Wu Xing Jing Ji (五行精紀) · Volume 1

天錫丸疇，一曰五行。凡天、地、人有形則有數，有數則囿於五行。是以善卜筮者，預能測知，人居其間，又顯顯可推者。傳不云乎：死生有命，富貴在天，豈術者之臆說哉。

Heaven has bestowed nine great principles for governing the world, and the first of these listed in the "Book of Documents · Hongfan" is the Five Phases. All things in heaven, earth, and humanity, having form, also have numbers, and once numbers are established, they cannot escape the scope of the Five Phases. Therefore, those skilled in divination can foresee good and bad fortune in advance. Human beings living between heaven and earth have their destinies clearly determinable. Has not an ancient text said: death and life are determined by heavenly mandate, and wealth and honor depend on heavenly will? Could this not be a fabrication by diviners?

春秋戰國前，善相者多，若推祿命，則盛於漢。賈誼譏司馬季主曰：「高人祿命，以悅人心，矯言禍福，以規人財，後世又可知已。」今士大夫至田夫野老，人人喜談命，故其，考驗得失，校量深淺，成精紀三卷，攜以示予。予謂五行所寓，有常焉，有變焉；常易推也、跡也；變難推也、理也。

Before the Spring and Autumn and Warring States periods, many people were skilled in physiognomy. However, the practice of calculating "lu ming" (destiny and official rank) became popular only during the Han dynasty. Jia Yi once criticized the fortune-teller Sima Jizhu, saying that he exaggerated people's destiny to please them, and fabricated stories of good and bad fortune to gain their money; from this we can foresee the future evils of such practices. Now, from the scholars and officials down to the farmers and old men in the fields, everyone loves to talk about fate. Therefore, Liao Jun examined the merits and drawbacks of various schools of thought, compared the depth of their theories, and wrote a book called "Jing Ji" in three volumes, which he brought to me. I believe the Five Phases are embodied in all things, with both normal and abnormal manifestations: the normal ones are easy to investigate, because they have traces to follow; the abnormal ones are difficult to investigate, because they belong to abstract principles.

自非心通意悟，不足以盡此！古稱善其事者，莫如李虛中，萬端千緒，錯參重出，學者就傳其法。初若可取，卒然失之，茲豈易哉。廖君歸矣，苟因書悟理，則將知由基之射，百發而百中，不然讀齊侯之糟魄其中，不可知也。

If one does not grasp the essence intuitively and integrate it into the heart, one cannot fully comprehend this discipline. Among the ancients, none were more esteemed for their mastery of this art than Li Xuzhong of the Tang dynasty; his methods were intricate and complex, with many interwoven threads. Those who study fate merely copy the established formulas passed down by him. At first, this approach may seem acceptable, but in the end, they still miss the mark, showing how difficult this matter truly is. If Liao returns and can use this book to understand the underlying principles, he will grasp the principle of hitting the target every time, like the famous archer Yang Youji of the Spring and Autumn period. Otherwise, he will be like the person in the "Zhuangzi" who reads the scraps of the book of Qi Huanggong, never truly understanding its profound meaning.

自術家者流興，而其書蔓，又天下充棟汗牛，雖以畫墁專其門者，猶不能竟其說，世皆謂祿命始於漢，予固未暇考信，獨竊怪夫三代而上，官人以世，科目不立，以閭族黨之繁，殷俊秀選造之升矣，夫豈無一人焉。

Since the rise of the school of divination and calculation, such books have proliferated, filling rooms and accumulating so much that even oxen used to carry books would be worn out by the weight. Even those who make a living by specializing in this field, constantly drawing and calculating all day long, cannot exhaust the names and terms involved. The world generally says that the study of "lu ming" (destiny and official rank) began in the Han dynasty. I have never had the time to verify and investigate this. But I have always felt puzzled: before the Xia, Shang, and Zhou dynasties, officials were appointed through hereditary status, and the imperial examination system had not yet been established. With the flourishing of local clans and the numerous outstanding talents recommended and promoted from among them, could it really be that none of them were identified and promoted based on divination and calculation?

有庚丁戌己之同，甲辰癸丑之合，均得所養矣。祿固不可以輕重別，仕不出境矣。馬固不可以澄清期軍制於卿列，而將置閒士、止於奉璋，而天乙廢。不寧惟是，大撓作甲子，固今所謂納音之辨，笄儷用則釵釧何有，巢穴處而屋壁何居。夫漢之夾是術者，師說相承，要必有所祖，進則接於三代矣。而其說皆不見之用，是孰從而信之哉。

In the destiny chart, there are signs of like elements such as Geng and Ding, and Wu and Ji, as well as harmonious combinations such as Jia Chen and Gui Chou. These naturally receive proper nourishment. However, in ancient times, the importance of "Lu" (favor) could not be distinguished, and officials did not travel beyond their own states. The "Yi Ma" (post-horse) could not be relied upon to travel widely or clear the world of corruption; military and political systems were only ranked among the ministers, and generals were left idle, while scholars merely held jade zhangs to assist in sacrifices. The concept of "Tianyi Nobleman" thus became obsolete. Moreover, the creation of the Jia Zi system by Da Nao was originally the source of today's "Nayin" sound elements. But at that time, women only used hairpins and hair clips, and there were no hairpins or bracelets. People still lived in caves and nests, so how could there be any mention of walls or houses? Those who practiced this system in the Han dynasty claimed it was passed down generation after generation, surely with some basis, tracing back to the Three Dynasties. Yet these ideas were never actually implemented at the time. Then on what basis can we believe them?

唐呂才之言曰：長平坑卒，要非並犯三刑，南陽近親，何必皆當六合，所值既眾，理無俱同，然而其書行且千有餘年，通人知士，指掌接鄰，未嘗不以之占往察來，揣摩牽附，而其命中者，類皆據出乎機緘推測之表，而吻合乎造化運行之巧，是殆不容以常情言也。蓋倚而璣陳，蓬吹而輪兆，一理之具，萬殊以萌，裡積崑崙，度分圖極，世孰有窮髮而縱遊，梯雲而推步者哉。

Tang dynasty scholar Lü Cai once questioned: How could tens of thousands of surrendered soldiers buried alive at Changping all have committed the "Three Punishments" at the same time? Nor could all the noble and prominent members of the Liu clan in Nanyang have exactly matched the "Liu He" (Six Harmonies). Since many people are born in the same hour, destiny cannot be entirely the same. Yet these books have circulated for over a thousand years, and learned men have discussed them with their fingers, debated with neighbors, and used them to predict the past and examine the future, repeatedly trying to fit them together. Yet the cases they accurately predicted often go beyond what skillful guessing could achieve, coinciding precisely with the subtle workings of nature, which is truly beyond ordinary reasoning. Just as the celestial bodies balance each other and the璇玑 (spinning star) are arranged, and the wind carries the floating grass, leading to the invention of the wheel, the same principle, once established, gives rise to countless variations. Accumulated distances can measure to Kunlun, and calculations of degrees and minutes can map the North Pole. Who in the world can actually travel to the barren northernmost lands or build a cloud ladder to the heavens to measure it directly?

有是理則有是象，有是象則有是滋，數之所由生，而禍福吉凶之所由以占也。俄度俄測，彼猶可以歷意演自然之理，考方來之朕，獨以無所祖而寡疑焉可乎？予少也好學，恥一物之未知，探窮通曉形氣，每患乎五家章句之既泯，而浮靈下俚之制作，類乎其間。

There is a principle for every phenomenon, and every phenomenon gives rise to its own growth and proliferation, from which numbers originate. Thus, the prediction of fortune and misfortune, good and evil, becomes possible. Even a brief measurement can be used to infer natural principles according to the calendar, and to examine omens of the future. How can we then simply dismiss it just because it lacks clear lineage? I have always been eager to learn since my youth, ashamed to be ignorant of anything. I have deeply explored the principles of form and qi, often worrying that the teachings of the Five Phases schools have long been lost, while superficial and superstitious forgeries have mixed among them.

