Dispersal and dispersion of career (wood generates fire and fire is vigorous)

甲戌本是火潛藏，木發其神轉更忙，又值木臨寅午戌，蕩除家業遠離鄉。甲戌本是伏藏，要安靜，卻以木發起何益，五行當生則生，當伏即伏，反此為禍，況火到戌亥，以四時推之，自不可發露，所以破敗。論曰：甲戌乃墓中宿火，見木則火熾，更若臨寅午戌宮，得火局則焚傷飛馳，不得歸元，所以流移鄉井，事多歇滅。

The rhyme says: Jiaxu is an hidden fire, when wood is activated, it becomes more chaotic; if wood also appears in the fire trinity of Yin, Wu, and Xu, the family's fortune will be ruined and one will have to leave the homeland. Jiaxu is originally an hidden fire, which is suitable for quietness. What is the benefit of using wood to activate it? The Five Phases should be generated when appropriate and hidden when appropriate; acting contrary to this brings disaster. Moreover, fire reaches Xu and Hai in the four seasons, which by nature should not be revealed, so it leads to destruction. Commentators say: Jiaxu is an old fire stored in the storage place; when wood appears, the fire becomes intense. If it also appears in the Yin, Wu, and Xu trinity to form a fire group, the fire will spread wildly and not return to its origin, thus causing one to leave the homeland and everything to be extinguished.

甲人寅重莫逢火，見火平生多坎坷，不然祿位不陞遷，又恐天年多（土摩）（土羅）。寅為火生之地，寅既重若又見火，火更有氣，庚辛受制，所以觸事迍邅，人皆言甲祿在寅，不知一火便能為害。

The rhyme says: For someone with the heavenly stem Jia (甲), if the earthly branch Yin (寅) appears again, then fire should not be encountered again; once fire is encountered, throughout life there will be many hardships, otherwise the official position will be difficult to advance, and there is also a fear of shortened lifespan (the last two characters in the original text are a rare character meaning 'from earth'). Yin is the place where fire is born, so if Yin appears again and fire is also present, fire will become even stronger, and the metal stems Geng (庚) and Xin (辛) will be restrained, leading to difficulties in all affairs. Everyone says that Jia's official position is in Yin, but they do not realize that a single encounter with fire can cause great harm.

六乙之人遇丙辛，從魁大吉要知名，傳送更加逢太乙，便是中書爕理人。乙陰金，故生其水，母生子為親，若遇巳酉丑生其子，有丙會辛，以酉代之，有辛無丙，以巳代之，為秀實之氣，故貴。論曰：三位乃子母俱旺，福會之慶，己酉以攝丙辛，乙遇丙辛合，丙辛巳酉丑為貴也。

The song says: For those with the character Yi (乙), when they meet Bing (丙) and Xin (辛), the position You (酉) "Congkui" and the position Chou (丑) "Dajiji" should be taken note of; if the position Shen (申) "ChuanSong" meets "Taiyi", then this person is one who regulates yin and yang in the Zhongshusheng (Chancellor's Office). In this discussion, Yi is considered as Yin metal, so it can generate water, and the mother giving birth to the child is the closest relationship; if the metal triple Si-You-Chou comes to generate its child, then when there is Bing and Xin, use You to replace Xin, and when there is Xin but no Bing, use Si to replace Bing. This is the qi of excellence and reality, so it indicates nobility. Commentators say: These three positions are a situation where both mother and child are strong, and the gathering of good fortune; Jiyou can absorb the qi of Bing and Xin, and when Yi meets Bing and Xin in combination, and also gets Bing, Xin, Si, and You, it forms a noble pattern.

六乙生人正月丙，蛇巢逢土少年榮，若見剛金臨殺位，必主兵權定塞塵。乙人正月，以戊寅高阜之土，乙庚之氣，絕處逢父母，故喜見之。丁巳乃蛇巢之土，金神生處逢父母，又乙人見庚辰，乃羊刃殺，然而五行壯旺，更加此殺，須領兵職之職。

The song says: Those born with the Six Yi stem, if born in the first lunar month and meet Bing, then the earth of Dingsi, which is like a snake's nest, if it meets the superior position, will bring honor and prominence in youth; if they meet strong metal in the killing position, they will certainly hold military power and stabilize the borders. Those born with the Yi stem in the first lunar month, Wuyin is high and elevated earth, and the Qi of Yi and Geng meets the parents at a point of separation, so it is favorable. Dingsi is the earth of the snake's nest, and the metal spirit meets the parents at the place of growth. Again, Yi people meeting Gengchen is the 'Yangren' which is a killing force; but if the Five Phases are originally strong, and this killing force is added, they will instead have to take on the responsibility of leading troops.

六乙怕逢丙丁盛，如無救助定成凶，若值五行多水數，陽土相臨主太隆。丙丁若盛，金神不能發生，乙人所以不喜見之，若四柱中見水可以制火，並得一位陽神之土扶持，如戊寅、戊申之類，五行又卻還元。珞琭子云：「當憂不憂，賴五行之救助」，良有以也。

The song says: Six Yi (乙) are most afraid of encountering strong Bing (丙) and Ding (丁) fire; if there is no rescue, it will certainly lead to misfortune. If there is a lot of water in the Five Phases, and there is also a yang earth nearby, it will instead indicate great prosperity. If Bing and Ding fire are strong, the metal gods cannot flourish, so Yi people do not like to see them. If there is water in the four pillars to control the fire, and there is also a single yang earth to support it, like Wuyin (戊寅) or Wushen (戊申), the Five Phases will return to their original state. The Luolu Zi says, "When there is cause for worry, but there is no worry, relying on the rescue of the Five Phases," which exactly describes this principle.

