Heavenly Ghosts cause obstruction.

六癸人逢己是殃，不逢甲數盡乖張，莫教丑未乘於火，定知貧賤永無疆。癸人以戊為官，見己為陰陽失序，反為鬼，五行中若得甲木之氣解救，尚可免迍駁，若見己丑己未之類夾攻之，癸人福氣滅然。

The song says: A person with the癸 stem meets the己 stem and suffers calamity, and without the presence of the甲 stem, they will be constantly troubled and unsettled; one must not allow the丑 or未 branches to be combined with fire, otherwise poverty and low status will never end. For a癸 person, the戊 stem is their official star, but when they meet the己 stem, yin and yang become disordered, and the official star turns into a ghost. If the Five Phases can receive the qi of the甲 wood to rescue them, they may be free from difficulties; but if they meet theJichou orJiwei branches which attack from both sides, the good fortune of the癸 person will be extinguished.

木逢癸亥正長生，蔭益根元必大亨，更有金臨西北位，定主清華祿自存。木生在亥，就其位得癸亥之水滋養，生中逢生，最為喜會，更得西北，帶金生出水來轉旺，健源深遠，福祿崇峻。

The rhyme says: When wood meets Guihai, it is at its growth stage, and the roots and foundation are well protected, ensuring great success and smoothness; if there is also metal present in the northwest position, it will certainly indicate a clear and prestigious position, with lasting official rank. Wood is in its growth stage at亥, and here it is further nourished by the water of Guihai, which is a case of growth meeting growth, the most favorable combination; with metal in the northwest generating water, it becomes prosperous and strong, with a deep source and lofty blessings.

木人最怕遇壬申，若逢癸酉福增新，但得水臨西北地，返作清華顯赫人。壬申癸酉乃劍鋒金，乘臨官旺地剋木，甲乙最怕之，若亥子上見水神化藏金毒，金雖承天將之利，終不能害木，大抵福欲乘之，鬼欲制之，然後可觀。

The song says: Those with a wood destiny most fear encountering Renshen, but if they meet Guiyou instead, their fortune will increase. If water appears in the Northwest, it can make a person clear, bright, and prominent. The nayin sound elements of Renshen and Guiyou are sword-edged metal. When metal is in the position of officialdom and prosperity, it can overcome wood. Jia and Yi (wood) most fear this. If water deities appear above Hai and Zi, they can neutralize and conceal the harmful energy of metal. Although metal has the advantage of the Heavenly General, it will ultimately not harm wood. Generally, the gods of fortune should be in a strong position, while the ghosts should be restrained, then there will be something worth observing.

木逢辛亥不長生，不逢火制祿難存，火神與木俱繁盛，何慮功名事不成。木生在亥，卻於生處逢金，謂之生地見鬼，得火救之，金不敢用事，木乃出焉。此謂通變，自有輕重，五行須明勝負，不可一途取軌，火木繁盛，金自銷爍，雖是辛亥作禍，得火與木繁盛，始有生殺，若非辛亥見火木繁多俱壯，又不便也。

The rhyme says: When wood meets Xinhai, it cannot achieve growth; without fire to control it, the fortune is hard to maintain; if both fire and wood are strong, there is no need to worry about failure in fame and status. Wood is born in亥, but when it meets metal in its place of growth, this is called "growth place meets ghost"; with fire to save it, metal cannot act, and wood can then rise. This is the principle of change, where there is a balance of importance; the Five Phases must be clearly distinguished in terms of strength and weakness, and cannot be applied in a fixed way. When fire and wood are strong, metal will be melted; although Xinhai is a problem, as long as fire and wood are strong, the issue of life and death can be resolved. If it is not Xinhai column, but instead sees too much fire and wood, it would be inappropriate.

木人怕見火神興，無水相臨主禍迎，更被金來加局內，一生艱險不安寧。木人火盛則灰飛煙滅，得水可制火，苟不見水，又加從革金局，其神銳利，甲乙之木，窘氣可知。

The song says: Those with a wooden destiny fear encountering a strong fire deity; without water to harmonize, misfortune is invited. If gold is also added into the situation, their whole life will be difficult and unsettled. When fire becomes strong, wooden destiny is consumed and destroyed; only with water can fire be controlled. If there is no water, and the Si-You-Chou metal triad is present, the sharp metal energy becomes dominant, and the hardship of Jia and Yi wood is evident.

