On Wood

春忌見金，蓋死弱傷生，夏忌見火，火出木盡，秋忌見水，水盛則木漂，冬忌見死絕，（為春以前三陽未盛，盤根在地，當是時金水火土不能害之，惟忌死絕年。）又云：甲戌乙亥木之源，生木慾火而秀，丙丁亦然。死木得金而造，庚辛必利，生木見金自傷，死木得火焚則盡，發則無憑也。無風即止，遇水返化其源。無風即止，亂也。遇水返化其源，盡也。

Wood in spring should avoid seeing metal, because although the metal in spring is in a state of death and decline, it can still harm the wood that is growing and sprouting. In summer, wood should avoid fire, as fire once appears will burn the wood completely. In autumn, wood should avoid water, as water once becomes strong will cause the wood to drift away. In winter, wood should avoid places of death and decline. A small note says: winter is before the beginning of spring, and the three yang energies have not yet begun to rise, so the wood is still rooted underground. At this time, metal, water, fire, and earth cannot harm it, and it only fears the year of death and decline. It also says: Jiaxu and Yihai are the origins of wood. Living wood needs fire to show its beauty, and the two heavenly stems Bing and Ding are the same. Dead wood needs metal to be shaped, and the two heavenly stems Geng and Xin are definitely beneficial. Living wood encountering metal will injure itself. Dead wood if burned by fire will be completely consumed, and its revival is unreliable. Without wind, it remains still; encountering water, it returns to its origin. "Without wind, it stops" means it will no longer be restless; "meeting water returns to its origin" means its destiny has reached its end.

活木甲戌乙亥木之源，甲寅乙卯木之鄉，甲辰乙巳火木之生，死木甲申乙酉有暗金，甲午乙未有金剋，甲子乙丑金剋木。

The living wood includes Jiaxu and Yihai, which are the origins of wood; Jiayin and Yimao, which are the native lands of wood; and Jiachen and Yisi, which are places where fire and wood mutually generate. The dead wood includes Jiashen and Yiyou, which secretly contain metal; Jiawu and Yiwei, which are subject to metal overcoming wood; and Jiazi and Yichou, which are also subject to metal overcoming wood.

孫子才云：天干納音木見水多，木氣浮輕，水氣漂流，營生每勞力，剋陷六親，浮散他鄉，無安適之地。悟玄子云：水，小潤苗，大漂流。李九萬云：木有金，則有惟高惟斂之德，仍愛土重，能蟠根萬仞，冬月宜土，春月宜水，表裡也。土少則有根危枝茂之患，又云：凡木春生者，主一生不得閒。

Sun Zǐ Cái said: If someone's heavenly stem and nayin sound element both belong to wood and they encounter too much water, the wood's energy becomes light and floating, drifting with the water, making their livelihood require hard labor. They will also harm their six relations and be scattered abroad, unable to find a place to settle. Wu Xuanzi said: A little water can nourish the seedlings, but too much water will wash them away. Li Jiūwàn said: Wood needs metal to be trimmed, thus acquiring the virtue of growing upward and inward. It also likes thick soil, for only with thick soil can its roots reach deep into the mountains. In winter, soil is suitable; in spring, water is suitable. The two complement each other. If there is too little soil, there is a hidden danger of shallow roots and excessive foliage. He also said: Anyone born in the spring month with a wood destiny will never have a moment of leisure in their lifetime.

四時皆忌火多，火多則受竭，忌見沖刑，沖刑則橫流，忌見土重，土重則不流，忌見金死，金死則水囚，忌木旺，木旺則水死。又云天傾西北，水之源，地陷東南，水之府。天傾西北，亥為水出之方，地陷東南，辰為納水之海，逆流到申而作聲，故水不西行，水多則溢，反散漫而多不足也，土年亦然，卯巳同。

Water is unfavorable in all four seasons when there is too much fire, as excessive fire dries up the water. It also dislikes being in conflict or being harmed, as one conflict or harm causes water to overflow and flood. It dislikes heavy earth, as heavy earth stops the water from flowing. It dislikes the death of metal, as the death of metal traps the water. It also dislikes strong wood, as strong wood dries up the water. It is also said that heaven tilts toward the northwest, which is the source of water; the earth sinks toward the southeast, which is the destination of water. Since heaven tilts toward the northwest,亥 is the direction from which water flows. Since the earth sinks toward the southeast,辰 is the great sea that holds all the water. When water flows against the position of申, it produces sound, so water does not flow westward. When there is too much water, it overflows and becomes scattered without a destination, leading to shortages everywhere. The same principle applies when it reaches the year of earth. The branches卯 and巳 are also like this.

玉霄寶鑑云：水之性潤下，逆則有聲，順則有容，年月日時，逆行十二辰者逆也，入格者主清貴有聲譽，順行十二辰者順也，主有度量，有吉神扶助乃貴格。

The *Yu Xiao Bao Jian* says: Water's nature is to flow downward and moisten. If it flows against the natural direction, it produces sound; if it flows with the natural direction, it has capacity. When the year, month, day, and hour pillars are arranged in reverse order according to the twelve earthly branches, it is called "reverse" (ni). Such a configuration leads to a person who is clear, noble, and respected. When arranged in the normal order according to the twelve earthly branches, it is called "forward" (shun). Such a configuration indicates a person with a broad mind. If there are auspicious deities supporting this, it becomes a noble destiny.

悟玄子云：水流清處遇冬天，壬癸難逢亥子全，最愛金生名秀氣，偏惟敗土濁根源（一本云：偏為敗土濁其源）。李九萬云：水不絕源，亦伏金而流遠，水不可太過，過則反傷。沉芝云：水命動搖多主濁，注云：凡水命不要太旺，更逢沖破，主常俗之人，或陰人不愛旺，多主淫蕩，愛自主自絕則吉。

Wuxuanzi composed a verse saying: Water flows to the clear place but meets winter, and the壬癸 water is hard to have both亥and子 complete; it most prefers metal to generate it, which is called refined and elegant, but most fears the bad earth to muddy the source (another version says 'it is biased towards bad earth which muddies the source'). Li Jiowan said: As long as the water has an unbroken source and hidden metal beneath, it can flow far; but water should not be too strong, for excess can harm the body. Chen Zhi said: Water destiny that is unstable mostly results in turbid water. The annotation explains: For water destiny, it should not be too strong; if it meets a clash and break, it results in an ordinary and vulgar person; women's destiny especially dislikes being too strong, for too strong water often indicates licentiousness, and sitting on the self-dead and self-cut position is instead auspicious.

