferior to the fire of Ding. The metal of Xin dislikes the direction of Geng metal. The fire of Ding dislikes the hidden fire of Bing — these are all misfortunes caused by the disturbance of the same element and the wealth star. When the earth of Wu and Ji appear together, they often lead to diseases of the spleen and stomach. In the human body, Wu earth corresponds to the spleen and Ji earth corresponds to the stomach. If wood comes torestrain them, the earth of the spleen is harmed, hence diseases of the spleen and stomach. When Wu and Ji earth appear together, they often lead to much travel and toil. Ji is the younger brother and Wu is the elder brother; if they live separately, they do not harm each other. But if brothers live together and quarrel, it leads to much hardship and toil, where is the joy of brothers living in harmony?

柔能制剛，多因辛與庚期。太重之餘，乃是辛居庚地。此言庚辛金之剛柔也。庚剛而辛柔，庚為劍鋒之器，故云剛能殺萬物，辛為釵釧之質，故云柔能為美觀。若辛見庚，又為甚也。

Softness can subdue firmness, mostly because the metal Xin (辛) and Geng (庚) are together; when the weight is too heavy, it is exactly when the metal Xin resides in the territory of Geng. This passage discusses the hardness and softness of Geng and Xin metals. Geng is strong and hard, like a sword, so it is strong enough to kill and conquer all things; Xin is soft and delicate, like jewelry, so it is beautiful enough to be admired. If Xin metal appears again with Geng metal, this meaning becomes even clearer.

癸中隱丙，壬午遇之多傷。癸以丙為財，任其所用，若遇壬午，又傷其丙，壬為癸之兄，且劫丙財，故曰多傷，午中亦有丙，況午上壬支亦是丙財，壬又傷支午之丙是也。壬內藏丁，癸水翻然自敗。壬與丁正有夫妻之義，又遭癸水克丁，乃為弟奪其妻，則傷敗也，反為大禍。

In the癸 water, there is hidden 丙 fire which represents wealth. When it meets the Renwu column, it suffers much damage.癸 takes 丙 as its wealth, and could normally use it freely; but when it meets Renwu, the 丙 fire is harmed. Ren is the elder brother of Gui, and comes to seize the 丙 wealth, hence causing much damage. Moreover, the午 itself contains 丙 fire, and this午 is located beneath Ren. The 丙 fire in the earth branch is also the wealth of Gui, so Ren harms the 丙 fire in the earth branch as well. Within the Ren water, there is hidden 丁 fire, and the arrival of Gui water leads to its own decline. Ren and 丁 are originally meant to be in a harmonious relationship, but Gui water is now attacking 丁, which is like a younger brother taking the wife of an elder brother, causing mutual harm and leading to great disaster.

陽者若為暗損，平生為惡輕生。陽者，剛也，有果敢剛義之能。若遇暗損，當有自棄其身矣。陰位即曰敗神，處世憂賤抑塞。陽者，柔也，女人之質喜之。若男命純陰，亦少剛助，處於世亦為抑塞基志。若得五陽聚局，可以言富貴矣。

A yang stem, if damaged in the dark, will lead a person to do evil and despise life. Yang represents strength and has the ability to be resolute and upright; if it suffers hidden damage, it will lead to self-abandonment and self-destruction. If a yin position becomes a defeated god, then in dealing with the world, one will be full of worries and lowly, facing constant obstacles. Yin represents softness, and this quality is favored by women; however, if a man's destiny is entirely based on yin stems, he lacks the strength of yang support, and his life and conduct will also face obstacles. If five yang stems come together to form a pattern, then one can discuss wealth and honor.

甲見辛而化官，剛柔相濟。甲以辛而為官，甲剛而辛柔，故能相濟而不相剋也。乙見庚而為福，兄弟同鄉。乙與庚合，是夫妻之理。庚金能克乙木，為正官而為有福也。猶兄弟同鄉，而且和也。

Jia wood is transformed into a proper official by meeting Xin metal, which represents a harmonious balance between strength and softness. Jia wood takes Xin metal as its official star: Jia wood is strong and Xin metal is soft, so they complement each other without mutual control. Yi wood brings good fortune when meeting Geng metal, just like brothers living in the same village. Yi and Geng combine to form a harmonious relationship, similar to a couple working together; Geng metal can control Yi wood, which for Yi wood is considered a proper official, thus bringing good fortune, much like brothers living together in harmony.

水火既濟，卻言丙對癸鄉。癸水克丙火，丙為太陽在天，癸水在地居坎，上下懸隔，豈能相剋？而子午相對，正得既濟之象，終為吉兆。意氣相承，乃是丁歸壬舍。丁與壬本相合，陽水不能克陰火也，故同舍而居，相投而樂。

The pattern of Ji Ji (Hexagram 63) refers to Bing fire facing Gui water. Gui water naturally overcomes Bing fire, but Bing is the sun in the sky, while Gui water is in the earth belonging to Kan, so they are far apart, and the overcoming is not effective. However, Zi and Wu are opposite each other in north and south, which perfectly matches the image of water and fire blending in the Ji Ji hexagram, resulting in a favorable omen. The mutual connection refers to Ding fire returning to Ren water's dwelling. Ding and Ren are originally in harmony, and the yang water cannot overcome the yin fire, so they live together in the same house, harmonious and peaceful.

戊臨乙位，土得木而生成。木賴土以培養，土賴木以洩其氣，兩得而生成，雖云克之何相害也。己向甲鄉，陰遇陽而可貴。己與甲，本以陰陽相配之義，以為夫婦之道。故云甲與己合，甲以己為財，以妻之財而享之，安得不貴乎？

The earth element Wu is in the position of the wood element Yi. The earth and wood complement each other and thus achieve harmony. Wood relies on earth to nurture it, and earth relies on wood to release its stagnant energy. Both elements fulfill each other's needs and thus achieve mutual benefit. Although wood is said to overcome earth, how can there be any harm? The earth element Ji is in the position of the wood element Jia. A yin element encountering a yang element is considered valuable. Ji and Jia naturally have the meaning of yin and yang complementing each other, forming the relationship of husband and wife. Therefore, Jia and Ji are considered to be in harmony. For Jia wood, Ji earth represents wealth, as the wife brings in resources for the husband to use. How could this not be valuable?