火人日月時遭水，須逢曲直乙為干，若得炎宮納音金，定知食祿至清官。火人月、日、時帶水神，則火無發露，若亥卯未上干頭帶陰木，水卻又來生木，木又生火，火生不絕，火神得地，更若寅午戌上納音見金，又卻來剋木，木神受制，生出火官，五行脫體還元，乃高上之福。

The song says: A person with a fire destiny who encounters water in the month, day, or hour must meet the wood triad of Hai-Mao-Wei with the heavenly stem Yi; if further in the fire triad of Yin-Wu-Xu the nayin metal is present, then the person can attain a high official position. A person with a fire destiny who carries the water element in the month, day, or hour will not allow fire to be evident; if the heavenly stem carries Yin wood in the triad of Hai-Mao-Wei, the water will generate wood, which in turn generates fire, allowing fire to flourish continuously. The fire deity will then be in a favorable position. If further in the fire triad of Yin-Wu-Xu the nayin metal is present, the metal will restrain the wood, which in turn will generate the fire official star. The five phases will shed their old forms and return to their original essence, which is a superior blessing.

火神敗地莫逢金，見水加來愈不禁，不見傷殘幷夭折，定須受病肺連心。敗地本自衰微，逢水則金不能為財，而與水為鬼，論曰：火至敗地，見金則生出水來，火力既不能勝，安得不傷殘也。

The song says: When the fire deity falls into a place of decline, it should not meet metal; if water appears, it becomes even more unbearable. It will not be a case of injury or early death, but certainly lead to illness of the lungs and heart. A place of decline is already weak; encountering water makes metal unable to serve as wealth, instead joining water to become a ghostly force. Commentators say: When fire reaches a place of decline, meeting metal produces water. Since the fire force is unable to resist, how can it avoid injury?

眾火須防水在寅，平生迍坎謾勞神，資財必定難充溢，盛德高風處處新。火神稍眾於生地，卻見水，如甲寅之類，何以堪然。火神既多，須得少木資之，則有不窮之眾稍多，於此終為害也。

The song says: Among many fires, water must be avoided at the寅 position; throughout life, there will be difficulties and obstacles, causing unnecessary worry; wealth will certainly be hard to accumulate, but virtue and reputation are high, and everything remains fresh and clean. The fire deity is somewhat strong in the long life position, yet water is present, like Jiayin, how can it endure? Since there is much fire, a little wood is needed to support it; if too much wood is provided, the fire becomes even stronger, eventually causing harm.

土人土重火炎陽，職位清華祿益強，火加己午逢諸土，盛德高風處處新。土數既重，必藉父扶持，為生生不窮之貌，若更見火加巳午，火旺之地，土又強壯，設或見水，終不能勝火土，則為財廩之氣矣。

The song says: Those born under the Earthly Branches of Earth have a heavy and earthy quality, combined with fiery and sunny energy, leading to a clear and noble position and even stronger official luck. When fire is added to the branches of Si and Wu, which are fire旺 positions, and meets various Earths, their virtue and reputation are pure and lofty, and everything appears fresh and clean. Since the Earth element is strong, it must rely on the fire from parents to support it, thus achieving a continuous and abundant appearance. If fire is also present in the branches of Si and Wu, which are fire旺 positions, the Earth becomes even stronger. Even if water is present, it will ultimately not overcome fire and Earth, instead forming the energy of wealth and storage.

土人藉木為文曲，四位之中帶火來，重見木神臨巽地，高甲陞名福慶來。土無木不能通爽其氣，木無土不能安立其根，二者相須皆不可闕，五行中若帶火來，又於巳上見木，輾轉生育，聚成一體，氣數壯實，火神有所蘊藉矣。

The song says: Those born under the Earthly Branches must rely on Wood to become the Star of Talent and Eloquence, and their four pillars should also include Fire; if Wood appears again and is located in the Southeast direction of the Wind Trigram, they can achieve high academic success, gain official rank and wealth, and blessings will come naturally. Earth without Wood cannot express its clarity and openness, and Wood without Earth cannot establish its roots; both are necessary for each other. If Fire is present in the Five Phases, and Wood is seen in the position of Si, they will generate and nourish each other, forming a unified force, resulting in a strong energy, and the Fire deity will then be well contained.

土人獨位逢諸火，更加火旺增災禍，就中若見水神被，縱免災殃還坎坷。火數既旺，且多併來生一土，其氣大煅燥，忽見水返來制火，五行雖有救解，終不為吉兆。

The song says: A person with earth destiny, when alone, meets various fires, and if the fire is strong, it brings calamity. If water deity comes to save, even though disaster is avoided, it is still a difficult path. Since the fire is strong and all come to generate this earth, the earth's energy becomes overly dry and burnt. Suddenly, water comes to control the fire, although the five elements have some relief, it is still not a good omen.