六丙生人本見丙，己來同甲最奇清，大吉若加並太乙，名標金榜世傳名。水之數，火屬之，得木而生焉，甲己土合，壯其丙火，土旺金生，有甲無己，以未代之，有己無甲，以寅代之，此為反陰茲陽之理，水加木而清，丑為大吉，巳為太乙，巳丑乃金神生墓之地，故生丙水為秀實也。寅未代甲己，丙人有甲未己寅卯巳丑貴也。

The song says: For those with the stem Bing, seeing another Bing is good, and if the stems Ji and Jia also come together, it is especially clear and remarkable; if the position Chou is "Great Good" and the position Si is "Taiyi", then one can be listed on the golden list and become famous through generations. The number of water is governed by fire, and it is generated by wood. The combination of Jia and Ji produces earth, which strengthens the fire; when earth is strong, metal is generated. If there is no Ji, use Wei to substitute for Ji; if there is no Jia, use Yin to substitute for Jia. This is the principle of using yin to support yang, and water becomes clear with the help of wood. Chou is "Great Good" and Si is "Taiyi", and Si and Chou are respectively the growth and tomb of the metal god, so they can generate Bing water and produce refined and solid results. Using Yin and Wei to substitute for Jia and Ji, when a Bing person has Jia, Wei, Ji, Yin, Mao, Si, or Chou, it indicates great fortune.

丙人從革大為良，又乘巳位旺清揚，更得炎宮於木火，定知早運佐朝堂。丙人喜見巳丑金位，如無巳酉丑日時，中有金神亦得用，得巳乃為真官之貴，巳午二位干逢木為丙人之福，火人得從革局乃為剋財生官之象，若得己巳之類，則火人祿氣純全，更若寅午戌三位干頭得丙甲二字，其氣愈見強壯，陰陽書謂「火人得地，無水而仕祿優遊」，抑有自也，有水則損之。

The song says: A person with the heavenly stem Bing (丙) benefits greatly from the metal triad of Si, You, and Chou (巳酉丑), known as "From Reform" metal, which is very favorable. If they also occupy the position of Si, their energy becomes clear and uplifting. If they further receive wood and fire in the southern fire palace, they can assist the court early in life. Bing people favor the positions of Si and Chou, which are metal. Even if the day or hour is not Si, You, or Chou, as long as there is a metal element, it can be used. Receiving Si is the true official position, which brings great fortune. When the heavenly stems of Si and Wu (巳午) meet wood, it is a blessing for Bing people. A fire destiny person receiving the "From Reform" metal circle indicates that wealth is controlled and official position is generated. If they also receive Jisi (己巳), the official position and fortune of fire destiny people become complete. If they further receive the heavenly stems Bing and Jia (丙甲) in the positions of Yin, Wu, and Xu (寅午戌), their energy becomes even stronger. The Yin-Yang school says, "Fire people receive their proper position, without water they have an easy and prosperous official career," which has its origin here. If there is water, it will weaken this effect.

六丙生人火數多，更加一本最相和，剛明清健多榮祿，金神更壯早巍峨。丙本自旺盛，一本族矣，多反過，雖是一木，若得地尤其絕，所以五行之神，貴在顯煥清越，不可過也。丙人得木助，其銳可知，須要乙位金來翊其氣，則生火人官祿基，如此豈不可早年亨快。

The rhyme says: Those with the Six Bing (Jing) heavenly stem have already an abundance of fire, so adding a wooden branch is most harmonious; their nature is strong, clear, and healthy, and they often enjoy honor and official rank. If the metal deity is also strong, they will achieve great success at an early age. Bing fire is naturally strong, so adding only one wooden branch is sufficient; too much would be excessive. Although only one wood is needed, if it is in a favorable position, it is extremely powerful. Therefore, the Five Phases should be clear, bright, and not excessive. When a Bing person receives assistance from wood, their sharpness is evident. They also need the metal at the Yi position to support their energy, thus forming the foundation for official rank. In this way, they will achieve success early in life.

丙人見子休逢土，福破中央奪將去，又加火向辰戌中，決定殘傷中敗露。見子則官神得位，逢土則水不能勝，終被所奪也。論曰：魁罡之地，土所鍾毓，更若火盛，如甲辰甲戌之類，土氣強壯，水氣消竭，危害甚矣。

The song says: When a person with Bing (fire) meets Zi (water), they should not meet Tu (earth) again; once they meet Tu, the central earth god will take away their fortune; if fire also moves towards Chen or Xu (earthly branches), it will certainly cause damage and exposure. Meeting Zi brings the official god into position, meeting Tu prevents water from being strong, and ultimately the earth takes away the fortune. Commentators say: Chen and Xu are places of Qiu Gang (a term for strong earth energy), where earth energy gathers. If fire is also strong, like in Jia Chen or Jia Xu, the earth energy becomes powerful and water energy becomes exhausted, leading to greater harm.