後得廖君書，而文忠周公宴敘其篇，慨然撫卷而嘆曰：前輩宗工於小道，可視之用不慶，蓋如此。廖君儒者也，刊蕪翦謬，欲托以傳，夫豈無說，而文忠之序，惟取其占驗之一偏意者，約而歸之，正廖君之望，猶若有不止乎是者。

Later I obtained this book by Liao, and upon seeing that Wenzhong Gong Zhou Bida had written a preface for it, I sighed and touched the book, saying: Even great scholars of the past regarded such minor disciplines with such high regard for their practical applications. Liao, being a scholar, has removed the superfluous and eliminated the errors, intending to pass this book on to future generations. How could he not have his own views? However, the preface by Wenzhong Gong only focused on whether the divination was effective or not, reducing the entire book to this single point. In my opinion, Liao's aspirations may go beyond this.

後三十有一年，予終而贊之曰：噫！嘻！余曾聞我夫子之言富貴矣，始於欲而終於道，昌黎韓愈尊孔道者也，一推其不可幸致者，則曰是有命焉。夫肖貌賦形，均於初厚生至成，夫豈二本世之馳鶩者，不得不厭為慮。

After thirty-one years, I wrote a preface to this book expressing my admiration: Alas! I once heard Confucius discuss wealth and honor, saying that people seek wealth and honor out of desire, but ultimately they must return to righteousness. Han Yu was someone who revered Confucius's teachings; when he examined matters that could not be obtained by chance, he would merely say, "This is due to fate." Human beings receive their physical forms and are given their bodies, from their initial nurturing to their growth into adulthood, all originate from the same source. How could there be another fundamental origin? Those who strive desperately for profit and gain cannot help but reflect deeply on this and become weary of it.

孰知夫畏影疾走者，彼蓋不知其本於日也，有人焉，指示而告之，則息乎大木之陰，而影念矣。廖君之為此書，其不足以警遠遊之還，而助於世教者乎？固附所疑，以告視者。

Who would have thought that the man in the Zhuangzi who ran desperately afraid of his shadow actually did not know that shadows are caused by sunlight. If someone were to point this out to him, telling him that he need only rest under the shade of a big tree, the thought of the shadow would naturally vanish. Does Liao's writing of this book not serve as a warning to those who travel far and do not return, and those who strive endlessly without rest, thus contributing to the moral education of the world? I will briefly record my doubts here, to tell those who read this book.

南宋紹定元年戊子清明日，鄂國岳珂序。

In the first year of Shao Ding during the Southern Song Dynasty, on the Qingming Festival of the year Wuzi, the Marquess of E, Yue Ke, wrote this preface for the book. Yue Ke was the grandson of the famous anti-Jin general Yue Fei and was well known in his time for his writings on literature and history.

序一、序二、第一卷論六十甲子上、論六甲納音法、第二卷論六十甲子下、第三卷論干神一、第四卷論干神二、第五卷論干神三、論甲乙、論丙丁、論戊己、論庚辛、論壬癸、第六卷論支神、並論干神、第七卷論五行一、第八卷論五行二、第九卷論五行三、第十卷論年月日時胎、釋日時貴格、第十一卷釋日時凶中凶格、釋日時犯月中惡殺、第十二卷論十二月節氣。

The entire book is divided into the following sections: the preface includes two essays, the first essay and the second essay. The first volume is titled "On the Sixty Jiazi," with an attached section "On the Method of Nayin Sound Elements," which discusses the method of calculating the Nayin sound element based on the Heavenly Stems and Earthly Branches. The second volume is titled "On the Sixty Jiazi (continued)." The third volume is titled "On the Heavenly Stem Spirits (Part One)." The fourth volume is titled "On the Heavenly Stem Spirits (Part Two)." The fifth volume is titled "On the Heavenly Stem Spirits (Part Three)," which is further divided into five sections: "On Jia and Yi," "On Bing and Ding," "On Wu and Ji," "On Geng and Xin," and "On Ren and Gui," each discussing the ten Heavenly Stems one by one. The sixth volume is titled "On the Earthly Branch Spirits," with an attached section "On the Heavenly Stem Spirits (again)." The seventh, eighth, and ninth volumes are respectively titled "On the Five Phases (Part One)," "On the Five Phases (Part Two)," and "On the Five Phases (Part Three)." The tenth volume is titled "On the Year, Month, Day, Hour, and Fetus," with an attached section "Explanation of the Favorable Day and Hour Patterns." The eleventh volume is titled "Explanation of the Unfavorable Day and Hour Patterns," with an attached section "Explanation of the Harmful Stars in the Month and Hour." The twelfth volume is titled "On the Twelve Lunar Months and Solar Terms."

第十三卷論釋吉貴神例、第十四卷論天乙貴神、第十五卷論祿、第十六卷論馬、第十七卷並論祿馬、論官神、第十八卷論印綬、論食神、論三奇、論合神、第十九卷論進神、論正印、論庫墓、論財、第二○卷論華蓋、論金輿、論學堂文章、論科名、論蔭補、論武職、第廿一卷論貴局上、第廿二卷論貴局下。

Volume thirteen, "On the Examples of Auspicious Spirits," generally discusses the principles of various auspicious deities; Volume fourteen, "On the Tianyi Nobleman," specifically explains "Tianyi Nobleman"; Volume fifteen, "On the Lu Spirit," and Volume sixteen, "On the Post-horse," separately discuss "Lu Spirit" and "Post-horse"; Volume seventeen, "On Lu and Horse Together," combines the discussion of Lu and Horse, and includes "On the Official Spirit"; Volume eighteen, "On the Seal and Cord," includes "On the Food Spirit," "On the Three Marvels," and "On the Union Spirit"; Volume nineteen, "On the Advancing God," includes "On the Positive Seal," "On the Repository and Tomb," and "On Wealth"; Volume twenty, "On Huagai," includes "On Jinyu," "On the Academy and Scholarly Achievements," "On Academic Rank," "On Hereditary Appointment," and "On Military Office"; Volume twenty-one, "On the Upper Part of the Noble Configuration," and Volume twenty-two, "On the Lower Part of the Noble Configuration," discuss various combinations of noble patterns.

第廿三卷釋凶神例、第廿四卷論劫殺、論亡神、第廿五卷論三刑、論六害、論空亡、第廿六卷論沖破、論金殺、第廿七卷論凶殺、第廿八卷雜釋諸例、釋小兒例、第廿九卷釋男命例、釋女命例、並釋男女命例、論父母位、第三○卷論子息位、論僧道、論九流、論吏卒、論形貌性情、論人身形、第卅一卷論疾病、論壽夭、第卅二卷雜論、第卅三卷論大運、論小運、第卅四卷論二運、論太歲、論歲運。

Volume 23, "Interpreting Examples of Malevolent Spirits," gives a general overview of the principles of malevolent spirits; Volume 24, "Discussing劫杀," includes "Discussing Wangshen"; Volume 25, "Discussing Three Punishments," includes "Discussing Six Harmful Influences" and "Discussing Kongwang," where "Kongwang" refers to the two missing branches in a ten-day cycle; Volume 26, "Discussing Conflicts and Breaks," includes "Discussing Metal Killing"; Volume 27, "Discussing Malevolent Killing"; Volume 28, "Miscellaneous Interpretations," includes "Interpreting Examples for Children"; Volume 29, "Interpreting Examples for Male Fate," includes "Interpreting Examples for Female Fate," "Combined Interpretation of Male and Female Fate," and "Discussing Parents' Positions"; Volume 30, "Discussing Children's Positions," includes "Discussing Monks and Taoists," "Discussing Nine Streams," "Discussing Officials and Servants," "Discussing Appearance and Temperament," and "Discussing Physical Form"; Volume 31, "Discussing Illness," includes "Discussing Lifespan and Premature Death"; Volume 32, "Miscellaneous Discussions"; Volume 33, "Discussing Grand Years," includes "Discussing Small Years"; Volume 34, "Discussing Second Years," includes "Discussing the Heavenly Year" and "Discussing Annual and Yearly Influences."