土人若重嫌己酉，區區終是謾勞生，水近土傍尤見禍，賣盡田園沒地耕。己酉乃土水敗地，重重見之，則困苦相陵，終不見福，蓋水能勝於火矣。司馬季主曰：水逢沐浴如逢土，土到衰鄉水不如，土到酉宮真敗地，卻逢癸酉祿盈餘，二氣各有勝負耳。

The song says: Those born under the earth element, if they repeatedly encounter Jiyou, will have little success and ultimately waste their whole life; if water is near the earth element and also meets Jiyou, even greater misfortune will follow, selling all the fields and having no land to till. Jiyou is the bathing and declining place for the earth element. Repeatedly encountering it brings hardship and oppression, ultimately seeing no fortune, because water can overcome fire. Sima Jizhu said: When water meets its bathing place, it is like meeting earth; when earth reaches its declining place, it is worse than water. The earth reaching the酉 palace is truly a declining place, but if it meets Guiyou, the fortune is actually abundant. Between these two elements, there are only mutual gains and losses.

金多逢火不為災，切忌金神帶水來，木逐火神生旺土，發榮名位足資財。只怕身旺被鬼所制，金多又自帶旺火，不為害，自己寡弱，則克我者始得志也。

The rhyme says: When there is a lot of metal and it meets fire, it does not cause disaster; one should be cautious if metal spirits are also accompanied by water. Wood follows the fire spirit to generate and strengthen earth, thus achieving prosperity in status and wealth. One should be careful when the self is strong and is controlled by the ghost; when there is an abundance of metal along with strong fire, it is not harmful. Only when the self is weak does what controls me become dominant.

金加乙巳太乖張，木數來逢主夭亡，便自水多難抑制，定殘骨肉遠離鄉。金生處見乙巳火，被火截住，加以木來扶火之勢益壯，金自銷爍。

The song says: When metal is added to Yisi, it becomes very erratic; if wood number meets it, it leads to early death. Even if there is much water, it cannot restrain it, resulting in broken bones and flesh and leaving home. Metal's growth is at Yisi's Nayin fire, which is cut off by fire; adding wood to further strengthen the fire will naturally melt the metal.

水人見木為本利，得火相逢凶害至，更無火木見金神，決主少年登顯秩。金為水本源，木得水滋，深為利用，見木卻生火，火旺則反傷於金，五行中若無木火，但得金氣發露，則生出水祿自然。

The song says: For people with a water destiny, encountering wood is beneficial, but when fire appears, calamity follows. If there is no fire and wood, but the presence of the metal god, it indicates a person will attain high office at a young age. Metal is the source of water, and wood, nourished by water, can be deeply utilized. However, encountering wood also generates fire, and strong fire will harm metal. If the Five Phases lack wood and fire, allowing metal to be prominent, the water fortune naturally arises.

水人切忌戊申寅，截斷根源主禍頻，局內不逢金發露，平生波劫受艱辛。戊申戊寅乃土成實之地，水人生處受制，病處見鬼，故曰，截斷根源，五行中若見魁罡，則鬼氣無以化藏，水神如此，可謂困矣。

The rhyme says: Those born under the Water element should avoid Wushen and Wuyin, as they cut off the source and repeatedly bring misfortune; if the chart does not meet the manifestation of metal energy, they will experience continuous troubles and hardships throughout their lives. Wushen and Wuyin are places where earth is solid and real. Those born under the Water element are restrained at their place of growth and encounter ghosts at their place of illness, hence called cutting off the source. If the Five Phases again meet the Qiu Gang Chen Xu, the ghostly energy has nowhere to hide or dissipate, and the Water element is at its most desperate situation.

水人大怕火炎揚，寅午相逢轉更忙，若見丙加辰戍位，定知夭折見悲傷。寅午乃火生旺之地，火熾可知，水神如此則竭矣，五行若見魁罡，如丙戍之類，水神之福轉衰矣。（並太乙統記）

The rhyme says: Water type people greatly fear fire that is fierce and flourishing, and when寅and午meet, it becomes even more chaotic; if丙is placed on辰or戌, it indicates early death and sorrow.寅and午 are the growth and prosperity positions of fire, so the intensity of fire can be imagined, and water spirits will dry up there; if the Five Phases also meet the魁and罡, such asBingxu, the fortune of water spirits will be even worse. The above is from《Taiyi Tongji》.

亥子（水）寅卯（木）巳午（火）申酉（金）辰戍丑未（土）

The Five Phases affiliations of the Twelve Earthly Branches are: Hai and Zi belong to Water, Yin and Mao belong to Wood, Si and Wu belong to Fire, Shen and You belong to Metal, and Chen, Xu, Chou, and Wei belong to Earth.