丙寅為祿火長生，甲寅相遇不光榮，憂妻害子無兄弟，到老孤貧謾逞能。逢鬼於受氣處，被抑塞終為害也，此為生地見鬼，鬼即壯強，丙火不得舒爽，五行獨立，宜於順生，最嫌逆制，終當孤竭矣。

The song says: Bingyin is both the land of fortune for Bing and the place of growth for fire, but when it meets Jiayin, it becomes unbecoming; it causes worry over wife and children, no brothers, old age in poverty, and useless effort. This is encountering a ghost at the place of birth: Jiayin has the Nayin sound element of water, which can overcome fire, being the official ghost of Bing fire. It blocks and harms Bing fire, resulting in harm. This is called "growth place meets ghost." Once the ghost becomes strong, Bing fire cannot expand freely; in the Five Phases, it is isolated and helpless, which should be favorable for growth, but it is most harmful to be restrained in reverse, eventually leading to isolation and exhaustion.

丙丁巳午皆逢木，炎上威風勢勐強，更若五行無水制，才逢稱意必傾亡。丙丁巳午皆火之地，若逢木則益炎盛，須得水則既相比和，又有官神，方是有應，若一味炎盛，豈能久長。

The song says: When Jia and Yi meet with Si and Wu, the fire element becomes even stronger due to the presence of wood, creating a powerful and fierce upward flame; if there is no water in the Five Phases to control it, then once things go smoothly, they will quickly lead to collapse and ruin. Jia, Yi, Si, and Wu are all fire elements on the Earth Plate. If wood is present, the fire becomes even more intense, so water is necessary. Water can harmonize with fire and act as the official deity, thus fulfilling the conditions. If fire is too strong without control, it cannot last long.

丙人見戊加申子，時人皆謂食神重，若是火神有生位，一生孤蹇祿難逢。丙人見戊，又逢火旺土壯，克丙人之官，所以無官，土生於申，旺於子，干頭帶戊，丙人會之，為食神名譽之兆，土氣成實，不必更見火，火旺則土強，丙人之官蔑然，雖少年見祿，終不為長久之計。

The rhyme says: When a person with the stem Bing (丙) meets the stem Wu (戊) and also has the branch Shen (申) and Zi (子), people generally say this indicates repeated food god (food god being a term for a beneficial star in divination), but if the fire element is also strong and the earth is powerful, it actually leads to a life of isolation and difficulty in achieving official status. When Bing meets Wu, and fire is strong and earth is powerful, the earth element turns to overcome the official star of Bing, resulting in the absence of official status. The earth element's growth is in Shen and its prosperity is in Zi, and when the sky stem carries Wu, meeting Bing is considered a sign of reputation and status. However, once the earth element becomes solid, there is no need to see fire again. If fire is strong, the earth becomes even stronger, and the official star of Bing disappears. Even if one achieves official status in youth, it will not last long.

六丁戊癸本來高，如加巳亥勢雄豪，申子辰官金水旺，位到公侯佩玉袍。丁生戊癸為子，如萌芽，有癸無戊，以巳代之，有戊無癸，以子代之，皆為秀實之氣，造化之功所為貴。巳乃戊癸之源，亥乃木成實之地，為貴，子巳代戊癸，丁生人有戊癸戊子癸巳，申子辰金水清貴，土火獨為禍也。

The rhyme says: Those born with the Six Ding are inherently associated with Wu and Gui, which already indicate nobility. If further combined with Si and Hai, their strength becomes grand and heroic. When Shen-Zi-Chen (Water triad) is present along with strong metal and water, they may attain the rank of marquis and wear silk robes. When Ding is born with Wu and Gui, it is like a sprout beginning to emerge. If Gui is present but Wu is missing, Si is used in place of Wu; if Wu is present but Gui is missing, Zi is used in place of Gui. Both are manifestations of refined and substantial energy, which is a great transformation and thus considered valuable. Si is the source of Wu and Gui, and Hai is the place where wood matures and becomes substantial, hence their value. Using Zi and Si to substitute for Wu and Gui, when Ding is born with Wu, Gui, Wu-Zi, or Gui-Si, and further encounters Shen-Zi-Chen with strong metal and water, it indicates clarity and nobility. However, if earth and fire are present, they become harmful instead.

丁人愛遇北方水，忽見金神再續來，局內不逢於土數，木神加護至三臺。丁人見水，官神得地，又遇金來生官，自然顯赫，北方乃亥子正位，壬癸旺鄉，更逢金生育不絕，甲子辛亥之類是也。若無土損，其氣清，又得木神護祿，所以基本牢壯。

The rhyme says: A person with the heavenly stem Ding loves to meet water from the north; if golden deities then follow closely, and if the chart does not meet earth elements, but instead has wood deities to guard, they can attain the rank of the Star of Ranks. When Ding meets water, the official deity gains strength, and when gold comes to generate water and thus generate the official, it naturally brings prominence. The north is the original position of亥 and子, and the flourishing land of壬 and癸. When gold comes to generate, it continues endlessly. Cases like Jiazi and Xinhai are like this. If there is no earth to damage, the energy remains pure; and if wood deities guard the禄 origin, the foundation becomes solid.