甲子乙丑海中金，丙寅丁卯爐中火，戊辰已巳大林木，庚午辛未路旁土，壬申癸酉劍鋒金，甲戌乙亥山頭火，丙子丁丑澗下水，戊寅已卯城頭土，庚辰辛巳白臘金，壬午癸未楊柳木。

The sixty Jiazi cycles consist of pairs of heavenly stems and earthly branches, each pair associated with a Nayin sound element. The first ten pairs are as follows: Jiazi and Yichou correspond to the Nayin element of sea water gold; Bingyin and Dingmao correspond to the Nayin element of furnace fire; Wuchen and Jisi correspond to the Nayin element of great forest wood; Gengwu and Xinwei correspond to the Nayin element of roadside soil; Renshen and Guiyou correspond to the Nayin element of sword edge gold; Jiaxu and Yihai correspond to the Nayin element of mountain head fire; Bingzi and Dingchou correspond to the Nayin element of mountain stream water; Wuyin and Jimao correspond to the Nayin element of city head soil; Gengchen and Xinsi correspond to the Nayin element of white腊 gold; Renwu and Guiwei correspond to the Nayin element of willow and poplar wood.

甲申乙酉泉中水，丙戌丁亥屋上土，戊子已丑霹靂火，庚寅辛卯松柏木，壬辰癸巳長流水，甲午乙未砂中金，丙申丁酉山下火，戊戌已亥平地木，庚子辛丑壁上土，壬寅癸卯金萡金。

The next ten pairs are: Jiashen and Yiyou, with Nayin sound element of water from a spring; Bingxu and Dinghai, with Nayin sound element of earth on a roof; Wuzi and Jichou, with Nayin sound element of lightning fire; Gengyin and Xinmao, with Nayin sound element of cypress and pine wood; Renchen and Guisi, with Nayin sound element of flowing water; Jiawu and Yiwei, with Nayin sound element of sand metal; Bingshen and Dingyou, with Nayin sound element of fire under a mountain; Wuxu and Jihai, with Nayin sound element of wood on flat land; Gengzi and Xinchou, with Nayin sound element of earth on a wall; Renyin and Guimao, with Nayin sound element of golden foil metal.

甲辰乙巳覆燈火，丙午丁未天河水，戊申已酉大驛土，庚戌辛亥釵釧金，壬子癸丑桑拓木，甲寅乙卯大溪水，丙辰丁巳沙中土，戊午已未天上火，庚申辛酉石榴木，壬戌癸亥大海水。

The last ten pairs are: Jiachen and Yisi, with the nayin sound element of covered lamp fire; Bingwu and Dingwei, with the nayin sound element of heavenly river water; Wushen and Jiyou, with the nayin sound element of great marsh earth; Gengxu and Xinhai, with the nayin sound element of hairpin and bracelet gold; Renzi and Guichou, with the nayin sound element of mulberry and elm wood; Jiayin and Yimao, with the nayin sound element of great stream water; Bingchen and Dingsi, with the nayin sound element of sandy middle earth; Wuwu and Jiwei, with the nayin sound element of heavenly fire; Gengshen and Xinyou, with the nayin sound element of pomegranate wood; Renxu and Guihai, with the nayin sound element of great sea water.

夫六十甲子者，起於軒轅，作於大撓。大撓者，軒轅之史官也。考天書三式，以十干十二支衍而成之，為六十甲子。三式者，即軒轅感玄女所授之書。（燭神經）

The system of the sixty Jiazi is said to have originated from the Yellow Emperor, Huan Yuan, and was created by Da Rao. Da Rao was the historian of the Yellow Emperor, who studied the heavenly scriptures known as the "Three Formulas." By combining the ten heavenly stems with the twelve earthly branches, he derived the sixty Jiazi. The so-called Three Formulas refer to the several books said to have been transmitted by the Mysterious Lady of the Ninth Heaven to the Yellow Emperor. This account comes from the "Zhujing Jing."

《六微指論》云：天氣始於甲，地氣始於子，子甲相合，命曰歲，以十干配十二支，周而復始，則六甲成矣。凡欲知納音者，謂子午數至庚，丑未數至辛，寅申數至戊，卯酉數至己，辰戌數至丙，巳亥數至丁，得七者，西方素皇之氣，納音屬金也；得三者，南方丹天之氣，納音屬火也；得九者，東方陽九之氣，納音屬木也；得一者，中央總統之氣，納音屬土也；得五者，北方玄極之氣，納音屬水也。故頌曰：「七金三是火，九木一中央，得五皆為水，納音宜審詳。」

The *Six Microscopic Treatise* says: The heavenly energy begins with "Jia," and the earthly energy begins with "Zi." When "Zi" and "Jia" are paired, it is called one year. By using the ten heavenly stems to match the twelve earthly branches, the cycle repeats, forming the sixty Jiazi. To determine the "Nayin" sound element, when the earthly branch is "Zi" or "Wu," count from the heavenly stem in the same column forward to "Geng"; when it is "Chou" or "Wei," count to "Xin"; when it is "Yin" or "Shen," count to "Wu"; when it is "Mao" or "You," count to "Ji"; when it is "Chen" or "Xu," count to "Bing"; when it is "Si" or "Hai," count to "Ding." If the count results in seven, it belongs to the Western Su Huang energy, and the Nayin is metal. If the count results in three, it belongs to the Southern Dan Tian energy, and the Nayin is fire. If the count results in nine, it belongs to the Eastern Yang Jiu energy, and the Nayin is wood. If the count results in one, it belongs to the Central Zong She energy, and the Nayin is earth. If the count results in five, it belongs to the Northern Xuan Ji energy, and the Nayin is water. Therefore, the mnemonic says: seven is metal, three is fire, nine is wood, one belongs to the central earth, and any count of five is water. When determining the Nayin, one must carefully distinguish.

假如甲子甲午，從甲至庚，乙丑乙未，從乙至辛，其數皆七，所以納音俱屬金也。丙寅丙申，從丙至戊，丁卯丁酉，從丁至己，其數皆三，所以納音屬火也。戊辰戊戌，從戊至丙，己巳己亥，從己至丁，其數皆九，所以納音屬木也。庚子庚午辛未辛丑，其數皆一，所以納音屬土也。丙子丙午，從丙至庚，丁未丁丑，從丁至辛，其數皆五，所以納音屬水也。餘皆彷此。

For example, Jiazi and Jiawu are counted from Jia to Geng, Yichou and Yiwei are counted from Yi to Xin, resulting in the number seven, which matches the mnemonic "seven metal," so their Nayin sound element is metal. Bingyin and Bingshen are counted from Bing to Wu, Dingmao and Dingyou are counted from Ding to Ji, resulting in the number three, which matches "three fire," so their Nayin sound element is fire. Wuchen and Wuxu are counted from Wu to Bing, Jisi and Jihai are counted from Ji to Ding, resulting in the number nine, which matches "nine wood," so their Nayin sound element is wood. Gengzi, Gengwu, Xinwei, and Xinchou all result in the number one, which matches "one is the central earth," so their Nayin sound element is earth. Bingzi and Bingwu are counted from Bing to Geng, Dingwei and Dingchou are counted from Ding to Xin, resulting in the number five, which matches "five is water," so their Nayin sound element is water. The rest of the groups are similarly deduced in this manner.

以上只數其干，不數其支，假令從丙至庚，即丙丁戊己庚，是其數五也。又如從甲至庚，即甲乙丙丁戊己庚，是其數七也。（三曆會同）

This method counts only the Heavenly Stems and not the Earthly Branches. For example, counting from Bing to Geng results in Bing, Ding, Wu, Ji, Geng, which is five stems, giving a total of five. Another example is counting from Jia to Geng, which includes Jia, Yi, Bing, Ding, Wu, Ji, Geng, totaling seven. This method is mentioned in the "San Li He Jing."