子丑寅亥卯戍辰酉午未巳申；天元變化書云：子合丑，福輕，丑合子，福盛。寅合亥，福清，亥合寅，福慢，戍合卯，福虛，卯合戍，福厚，辰合酉，福弱，酉合辰，大利。午合未，福慢，未合午，大利，巳合申，福慢，申合巳，官氣盛。如甲午，辛未，乙未，只是身旺，卻命祿弱合衰氣多也，如乙未，壬午，雖祿弱艱得。

TheLiu He of the twelve earthly branches are: Zi combines with Chou, Yin combines with Hai, Mao combines with Xu, Chen combines with You, Wu combines with Wei, and Si combines with Shen. The "Book of Heavenly Origin and Transformation" says: When Zi combines with Chou, the fortune is light; when Chou combines with Zi, the fortune is abundant. When Yin combines with Hai, the fortune is clear; when Hai combines with Yin, the fortune is slow. When Xu combines with Mao, the fortune is empty; when Mao combines with Xu, the fortune is thick. When Chen combines with You, the fortune is weak; when You combines with Chen, it is greatly advantageous. When Wu combines with Wei, the fortune is slow; when Wei combines with Wu, it is highly favorable. When Si combines with Shen, the fortune is slow; when Shen combines with Si, official power thrives. For example, Jiawu, Xinwei, and Yiwei are cases where the body is strong but the destiny and禄 are weak, and what they combine with is mostly declining energy. Again, for Yiwei and Renwu, although the禄 is weak, they are still difficult but can be obtained.

寅午戍（火）巳酉丑（金）申子辰（水）亥卯未（木）（三合纂局）

The Triple Harmony Formation of the twelve earthly branches is: Yin, Wu, and Xu form a fire triad; Si, You, and Chou form a metal triad; Shen, Zi, and Chen form a water triad; Hai, Mao, and Wei form a wood triad. This is recorded in the text "Sanhe Zuanju."

子為一陽丑二寅三卯四辰五巳為六陽極。午為一陰未二申三酉四戍五亥為六陰極。

The yin and yang of the twelve earthly branches are: Zi is one yang, Chou is two yang, Yin is three, Mao is four, Chen is five, and by the time it reaches Si, it is the peak of six yang. Wu is one yin, Wei is two yin, Shen is three, You is four, Xu is five, and by the time it reaches Hai, it is the peak of six yin.

福神多，可作兩府，凶殺多，則窮夭，如曾布乙亥年，丁亥月，辛亥日，已亥時，戊寅胎，乙亥火雖自死，得已亥木自生，四亥與寅胎合，故作兩府，如蕭注癸丑年，乙丑月，乙丑日，丁丑時，丙辰胎，以四柱帶殺多，故換武官，止於兩制而無壽。玉霄寶鑑云：有芝蘭並秀格，支神一字而干神別者是也，仍須干神和會，而福聚於支神上者為應格。

The "Branch God One Character Pattern" refers to all four earthly branches being the same character. Those with many benevolent deities may attain high official positions, while those with many malevolent forces may suffer poverty and early death. For example, Zeng Bu was born in the year Yihai, month Dinghai, day Xinhai, and hour Jihai, with his fetal branch Wuyin: Although the Yihai branch's nayin sound element is in a dead position, it is supported by the Jihai nayin sound element of wood which is in the growth stage. The four Hais also harmonize with the寅 in the fetal branch, so he attained high official positions. Another example is Xiao Zhu, born in the year Guichou, month Yichou, day Yichou, and hour Dingchou, with his fetal branch Bingchen: Because the four pillars contain too many harmful forces, he was reassigned to a military position and only reached the rank of two officials without a long life. The "Zhi Lan Ping Xiu Pattern" mentioned in the "Yu Xiao Bao Jian" refers to all four earthly branches being the same character while the heavenly stems are different. It also requires that the heavenly stems harmonize and gather together, with blessings concentrated in the earthly branches, to be considered a qualified pattern.

六合雙鴛坐槐庭而佈政，假如戊辰年癸亥月戊寅日甲寅時，一亥合兩寅馬也。（鬼谷命格）

The "Liu He Shuang Yuan Ge" refers to two noblemen sitting in the hall and announcing decrees. For example, in a year of Wuchen, a month of Guihai, a day of Wuyin, and an hour of Jiayin, the亥 (Hai) simultaneously combines with two Yins, and Yin is the position of the post-horse. This is recorded in "Gui Gu Ming Ge."