金加子午多兇暴，若是丁人又喜逢，更看五行無土數，定扶明主掌陶鎔。金加子午帶死敗，故凶。甲子甲午之類是也。然丁人午上見金，則變為財，子上見金則凶，為官若無土犯分，則氣清祿厚。又云：在午見金，則祿旺，在子見金，又生出丁官，見土則傷水。

The song says: When metal is added to the positions of Zi and Wu, it often indicates violence and danger. However, if it is the person of Ding, they actually welcome this. If there is no earth element among the Five Phases, they will surely be able to assist a wise ruler and hold power over metalworking and casting. Metal added to Zi and Wu carries a dead and ruined energy, hence it is凶. Cases like Jiazi and Jiawu are examples. But when Ding is in Wu and meets metal, the metal becomes wealth; when Ding is in Zi and meets metal, it is凶, because metal is used as the official star. If there is no earth to interfere, the energy is clear and the fortune is thick. Another saying: seeing metal in Wu brings prosperity, and seeing metal in Zi can generate the official star of Ding. But once earth appears, it will harm water.

丁見壬多無是奇，亥子相逢正得時，忽被土能爭旺位，謾有聲華亦差遲。壬不得地，遇如不遇，雖無壬而水正位，官神旺處，自然壯也。火水溷雜，終是土勝。

The rhyme says: When Ding meets Ren frequently, it is not considered extraordinary; rather, when亥and子meet, it is the proper time. If the earth comes to compete for the旺position, even if there is fame, it will come late. If Ren does not have a proper position, meeting it is as if not meeting at all; although there is no Ren, if water is in the proper position and the official god is in a strong position, it will naturally be strong. When fire and water are mixed together, in the end, earth will prevail.

六丁忌見土長生，損妻害子強爭能，縱有虛名難了達，亦憂田宅之興營。六丁人以水為福，土長生則奪卻水之位，有呼無應，其格卑下，若見克傷，則觸事虧損。六丁人以土為官鬼，水土皆生於申，就位為土所損，壬癸無以全生，天元被害，可見貧賤矣。

The song says: The six Ding (a type of heavenly stem) most fear encountering the growth place of earth, which leads to loss of wife and children, and a tendency to be aggressive and competitive; even if there is empty fame, it is difficult to achieve success, and one must worry about the construction and management of property. For those with the stem Ding, water is considered a blessing. When earth reaches its growth place, it takes away the position of water, resulting in a call without response, a low status; if it is further harmed, then everything will suffer losses. For those with the stem Ding, earth is considered the official ghost. Both water and earth have their growth place in Shen. When water is just in place, it is damaged by earth, and the壬 and癸 (water stems) cannot fully develop, the heavenly stem is harmed, and poverty and low status are evident.

六戊生人逢曲直，丁壬相合主清才，從革位中兼一二，決須名譽少年魁。真火要亥卯未壯，有丁無壬，以亥代，有壬無丁，以未代，本壯元則為福遠，戊癸丁壬合貴也。真火愛寅午戌土壯火炎，官有力，天數乘三，子生其父，巳酉丑多逢，則貴也。

The song says: Those with the Six Wu (戊) are fortunate when they meet the Wood triad of Hai, Mao, and Wei, which forms the "curved and straight" Wood pattern. If they also have the combination of Ding and Ren, they are destined to have clear talent. If they are in the Metal triad of Yin, Wu, and Xu and further combine with one or two more elements, they will certainly gain early fame and achieve success at a young age. True fire relies on the Wood triad of Hai, Mao, and Wei to become strong. If there is Ding but no Ren, use Hai to substitute for Ren; if there is Ren but no Ding, use Wei to substitute for Ding. If the original elements are strong and solid, their blessings will last long. The combination of Wu and Gui, as well as Ding and Ren, indicates high status. True fire also favors the Fire triad of Yin, Wu, and Xu. When the earth is strong, the fire becomes fierce, and the official star (官星) is powerful. When the heavenly number is multiplied by three, it means the son comes to support the father. If the Metal triad of Si, You, and Chou appears frequently, it indicates high status.

六戊生人見水源，更逢甲子旺生金，須知名譽當騰達，少主清華入禁林。命已有水生官，更得金在申子水旺之鄉，則金又生水，甲乙自然有氣，五行要不斷，若有金無水，又能害木，水深則木強故貴。

The song says: Those with the Six Wu (戊) in their fate see the source of water, and if they encounter Jiazi (甲子) such a prosperous place to generate metal, they will achieve fame and reputation, entering the prestigious academy at a young age. If water is already present to nourish the official star (官), and metal is found in the water-rich places like Shen and Zi, the metal will in turn nourish the water, allowing Jia and Yi (甲乙) to have vitality. The Five Phases (五行) are valuable when they connect continuously; if there is only metal without water, the metal will harm the wood. Deep water strengthens the wood, hence it is considered valuable.