春忌見木，惡其焚也，夏忌見土，火旺見土，則暗也，秋忌見金，不能剋制，冬忌見水，水旺則滅形，春火欲明，不欲炎，炎則不實，秋火欲藏，不欲明，明則燥也。冬火欲生，不欲殺，殺則暗也。又云：火無不明之理，明無不滅之象，火多令人不實，火極明明不久也，不可無木，木能藏火，春火得明，到卯寅生也，火不利西，古法云：然是春火亦宜晚明何也，火無不明之理，亦無不滅之象，火多發即死也。

Fire in spring should avoid wood, for it may burn too fiercely; in summer it should avoid earth, as the strong fire is obscured by earth; in autumn it should avoid metal, since autumn metal is too hard and fire cannot overcome it; in winter it should avoid water, as strong water extinguishes fire. Spring fire should be bright but not fierce, for excessive fierceness leads to lack of substance; autumn fire should be stored away but not bright, for excessive brightness causes dryness; winter fire should be vigorous but not harsh, for harshness leads to darkness. It is also said: fire has no reason to be dim, and once bright, it inevitably fades. Therefore, those with excessive fire often lack stability, and fire that is too bright does not last long. Fire cannot exist without wood, for wood can contain fire; spring fire is bright because it reaches the branches of寅 and卯 where it is born. Fire is unfavorable in the west. The old method says: if this is so, why is spring fire suitable when it is later? Because fire has no reason to be dim, and no form to avoid extinction. Those with excessive fire, once they rise, will inevitably fail.

悟玄子云：炎炎真火鎮南方，不必輝光要扶藏，遇土不明多蹇塞，木逢旺處最為良，木死火虛難得求，早歲功名不久長。玉霄寶鑑云：火性炎上，不可太旺，太旺則酷烈暴物，生居離位者，果斷有為，銳於建功立事，若居坎位，則畏事多禮之士。李九萬云：火不長炎，惟託木以焰，火多無木者，不可發早，發早則無壽。

Wuxuanzi composed a song saying: A blazing true fire guards the south, but it is not necessary to pursue brightness alone; what is important is to have something to rely on and to store it; when encountering earth, it is not bright, and one's life is often obstructed and blocked; wood reaches its best when it is in a strong position; if the wood dies, the fire becomes floating and unsupported, and nothing can be obtained; even if there is success in early years, it will not last long. The Yuzhao Baodian says: The nature of fire is to rise and burn upward, but it should not be too strong; if it is too strong, it becomes harsh and destructive, ruining all things; those born in the south, where fire resides, are decisive and ambitious, eager to achieve great deeds; but those born in the north, where water resides, become hesitant and overly polite. Li Jiowan said: Fire cannot burn long, it can only have flame when supported by wood; those with too much fire but no wood cannot achieve success early, and if they do, they will not live long.

五行之主，散在四維，故金木水火，依而成象，是四時皆有用，惟忌火死（酉也），水旺（子也）。神白經云：火死土囚，水旺土虛。風角云：土得金火成大器，又云：土高無貴，空惹灰塵。土聚則滯，五行聚處，生有福之人。

Earth is the master of the Five Phases, spread out in the four directions and four corners, so metal, wood, water, and fire all rely on it to take form. Earth is useful in all four seasons. Earth alone fears the place where fire dies, which is You, and the place where water is strong, which is Zi. The Sheng Bai Jing says: when fire dies, earth is imprisoned; when water is strong, earth becomes weak. The Feng Jiao says: when earth gets metal and fire, it can create great things; it also says: even if earth is piled high, it may not be valuable, but it will just bring dust. When earth gathers together, it causes blockage, but often where the Five Phases meet, there are people who are blessed.

何故土聚復滯？古人云：土聚在辰未即貴，謂陽土聚於辰，陰土聚於未，辰未者土之正位也，丑戌亦土位，何不言之？蓋辰有伏水，未有匿木，水不能滋養萬物，故合人貴，戌有藏火，丑有隱金，秋火冬金，能留萬物，故令人不貴，是土愛辰未，而不愛丑戌也，若五行有氣，秉麻成行，晚年莊產無比，此乃生養之地，為福也。（神白經）

It is said that the five elements gathering together bring good fortune, so why does a gathering of earth反而 cause blockage? Ancient people said that when earth gathers in the branches of Chen and Wei, it indicates nobility, because the yang earth gathers in Chen and the yin earth gathers in Wei, and Chen and Wei are the proper positions of earth. Someone asked why Chou and Xu, which are also earth branches, are not considered. This is because Chen contains hidden water and Wei contains hidden wood, which can nourish all things, so people become noble and prominent; whereas Xu contains hidden fire and Chou contains hidden metal, autumn fire and winter metal only restrain and block things, so they cannot make people noble. Thus, earth prefers Chen and Wei but not Chou and Xu. If the five elements have vitality and are arranged like hemp planted in rows, one will surpass others in late years in fields and properties, because Chen and Wei are the places of birth and growth, which are the sources of good fortune. This statement comes from the "Shen Bai Jing."

孫子才云：天干納音土，不可見水太過，少見則為財，多則為滯。悟玄子云：水土同行終汨沒。李九萬云：土太過無水則不和柔，無木則不疏通，土命見火，女人多不生長，又云：土旺四季，惟戌土困弱，為人多瞌睡，辰未人好食，丑人清省。沉芝云：土旺反虛，丑成卓立，注云：凡土命不要太旺，反虛不實，見丑即吉，丑有良土，有癸水，故潤而有膏，命遇此能卓立也。

Sun Zi Cai said: Those with the heavenly stems and nayin sound element both belonging to earth should not see too much water; a little water is wealth, but too much water becomes an obstruction. Wu Xuan Zi said: Water and earth go together, but in the end, they will drown each other. Li Jiowan said: If earth is too strong and there is no water, the nature becomes harsh; without wood, the qi is not smooth; for earth destiny meeting fire, women often cannot raise children. He also said: Earth is strong in the seasons of chen, xu, chou, and wei, but xu earth is weak. People with xu earth love to sleep; people with chen and wei earth are greedy for food; people with chou earth are clear-minded and efficient. Chen Zhi said: Strong earth becomes hollow and floating; only when meeting chou will it stand firm. The annotation explains: For earth destiny, do not let it be too strong; if it is too strong, it becomes hollow and not solid; meeting chou is auspicious, because chou contains good earth and also hides gwi water, so the earth is moist and fertile, and the destiny meets it and becomes stable.

火為太陽，性炎上，木為少陽，性騰上，而有所止，水為太陰，性潤下，金為少陰，性沉下，而有所止，土無常性，視四時所乘，欲使相濟得所，勿令太過不及。（廣錄）

Fire belongs to the Sun, and its nature is to rise and burn upward; Wood belongs to the Young Yang, and its nature is to rise and ascend, but it stops when it reaches a certain point; Water belongs to the Great Yin, and its nature is to descend and moisten downward; Metal belongs to the Young Yin, and its nature is to descend and sink downward, but it also stops when it reaches a certain point; Earth has no fixed nature and depends on the season it is associated with. In summary, the Five Phases should balance each other and find their proper place; none of them should be excessive or deficient. This passage is from the "Broad Record."