甲子從革之金，其氣散，得戊申土，癸巳水相之，則吉。戊申乃金臨官之地，土者更旺於子，必能生成，癸巳繫金，生於巳，水旺於子，納音各有所歸，又為朝元祿，忌丁卯丁酉戊午之火。閻東叟云：甲子金為進神，稟沉潛靈中之德，四時皆吉，入貴格，承旺氣，則術業精微，主魁奪之榮。

The nayin sound element of Jiazi is "From Reforming Metal," which is characterized by diffused and dispersed metal energy. If assisted by Wu Shen earth and Gui Si water, it will be auspicious. Wu Shen is the "Officialdom" position where metal gains strength, and earth is especially strong in the position of Zi, thus surely able to cultivate metal into a useful form. The column of Gui Si has metal growing in the position of Si and water thriving in the position of Zi, with both nayin elements finding their proper place, forming the "Lords Returning to Their Original Position" pattern, which is a noble omen indicating the return of禄气 to support the native's destiny. The things to avoid are the combinations of Ding Mao, Ding You, and Wu Wu fire. Yan Dongshou said: Jiazi metal belongs to the "Advancing God," possessing the virtue of being deep, quiet, and containing subtle brilliance. It is favorable throughout the four seasons. If it enters a noble pattern and is in a strong position, it indicates profound and subtle skills and knowledge, leading to the honor of achieving the top rank.

乙丑自庫之金，火不能克，蓋退藏之金，苟無刑害沖破，未有不顯榮者，獨忌己丑戊午己未之火。閻東叟云：乙丑金為正印，具大福德，秋冬富貴壽考，春夏吉中有凶，入格則建功享福，帶煞類為凶會，玉霄寶鑑云：甲子乙丑未成器金，見火則成，多見則吉。

The nayin sound element of Yichou is hidden gold within its own storage, which is not moved by fire because it is a type of concealed and retreating gold. As long as it does not encounter punishment, harm, conflict, or destruction, it will certainly achieve success and honor. However, it is particularly avoided to meet Jichou, Wuwu, and Jiwei. Yan Dongshou said: the gold of Yichou is "positive official," possessing great fortune and virtue. If born in autumn or winter, it will bring wealth, honor, and longevity; if born in spring or summer, it is auspicious but with some danger. If it forms a proper pattern, it can achieve great accomplishments and enjoy the blessings of success. If it is accompanied by malevolent stars, it is likely to be a gathering of misfortune. The Jade霄 Treasure Mirror said: Jiazi and Yichou both belong to unshaped metal, which can only become a useful object when it meets fire. Too much fire is actually auspicious.

丙寅赫犧之火，無水制之，則為燔灼炎烈之患，水不可遇，獨愛甲寅之水，就位濟之，又名朝元祿。五行要論云：丙寅火食靈明沖粹之氣，四時生生之德，入貴格，則文彩發應，主科甲之貴。

The nayin sound element of Bingyin is "Hèxī zhī huǒ" (Radiant Flame). If not restrained by water, it can cause calamities of fierce fire burning. Although ordinary water is not suitable to meet, it especially prefers Jiayin water, because it comes from the same branch to relieve the situation, which is called "Cháo Yuán Lù" (Facing the Imperial Favor). The "Five Elements Essential Discourse" says: Bingyin fire contains the spirit and purity, possessing the virtue of continuous generation throughout the four seasons; once it enters a noble destiny, it will shine with literary brilliance, indicating a high official position achieved through the imperial examination.

丁卯伏明之火，氣弱宜木生之，遇水則凶，乙卯乙酉水最毒。五行要論云：丁卯沐浴之火，含雷動風作之氣，水濟之則達，土載之則基厚，以木資之為文彩，以金橐之，更逢夏令則兇暴。

The nayin sound element for Dingmao is "Fuming Fire," which is weak in fire energy and benefits from wood to generate and support it. However, encountering water is dangerous, especially the water elements of Yi Mao and Yi You, which are particularly harmful. The "Five Phases Essential Treatise" states that Dingmao is fire sitting in the "bathing" position, containing the energy of thunder and wind. Water can regulate it and make it smooth, earth can support it and give it a solid foundation, and wood can enhance it and bring out its literary qualities. If metal is used to fan the fire, especially during the summer when fire is strong, it becomes fierce and dangerous.

珞琭子云：丙寅丁卯秋天宜以保持。瑩和尚注云：丙寅丁卯舉火之類，秋天保持者，言水生於秋也。鬼谷遺文云：丙寅丁卯秋冬宜以保持。注云：木不南奔，火無西旺，火至秋冬，勢恐不久。

Luolu Zi says: Bingyin and Dingmao should be carefully maintained in autumn. Ying和尚 explains: Bingyin and Dingmao are of the fire type. In autumn, they should be maintained because water is in its growth phase in autumn, and when water gains strength, it will overcome fire. The Ghost Valley Legacy says: Bingyin and Dingmao should be maintained in autumn and winter. The explanation says: wood does not run south, and fire does not flourish in the west. When fire reaches autumn and winter, its strength is likely to diminish.

戊辰兩土下木，眾金不能克，蓋生金，有母子之道，得土生之為佳。五行要論云：戊辰庚寅癸丑三辰，挺木德清健之數，生於春夏，能轉立獨奮，隨變成功，更成旺氣，則有凌霄聳壑之志，惟忌秋生，雖懷志節，屈而不伸。己巳為近火之木，金自此生，於我無傷，忌見生旺之火。

Wuchen is wood that is under two layers of earth. There is a great amount of metal that cannot overcome it, because earth produces metal, and there is a mother-son relationship between earth and metal. This wood is actually better because it is nourished by the earth. The "Commentary on the Five Phases" says: Wuchen, Gengyin, and Guichou are three groups that stand tall with the clear and strong numbers of wood's virtue. If they are born in spring or summer, they can rise independently, adapt flexibly, and achieve success. If they also meet strong energy, they will have the ambition to rise high into the clouds and stand tall in the mountains. However, they are only to be avoided if born in autumn, for even though they may have lofty aspirations, they will be constrained and unable to realize them. Jisi is wood that is closely adjacent to fire. Metal begins its growth from the position of Si, so it does not harm this wood. The only thing to be cautious about is encountering strong fire.

閻東叟云：己巳在巽為風動之木，根危易拔，和之以金土，運歸東南方成材用。雖外陽內陰，別無輔助，則其氣靈散，更為生鬼所克，乃不材之本也。珞琭子云：己巳戊辰度乾宮而脫厄。瑩和尚注云：己巳戊辰舉木之數，西方金鬼旺鄉，納音之木，至此絕矣，斯謂厄會。若度乾亥之宮，木得水以生長，故脫厄。

Yan Dongshou said: Jisi belongs to the trigram Xun in the Eight Trigrams, which is wood that sways with the wind, with unstable roots and easily uprooted; it can be harmonized with metal and earth, and when it moves to the southeast it can become useful material. Although it is externally yang and internally yin, if it does not receive further assistance, the wood qi will scatter and not gather, and it will be overcome by the hidden "ghost" at its place of origin, which is the god that controls it, thus becoming the reason for it not being useful. The Luolu Zi says: Jisi and Wuchen must pass through the Qian trigram to escape calamity. Ying和尚 explained: Jisi and Wuchen belong to the category of raised wood. The west is the land where the metal ghost is strong, and the wood of the Nayin will die there, which is called meeting calamity; if it can pass through the Qian and Hai positions, the wood will receive the nourishment of water and grow, thus escaping calamity.