大凡命前六辰貴氣沖和也，假令丁亥土人得甲辰丙辰是也，更天干納音稍有和氣，富貴極盛，為陰陽六辰，自然清貴，變天乙貴神之意。（天元變化書）

"The term 'Chonggeke' generally refers to the harmonious confrontation of noble energy in the sixth preceding heavenly stem. For example, a person with a Dinghai Nayin earth destiny who receives Jiachen or Bingchen is considered to have this. If the heavenly stem's Nayin is also somewhat harmonious, wealth and honor can reach their peak. This is a case of yin and yang separated by six celestial stems, naturally leading to a refined and noble status, containing the meaning of the celestial virtue god. This passage is found in the 'Tianyuan Biangu Shu'."

寅午往來，有甲己土氣，子巳往來，有戊癸火氣，巳酉往來，有丙辛水氣，卯申往來，有乙庚金氣，亥午往來，有丁壬木氣，皆在祿上也。又子巳午亥，謂之隔六合，蓋一陽至六陽，一陰至六陰也。（廣錄）天元變化書云：此係支辰之論，更得天干納音有交涉者大利，福厚堅固。

The interactions and mutual influences among the Earthly Branches contain the energies of the Five Phases implicitly: the interaction between寅 (Yin) and午 (Wu) contains the earth energy transformed from甲 (Jia) and己 (Ji); the interaction between子 (Zi) and巳 (Si) contains the fire energy transformed from戊 (Wu) and癸 (Gui); the interaction between巳 (Si) and酉 (You) contains the water energy transformed from丙 (Bing) and辛 (Xin); the interaction between卯 (Mao) and申 (Shen) contains the metal energy transformed from乙 (Yi) and庚 (Geng); the interaction between亥 (Hai) and午 (Wu) contains the wood energy transformed from丁 (Ding) and壬 (Ren), all of which fall on the禄 (Lu, Favorable Position) of the Heavenly Stems. In addition,子 (Zi) and巳 (Si), as well as午 (Wu) and亥 (Hai), are called "隔六合" (Liu He, Mutual Harmony at a Distance), because from one Yang to six Yang and from one Yin to six Yin, they are exactly six positions apart. This is mentioned in the "广录" (Broad Record). The "天元变化书" (Book of Heavenly Origin and Transformation) says: all these discussions are based on the Earthly Branches. If theNayin sound element (Nayin, sound element) of the Heavenly Stems also relates to them, it will be greatly beneficial, bringing thick and solid blessings.

五行本位者，寅午戌火之位，丙丁人遇之貴（寅又為雜木位甲祿之所建也），亥卯未木之位，甲乙人遇之貴（亥又為雜水位壬祿之所建也），巳酉丑金之位，庚辛人遇之貴（巳又為雜火位丙祿之所建也），申子辰水土之位，戊己壬癸人遇之貴（申又為雜金位庚祿之所建也），五行各三位與四貴三位同，惟闕（缺？）胎貴一位，其主貴之福，亦與四貴同，陽祿貴在臨官，陰祿貴在旺，若陽祿遇旺，陰祿遇臨官，雖為本位，其福差減於建處也。有遇一兩貴位，卻為凶殺刑害破得深重無祿者也。（三命提要）

The fundamental positions of the Five Phases are: Yin-Wu-Xu is the Fire position, and those with Bing and Ding meet their fortune when encountering this position (Yin is also a mixed Wood position, and the official position of Jia is established here); Hai-Mao-Wei is the Wood position, and those with Jia and Yi meet their fortune when encountering this position (Hai is also a mixed Water position, and the official position of Ren is established here); Si-You-Chou is the Metal position, and those with Geng and Xin meet their fortune when encountering this position (Si is also a mixed Fire position, and the official position of Bing is established here); Shen-Zi-Chen is the Water and Earth position, and those with Wu, Ji, Ren, and Gui meet their fortune when encountering this position (Shen is also a mixed Metal position, and the official position of Geng is established here). Each of the Five Phases occupies three positions, corresponding to the three positions of the four official positions, except it lacks the position of the nurturing phase. It governs the fortune and power of the wealthy, which is the same as the four official positions. The official position of yang dry branches is located at the position of officialdom, while the official position of yin dry branches is located at the position of prosperity. If a yang dry branch encounters the position of prosperity or a yin dry branch encounters the position of officialdom, although it is still considered the position, the fortune and power will be less than when the official position is established. Some people encounter one or two official positions, but are severely affected byInauspicious Sha (malevolent forces), punishments, and harms, resulting in a fate without an official position. This is mentioned in the book "San Ming Ti Yao."