甲乙丙丁木火象，多貴。庚辛壬癸金水象，秀實，貴。甲乙戊己木土象，秀實，主脾胃疾。乙庚丙辛金水象。丙丁戊己火土象，貴，主下部或腎疾。庚辛甲乙金木象，骨疾。戊癸甲己火土象。乙庚丁壬金火象。庚辛丙丁金火象，血疾暗，禍發死。壬癸丙丁水火象，目疾，水多賤，火多貴。乙庚戊癸金火象，血疾。丙辛戊癸水火象，目疾。庚辛戊己金土象，貴。壬癸戊己水土象，水多貴，土多賤，雖敏不發腎疾。乙庚甲己金土象。丙辛甲己水土象，腎疾。壬癸甲乙水木象，清貴。甲己丁壬土木象。丙辛丁壬水木象。戊癸丁壬火木象。

The following are the verified outcomes of the true images formed by the pairing of Heavenly Stems: Jia and Yi with Bing and Ding form the image of wood and fire, often indicating wealth and prominence; Geng and Xin with Ren and Gui form the image of metal and water, which is refined and substantial, also indicating wealth; Jia and Yi with Wu and Ji form the image of wood and earth, which is refined and substantial but may lead to ailments of the spleen and stomach; Yi and Geng with Bing and Xin form the image of metal and water; Bing and Ding with Wu and Ji form the image of fire and earth, indicating wealth but possibly leading to ailments of the lower body or kidneys; Geng and Xin with Jia and Yi form the image of metal and wood, indicating bone diseases; Wu and Gui with Jia and Ji form the image of fire and earth; Yi and Geng with Ding and Ren form the image of metal and fire; Geng and Xin with Bing and Ding form the image of metal and fire, indicating blood diseases and hidden ailments, with disasters that can be life-threatening; Ren and Gui with Bing and Ding form the image of water and fire, indicating eye diseases, with more water indicating low status and more fire indicating wealth; Yi and Geng with Wu and Gui form the image of metal and fire, indicating blood diseases; Bing and Xin with Wu and Gui form the image of water and fire, indicating eye diseases; Geng and Xin with Wu and Ji form the image of metal and earth, indicating wealth; Ren and Gui with Wu and Ji form the image of water and earth, with more water indicating wealth and more earth indicating low status, people may be intelligent but not easily successful, and may suffer from kidney diseases; Yi and Geng with Jia and Ji form the image of metal and earth; Bing and Xin with Jia and Ji form the image of water and earth, indicating kidney diseases; Ren and Gui with Jia and Yi form the image of water and wood, indicating clear and noble status; Jia and Ji with Ding and Ren form the image of earth and wood; Bing and Xin with Ding and Ren form the image of water and wood; Wu and Gui with Ding and Ren form the image of fire and wood.

金水，多情。金火，剛虐刻核。金木，柔而有立，剛正時成。金土，重厚有執，福慧數金。木火，文彩。木水，清秀和而有立。木金，剛直。木土，毒害，飲饌己重。水火，多慧。水木，智仁滋潤。水金，清秀福德超達。水土，重濁汨沒多難。火水，先昧後明，晚年超達。火木，文彩好勝。火金，性烈。火土，記問大毒。火土，思慮博學。土木，平直而運物。土金，好學少成，先勞後逸。土水，有信有智。（宰公要訣）

Another true pattern is to determine a person's character based on the combination of two elements: those whose elements combine gold and water are sentimental; those whose elements combine gold and fire are strong, strict, and prone to being harsh; those whose elements combine gold and wood are gentle yet self-reliant, and their upright nature will achieve success when the time comes; those whose elements combine gold and earth are solid and have integrity, with both fortune and wisdom, like counting gold. Those whose elements combine wood and fire are eloquent; those whose elements combine wood and water are refined, peaceful, and self-reliant; those whose elements combine wood and gold are straightforward; those whose elements combine wood and earth have a nature that is harmful, pay attention to food and care about themselves. Those whose elements combine water and fire are intelligent; those whose elements combine water and wood are wise and benevolent, with a gentle disposition; those whose elements combine water and gold are refined and have superior fortune and wisdom, being capable and versatile. Those whose elements combine water and earth are heavy and sinking, often facing misfortunes. Those whose elements combine fire and water are initially obscure but become clear later in life, achieving success in old age. Those whose elements combine fire and wood are eloquent and competitive. Those whose elements combine fire and gold are passionate and fierce in temperament. Those whose elements combine fire and earth are either knowledgeable but with a strong temper, or deep in thought and broad in scholarship. Those whose elements combine earth and wood are practical, upright, and skilled in using things. Those whose elements combine earth and gold are studious but have little achievement, working hard first and then relaxing. Those whose elements combine earth and water are trustworthy and strategic. This table is from the "Zaigong Yajue."

金水象不可見土，謂水土渾雜，金氣不見，水渾金暗，令人福淺，土歲亦滯，唯金水清白，集秀麗之容，水深金重逢水厄，遇水須教落深淵。假令癸酉年生，怕癸亥月，庚子日，辛巳時，主水厄也。

The image of metal and water cannot be seen together with earth, because when water and earth mix, the metal energy cannot be clearly expressed. When water is turbid and metal is dull, people's fortune becomes shallow, and even in years of earth, there will be blockage. Only when metal and water are clear and bright can they form a graceful appearance. However, those with too much water and too heavy metal are prone to water calamities, and may fall into a deep abyss when encountering water. For example, someone born in the year of Guiyou should be most cautious of being paired with the month of Guihai, the day of Gengzi, and the hour of Xinsi, as such a person is prone to drowning.

金火象不可見水，金火主血多，性好殺，往往因血主福，金重火輕發遲益壽。金輕火重發早退速。早發虧壽，利主兵刑之權也。金木象活木畏金，見火成秀，死木得金，方成其造化，金重木輕，令人多骨痛，木重金輕，反化肺疾，金木相宜，造成顓平之象也。悟玄子云：金輕木重損錢財，金重為殃徹骨災。

The image of metal and fire cannot be seen with water. Those whose destiny combines metal and fire have excessive vitality and a fierce nature, often needing to experience bloodshed to gain fortune. If metal is heavy and fire is light, they achieve success later but live longer; if metal is light and fire is heavy, they achieve success early but decline quickly, and those who achieve success early tend to lose their lives sooner. Such a destiny is suitable for those who hold military or judicial power. The image of metal and wood is as follows: living wood fears metal, and only when it meets fire does it show elegance; dead wood requires metal to shape it, thus achieving transformation. If metal is heavy and wood is light, the person often suffers from joint pain; if wood is heavy and metal is light, it may lead to lung disease; when metal and wood are in proper balance, they form a harmonious and upright destiny. Wu Xuanzi said: if metal is light and wood is heavy, it leads to financial loss; if metal is heavy, it brings disaster, which is a profound and painful experience.