庚午辛未始生之土，木不能克，惟忌水多，反傷其氣，木多卻有歸，蓋歸未也。閻東叟云：庚午辛未戊申丁巳，皆厚德之土，含容鎮靜，和氣融怡，福祿優裕，入格則多歷方嶽之任，有普惠博愛之功。

The nayin sound element of Gengwu and Xinwei is newly formed earth, which is not affected by wood as wood is restrained. Only excessive water is harmful, as too much water damages the earth's quality. Although there is much wood, it has a place to go, because wood reaches the position of Wei and enters the warehouse. Yan Dongshou said: The groups of Gengwu, Xinwei, Wushen, and Dingsi all belong to thick and virtuous earth, which is inclusive, tolerant, steady, and peaceful. Their atmosphere is harmonious and pleasant, with abundant blessings and wealth. Those who enter a good pattern are mostly officials who have held important positions in various regions, achieving great deeds of widespread benevolence and universal love.

壬申臨官之金，利見水土，若丙申丙寅戊午之火，則為災害。閻東叟云：壬申金，持天將之威，資臨官之氣，秋冬掌生殺之權，春夏吉少凶多，入格以功名自奮，帶殺之刻剝為能。

The nayin sound element of Renshen is gold sitting in the officialdom position, which is a strong position for gold, and it is favorable to meet water and earth; if it meets fire types such as Bingshen, Renshen, or Wuwu, it becomes a disaster. Yan Dongshou said: The gold of Renshen possesses the authority of a heavenly general, relying on the officialdom energy, if it is born in autumn or winter, it can control life and death, but if born in spring or summer, it is more likely to have misfortune; those who enter a good pattern can achieve success through fame, while those withInauspicious Sha (malevolent killing) tendencies will resort to harshness and exploitation.

癸酉堅成之金，火死於酉，見火何傷，惟忌丁酉火，就位克之。閻東叟云：癸酉自旺之金，稟純粹之氣，春夏為性英明，秋冬尤貴。入格則功業節概，挺轉出倫；帶殺則少年剛勁，四十之後，漸成純德。玉霄寶鑑云：壬申癸酉，金旺之位，不可復旺，旺則傷物；不可見火，見火則自傷。

The nayin sound element for Guiyou is already solid gold. Fire is in the position of You and is in a state of death and decline, so seeing fire does not harm it. However, it is only forbidden to see Dingyou fire, because it is directly attacking from the same branch. Yan Dongshou said: Guiyou is self-advantaged gold, receiving pure qi, if born in spring and summer, its nature is brilliant and intelligent; if born in autumn and winter, it is especially valuable. Those who enter the pattern have outstanding achievements and integrity. Those withInauspicious Sha (malevolent killers) are strong and fierce in their youth, but gradually develop a pure and thick virtue after forty. The Yuzhao Baodian said: Renshen and Guiyou are in the position of strong gold, so it is not appropriate to add more strength; too strong will damage things. Also, fire should not be seen, because seeing fire will harm itself.

甲戌自庫之火，不嫌眾水，惟忌壬戌，所謂墓中受克，其患難逃。五行要論云：甲戌火為邱為庫。含至陽藏密之氣，貴格逢之富貴光大，惟忌夏生，防吉中有凶。

The nayin sound element of Jiaxu is fire that is buried in the storage, which is not afraid of many waters; it only fears Renxu, which is exactly the situation of being overcome within the storage, leading to unavoidable misfortune. The "Five Phases Essential Discourse" says: the fire of Jiaxu is like a hill or a warehouse, containing the essence of extreme yang and hidden deeply; when it meets a noble pattern, it brings great wealth and honor, but it is only feared when born in summer, as there is danger hidden within the good.

乙亥伏明之火，其氣湮欎而不發，借己亥辛卯己巳壬午癸未木生之，則精神旺相。癸巳癸亥丙午水，有之則不吉。閻東叟云：乙亥火自絕，含明敏自靜之氣，葆光晦路，寂然無形，稟之得數者，為妙道高人，吉德君子。

The Nayin sound element of Yihai is "Flame of Hidden Illumination," which is a fire that is blocked and unable to express itself. It requires wood such as Jihai, Xinmao, Jisi, Renwu, and Guiwei to generate and support it, so that its spirit can become vigorous. If one encounters Guisi, Guihai, or Bingwu water, it is inauspicious. Yan Dongshou said: The fire of Yihai is located in its self-destructive position, containing a bright and sensitive nature along with a quiet and pure atmosphere. It conceals its brilliance and hides its traces, remaining silent and without form. Those who possess this kind of energy tend to be high achievers who deeply understand profound principles and virtuous gentlemen.

丙子流衍之水，不忌眾土，惟嫌庚子，乃旺中逢鬼，不祥莫大焉。五行要論云：丙子自旺之水，陽上陰下，精神俱全，稟之者天資曠達，識量淵深，春夏為濟物之氣，多建利澤之功。

The nayin sound element of Bingzi is flowing and spreading water, which is not afraid of many earths; it only dislikes Gengzi, for water is at its peak when it meets the "ghost" that overcomes it, and there is no greater misfortune than this. The "Five Phases Essential Discourse" says: Bingzi is self-empowered water, with a yang heavenly stem and a yin earthly branch, yang above and yin below, with complete essence, spirit and vitality; those born with this are naturally broad-minded, with deep insight and capacity; if born in spring or summer, they become the vital energy that benefits all things, often achieving great benefits for the people and nourishing the world.

丁丑福聚之水，最愛金生，忌辛未丙辰丙戌相刑破也。五行要論云：丁丑乙酉在數為溪弱之水，陰盛陽弱，稟之者器識清明，多慧少福，橐以水木旺氣。則陰陽均協，為貴達崇顯之土。

Dingchou's Nayin sound element is water gathering happiness. It prefers to have metal to generate it, and it is unfavorable to have conflicts or destruction with Xinwei, Bingchen, or Bingxu. The "Five Elements Essential Treatise" says: Dingchou and Yiyou belong to the category of stream and ravine weak water in terms of numerical and logical analysis, with abundant yin energy and weak yang energy; those who possess this element have clear intellect and vision, are intelligent but lack fortune. If water and wood's strong energy can be used to support and supplement it, yin and yang will be in balance, and they can become prominent and successful individuals.

戊寅受傷之土，最為無力，要生旺火，以資其氣，忌己亥庚寅辛卯諸色木剋之，主短夭之凶。五行要論云：戊寅丙戌，此二位乘土德厚氣，一含生火，一含宿火，是謂陽靈襲中，福慶之辰，貴格得之，道德蓋世，貴極人臣。惟親王貴公子多於此日生，常格得之，亦主福壽遐遠，始終安逸。

The nayin sound element of Wuyin is wounded earth, which is very weak and needs the assistance of a strong fire to support its energy. It is unfavorable for Jihai, Gengyin, and Xinmao, which are wood elements that will overcome it, leading to a short life and a dangerous fate. The "Five Phases Essential Treatise" states: Wuyin and Bingxu both possess thick earth energy, one containing new fire and the other containing accumulated fire. This is called the yang energy shining brightly within, making it a fortunate and auspicious day. If a noble birth chart attains this, it signifies moral excellence and supreme status, reaching the highest position in court. Many princes and noble sons are born on these two days. Even ordinary birth charts with this element indicate a long and peaceful life.

己卯自死之土，抑有甚焉，貴得丁卯甲戌乙亥己未之火，由合而來，以致其福。五行要論云：己卯自死土，建於震位，風行雷動，散為和氣，德自沖虛，稟之者類有道行，隨變而適，有養生自在之福壽，惟不利死絕，則為久假不歸之徒。

The nayin sound element of Ji Mao is earth that sits in the place of self-destruction, weak and declining. It is beneficial to have Ding Mao, Jia Xu, Yi Hai, and Ji Wei fire, which come from a harmonious relationship to generate and support it, thus bringing good fortune. The "Essential Discourse on the Five Phases" says: Ji Miao is self-destructive earth, with its position established in the Zhen trigram, representing thunder. Wind moves and thunder stirs, dispersing into harmonious energy. Its inherent virtue is quiet and humble. Those who possess this tend to have cultivation and spiritual practice, able to adapt to circumstances and find their own place, enjoying a long and comfortable life. However, it is not favorable to fall again into a dead or exhausted position, which would make them like people who borrow without repaying, having only names without real substance.