王氏注云：丑為大吉，乃金之墓，未屬小吉，乃木之庫，以丑中金氣來克未中之木氣，上克下曰冶金，未變化，仁義相濟則反壽長年，或未人得丑，則尊辱卑榮，不為壽而為夭矣。天罡是辰，辰之中有水氣之所重也。天魁是戌，戌之中有火氣之所重也。辰中之水，克戌中之火，為精為神，水火既濟，則寄生續壽。或戌人得辰，則陰陽不正，為返吟之破命矣。

Wang's commentary says: Chou is 'great auspicious', being the burial ground of metal; Wei is 'minor auspicious', being the storage of wood. Using the metal qi in Chou to overcome the wood qi in Wei, with the superior overcoming the inferior, it is called smelting metal. The earth of Wei thus changes, and benevolence and righteousness mutually harmonize, so it can instead prolong life and ensure longevity. Conversely, if someone born in the year of Wei receives Chou, it becomes the superior being humiliated and the inferior being honored, not only not long-lived but instead indicating a short life. 'Heavenly Gang' refers to Chen, with the emphasis in Chen being on water qi; 'Yang Benefactor' refers to Xu, with the emphasis in Xu being on fire qi. The water qi in Chen overcomes the fire qi in Xu, one being essence and the other spirit, water and fire in harmony, thus able to sustain life and prolong longevity. Conversely, if someone born in the year of Xu receives Chen, yin and yang become unbalanced, forming the image of reversed repetition and broken destiny.

瑩和尚注云：以上四節，並用真印，始得其詳，乙丑金印，癸未木印，壬辰水印，甲戌火印，丙辰土印，丑中有乙木，未有癸水，癸水生其乙木，櫓生（此二字不確定）祿元，故反壽長年，戌中有甲，辰中有丙壬，壬水生其甲木，甲木續其丙火，故寄生續壽。

Ying和尚 explains that all four sections should be examined with the concept of "true seal" (真印) in order to be fully understood. Yichou is the seal of metal, Guiwei is the seal of wood, Renchen is the seal of water, Jiaxu is the seal of fire, and Bingchen is the seal of earth. The hidden Yi wood in Chou supports the Gui water in Wei, with the Gui water generating the Yi wood, thus continuing the original source of vitality, which allows for extended longevity. In Xu, the hidden Jia wood is supported by the壬 water in Chen, with the壬 water generating the Jia wood, which in turn continues the Bing fire, thus enabling continuation of life.

命書論受氣血脈，謂丑中有金氣，未中有木氣，辰中有水氣，戌中有火氣，故未畏丑，丑不畏未，戌畏辰，辰不畏戌，此說最妙。

The book on destiny explains that the Earthly Branch Chou contains metal energy, Wei contains wood energy, Chen contains water energy, and Xu contains fire energy. Metal overcomes wood, so Wei fears Chou but Chou does not fear Wei. Water overcomes fire, so Xu fears Chen but Chen does not fear Xu. This explanation is most refined.

瑩和尚注云：酉為昴胄之鄉，從魁是也。卯曰（不確定，應是曰）蒼龍之宿，太沖是也。以支元納音取財，今言天來何也？緣酉上有辛，卯上有乙，辛金制其乙木，故云財自天來，卯見酉而為害，以金克其卯木，故臨昴胄而人元受害也。若酉人遇卯則吉。（珞琭子）

Ying和尚 explains: You is the mansion of Maosu and Zhousu, which is also called 'Congkui'; Mao is the mansion of the Azure Dragon, which is also called 'Tai Chong' (the original text here is unclear). Normally, wealth should be taken from the earthly branches' nayin sound elements, but now it says 'wealth comes from heaven', why is that? Because You contains Xin metal, and Mao contains Yi wood, Xin metal can control Yi wood, so wealth comes from the heavenly stems. When Mao meets You, it forms a harmful relationship, because You metal controls Mao wood, so being in the mansion of Maosu and Zhousu causes the original heavenly stem to be harmed. If a person born in You year meets Mao, it is actually auspicious. This passage is found in the Luolu Zi.

子午卯酉四方之正位，五行之帝座也，凡帝座惟可朝而拱對之，不可位其位，欲別其有君臣之分也。然而相對卯酉者，不及相對子午，蓋子午乃明堂端門，聖人南面以聽天下，諸侯北面以朝至尊，故云：希見子來拱午。

Zi, Wu, Mao, You are the cardinal directions and also the imperial thrones of the Five Phases. Any imperial throne can only be faced towards and guarded around, not occupied by oneself, in order to distinguish the roles of sovereign and subject. However, the ones opposite Mao and You are not as significant as those opposite Zi and Wu, because Zi and Wu are the main gates of the Bright Hall. The sage faces south to govern the world, while the feudal lords face north to pay homage to the supreme ruler. Therefore, it is rare to see Zi supporting Wu.