金土象，土積成金，土多金少，其福厚著，金重土輕，福出艱辛，戊己土多有庚辛者，福厚，若庚辛多有戊己者福艱難也。水火象，火多者性急多悔，水多者令人眼疾，此象日時忌之。入酉火死，水浴，其命艱難而死，更忌歲來臨之。水土象，土重水輕，令人有下部疾，雖有文章秀而不實，水重土輕卻有科名。

The image of metal and earth indicates that earth accumulates to produce metal: people with abundant earth and little metal have thick fortune; those with abundant metal and little earth experience hardship in gaining fortune. If the heavenly stems have many戊己 earth and a few庚辛 metal, fortune is thick; conversely, if there are many庚辛 metal and only a few戊己 earth, fortune is difficult. The image of water and fire: people with abundant fire are impetuous and often regretful; people with abundant water are prone to eye diseases. This is especially to be avoided in the day pillar and hour pillar. When reaching the酉 position, fire dies there and water is in the state of bathing, the destiny becomes difficult and may lead to death. It is even more dangerous if the year pillar also arrives at this position. The image of water and earth: people with heavy earth and light water suffer from lower body diseases, though they may have literary talent, it is refined but not substantial; conversely, people with heavy water and light earth can achieve academic success and official rank.

火土象，火虛土聚不成物，若同水流成汨沒，火虛土聚成何用，定是塵埃碌碌人。戊子戊午己丑己未丁巳丁亥丙辰丙戌。丙丁與戊己相夾，乃火虛土聚，時上逢水，土滯火滅。平生蹇塞薄，又云：大火見土則暗，大土見火則虛，土輕火重不明，己卯日丙寅時是也。（神白經）李九萬云：戊子、己丑、戊午、己未、丙辰、丁巳、丙戌、丁亥、皆火土雜之象，見壬癸則主汨沒也。

The image of fire and earth: fire is weak and earth is dense, so nothing can be accomplished; if it is further carried away by water, it will sink and be submerged. What use is weak fire and dense earth? It is destined to be an ordinary person, full of dust. The dry branches belonging to this image are Wuzi, Wuwu, Jichou, Jiwei, Dingsi, Dinghai, Bingchen, and Bingxu. When the stems of Bing and Ding are sandwiched between Wu and Ji, it is weak fire and dense earth; if water appears in the time stem, the earth becomes blocked and the fire is extinguished, leading to a life of obstacles and little fortune. It is also said that great fire becomes dim when it meets earth, and great earth becomes weak when it meets fire. If the earth is light and the fire is heavy, it will not shine brightly. For example, on a Jimao day with a Bingyin hour, this situation occurs. This statement comes from the Shengbai Jing. Li Jiowan says: Wuzi, Jichou, Wuwu, Jiwei, Bingchen, Dingsi, Bingxu, and Dinghai all represent a mixture of fire and earth. If they meet Ren or Gui (water), it indicates sinking and being submerged.

壬子壬午真木，己酉己卯真土，丙子丙戊真水，戊子戊午真火，乙丑乙未、庚辰庚戌真金。

True qi refers to the qi formed by the combination of heavenly stems and the earthly branches, which exactly matches the "Nayin" element: Renzi and Renwu are true wood, Jiyou and Jimao are true earth, Bingzi and Wuzi are true water, Wuzi and Wuwu are true fire, Yichou and Yiwei, as well as Gengchen and Gengxu, are true metal.

乙酉日庚辰時為精金，丁巳日丙午時為精火，癸亥日壬子時為精水，己丑日戊辰時為精土，甲寅日丁卯時為精木，以上主富貴。（廣信集）

When the day stem and hour stem are combined, they form the essence of the five elements. The following combinations are considered to embody the pure essence of each element: Yiyou day with Gengchen hour forms the essence of metal, Dingsi day with Bingwu hour forms the essence of fire, Guihai day with Renzi hour forms the essence of water, Jichou day with Wuchen hour forms the essence of earth, and Jiayin day with Dingmao hour forms the essence of wood. These five combinations are said to indicate wealth and honor. This passage is from the "Guangxin Ji."

火人丙日辛時，辛日丙時；木人甲日己時，己日甲時；土人戊日癸時，癸日戊時；水人壬日丁時，丁日壬時；金人庚日乙時，乙日庚時。重犯富淺。

The Five Phases each have specific methods for matching the true valuable days and hours: people with a fire destiny should have a Bing day paired with a Xin hour or a Xin day paired with a Bing hour; people with a wood destiny should have a Jia day paired with a Ji hour or a Ji day paired with a Jia hour; people with a earth destiny should have a Wu day paired with a Gui hour or a Gui day paired with a Wu hour; people with a water destiny should have a Ren day paired with a Ding hour or a Ding day paired with a Ren hour; people with a metal destiny should have a Geng day paired with a Yi hour or a Yi day paired with a Geng hour. If these pairings occur too frequently, their wealth and honor will be shallow.

甲寅丙寅木火攝助於人，丁巳辛巳金火攝聚於巳，庚申甲申金木攝聚於甲，壬申戊申水火攝助於申，癸亥乙亥水木攝聚於亥。以上主清要顯達，若月令不得地，亦作富命。（廣信集）神白經云：金水聚於申，火木聚於寅，水木聚於亥，火土聚於巳，全在日時，往往有福，若更在四時有氣之中生者妙，十有九貴。

"The concept of 'four seasons gathering together' refers to the convergence of the same seasonal energy in the heavenly stems and earthly branches: Jia Yin and Bing Yin represent the convergence of wood and fire energies, Dingsi and Xinsi represent the convergence of metal and fire energies in the Si branch, Geng Shen and Jia Shen represent the convergence of metal and wood energies in the Jia branch, Renshen and Wushen represent the convergence of water and fire energies in the Shen branch, and Gui Hai and Yihai represent the convergence of water and wood energies in the Hai branch. These combinations indicate a person who holds a clear and important position and achieves success; even if the month's stem is not strong, they can still be wealthy. This passage is from the 'Broad Trust Collection.' The 'Shen Bai Jing' states: gold and water converge in Shen, fire and wood in Yin, water and wood in Hai, and fire and earth in Si. The key lies in the day pillar and hour pillar; those who have these combinations often have good fortune. If they are born in a month with active energy in the four seasons, it is even more favorable, with nine out of ten such people being esteemed."

謂年月日時胎，五行排成若無沖破、空亡、死絕，更有福神，互為之助，五行入庫，最為上格，貴極一品，雖不入庫，只生旺亦可，然不及入庫為貴也。又不入庫，不生旺，只純粹不駁雜，亦可為兩府。純粹不駁雜者，無死絕沖破空亡，若有空亡死絕，即從減論。

The concept of "five elements in perfect order" refers to the five pillars—year, month, day, hour, and the prenatal element—being arranged to include all five elements. If among them there is no clash, "kongwang," or death and decline, and if there are auspicious deities supporting each other, and if all five elements are stored in their respective repositories, this is the highest level of configuration, capable of achieving the highest official rank. Even if they do not enter their repositories, as long as they are in a thriving and vigorous position, it is still acceptable, though not as valuable as entering the repository. If we go further down, even if they do not enter the repository nor are in a thriving position, as long as they are pure and not mixed, they can still attain high positions such as those of the two ministries.the so-called purity without mixture means there is no death and decline, no clash, and no kongwang; if there are death and decline or kongwang, the level should be reduced accordingly.