三命纂局云：戊寅己卯受傷之土，不可有木所損，其土無力也。玉霄寶鑑云：戊寅己卯土，不宜見水，見水不為財，不畏木，見木愈堅，戊寅承土德旺氣，而含生火，得之主福壽綿遠，貴人多於此日生，己卯不宜再見死絕見則凶。

The Three Lives Compilation says: Wuyin and Jimao are injured earths, which cannot be further harmed by wood, because the earth itself lacks strength. The Jade Cloud Treasure Mirror says: The earth of Wuyin and Jimao should not meet water, for even if water is present, it cannot be considered as wealth; however, they are not afraid of wood, and in fact, encountering wood makes them more solid. Wuyin receives the vigorous energy of earth's virtue and contains the fire that can generate it, thus bringing long life and good fortune, with many noblemen born on this day. Jimao, however, should not meet the dead or exhausted places, for when it does, it becomes dangerous.

庚辰氣聚之金，不用火制，其器自成，火盛反喪其器，病絕火無害，若甲辰乙巳火，惡不可言，亦不能剋眾木，益我氣亦繁耳。閻東叟云：庚辰之金，具剛健沉厚之德，稟聰明顯通之性，春夏禍福倚伏，秋冬秀穎充實，入格則益資文武，帶殺則好弄兵權。

The nayin sound element of Gengchen is gold that has already gathered its qi, which does not need fire to refine; objects are naturally formed. Too much fire would instead destroy the object. Weak fire in the positions of illness and extinction does no harm, but if it meets Jiachen or Yisi, which are fierce fires, the result is extremelyvicious. It cannot overcome a great deal of wood, for the abundance of wood only makes its qi more vigorous. Yan Dongshou said: The gold of Gengchen possesses the virtue of firmness and solidity, and inherits a nature of wisdom and adaptability. If it is born in spring or summer, good and bad fortune are intertwined; if it is born in autumn or winter, it is refined and full. Those who enter the proper pattern are both learned and martial, while those withInauspicious Sha are fond of military affairs.

辛巳自生之金，精神具足，體氣完備，炎烈熾火而不忌，忌丙寅乙巳戊午之火，蓋金生於巳而不能生，敗於午，絕於寅而氣散，復見生旺之火，焉可當之。五行要論云：辛巳金為自生學堂，具英明瑰奇之德，秋冬得力十全，春夏七凶三吉，入貴格則主學行英偉，致身清貴，常懷濟物之心。玉霄寶鑑云：庚辰辛巳未成器金，宜見火，蓋辛巳是自生，巳為火，得之者，光輝日新。

The nayin sound element of Xinsi is gold that is in its place of growth, with abundant vital energy and complete physical form, not afraid of fierce fire. However, it should avoid Bingyin, Yisi, and Wuwu, the three groups of fire, because although gold is in its place of growth in the position of Si, it cannot be born, and it fails at Wu, and is extinguished at Yin. If it meets strong fire again, how can it resist? The "Essential Discourse on the Five Phases" says: Xinsi gold is the "xuetang" position of its own growth, possessing the virtue of brilliance and uniqueness. It is very effective in autumn and winter, but in spring and summer it is seven parts凶 and three parts吉. If it enters a noble pattern, it indicates outstanding scholarship and morality, entering the ranks of clear and noble positions, and always having the heart to help the world. The "Yuzhao Baodian" says: Gengchen and Xinsi are both unformed gold, suitable for meeting fire, because Xinsi is self-born gold, and Si itself belongs to fire. Those who possess it will have their brilliance increasing day by day.

壬午柔和之木，枝幹微弱，木能生火，卻忌見火多，多則燼矣。雖生旺之金，亦不能傷，蓋金就我敗，得金反貴，水土盛者亦貴，惟忌甲午金傷之。五行要論云：壬午自死之木，木死絕則魂遊，而神氣靈秀。稟之者挺靜明之德，抱仁者之勇建以主為功行也。可謂靜而有勇，延年益壽。

The nayin sound element of Renwu is soft wood with thin branches and weak stems. Although wood can generate fire, it is not good to have too much fire, as excessive fire will burn the wood into ashes. Even if there is strong and flourishing metal, it cannot harm this wood, because metal is weakened at the Wu position, so the presence of metal actually brings about dignity and status. Strong water and earth also indicate good fortune. However, it is specifically disliked when Jiawu metal comes to harm it. The "Five Phases Essential Discourse" says: Renwu is self-dying wood. When wood reaches its death and extinction, its spirit departs and wanders outside, thus becoming spiritually refined and delicate. Those who possess this characteristic are upright, calm, and wise, with the courage of a benevolent person, and can establish great achievements and virtue. This can be described as being quiet yet brave, and it can prolong life and promote longevity.

癸未自庫之木，生旺尤佳，雖乙丑金不能沖破，各歸其根，而不相犯，忌庚戌乙未金。五行要論云：癸未木為正印，挺文明吉會之德，稟之者，類抱間世之才，享清華之福。玉霄寶鑑云：壬午癸未謂之楊柳木者，蓋木至午而死，至未而墓，故盛夏葉稠，得其時則富壽，非其時則貧夭。

The nayin sound element of Guiwei is that of wood stored in the storage, and when it meets a strong and flourishing element, it is especially good; even if it meets Yichou metal, it cannot break through, because both elements return to their original roots and do not interfere with each other; what is to be avoided are Gengxu and Yiwei metals. The "Commentary on the Five Phases" says: the wood of Guiwei is "positive official", standing upright with bright literary talent and gathering auspiciousness and blessings; those who possess this element usually have rare talents across generations and enjoy noble and distinguished honors. The "Treasure Mirror of the Jade Sky" says: the reason why Renwu and Guiwei are called Willow Wood is that wood dies at the Wu position and is stored in the Wei position, so during the hot summer, the branches and leaves become dense; those born in the right time will be wealthy and long-lived, while those born at the wrong time will be poor and short-lived.

甲申者自生之水，其氣流衍，宜有所貴，亦藉金生，不忌眾土，特嫌戊申庚子之土。五行要論云：甲申水自生，含天真學堂，得之入局，主智識聰慧，妙用無窮。

The nayin sound element of Jiashen is water that is in its place of growth, with its energy flowing and spreading out. It should be capable of attaining status and rank, and relies on metal to generate it; it is not afraid of many earth elements, but particularly dislikes the earth combinations of Wushen and Gengzi. The "Five Phases Essential Treatise" states: Jiashen water is in its place of growth, containing the natural "xuetang" energy of purity and innocence. Those who possess it and can form a proper pattern are characterized by wisdom, sharpness of mind, and boundless ability.

乙酉自敗之水，假眾金以相之，蓋我氣既弱，藉母以育，忌己酉乙卯戊申庚子辛丑之土，則夭折窮賤。丙戌福壯祿厚之土，木不能剋，忌見生旺之金，若遇火盛，則貴不可言。

The nayin sound element for Yiyou is water in a situation of self-isolation and defeat. This water is weak and needs assistance from many metals, as it relies on the nurturing energy of its mother element. It is unfavorable to encounter Jiyou, Yimao, Wushen, Gengzi, and Xinchou, which are earth elements. When these appear, they indicate short life, poverty, and low status. The nayin sound element for Bingxu is strong and prosperous earth, with deep fortune and official rank. It is not affected by wood overcoming it. It is unfavorable to meet strong and flourishing metal. If fire is strong, then it brings great wealth and honor.