八字金書云：子為端門，午為離門，皆以拱虛（字模煳不是很清楚）為上，正見者次之，若福氣重厚，可入侍從，凡虛（字模煳不是很清楚）拱二門貴人最為上。又云：子午為明堂，端門可以虛（同上）拱，不可居位，若子來朝午者君臣勢順也。紫虛局有拱端門格，如陳宗丞乙丑年甲戌月己亥日丁卯時，陸徽猷丁未年己酉月乙巳日丁巳時，是也。

The Eight Characters Gold Book says: Zi is the end gate, Wu is the fire gate, both should be supported by an empty position from a distance, which is the best. If the fate is directly seen, it is only second best. If the fortune is thick and solid, one can serve as a retainer. Those who have noblemen supporting these two gates from an empty position are the best. It also says: Zi and Wu are the bright hall, the end gate can only be supported from an empty position, not occupied directly. If Zi faces towards Wu, then the relationship between the ruler and minister is harmonious. The Purple Void Bureau mentions the 'Supporting the End Gate Pattern'. For example, Chen Zongcheng was born in the year Yichou, month Jiaxu, day Jihai, and hour Dingmao. Lu Huiyou was born in the year Dingwei, month Jiyou, day Yisi, and hour Dingsi. Both belong to this pattern.

寅申巳亥，子午卯酉，辰戌丑未，皆謂之四極，蓋言多也，得之全者，為人性剛勇，宜從右選，以求功名，有子午卯酉者，為其專位於四正，主有方面之權，又須貴早，所以喻鄧禹十八為將也。（壺中子）

Yin, Shen, Si, Hai; Zi, Wu, Mao, You; Chen, Xu, Chou, Wei are all called "four extremes," meaning they are complete in number. Those who have all four are said to have strong and fierce characters, suitable for a military career to achieve fame and success. Among them, those with Zi, Wu, Mao, You are particularly significant because they occupy the four cardinal directions, indicating they hold great power in one area and must achieve high status early. Therefore, the example of Deng Yu, who became prominent at the age of eighteen, is used. This is mentioned in "Hu Zhong Zi."

寅申巳亥四孟，子午卯酉四仲，辰戌丑未四季，不可以得是格者，便為妙用。四孟名為四進之氣，前行可達，故馬坐是地，又名曰四長生，為五行長生在上，其間最是土得力，蓋申上土長生，亥上土旺，寅上有火亦可取旺，只有巳上土絕，亦有火生壯其土，故巳上不可謂之土絕，有一飛宮土法，言四月土長生，是四孟有土力，故金人土人得福多。

The positions of Yin, Shen, Si, and Hai are called "four beginning" (四孟), the positions of Zi, Wu, Mao, and You are called "four middle" (四仲), and the positions of Chen, Xu, Chou, and Wei are called "four seasons" (四季); one should not simply recognize such a pattern as a good use. The four beginning positions are called "four growths" (四长生), as the growth of the Five Phases is located on these positions. Among them, the most effective is earth: earth is in growth at Shen, in strength at Hai, and fire at Yin can also support earth's strength, so only Si is considered to be earth's decline, but there is fire in Si to generate and support earth, so Si cannot be considered truly earth's decline. There is another method of flying palace theory that says earth is in growth in the fourth month, indicating that all four beginning positions have earth strength, so people with metal destiny and earth destiny gain the most benefit here.

其間木不旺，因巳上木衰，申上木絕，亥寅縱得長生臨官，大抵十月與正月木方芽，甲故不旺，水人火人臨時消息。四仲曰四極，五行遙遠不相拘受，須是取時日向旺，方為上，若生值是格，更時日向衰弱之地，必不高顯，如庚戌年金，戊子月火，甲午金日，癸酉金時，己卯土胎，此向西方金家旺地，故貴，吳轉運命。蓋庚戌金，受戊子火上下造化。戊午年辛酉月癸卯日壬子時，以月上死，日上沐浴，時上亦無氣，故凶。