然有他處納音救之，亦可為兩府兩制。然頗多難，其履歷須反覆進退，卻終有壽，若無救有福神為之助，當作卿監，若無救更空亡，而有福神互為之助，不過一多難員正郎，平生不能有土，若有沖破空亡，而又無一福神，不過簿尉州縣官，仍累經停替，若有三刑六害，即作有名舉人，或清高僧道，更有死絕，定是一富足百姓。又云：五行足，須是相生，不死絕，有氣，福祿神遞互乘之，便作至貴之命，如五行死絕，有他處來救亦與不死絕同，如有自死自絕而無救，不入格也。（林開三命）

However, if there is a 'Nayin' element coming to assist from elsewhere, one can still attain the status of two officials and two ministers, though there will be more twists and turns, and the official career will involve many ups and downs, but eventually one can live a long life. If there is no assistance but a 'Fushen' (Fate God) supports, one can become a minister of the palace. If there is no help and one meets 'Kongwang' (Empty Fate), relying only on the mutual support of 'Fushen', one can only be a multi-troublesome official or a senior official, but will never be able to own land. If one breaks through 'Kongwang' but has no 'Fushen' at all, then one can only be a minor official such as a chief clerk or county magistrate, and will often be dismissed and replaced. If one's fate includes 'Three Punishments' and 'Six Harmful Influences', one can only be a famous candidate for the imperial examination or a high-minded monk or Taoist. If one also has 'Death and Extinction', then one will certainly be a common person with sufficient food and clothing. It is also said that even if all five elements are complete, they must mutually generate, not fall into 'Death and Extinction', and each should have vitality. The 'Fushen' and 'Lushen' (Fate and Fortune Spirits) must support each other in succession, only then can one achieve the highest status. Even if the five elements fall into 'Death and Extinction' but are saved by other elements, it is the same as not being in 'Death and Extinction'. If one is self-destructive and no one comes to save, it does not fit into this category. This passage is from 'Lin Kai San Ming'.

壺中子云：五行欲其自足，勿論胎。注云：乃金木水火土也，得之足者，為五行借足格，須言借者謂年月日時，可占五行之四字，乃取當生真氣所屬而圖之，蓋真氣即當年之主，味者添胎元一辰納音渾四柱而為五，謂之五命，欲其五行足而不闕，據胎分經言，人懷胎二百七十日而生，醫家以十月產者計其血臟乾溼之一月也，況人有多月生者以何為準？故云：勿用胎元。

The Hu Zhongzi says: The Five Phases should be complete in themselves, without needing to include the fetal origin. The commentary explains: The Five Phases are metal, wood, water, fire, and earth. If they can be complete, it is called the "Five Phases Borrowed Completeness Pattern." The term "borrow" is used because the year, month, day, and hour only account for four of the Five Phases, and one must take the true phase of the person's birth year's main qi to complete the set. The true qi is the main qi of the year of birth. Those with shallow understanding add the "Nayin sound element" from the fetal origin column, combining it with the four pillars to form five elements, calling it the "Five Lifes." They are overly concerned with having all five elements complete. However, according to the Tai Fen Jing, a person is carried for 270 days before birth, and the medical saying of ten months of pregnancy includes the month when the blood organ is dry and wet. Moreover, some people are born after more than ten months, so what standard can be used? Therefore, it is said not to use the fetal origin.

天元變化書云：五行全，未必便貴，須支干有用，其間有正氣、真氣、官氣者，可許為上。正氣者印也，真氣者五行旺，官氣者真氣來克也。假令甲子年金，丁丑月水，丁卯日火，辛丑時土，戊辰胎木，此天干雜，納音無正氣、真氣、官氣，只有辛字用，被丁多所制，不能旺也。雖五行全，貧下。如壬申年，戊申月，乙巳日，丙子時，己亥胎，天元有戊之貴氣，化氣真火，故卿監。玉掌訣云：五行全者論和柔，雜亂徒然一世休，相交尅剝豈為佳，此命尋常恰似麻。

The Tianyuan Biangu Shu says: Having all five elements does not necessarily mean wealth and status; the heavenly stems and earthly branches must each have their proper use, and among them there must be the presence of righteousness, true energy, and official energy, before one can be considered of the highest rank. Righteousness refers to the印绶, true energy refers to the dominant energy of the five elements, and official energy refers to the spiritual force that truly overcomes me. For example, in a birth with the year Jiazi, the month Dingchou, the day Dingmao, the hour Xinchou, and the胎 Wuchen, the heavenly stems are mixed and the nayin elements contain neither righteousness nor true energy nor official energy, only the character Xin is useful, but it is suppressed by many Ding fires, so it cannot flourish. Although all five elements are present, it is still of the poor and lowly rank. Another example is a birth with the year Renshen, the month Wushen, the day Yisi, the hour Bingzi, and the胎 Jihai. The heavenly stems have the noble energy of Wu earth, and the transformed energy forms true fire, so one can achieve the rank of a high official. The Yu Zhang Jue says: When all five elements are present, one must see whether they are harmonious and gentle; if they are chaotic and disordered, one will live in vain. How can mutual conflict and destruction be good? Such a destiny is as chaotic as a tangled bundle of hemp.

五行一字者，謂年月日時胎，納音俱成一字，須是帶祿馬貴人有氣，則為兩府，若只帶祿馬或貴人為兩制，會祿馬貴人，但只有氣，亦卿大夫之命。如馮京辛酉年，辛卯月，癸丑日，辛酉時，壬午胎，木旺於卯，祿馬往來相善，故作兩府，又如梅昌宗丙午年，癸巳月，癸卯日，甲寅時，甲申胎，雖祿貴全，不臨建旺，故作兩制，又有人丙申年月日時，無寸土，暴起至富，子孫漸貧矣。（廣信錄）

The concept of "one element among the five phases" refers to the situation where the "nayin sound element" of the year, month, day, hour, and the胎元 (fetal origin) all belong to the same element. Such a destiny must be accompanied by the presence of the official position (禄), the horse (马), and the nobleman (贵人), and also have a strong vitality (气), in order to attain the rank of two government offices (两府). If only the official position and the horse are present, or only the nobleman, then one would attain the rank of two officials (两制). Even if all three are present but only have a weak vitality, one would still be destined for the rank of a minister or noble (卿大夫). For example, Feng Jing's destiny was: born in the year of Xinyou, in the month of Xinmao, on the day of Guichou, at the hour of Xinyou, with the fetal origin of Renwu. Wood is strong in the month of Mao, and the official position and the horse are in harmony, so he attained the rank of two government offices. Another example is Mei Changzong's destiny: born in the year of Bingwu, in the month of Guisi, on the day of Guimao, at the hour of Jiayin, with the fetal origin of Jiashen. Although the official position and the nobleman are present, they are not in the flourishing position, so he only attained the rank of two officials. There are also people whose year, month, day, and hour are all Bingshen, with no trace of earth in their destiny, and they suddenly become extremely wealthy, but their descendants gradually fall into poverty. This passage is from the "Broad Trust Record" (广信录).