丁亥臨官之土，木不能剋，嫌金多，須得火生救之乃吉，忌己亥辛卯之木。五行要論云：丁亥庚子二土，中含全數，內剛外和，稟之者得有定力，上下濟之以水火旺氣，能建功立事，敢為威果之行。

The nayin sound element of Dinghai is earth in the position of "Officialdom," which is strong and effective. Wood is able to overcome it but does not weaken it. It is only unfavorable when there is excessive metal to drain its energy; fire is needed to support and assist it for good fortune. It should avoid the combinations Jihai and Xinmao, which are wood. The "Commentary on the Five Phases" says: The combinations Dinghai and Gengzi, both earth, contain complete and sufficient numbers. They are externally soft but internally strong. Those who possess this can have firm determination. If water and fire are used to supplement and support them, they can achieve great success and be bold in taking decisive actions.

戊子己丑水中之火，又曰神龍之火，遇水方貴，為六氣之君可也。五行要論云：戊子含精神輝光全實之氣，作四時保生之福，入貴格則為大人君子，器宇含弘，富貴終吉。己丑為天將之火，又為天乙本家，含威福光厚之氣，發越峻勐，貴極乘之，為將德，為魁名，而建功。燭神經云：巳丑胎養之火，其氣漸隆，若遇丙寅戊午之火助之，可成濟物之功。

Wuzi and Jichou have the Nayin sound element of fire in water, also called divine dragon fire. When they meet water, they become more prominent and can be considered as the sovereign fire in the six qi. The "Essentials of the Five Phases" says: Wuzi contains the spirit's radiance and fullness, capable of creating the vitality of the four seasons and bringing blessings. If it enters a noble pattern, it becomes a person of high virtue and reputation, with a broad mind, wealth and honor, and a long life. Jichou is the fire of the Heavenly General, and also the native place of "Tianyi Nobleman." It contains deep authority and blessings, and when it is manifested, it is urgent, fierce, and bold. When a person of supreme nobility rides on it, he becomes a general's virtue and the name of a leader, establishing great achievements. The "Zhujing Jing" says: Jichou is fire in the position of fetal nurturing, with fire gradually rising. If it meets Bingyin and Wuwu fire to support it, it can achieve the merit of helping all things.

庚寅辛卯歲寒之木，雪霜無以改其操，況金能剋之乎？上有庚辛，不假制治，自然成材。閻東叟云：辛卯木自旺，春夏則氣節挺拔，建功立事；生於秋，則狂狷折挫，勁氣不伸。

The nayin sound element of Gengyin and Xinmao is cold-resistant pine and cypress wood. Frost and snow cannot change its integrity, let alone the minor metal that is supposed to overcome it. It already carries the metal of Geng and Xin on its surface, so it does not need further processing to become useful. Yan Dongsi said: the wood of Xinmao is strong in itself. If it is born in spring or summer, it has a strong and upright character, capable of achieving great accomplishments. If it is born in autumn, it becomes wild and stubborn, often encountering setbacks, and its vigorous energy cannot be fully expressed.

壬辰自庫之水，若池沼水積之地，忌金來決破，若再見壬辰，是謂自刑，別辰無咎，遇多水土皆喜，惟畏壬戌癸亥丙子之水，生旺太過，汗漫無歸。五行要論云：壬辰水為正印，含清明潤沃之德，稟之者，含容弘大，心識如鏡，春夏得之，作大福慧，如秋冬得之，類姦詐薄德。

The nayin sound element of Renchen is self-contained water stored in a reservoir, like a pond or marsh that holds water. It dislikes metal to dig through the embankments. If another Renchen appears, it is called "self-punishment," but if another辰 is present, there is no fault. It is favorable to have more water and earth, but it fears Renxu, Guihai, and Bingzi, which are also water elements that make the water too strong and cause overflow without a place to go. The "Five Phases Essential Discourse" says: the water of Renchen is "positive mother," possessing the virtue of clarity and richness. Those who possess this are broad-minded and have a clear, mirror-like mind. If born in spring or summer, they can achieve great fortune and wisdom; if born in autumn or winter, they tend to be deceitful and lack virtue.

癸巳為自絕之水，名曰涸流，若丙戌丁亥庚子壯厚之土，其涸可待；若得三合生旺之金生之，則源泉溷溷，盈科而進也。五行要論云：癸巳乙卯自絕自死之水，乃至陰退藏真精，嗇養凝成貴氣，貴局秉之，類是妙道君子，夙體常德，有功及物。

The nayin sound element ofGuisi is self-contained water in a desolate place, called "dried-up stream," meaning water that is about to dry up; if it meetsBingxu, Dinghai, or Gengzi, which are strong and solid earth, it will dry up soon; if it can receive the flourishing metal from the triple harmony formation to generate it, then it will flow abundantly, filling up every depression and then flowing forward. The "Five Phases Essential Discourse" says:Guisi and Yimao are groups of water that are self-doomed and self-dead, representing the retreat and concealment of extreme yin energy while preserving true essence, being stingy and nurturing to form noble qi; those who possess this noble pattern are usually gentlemen who deeply understand profound principles, who have always practiced the virtue of the Way, and who have contributed to all things.

甲午自敗之金，亦曰強悍之金，遇火生旺，其器乃成，忌丁卯、丁酉、戊子之火，凶。五行要論云：甲午金為進神魁氣，具剛明之德，秋冬則吉，春夏或凶，入貴格，主魁場屬建統眾之功，非時帶殺則暴戾，剋忍寡恩少義。

The nayin sound element of Jiawu is self-contained gold in a defeated position, also called strong and fierce gold. It can only be refined into useful objects when met with flourishing fire. However, it is inauspicious to meet Dingmao, Dingyou, and Wuzi fire. The "Five Phases Essential Treatise" says that the gold of Jiawu belongs to the "Advancing God" and possesses the virtue of being strong, decisive, and clear-minded. If born in autumn or winter, it is auspicious; if born in spring or summer, it may be inauspicious. If it enters a noble pattern, it indicates success in exams and the ability to establish great achievements leading others. But if it is born at an inauspicious time and accompanied byInauspicious Sha (evil killing stars), it indicates a violent, mean, and ungrateful nature.

燭神經云：甲午金傷強悍，或抑之乃沉潛。注云：沙石金剛曠喜殺抑之者，火革之也。鬼谷遺文云：甲午愛官鬼。李虛中云：甲午金傷強悍，壬子木失之柔，或壬子得甲午或甲午得壬子，陰陽專位，卻為炳靈。

The *Zhu Shen Jing* says: The metal of Jiawu is lacking in subtlety and is overly strong; if it can be restrained, it will become quiet and deep. The commentary explains: The hard and brittle metal of sand and stone is empty and rigid, and it likes to be cut and suppressed by something else.the so-called suppression refers to using fire to melt and transform it. The *Gui Gu Yi Wen* says: Jiawu metal prefers to be overcome by the official ghost. Li Xuzhong says: The metal of Jiawu is overly strong and lacks subtlety, while the wood of Renzi is overly weak and lacks strength; if Renzi wood meets Jiawu metal, or Jiawu metal meets Renzi wood, then yin and yang each hold their own position, and the strong and the weak complement each other, resulting in a bright and mysterious appearance.

乙未偏庫之金，亦慾火制，而土生之，則福壯氣聚，忌己未、丙申、丁酉之火。五行要論云：乙未金在數為木庫，又為天將，具純仁厚義之德，無往不吉，貴格得之，是不世之英傑，魁鎮士倫。常格得之，帶殺沖犯，亦作小人中之君子，眉壽人也。

The nayin sound element of Yiwei is a type of gold that is inclined to be stored away in the storage, and it requires fire to refine it. If there is also earth to generate it, then its fortune will be prosperous and its energy will be concentrated. It is unfavorable to have Jiwei, Bingshen, and Dingyou together. The "Essentials of the Five Phases" says: The gold of Yiwei belongs to the wooden storage in terms of numerical reasoning, and it is also the position of the Heavenly General. It possesses pure and thick benevolence and righteousness, and wherever it goes, it is auspicious. If a noble birth chart has it, it is a rare hero, capable of subduing the scholars. If a common birth chart has it, even if it is accompanied byInauspicious Sha and encounters conflicts, it is still considered a gentleman among villains, and often results in a long life.