寅申本是戊人強，癸亥當頭貴顯揚，但得五行金不入，名清望重佐朝堂。戊寅火生處逢土，戊申土生，故強，癸亥水生甲乙，故奇，有金則傷矣。寅申土成體，地本源既壯，又須借木神疏爽之，更得癸亥就位，滋養其神明之德，清健非常，若無金神反制，五行恬然無害，為福厚矣。

The song says: Yin and Shen are strong positions for Wu people, and Guihai at the beginning further indicates prestige and fame; as long as there is no metal in the Five Phases, one will have a clear reputation and be able to assist in the court. WuYin is the place where fire is born and meets earth, so it is strong; WuShen is the place where earth is born, so it is powerful; GuiHai water can generate JiaYi wood, so it is extraordinary; once there is metal, it will cause harm. Yin and Shen make earth take form, the original source on the ground is strong, and it needs the wood deity to make it smooth and clear, and with GuiHai in place to nourish it, its virtue is very pure and vigorous. If there is no metal deity to restrain, the Five Phases remain safe and unharmed, and the fortune will be thick.

戊人不貴南方火，見火須還帶旺金，有金無火終成咎，有火無金亦不新。戊人不貴南方火者，戒其太過盛，若無火則金得勢來侵木，無金有火，亦無用也。

The song says: For those with the Wu stem, southern fire is not considered auspicious; when fire appears, it must be accompanied by strong metal. If there is metal but no fire, it will ultimately lead to misfortune; if there is fire but no metal, it is not considered beneficial. The meaning of "Wu people do not value southern fire" is to warn against excessive fire. If there is no fire, the metal will gain strength and cut down the wood; if there is no metal but only fire, it is equally useless.

戊人有甲終無益，帶水拖泥不似初，若得庚金並水局，尤能財祿必微餘。逢甲不如見乙，為陰陽和順，甲能傷戊，若加水，甲益壯，終有害也。若庚金制之猶庶幾。甲陽木之神，戊人得之，陰錯陽差，若得庚金，又復制甲，既又得水，則為戊人材稟之神，五行互有得失故也。

The rhyme says: For someone with Wu, having Jia is ultimately unhelpful; accompanying water is like dragging mud, not as good as before. If one can obtain Geng metal and pair it with a water situation, there might be some mention of wealth and fortune. Meeting Jia is not as good as meeting Yi, because yin and yang are harmonious. Jia can harm Wu; if water is added, Jia becomes stronger, eventually causing harm. If Geng metal is present to control it, it can at least provide some support. Jia is the god of yang wood; for someone with Wu, obtaining Jia leads to a mismatch between yin and yang. If Geng metal is obtained to control Jia, and water is also present to assist, it becomes the god of the inherent qualities of Wu - among the five phases, there are mutual gains and losses, exactly like this.

六甲相逢己用功，乙庚相會祿高封，炎上火神加一二，符壓兵權靜塞沖。己乃火生旺之地，己人遇寅午戌，為造化之功，乙庚為土之子，生於己為秀實，有乙無庚，以申代之，有庚無乙，以卯代之，得此方為貴格，如寅午戌三官，二位為貴，申卯代乙庚，庚卯乙申，用己炎土火，而清貴顯達也。

The song says: When Jia meets Ji, the earth produces useful talents; when Yi meets Geng, the official rank is high. If the fire gods of the ascending fire are added with one or two more, one can hold a seal and command military power, and stabilize the borders. Ji is the flourishing land of fire, so when Ji people meet Yin, Wu, and Xu, it is a great transformation. Yi and Geng are the children of earth, and when born from Ji, they become refined and solid. If there is Yi but no Geng, use Shen to substitute for Geng; if there is Geng but no Yi, use Mao to substitute for Yi. Only then is it a noble destiny. If two of Yin, Wu, and Xu are present among the three officials, it is considered noble. Using Shen and Mao to substitute for Yi and Geng, if one has Geng and Mao or Yi and Shen, using the fire power of Ji and fire, one can achieve clear honor and success.

己人正月為食魁，更於寅午戌相陪，局內不逢真水數，定知文武助功來。丙辛為真水數，己人見丙寅為食神之魁，蓋火生土，又得寅午戌炎上之火氣接濟，若無水損祿，天元有滋養，榮名厚利，何患無矣。

The song says: A person born with Ji (己) in the first lunar month receives the superior form of the food god (food god being a beneficial element), and if accompanied by Yin, Wu, and Xu (the fire triad), it is favorable. If the chart does not contain true water, the talents of both literary and martial abilities will assist in achieving success. The true water number is formed by Bing and Xin. When Ji meets Bingyin (丙寅), it is the superior form of the food god, because fire generates earth. Furthermore, the fire energy of Yin, Wu, and Xu supports it. As long as there is no water to damage the禄 (a measure of fortune), the heavenly stem is nourished, and thus, honor and wealth will naturally come.

六己相加巳是功，申子辰位甲須豐，更得金神同水化，定知名譽至三公。申子辰水之位，就中見甲，則木乘水之旺氣，為基甚厚，金同水地，則水益壯旺，甲自然發生，此五行陰陽消息，不必見其形，而默會之可也。若只見金而無水，金無所歸，便傷甲乙之木，惟在水地，則自生出水，不必見水，深宜詳之。論曰：若見水加亥卯未上，祿元有所養為福無窮矣。

The song says: Adding the sixth Jǐ (己) to the position of Sì (巳) brings about fame and success. If there is Jia (甲) wood in the positions of Shen (申), Zi (子), and Chen (辰), the foundation becomes very strong. If further supported by the Metal God and Water together, one's reputation can reach the level of the Three Grand Ministers. Shen-Zi-Chen are positions of Water. If Jia wood appears among them, the wood will ride on the strength of the Water, making the foundation extremely deep. When Metal and Water are in the same position, the Water becomes even stronger, allowing the Jia wood to naturally flourish. This is the message of the Five Phases and Yin and Yang. It is not necessary to see the actual forms, but rather to understand it mentally. If only Metal is present without Water, the Metal has nowhere to go and may instead harm the Jia and Yi wood. Only when Water is present, the Metal will naturally produce Water. There is no need to actually see the character for Water; this deeper meaning should be carefully considered. Commentators say: If Water is present in the positions of Hai (亥), Mao (卯), and Wei (未), the禄元 (lucky root) is nourished, leading to boundless blessings.