五行一字福來朝，賞輿君王宰朝謀，初主運以無蹇滯，布衣何處不封侯。如甲子、癸酉、壬申、辛亥，以此為至貴之命，蓋有所歸，如壬申癸卯，此無歸，故作下命。（鬼谷要訣）

The song says: When the Five Phases converge into one character, auspiciousness comes to gather, and one can share a carriage with the king and discuss state affairs. If there are no obstacles in early years, how can a commoner fail to become a marquis? The explanatory example states: Combinations such as Jiazi, Guiyou, Renshen, and Xinhai are considered extremely noble because they have a destination; however, Renshen paired with Guimao lacks a destination, thus becoming a lower fate. This passage is from the "Ghost Valley Essential Secrets."

納音一字最為強，切忌遭逢死絕鄉，生旺相兼併庫墓，入文出武貴非常。一要逢生，一要逢旺，更帶正庫，當為貴格，若逢死絕則無用。（珞琭貴賤格）寸珠尺璧云：五行一字人，最忌以死絕運。

There is also a rhyme that says: "Nayin sound element" returning to form a single character has the strongest power, but it is afraid to meet a place of death and decline; if both birth and strength are present, and further connected with the warehouse and tomb, such a person will be a scholar in court and a warrior outside, of great importance. The commentary says: first, it should meet birth, second, it should meet strength, and further accompanied by the correct warehouse, this is a noble pattern; if it meets death and decline, this pattern becomes useless. This statement comes from "Luolu Gujian Ge." "Cunzhu Chibian" also says: people whose five phases return to a single character most fear to go through a period of death and decline.

長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養。三命提要云：一曰受氣，又曰絕，曰胞，以萬物在地中，未有其象，如母腹空未有物也。二曰受胎，天地氣交氤氳而造物，其物在地中成形，始有其氣，如人受父母之氣也。三曰成形，萬物在中成形，如人在母腹中成形也。四曰長生，萬物發生而向榮，如人始生而向長也。五曰沐浴，又曰敗，以萬始生而形體柔脆，易為所損，如人人生後三日，以湯浴之，幾至困絕也。六曰冠帶，萬物漸榮秀，如人具衣冠也。

The order of the twelve positions of the Five Phases is: Growth, Bathing, Capping, Officialdom, Prosperity, Decline, Illness, Death, Burial, Extinction, Conception, Nurturing. The "Three Essentials of Destiny" explains each position in turn: The first is called receiving the vital breath, also called Extinction and胞 (a term for the womb), at this time all things are still buried in the earth and have no form, like the mother's womb being empty and nothing yet existing. The second is called Conception, where the vital energies of heaven and earth combine and generate all things, and things begin to take shape in the earth, acquiring their vital breath, just as a person receives the vital breath from their parents. The third is called Taking Shape, where all things take form in the earth, like a fetus taking shape in the mother's womb. The fourth is called Growth, where all things begin to sprout and tend toward prosperity, like an infant being born and growing day by day. The fifth is called Bathing, also called Decline, because all things are newly born and their forms are soft and delicate, easily damaged, like an infant being washed with hot water three days after birth, almost causing him to be exhausted and nearly dying. The sixth is called Capping, where all things gradually flourish and become prominent, like a person wearing clothes and headgear.

七曰臨官，萬物既秀實，如人之臨官也。八曰旺，萬物成熟，如人之興旺也。九曰衰，萬物形衰，如人之氣衰也。十曰病，萬物病，如人之病也。十一曰死，萬物死，如人之死也。十二曰墓，又曰庫，以萬物成功而藏之庫，如人之終而歸墓也。

The seventh is called Officialdom, when all things have already sprouted and borne fruit, just as a person reaches the time to enter officialdom. The eighth is called Prosperity, when all things are mature, just as a person is in the prime of life. The ninth is called Decline, when all things begin to wither, just as a person's strength wanes. The tenth is called Sickness, when all things are afflicted with disease, just as a person falls ill. The eleventh is called Death, when all things perish, just as a person dies. The twelfth is called Burial, also called Repository, when all things have completed their growth and are stored away, just as a person's body is buried in the tomb after death.

既曰「水土俱生申」，又曰「土生巳」，何也？水土生申，陰陽家之說也，土生於巳，醫家之說也，蓋五行之中，惟土分體用，厚德載物，居中不用者，土之體也；散在四維，如旺四季一十八日，土之用也。體生於巳，乘父母之祿，用生於申，繼父母之位而生也。（李虛中書）

Since it is said that both water and earth are born in the hour of Shen, and also that earth is born in the hour of Si, which is correct? The idea that water and earth are born in Shen comes from the school of yin and yang, while the idea that earth is born in Si comes from the medical school. Originally, among the Five Phases, only earth is divided into its essential nature and its functional aspect: the thick virtue that carries all things and remains central and still is the essential nature of earth; while the spreading out to all directions and the flourishing in each of the four seasons for eighteen days is the functional aspect of earth. The essential nature of earth is born in Si, because it takes the禄位 of the parents' fire; the functional aspect of earth is born in Shen, because it inherits the position of the parents and thus comes into being. This explanation comes from the book by Li Xuzhong.

推其形色，則水黑、火赤、木青、金白、土黃，此五行之正色也，及其變易則不然，常以生旺從正色，常生旺則正氣全可見正色。死絕則從母色，水者木之母也，死絕則黑，木者火之母也，死絕則青。火者土之母也，死絕則赤。土者金之母也，死絕則黃。金者水之母也，死絕則白。

If we examine the forms and colors of the Five Phases, water is black, fire is red, wood is green, metal is white, and earth is yellow. These are the true colors of each phase. However, when there is change, this is not the case: when a phase is in a state of birth and strength, it shows its true color, because when it is strong and vigorous, its true energy is complete and its true color naturally appears. But when it is in a state of death and decline, it takes on the color of its mother phase: water is the mother of wood, so when wood is in death and decline, it appears black; wood is the mother of fire, so when fire is in death and decline, it appears green; fire is the mother of earth, so when earth is in death and decline, it appears red; earth is the mother of metal, so when metal is in death and decline, it appears yellow; metal is the mother of water, so when water is in death and decline, it appears white.

夫五行死絕則氣歸根，見於母之色，凡人之遇苦楚而呻吟母者，乃其義也。成形冠帶從妻色，幼壯之年及衰老之際，仰妻之時也。病敗從鬼色，病敗之地，是鬼王之鄉，受尅則氣歸鬼也。旺墓從子色，旺為傳墓，為斂藏故色在於子也。其數則水一，火二，木三，金四，土五，旺生加倍，死絕減半，以義推之。（燭神經）

When the Five Phases reach a state of death or decline, their energy returns to their original root, thus displaying the color of their mother phase, just as a person in distress would cry out for their mother. When in the positions of formation and capping, the color follows that of the wife phase, because in youth and maturity, as well as in old age, one relies on the wife. When in the positions of illness and decline, the color follows that of the ghost and killing phase, because these are the places where the ghost king rules, and being overcome causes energy to return to the ghost. When in the positions of strength and storage, the color follows that of the son phase, because when strong, energy is transmitted to the storage and becomes concealed, thus the color appears on the phase that generates the son. As for numbers, water is one, fire two, wood three, metal four, and earth five; when in a state of birth and strength, the numbers double, and when in death and decline, they are halved, and so on. This statement comes from the *Zhu Shen Jing*.