丙申自病之火，丁酉自死之火，其氣極微，假木相助，其氣方生，忌甲申乙酉甲寅乙卯之水。閻東叟云：丙申病火，以木為文明之德，以水為曠達之性，以土為福慧之基，惟金為暴虐，縱有吉神，革為不和之氣。五行要論云，丁酉火自死，含韜晦寂靜之氣，外和內剛，貴格秉之，類為有道君子，非自然之德行。

The nayin sound element of Bing Shen is fire sitting in the position of illness, and the nayin sound element of Ding You is fire sitting in the position of death. Both fires are extremely weak and need wood to assist them so that the fire can rise. They should avoid the combinations of Jiashen, Yiyou, Jiayin, and Yimao, which are water elements. Yan Dongshou said: Bing Shen is a fire in the position of illness. If it meets wood, it will have the virtue of literary talent and brightness. If it meets water, it will have a broad and open nature. If it meets earth, it will have the foundation of wisdom and virtue. However, if it meets metal, it will become fierce and cruel. Even if there are auspicious deities in the destiny, they will be disturbed and create discord. The "Five Elements Essential Discourse" says: Ding You fire is in the position of death. It has the quality of concealing its brilliance and maintaining quietude, appearing gentle on the outside but strong within. Those with noble destiny who possess this often become virtuous gentlemen, but their virtue comes from cultivation rather than by nature.

戊戌土中之木，忌重見土，若納音土多，一生迍蹇，金不能剋，蓋金氣至戌而散，遇金乃能致福，利見多水木盛而為貴格。閻東叟云：戊戌之木，孤根獨立，和之以水火旺氣，則有英明秀實之德，入格則文章進達，福祿始終，然乘天將之氣，主備歷艱險，節操不移，方見晚福。

The nayin sound element of Wuxu is wood buried in the earth, which dislikes encountering more earth; if a person's nayin element is mostly earth, they will experience hardship and obstacles throughout their life. Metal does not overcome it, because the metal energy dissipates at the Wuxu position, and encountering metal can actually bring good fortune; it is suitable to see more water and strong wood energy, which would form a noble destiny. Yan Dongshou said: the wood of Wuxu is a solitary root, independent and isolated; using water and fire energy to harmonize it can cultivate a bright and outstanding virtue; if it enters a good pattern, it will have smooth literary achievements, success in official career, and continuous blessings and honors; however, it is endowed with the energy of the Heavenly General, indicating a life full of hardships and difficulties, requiring steadfast integrity throughout, and only in old age will good fortune be realized.

己亥自生之木，根本繁盛，不忌眾金，惟嫌辛亥辛巳癸酉之金，若見己卯丁未水、癸未木，未有不大貴。五行要論云：己亥木自生，挺英才秀拔之德，得之於轉達處，類皆清貴少達。閻東叟云：己亥之木，得時則清貴，非時則辛苦。

The nayin sound element of Jihai is wood that is in its place of growth, with strong roots and flourishing foliage, not afraid of many metals; it only dislikes the three combinations of Xinhai, Xinsi, and Guiyou. If one encounters Jimao water and Dingwei water, as well as Guiwei wood, there is no failure to achieve great fortune. The "Essential Discourses on the Five Phases" says: Jihai wood is in its place of growth, possessing the virtue of outstanding talent and ability, and those who obtain it at a turning point often achieve clarity and honor early in life. Yan Dongshou says: Jihai wood, if born at the right time, is clear and honorable; if not born at the right time, it will be a life of hardship.

庚子厚德之土，能剋眾水，不忌他木，蓋木至子無氣，若遇壬申之金，謂之明位祿，其貴必矣。辛丑福聚之土，眾木不能剋，蓋丑為金庫，丑中有金，見木何傷。

Gengzi's Nayin sound element is thick and virtuous earth, capable of restraining many waters, and it does not fear other woods, because wood at the Zi position has no energy. If it meets with Renshen metal, this is called 'clear position of official rank,' with official rank manifesting clearly, surely leading to high status. Xinchou's Nayin sound element is earth gathering fortune, able to withstand many woods without being harmed, because Chou is the storage of metal, with hidden metal within, which can restrain wood, so encountering wood causes no harm.

玉霄寶鑑云：庚子辛丑土，愛木而惡水，見木為官，見水不相宜。閻東叟云：辛丑己酉之土，中含金數，德厚性剛，和而不同，上下濟以水火旺氣，則威名功烈，見於敢為。

The Zuyao Baojian says: The earth of Gengzi and Xinchou prefers wood and dislikes water. Seeing wood is considered as "official" which is beneficial for them, while seeing water is not suitable. Yan Dongshou says: The earth of Xinchou and Jiyou contains the numerical principles of metal, with a thick virtue and strong nature. They can get along well with people but do not follow the crowd. If water and fire are added to them, they can display great achievements and fame through their boldness.

壬寅自絕之金，癸卯氣散之金，若見眾火則喪氣，惟水土朝之則吉。五行要論云：壬寅癸卯為虛薄之金，具仁柔義剛之德，秋冬則健無凶，凶為吉兆。春夏則內凶外吉，吉乃先凶，入貴格則志節英明，帶殺則兇暴不令終也。三命纂局云：癸卯自胎之金，若逢丙寅丁卯爐中之火不為鬼，以胎金爐中成器，必有高達。

The nayin sound element of Renyin is gold in a desolate place, and that of Guimao is gold whose qi has already dispersed. If there are many fires, it will lose its vital energy, but it is favorable when water and earth come to support it. The "Essential Discourses on the Five Phases" says: Renyin and Guimao are weak and thin gold, possessing the gentleness of benevolence and the firmness of righteousness. If they are born in autumn or winter, they are strong and free from danger; even if there is misfortune, it turns into good fortune. If they are born in spring or summer, the inner aspect is dangerous while the outer appears favorable, seeming good but actually harboring danger. If they enter a noble pattern, they will have clear virtue and outstanding ability; if they are accompanied byInauspicious Sha (malevolent forces), they will be violent and end badly. The "Compendium of the Three Destinies" says: Guimao is gold in the fetal position. If it meets Bingyin or Dingmao, which are fires in the furnace, it is not considered as a ghost that harms me, because the fetal gold is precisely formed into an object in the furnace fire, surely leading to great achievements.

甲辰偏庫之火，多火助之吉，所謂同氣相救，以資其不足，若見戊辰戊戌木生之為貴格，忌壬辰壬戌丙午丁未水最毒。五行要論云：甲辰為天將之火，含敏速峻烈之氣，入貴格則為特達，為文魁，利秋冬不利於夏。

The nayin sound element of Jiachen is a fire that is inclined to be stored in the storage. If there is more fire to support it, it is auspicious, which is called the mutual assistance of the same kind of energy, used to supplement its deficiency. If there are Wuchen and Wuxu wood to generate it, it is a noble pattern. The most dangerous are Renchen, Renxu, Bingwu, and Dingwei water, which are the most harmful. The "Five Elements Essential Discourse" says: Jiachen is the heavenly general fire, containing the energy of agility, speed, severity, and intensity. If it enters the noble pattern, it will be outstanding and smooth, capable of becoming the leader in literature. It is favorable in autumn and winter, but not in summer.

乙巳臨官之火，水不能剋，蓋水絕於巳，得水濟之，則為純粹，若得二三火助之亦佳。五行要論云：乙巳火含純陽巽發之氣，光輝充實，春冬向吉，夏秋向凶。

The nayin sound element of Yisi is fire in the position of officialdom, which is strong and effective. Water cannot overcome it because water is at its end at the position of Yisi; if water comes to regulate it, it instead forms a pure and harmonious image. If there are two or three more fires to support it, it is also good. The "Five Elements Essential Discourse" says: the fire of Yisi contains pure yang and is assisted by the wind of Xun, thus it is bright and full. It tends to be auspicious when born in spring or winter, and inauspicious when born in summer or autumn.