六庚真數少人知，戊癸相逢遇者稀，大小吉神逢一二，名播中原福祿輝。夫真白虎數用，有子生焉，戊癸乃火之真數，為庚金之真，有戊無癸，以子代之，有癸無戊，以巳代之，乃至為秀實之氣。戊癸化火，能生二吉，丑未為大小二吉，二吉既壯能造庚金，乃為至貴，子巳代戊癸，庚金生巳，戊癸之火發用，丑未貴矣。

The song says: The true numbers of the six Gengs are little known, and the meeting of Wu and Gui is even rarer; if the deities of Chou and Wei, which are great and small fortune respectively, meet with one or two others, their fame will spread throughout Central Plains, and their blessings and honors will shine. Geng belongs to the White Tiger, and it requires Zi to generate it. Wu and Gui are the true numbers of fire, which is the source of Geng's true number; if there is no Gui but Wu exists, then Zi is used in place of Gui, and if there is no Wu but Gui exists, then Si is used in place of Wu. This is the most refined and substantial energy. The transformation of Wu and Gui into fire can generate the two fortunate positions, Chou and Wei, with Chou being great fortune and Wei being small fortune; since these two fortunate positions are strong, they can cultivate Geng metal, thus achieving the highest status. Using Zi and Si to replace Wu and Gui, Geng metal is born in Si, and the fire of Wu and Gui begins to be used, making Chou and Wei become prosperous.

庚人巳午逢庚木，學問過人世所稀，但無金神並水屬，少馳聲譽掌樞機。火正南方，官神得地，更逢剛木，滋養無窮，所謂本源深而氣壯，若見金神並見水，水又生起，便制其火，雖得正位，終被消爍，此有木無金水，然後為貴。論曰：火加巳午，官星得地，若更干音帶得木來，火聚南方，高明豁達，所憚者水耳！稍無犯分，則挺轉出群。

The song says: A person with the stem Geng, when encountering strong wood on the branches Si and Wu, will have exceptional learning, rare in the world. As long as there is no metal deity or water branch to interfere, he will gain fame at a young age and hold important positions. Fire is in the south, the official star is in its native land, and if it meets strong wood again, the fire will be continuously nourished. This is said to be because the source is deep and the energy is strong. If both metal deity and water appear, the water will rise and control the fire. Although the official star is in its proper position, it will eventually be worn down. Therefore, there should be wood but no metal or water, then he will be esteemed. Commentators say: When fire is on Si and Wu, the official star is in its native land. If the heavenly stem's nayin sound element also brings wood, the fire will gather in the south, and the person will be wise and open-minded. The only thing to be cautious about is water. As long as water does not exceed its bounds and interfere, he will stand out among others.

庚人愛得土來親，火數相乘位顯倫，春夏季中生月屬，又加木屬主光榮。金得土扶，祿元有籍，更加火臨辰未兩月中，其福愈壯，蓋火生三月，木墓六月，所謂源遠相參發福，有自其為氣也。妙在適其用耳。

The rhyme says: Those born with the stem Geng benefit from being close to earth; when fire numbers multiply, their status becomes prominent among peers. If born in spring, summer, autumn, or winter months, and with wood elements added, they will achieve honor and success. When metal is supported by earth, their fortune has a solid foundation; if fire is present in the months of Chen and Wei, their blessings become even stronger. This is because fire's growth occurs in the third month of Chen, and wood is buried in the sixth month of Wei. It is said that the source is long and flowing, and through mutual reference, blessings arise. There is a reason for this, and its subtlety lies in the proper application.

六庚祿向甲申中，水數才多不可逢，更值金神重迭見，到頭辛苦祿難崇。庚人以火為福，卻遇甲申，更有別祿見金神，則生出水來，有汗漫不絕之狀。丙丁如此，無以發生，又何祿之有，終難顯達。珞琭子云：遇如不遇，祿馬之說，要在窮究，曲盡其理，方知祿馬歸著。

The song says: The luck of the six Geng stems is directed towards Jiashen. If the number of water is too much, it is not good to meet again. If the metal god appears again, in the end one will suffer hardship and have a difficult time achieving high status. For Geng people, fire is considered auspicious, but if they meet Jiashen, and if other lucks meet the metal god, water will be generated, leading to a continuous and endless state. In such a situation, the fire of Bing and Ding cannot be generated, so there is no luck to speak of, and ultimately one will find it hard to achieve success. The Luolu Zi says, "Meeting is like not meeting," and the concept of luck and horse should be deeply studied, pushing the reasoning to its limit, in order to understand where the true luck and horse lie.