春木旺、火相、金囚、水休、土死。夏火旺、土相、水囚、木休、金死。秋金旺、水相、火囚、土休、木死。冬水旺、木相、土囚、金休、火死。

In the four seasons, the Five Phases each have fixed positions of strength, prosperity, captivity, rest, and decline: in spring, wood is strongest, fire is prosperous, metal is captive, water is at rest, and earth is in decline; in summer, fire is strongest, earth is prosperous, water is captive, wood is at rest, and metal is in decline; in autumn, metal is strongest, water is prosperous, fire is captive, earth is at rest, and wood is in decline; in winter, water is strongest, wood is prosperous, earth is captive, metal is at rest, and fire is in decline.

論曰：五行當時者旺，所生者相，所尅者死，生我者休，尅我者囚。獨土無旺，金無相，水無死，火無休，木無囚，此其故何也？蓋一？之日三百六十，五行均旺七十二日，惟土為萬物母，如旺四季，一十八日。黃帝曰：土於長夏時，土旺，金相，水死，火休，木休可知矣。閻東叟云：推命尤須祥此，則凶者或吉，吉者或凶，辛巳得庚寅，是劫殺亦害死，則凶者或吉。餘倣此。

General discussion says: The current element is strong, the element it generates is in phase, the element it overcomes is dead, the element that generates it is resting, and the element that overcomes it is captive. In the above table, only earth is not separately listed as strong, metal has no phase, water has no death, fire has no rest, and wood has no captivity. Why is this so? Because in a year of three hundred and sixty days, each of the five elements is evenly strong for seventy-two days. However, earth is the mother of all things, and its strength is spread over the four seasons of chen, xu, chou, and wei, each season having eighteen days of strength. The Yellow Emperor said: Earth is strong in the long summer, at that time earth is strong, metal is in phase, water is dead, fire is resting, and wood is also resting, so it can be inferred. Yan Dongshou said: When determining a person's destiny, it is especially important to clearly understand this. Once understood, sometimes what is凶 can become吉, and sometimes what is吉 can become凶. For example, when xin si meets geng yin, geng yin is originally a劫杀 and a harmful dead god, but here the凶 turns into吉. The rest should be judged according to this principle.

五行自生、旺、臨官、死、絕：甲申水、丙寅火、己亥木、辛巳金、戊申土自生；丙子水、戊午火、辛卯木、癸酉金、庚子土自旺；癸亥水、乙巳火、庚寅木、壬申金、丁亥土自臨官；乙卯水、丁酉火、壬午木、甲子金、己卯土自死；癸巳水、乙亥火、庚申木、壬寅金、丁巳土自絕。

The following lists the heavenly stems and earthly branches that are self-generating, self-peak, self-officialdom, self-dead, and self-cut-off. Self-generating: the Nayin sound element belonging to water is Jiashen, belonging to fire is Bingyin, belonging to wood is Jihai, belonging to metal is Xinsi, and belonging to earth is Wushen. Self-peak: the Nayin sound element belonging to water is Bingzi, belonging to fire is Wuwu, belonging to wood is Xinmao, belonging to metal is Guiyou, and belonging to earth is Gengzi. Self-officialdom: the Nayin sound element belonging to water is Guihai, belonging to fire is Yisi, belonging to wood is Gengyin, belonging to metal is Renshen, and belonging to earth is Dinghai. Self-dead: the Nayin sound element belonging to water is Yimao, belonging to fire is Dingyou, belonging to wood is Renwu, belonging to metal is Jiazi, and belonging to earth is Jimao. Self-cut-off: the Nayin sound element belonging to water is Guisi, belonging to fire is Yihai, belonging to wood is Gengshen, belonging to metal is Renyin, and belonging to earth is Dingsi.

五行不生、旺、臨官、死、絕：水戊申、火申寅、木辛亥、金乙巳、土庚申不生；水庚子、火丙午、木癸卯、金丁酉、土壬子不旺；水丁亥、火癸巳、木壬寅、金丙申、土己亥不臨官；水癸卯、火辛酉、木丙午、金庚子、土丁卯不死；水辛巳、火己亥、木甲申、金戊寅、土乙巳不絕。

In contrast to the previous table, there is another group of heavenly stems and earthly branches that, although they are in the positions of growth, officialdom, prosperity, death, or decline, are not considered as such. Those not counted as growth include: Wushen for water, Shenyin for fire, Xinhai for wood, Yisi for metal, and Gengshen for earth. Those not counted as prosperity include: Gengzi for water, Bingwu for fire, Guimao for wood, Dingyou for metal, and Renzi for earth. Those not counted as officialdom include: Dinghai for water, Xinhai for fire, RENYIN for wood, Bingshen for metal, and Jihai for earth. Those not counted as death include: Guimao for water, Xinyou for fire, Bingwu for wood, Gengzi for metal, and Dingmao for earth. Those not counted as decline include: Xinsi for water, Jihai for fire, Jiashen for wood, Wuyin for metal, and Yisi for earth.

甲申水，丙寅火，己亥木，辛巳金，戊申土，皆五行自長生，故四時不能與之興衰，超然自生之理，人若稟之，當敏快高明，貴者得之，其進以漸，富者得之，其利收厚，以至貧賤者得之，亦收向榮，而得其所以生也。

The water of Jiashen, the fire of Bingyin, the wood of Jihai, the metal of Xinsi, and the earth of Wushen all possess the Five Phases in their own long life positions. Therefore, the changes of the four seasons cannot affect their rise and decline; they have their own inherent natural principles. If a person inherits such a combination of heavenly stem and earthly branch, their nature will be quick-witted and insightful, with profound understanding. Those who are prominent will achieve gradual promotion; those who are wealthy will gain substantial profits; even those who are poor and lowly will gradually improve, each receiving their own share of vitality.

丙子水，戊午火，辛卯木，癸酉金，庚子土，此五行自旺者也，不待四時，而能自致其旺，則其為旺也孰？？此五行福力，奮震無偏擬者也。

Bingzi water, Wuwu fire, Xinmao wood, Guiyou metal, and Gengzi earth are all instances where the Five Phases are in their Prosperity position. They do not need the assistance of the four seasons to reach their peak strength. Such a powerful state is unparalleled. These five combinations of heavenly stems and earthly branches possess great vitality and energy, and no other combinations can match them.

