Eighth Volume

夫五行之性，各致其用，水者其性智，火者其性禮，木者其性仁，金者其性義，逮夫土則信而已，重厚寬博，無所不容。以之水，則水附之而行，以之木，則木託之而生。金不得土，則無自出，火不得土，則無自歸，必損實以為通，致虛以為明也。

The Five Phases each have their own nature and function: water's nature is wisdom, fire's is propriety, wood's is benevolence, metal's is righteousness, and earth's is simply trust. It is thick and broad, capable of containing everything. With earth, water can flow along it; with earth, wood can grow upon it. Metal cannot be produced without earth, and fire has nowhere to rest without earth. Therefore, earth must sacrifice its solidity to facilitate the smoothness of others, and give up its emptiness to allow others to shine.

五行之用，多則太過，少則不及，其氣其數，有餘不足，皆能致凶，抑揚歸中，然後為福，功成者貴於退藏也，將來者貴於榮振也。功成者謂五行稟旺氣者也，旺而能止息，是謂退藏，將來者五行在冠帶胎養之地，其氣虧而未盈，故欲子母相生，以益其氣，則有榮進振發之道也。

The Five Phases should be used in moderation; too much leads to excess, too little leads to deficiency. Whether in terms of qi or numbers, excess or deficiency can bring misfortune. Only by balancing them with suppression and promotion to achieve harmony can good fortune be attained. For those who have already achieved success, the key is to retreat and conceal; for those who have not yet arrived, the key is to flourish and rise.the so-called success refers to the Five Phases receiving the旺盛 qi; when the旺盛 qi reaches its peak and then stops and rests, it is called retreat and concealment.the so-called future refers to the Five Phases being in positions such as Capping,胎, and 养, where the qi is still lacking and not full. Therefore, one hopes for mutual generation between parents and children to enhance the qi, thus opening the path for flourishing and rising.

如水非其時則涓箇（衰則為梗介，死絕則枯藁，故為梗介）金旺太過則動作凶，炎炎者貴乎熄，不息則有自焚之災，滔滔者貴乎止，不止則有自溺之患，夫火行南陸而化熱，盛則災，烈而害物，至酉亥則陰能翕之，然後溫燠。水行北陸而化寒，盛則嚴冷而殺物，至卯巳則陽能闢之，然後能滋生萬物。

For instance, when water is not in its proper season, it becomes a trickle of water (when it is weak, it becomes an obstruction; when it is dead, it dries up like a withered tree, hence called "geng jie"). When metal is overly strong, every action brings misfortune. A blazing fire is valuable only if it can be extinguished; if not, it leads to self-destruction by burning itself. A flowing river is valuable only if it can be stopped; if not, it causes drowning. When fire reaches the south and becomes hot, excessive strength leads to disaster, and its intensity harms all things until it reaches the酉 and 亥 positions where yin energy comes to restrain it, transforming it into a warm and pleasant state. When water reaches the north and becomes cold, excessive strength leads to extreme cold that kills all things, until it reaches the卯 and 巳 positions where yang energy comes to develop it, allowing the growth of all things.

此言水火止熄則和也，陰不得陽則沉陷而不興，陽不得陰則燥進而不復。夫五行之性，大概以胎、生、旺、庫為四貴，死、絕、病、敗為四忌，餘為四平，然有生而不生，旺而不旺者，此為凶乃先吉也，有死而不死，絕而不絕者，此為吉乃先凶也。

This refers to the harmony between water and fire being achieved through mutual restraint: when yin does not receive yang, it sinks and fails to rise; when yang does not receive yin, it becomes overly dry and does not know when to stop. The five phases generally have four auspicious positions: fetal, growth, prosperity, and repository, and four inauspicious positions: death, decline, illness, and failure. The remaining four positions are neither auspicious nor inauspicious, considered neutral. However, there are cases where something appears to be growth but does not actually produce growth, or seems to be prosperity but does not actually reach prosperity; these are situations that start auspicious but turn inauspicious. There are also cases where something appears to be death but is not truly dead, or seems to be decline but is not truly declined; these are situations that start inauspicious but turn auspicious.