天數當先號六辛，喜逢親子繫丁壬，天魁合會功曹盛，名達朝堂職位清。辛數乾天之子，天一生水，木數合之，乃陰從母生其子，有丁無壬，以亥代之，有壬無丁，以未代之，故為秀實之氣，天魁戌，功曹寅也，亥未代丁壬，有丁壬亥未，用寅午戌之勢，為貴盛也。

The song says: When discussing heavenly numbers, first count the six Xin (辛) elements. It is favorable to have close relationships with the son of the Ding (丁) and Ren (壬) elements, and to associate them with the Ding and Ren. When the position of Xu (戌) "Yang Benefactor" meets the position of Yin (寅) "Gongcao", it becomes strong, leading to fame in the court and a clear and prominent position. Xin is the son of the Qian (乾) heaven, and the first heavenly stem of water is generated from the heaven. The number of wood combines with it, which is the way of yin following its mother to produce its son. If there is no Ren, use Hai (亥) to substitute for Ren; if there is no Ding, use Wei (未) to substitute for Ding. Therefore, it is the qi of excellence and reality. The Yang Benefactor refers to Xu, and Gongcao refers to Yin. Using Hai and Wei to substitute for Ding and Ren, when there are Ding, Ren, Hai, and Wei, and further borrowing the strength of Yin, Wu, and Xu, it becomes both noble and prosperous.

六辛要得火相親，帶水須憑見木神，文中卻做武中虎，武祿還須靜塞塵。水能生木，木生火，輾轉相生，無有窮盡，辛金得火，祿氣相親，若見水則有損，五行若又見木，水卻隨木化，不傷於火，辛人如此，豈不快哉。

The song says: Six辛 (Xin) require fire to be close to them; if they meet water, they must rely on the Wood deity to transform it. In the realm of civil officials, they can act as fierce tigers among military officers, and military fortune requires them to stabilize the border. Water generates Wood, Wood generates Fire, and this mutual generation continues endlessly. When Xin metal meets fire, its fortune becomes harmonious; if it meets water, there will be some loss. Among the Five Phases, if Wood is also present, the water will follow the Wood and be transformed, thus not harming the fire. If Xin people can achieve such harmony, how pleasant it would be.

辛人卯酉值非善，又逢水屬主遲蒙，若見火神當勝位，定知煊赫眾難同。辛以丙為官，以火為福，卯酉乃火死敗之地，更加水損，何由得福。五行若得火神位，寅午戌即還元，如此則轉禍為福也。

The song says: For those born with the Xin stem, encountering the Mao or You branches is not a good omen. If water is also present, it leads to delays and confusion. However, if the fire deity occupies a victorious position, it will certainly bring great success, surpassing others. Xin uses Bing as its official star and fire as its deity of fortune. But Mao and You are the dead and dying positions for fire, and adding water to weaken it, where can fortune come from? In the Five Phases, if fire deity's position, that is Yin-Wu-Xu, is obtained, then the original essence is restored, thus transforming misfortune into fortune.

辛人火居西北地，無木相扶士祿難，縱得少年膺爵命，亦須衰蹇見官休。火居西北，無氣之鄉，又無木來助，豈免迍剝？火在水鄉，終難顯達，得木衛護，猶且庶幾稍弱，闕此終當偃蹇。

The song says: For those born under Xin, if their fire is located in the northwest and there is no wood to support it, they will find it difficult to achieve success; even if they receive official titles in their youth, they will face obstacles and setbacks, and eventually lose their positions. Fire in the northwest is a place where it has no strength, and without wood to assist, how can they avoid hardship and decline? Fire in the water region will ultimately find it hard to rise; if there is wood to protect it, it is still somewhat manageable, but lacking this, they will always face difficulties and lack opportunities.

六壬逢火自然光，丙辛交會勢堂堂，大衛卯酉登明會，必是金門紫綬章。壬陽木數，當三用周天，火數當其二數，二三合五，乃受氣之數，為壬之官，水數生木，乃母生其子，有丙無辛，以巳代之，為秀實之氣，大衛為卯酉，登明為亥，乃木乘旺之氣為醞籍，巳酉代丙辛，壬人有丙辛，丙酉辛巳，以火用於木氣，為真數入格。

The song says: In the Six壬 system, when fire meets, it naturally shines bright; when Bing and Xin meet, the momentum is grand. When卯 and酉, called "Da Wei", combine with亥, called "Deng Ming", they must surely indicate a high official wearing purple sash in the golden gate. Ren belongs to the yang wood number, which should be three and circulate through the entire heaven; fire number is two, and two and three combine to make five, which is the number of receiving qi, that is, the official star of Ren. Water number generates wood, which is mother giving birth to her child. When there is no Xin, use巳 to replace Xin, which is the refined and solid qi. "Da Wei" refers to卯 and酉, and "Deng Ming" refers to亥, indicating wood in its strong phase with containment. Using巳 and酉 to replace Bing and Xin, when Ren has Bing and Xin, or Bing and酉, or Xin and巳, using fire in the wood qi, this is the true number entering the pattern.