壬辰水，甲戍火，癸未木，乙丑金，丙辰土，此五行之印庫也，乃五行歸根復本之時，凡庫之所在，必欲物聚之，則其庫充矣。設壬辰水為之主，欲得眾水交歸，然後為重，更有金木與之往往來相生，當得清權，倘若水制火，火制金，更或天中臨之，是謂負印不起也。

Renchen water, Jia戌 fire, Guiwei wood, Yichou metal, and Bingchen earth are the repositories of the Five Phases, meaning the time when the Five Phases return to their original sources. Whenever a repository exists, it always hopes to gather similar elements to fill it. For example, if Renchen water is the main element, then all waters should gather together to make the weight sufficient; further, if gold and wood continuously interact and generate each other, it will obtain a clear and decisive power. However, if the situation is reversed, with water controlling fire, fire controlling metal, or the 'heavenly middle killer' appearing, then it is called carrying the seal but being unable to lift it.

乙卯水，丁酉火，壬午木，甲子金，己卯土，此五行自死者也。生則勞，死則息，其理自然，不有死之地，其物無自而歸，又有所謂自死者，得其真歸之理焉，凡命遇此，穎特高明，多慧少福，以靜默為體，而不利有位，以澹薄為事，而不利與起，惟可學道訪仙，超生死之門也，更在消息，

The water of Yimao, the fire of Dingyou, the wood of Renwu, the metal of Jiazi, and the earth of Jimao are all instances of the Five Phases sitting in their dead positions. When alive, they must toil; only when dead can they find rest. This is the natural order; without a place to die, all things would have nowhere to rest. So called self-destruction is actually attaining the true place of rest. Those whose fate encounters these, are intelligent and insightful, wise yet lacking in fortune, naturally inclined to be quiet and reserved, thus unsuitable for official positions; they prefer a simple and detached way of life, thus unsuitable for seeking fame and success. Such people are most suited to studying Dao and seeking immortals, to transcend the gate of life and death. The degree of this should be carefully considered.

癸巳水，乙亥火，庚申木，壬寅金，丁巳土，此五行自絕者也，天之道無可絕為，蓋干支適會，已絕則更生，凡遇此者，憂喜未定，設如癸巳絕水，得癸酉旺金符之，是謂絕中水更生也。（燭神經）

Water of Guiyou, fire of Yihai, wood of Gengshen, metal of Renyin, and earth of Dingsi are all cases where the Five Phases are in their absolute decline. The heavenly way does not truly cut off all possibilities; the heavenly stems and earthly branches happen to meet, and when decline reaches its end, it gives way to renewal. Therefore, whether such people experience sorrow or joy is uncertain. For example, water in Guiyou is in its absolute decline, but if it receives the strong metal of Guiyou, it is called water revived from absolute decline. This statement comes from the "Zhujing Jing."

凡命帶甲子乙卯己卯壬午丁酉，不可便以死論，壬寅癸巳丁亥庚申乙亥，不可便以絕論，丙寅辛巳甲申戊申己亥，不可便以生氣論，乙丑壬辰丙辰癸未甲戌，不可便以墓氣論，須是用月令以辨清濁貴賤言之。（廣信錄）李虛中云：壬寅正得艮位，故不得謂之絕，丁巳正得火祿，故不得謂之絕，而尤堅壯也。沉芝曰：君相五行止於納音也，凡五行以生旺為君，臨官為相若納音是木，生月日時遇寅卯兩位，金遇申酉，水遇亥子，火遇巳午皆主貴。（三命提要）

All persons with the Heavenly Stem and Earthly Branch combination of Jiazi, Yimao, Jimao, Renwu, or Dingyou should not be immediately considered as dying; those with combinations of Rennyin, Guisi, Dinghai, Gengshen, or Yihai should not be immediately considered as reaching their end; those with combinations of Bingyin, Xinsi, Jiashen, Wushen, or Jihai should not be immediately considered as having life energy; those with combinations of Yichou, Renchen, Bingchen, Guiwei, or Jiaxu should not be immediately considered as having a buried energy. One must use the month's stem and branch to distinguish between pure and impure, noble and humble, before making a judgment. This statement comes from the "Broad Trust Record." Li Xuzhong said: Rennyin is exactly at the position of the Gen trigram, so it cannot be called an end; Dingsi is exactly at the position of the fire's strength, so it cannot be called an end, but is instead particularly solid and strong. Chen Zhi said: The so-called king and minister refer only to the "Nayin" sound element. Among the Five Phases, the one that is born in a flourishing place is the king, and the one that is in the official position is the minister. If the Nayin belongs to wood and the birth month, day, or hour includes寅 or卯; if it belongs to metal and includes申 or酉; if it belongs to water and includes亥 or子; if it belongs to fire and includes巳 or午, then it indicates nobility. This passage is found in the "Three Essentials of Destiny."

至若勾陳得位，不虧小信以成仁，真武當權，知是大才而分瑞。瑩和尚注云：勾陳為土將，其於常也為信，真武乃水之神，其於常也為智，若生屬旺地，福德加臨，可謂得位，當權處之器。王氏注云：珞琭子學此二神，蓋言水土之性耳。

Luolu Zi says: If Gou Chen occupies its proper position, the person will not be willing to lose small trust and righteousness, thus achieving benevolence; if Zhen Wu holds power, it indicates he is a great talent, capable of receiving official appointments. Ying和尚 explains: Gou Chen is the general deity of earth, in the five constants it governs trust; Zhen Wu is the deity of water, in the five constants it governs wisdom. If one is born in the flourishing land of these two deities, and also has fortune and virtue accompanying him, he can be said to be in proper position, holding power, and capable of great responsibilities. Wang Tingguang explains: Luolu Zi cites these two deities, merely using them to illustrate the nature of water and earth.

自生自旺事如何，印墓同華更自殊，權殺定須臻相位，無權當得配金魚。如貴格丙子壬辰庚子丙辰是也，不入格駁雜辛巳見丙子、癸酉見丙寅是也。死絕宮中隨順生，更和天乙祿來並，人生值此終當貴，無祿還須亦貴名。有人壬午見丁卯，丁壬交互，丁祿在午，積財後貴。（鬼谷要訣）

A song says: How to look at a destiny that is self-born and self-prosperous? The imprint and the tomb are equally beautiful, each having its own excellence; if one holds power and authority, one can certainly reach the position of prime minister, even if without power, one can still attain a distinguished official position with a golden fish bag. The explanatory text gives examples: noble patterns such as Bingzi, Renchen, Gengzi, and Bingchen; those not in the pattern but mixed, such as Xinsi with Bingzi, or Guiyou with Bingyin. Another song says: If in a dead or exhausted palace one can gain life through proper conditions, and if the Tianyi Nobleman and the Lu Spirit are both present, one's life will eventually achieve high status, even without the Lu, one can still have a noble reputation. Someone with Renwu meets Dingmao, where Ding and Ren mutually combine, and Ding's Lu is on Wu, so first accumulating wealth and then achieving fame. This passage comes from the "Ghost Valley Essential Secrets."