Among these, the wood is not strong: because wood declines in the巳 position and is extinguished in the申 position. Although亥 and寅 are the long life and official positions for wood, generally speaking, wood only begins to sprout in the tenth month and the first month, so the Jia wood is still not strong. Those with water or fire destinies should be considered on a case-by-case basis. The four central positions are called the four extremes. The five elements are distant from each other and do not constrain or support one another, so it is necessary to take the day and hour towards a prosperous position to be considered excellent. If one is born with this structure, but the day and hour are directed towards a declining position, they will certainly not achieve great success. For example, someone born in the Gengxu year with the nayin metal, in the Wuzi month with the nayin fire, on the Jiawu day with the nayin metal, and at the Guimao hour with the nayin metal, with the fetal position in the Jimao with the nayin earth, this is directed towards the western metal prosperous position, so it is prosperous. This is the destiny of Wu the transport commissioner. Because the metal of Gengxu receives the fire of Wuzi, which creates a harmonious transformation. Another example is someone born in the Wuwu year, in the Xinyou month, on the Guimao day, and at the Renzi hour. The month is in a dead position, the day is in the bathing position, and the hour also lacks vitality, so it is ominous.

四季名曰角，繫陰陽各立之地，最旺金土人，水人不旺，若水多人，得此就土氣作官，水少人不可。如癸亥水人，壬戌月，壬辰日，丁未時，癸丑胎，是命薄祿，為水多，且使四季土造化，火人得是格太弱，木人得此，亦不成造化，類百里之田，一合之子耳。（天元變化書）

The four seasons are called "Jiao," which are the places where yin and yang each establish themselves. This is most favorable for people with metal destiny and earth destiny, but not favorable for those with water destiny. If someone has too much water, they can take advantage of the earth element to form the official star; but if they have little water, they cannot. For example, a person with the Nayin water destiny of Guihai, born in the month of Renxu, on the day of Renchen, at the hour of Dingwei, and in the hour of Guichou, has a thin destiny and shallow fortune, because there is too much water, which is all consumed by the earth elements of the four seasons. People with fire destiny who have this pattern are too weak, and those with wood destiny do not gain much benefit, just like a field of a hundred miles that only harvests a single measure of grain. This passage is from the "Tianyuan Biangu Shu."

寅申巳亥四位，謂之孟神，非取祿馬，但於年月日時見寅申巳亥者，自然高貴，如有不等，卻成貧賤，若全見上四字，則貴不可偕。子午卯酉四位，謂之仲神，若年月日時全帶或重迭，及值六害，此人幼稚便患風疾。（金書命訣）

The trigrams Yin, Shen, Si, and Hai are called "Meng Shen," and they are not considered as禄 or 马. However, whenever Yin, Shen, Si, or Hai appear in the year, month, day, or hour, the person is naturally noble and distinguished. If these trigrams are not properly combined, they may instead lead to a humble and lowly destiny. If all four appear together, the person's nobility is unparalleled. The trigrams Zi, Wu, Mao, and You are called "Zhong Shen." If all four appear in the year, month, day, or hour, or if they appear repeatedly, and also encounter the Six at the Top (上六) harm, the person will suffer from wind illness in childhood. This is recorded in the "Jin Shu Ming Jue."

人命帶印（疑為卯）日酉時，更胎月一處有馬，多好動移，然命入局，干神得助者，移動則吉，命薄因移而得失也。（沉芝源髓）

A person's destiny with a birth day of卯 and a time of酉 (the original text may have mistakenly used '印' instead of '卯'), and also having the Post-horse in their fetal origin or month pillar, tends to be restless and fond of moving. However, if the destiny is already in a proper pattern and the heavenly stem is supported, moving around can be beneficial. For those with a weak destiny, moving may bring both gains and losses. This passage is from the "Chen Zhi Yuan Mei."

戌為天門，故戌曰天孤，辰為地門，故辰曰地孤，未為人門，故未曰人孤，丑為鬼門，故丑曰鬼孤，此是天涯地角，故為四孤之氣。（燭神經）

Xu is the heavenly gate, so Xu is called 'Heavenly Solitude'; Chen is the earthly gate, so Chen is called 'Earthly Solitude'; Wei is the human gate, so Wei is called 'Human Solitude'; Chou is the ghost gate, so Chou is called 'Ghost Solitude'. These four branches are located at the extreme ends of the world, hence they are called the Four Solitudes. This passage is found in the 'Zhujing Jing'.

寅丑巳辰申未亥戌；以上日時上犯者，君子主玷責，庶人徒刑，又名惆悵殺，主諮嗟不足，雖富貴亦然。（廣信集）

The combination of "Dian Dao Sha" occurs with Yin and Chou, Si and Chen, Shen and Wei, and Hai and Xu. If this appears in the day pillar or hour pillar, officials will suffer disgrace and punishment, while common people will face imprisonment. It is also called "Chou Chang Sha," indicating a life filled with sighs and dissatisfaction, even if one is wealthy and prosperous, it cannot be avoided. This entry is found in the "Guang Xin Ji."