六壬己亥不為官，勿逢水數祿須還，更值五行多火局，定期高煥達金鑾。己亥為生成之木，下殘切上，干頭己土，所以不為壬人之官，若五行帶得火數多，己亥之木，又隨火化藏，己官之土，卻得還元，不必更見水，蓋水能生木，木能克土，即為壞官故也。

The song says: In the Six Rén system, when encountering Jihai, it should not be regarded as an official star, and water numbers should not be encountered again, for the official energy will naturally return; if there are many fire elements in the Five Phases, one may expect high status and sudden success, reaching the Golden Hall. Jihai's Nayin is the wood that generates, but the branch is weak and cuts into the upper stem. The heavenly stem is also the earth, so it cannot serve as the official star for the person of Rén. If there are many fire elements in the Five Phases, the wood of Jihai will be transformed by fire and hidden, allowing the official star of the earth to return to its original state, without needing to meet water again; because water nourishes wood, and wood controls earth, which would instead damage the official star.

六壬丑未兼申子，四位如逢火數奇，更值五行多土局，少年名位擁旌旗。丑未土成實之氣，申子乃土生旺之鄉，干音帶得火來，五行中更加土多，壬人福祿自然顯著，豈不早年亨快。

The song says: In the Six壬 system, if the positions of Chou, Wei, Shen, and Zi are accompanied by fire numbers, it becomes extraordinary; if there is also more earth in the Five Phases, then in youth one can achieve prominence and hold banners and flags. Chou and Wei are the actual earth energy, while Shen and Zi are the growth and prosperity of earth; if the heavenly stems have fire in their nayin sound element, adding more earth to the Five Phases, the fortune of the person with the heavenly stem Ren will naturally be prominent, how could they not have smooth success at an early age.

六壬若遇繁剛木，須得干音帶火來，若是寅宮並午位，必做朝中將相才。甲辰甲戌皆干音火木，更又庚寅壬午俱來資助，水旺則土盛，氣數純全，福基自壯矣。

The song says: If the Six Ren comes across a flourishing strong wood, it must be accompanied by a fire element from the heavenly stem's nayin sound; if furthermore it is in theYin Palace and the午 position, it will certainly become a talented official in the court. The nayin sound of Jia Chen and Jia Xu are both fire, and the heavenly stem is wood; if furthermore Geng Yin and Ren Wu come together to support, then water will be strong and earth will be abundant, the destiny is complete, and the foundation of fortune will naturally be strong.

六壬最忌土頭戊，或加辰戌主相殘，不見甲來為救應，定主身中帶不安。壬人見戊為干鬼，若加魁罡之地，則禍患之端，五行若有甲干陽木，又能克戊土，即有所救，不然，鬼氣太重，壬人所懼。

The song says: In the system of Six壬, it is most undesirable for the heavenly stems to have Wu Tu on top, or for it to be combined with Chen or Xu, which indicates mutual harm; if there is no Jia to rescue, there will certainly be an illness of unease. When Ren meets Wu, it is like the ghost in the heavenly stem; if it is further combined with the places of Kui Gang and Chen Xu, it marks the beginning of calamity. If there is Jia, the yang wood, among the Five Phases, it can overcome Wu Tu and provide a rescue; otherwise, the ghostly energy is too strong, which is exactly what Ren fears.

六癸生逢曲直加，如臨甲己最為佳，更加傳送遂為祿，譴仕千鍾福壽遐。曲直，亥卯未之氣也。癸音火，須逢木而生，甲己者土，合火之子數陰，從母生其子為成，有甲無己，以未代之，有己無甲，以寅代之，乃為貴氣。傳送者乃甲己生處，甲己未寅，為秀實之氣，癸人有甲己，旺中帶木氣為清貴之格。

The song says: Those born with the癸 stem, if they encounter the亥, 卯, and 未 (Hai-Mao-Wei) Wood triad, and also have 甲 and 己, it is best. If the position of 申 is added, it becomes a禄, allowing one to enter officialdom and receive a thousand measures of grain, with long-lasting blessings and longevity. The term 曲直 refers to the energy of 亥, 卯, and 未. In this context, 癸 has a Nayin sound element element of fire, which requires wood to be generated. The combination of 甲 and 己 forms earth, which is the son of fire, and its number is yin. It is only when the son is generated from the mother that it is considered complete. If there is 甲 but no 己, then 未 is used in place of 己; if there is 己 but no 甲, then 寅 is used in place of 甲. This is considered noble energy. 传送 refers to 申, which is the long life position of 甲 and 己. 甲, 己, 未, and 寅 all represent refined and substantial energies. Those with 癸 who have 甲 and 己, with strength accompanied by wood energy, form a clear and noble destiny.

六癸生人多亥子，不逢土數自光榮，若得土加寅巳上，不須亥子即為清。亥子乃水會之地，癸人得之，聚成一氣，不必見土，見土則水爭強，反而不好，若寅巳上卻見土神，癸人之官，又不必見亥子，見之則土爭雄，反為交雜。

The song says: Those born with the癸 stem often benefit from seeing亥 and子, as long as they do not meet the earth elements, they will naturally achieve honor and success. If the earth element appears on寅 or巳, then there is no need for亥 and子, and they will already be clear and noble.亥 and子 are places where water gathers, so those with癸 stem gain strength from this gathering, and do not need to see earth elements. If they do see earth elements, it will compete with water and be bad. If the earth element appears on寅 or巳, it is the official star for癸 people, so there is no need for亥 and子. If both亥 and子 appear again, the earth and water will compete, leading to confusion.