如水見戊申土，此生而不生也，水見庚子土，此旺而不旺也，遇此多成而反敗，因喜而反憂，如水見癸卯金，此死而不死也，水見辛巳金，此絕而不絕也，五行氣盡，而得父母之德以生益之，則其氣復生矣。遇之者危中有福，窮而通，屈而伸也。

For example, water meets the earth of Wu Shen. Shen is originally the place of growth for water, but because of the earth restraining it, the growth does not occur, which is called 'growth without growth'. Water meets the earth of Geng Zi. Zi is originally the place of prosperity for water, but it is suppressed by the earth, so the prosperity does not occur, which is called 'prosperity without prosperity'. When these two situations occur, there is often success followed by failure, and what was originally favorable turns into sorrow. Another example is when water meets the metal of Gui Mao. Mao is originally the place of death for water, but there is metal to generate it, so it is 'death without death'. Water meets the metal of Xin Si. Si is originally the place of extinction for water, but there is also metal to generate it, so it is 'extinction without extinction'. Although the energy of the Five Phases has been exhausted, it receives the kindness of the parent Phase to generate and nourish it, and the energy revives again. When such a combination occurs, there is fortune in danger, and one can find a way through difficulties, and be able to stretch even when bent.

生旺太過，則福中藏禍，死絕太過，則福無可託。若夫死絕逢子，殃變能逃。火土最先，金水尤後，火絕得土，曰睿膚作聖。火以土為子，火絕於亥，而見丁亥是也，又得土則藏性於土者思而致道者也，此絕火為清明覆性之火，見丁亥有氣之土，是謂精思，而所感皆通睿則作聖矣。

When the vital energy of something is too strong, it hides misfortune within its blessings; when it reaches the state of death and exhaustion, there is no place for blessings to take root. If the state of death and exhaustion meets the element that it generates, the calamity can be avoided. Among these, fire and earth respond most quickly, while metal and water respond most slowly. When fire reaches its state of death and meets earth, it is called "Rui Si Zuo Sheng," which comes from the "Book of Documents · Hong Fan" saying "Si Yue Rui, Rui Zuo Sheng." Fire takes earth as its child, and when fire reaches its death at亥, it meets Ding Hai. When fire meets earth, its nature is hidden within earth, which is the nature of being good at thinking and attaining wisdom. This fire in the state of death is a clear and pure fire that regains its nature. When it meets earth like Ding Hai, which has vitality, it is called refined thinking. What is thought and felt becomes fully understood, and when wisdom reaches its peak, it approaches sainthood.

土絕得金而不忌曰壽。土絕在巳，得辛巳金是也，金者赤土也，是土之成器者，但生於土而別於土也，傳氣而成金，雖死而不亡也。金絕，得水精，復繼體。金絕於寅，得甲寅水是也，金有氣也，氣絕於寅水者精也，水至寅卯為精嗇之地，然精嗇則全，精全則神應氣化，而形復於本矣。

The earth element in the state of death is not afraid of meeting the metal element, this is called longevity. The earth element is in death at the hour of Si, and meeting the metal element of Xinsi is the case. Metal is like red earth, it is the form of earth after it has been shaped, though it comes from earth, it is different from earth; earth transmits its energy to metal to form metal, so even though earth is in death, it does not perish. Metal in death meets the water's essence, which can renew its form. Metal is in death at the hour of Yin, and meeting the water of Jiayin is the case. Metal originally has energy, but its energy is cut off at Yin; water is essence, and when water reaches Yin and Mao, it is the place where essence and energy are gathered and preserved. When essence is gathered and preserved, the spirit is then able to change its energy, and the form returns to its original state.

水絕，得木魂，復天遊。水絕於巳，得己巳木是也，水者精也，絕則精喪，精喪則神離氣散而形消，可謂凶矣，然木主魂，能從神而往來者謂之魂，得性歸真，隨體離形，同於大道者也。

Water in the dead place gains the soul of wood and thus can once again wander through the universe. Water is in the dead state at Si, and encountering Jisi wood indicates this. Water is essence; when essence is lost, the essence energy is gone. Once essence is lost, the spirit disperses, the energy dissipates, and the form also perishes, which is a凶 omen. However, wood represents the soul. The soul is what follows the spirit in coming and going, and obtaining it allows one to return to one's true nature, to be free from the limitations of form, and to merge with the great Dao.

木絕得火，火出木燼，灰飛煙滅，故獨為凶，蛇馬無膽於焉是證。木絕於申，得丙申火是也，蓋木滋火水土之性，假合而生，脈絕而枯藁，則還水也，灼之而為火，則還火也，腐之而為土，則還土也，亡形失性，故獨為凶，蛇馬者位在巳午，木歷巳午而死，木者於臟屬肝，於腑屬膽，故蛇馬無膽，證木死為凶也。（燭神經）

Only the wood in the绝 (terminal) position meets fire and it is not good: once fire appears, the wood is burned into ashes, disappearing completely, so this situation is considered凶 (unfavorable). The saying "snake and horse have no胆 (courage)" serves as evidence for this. Wood is绝 in申, and encounteringBingshen (fire in申) indicates this. Wood is originally formed by the combination of fire, water, and earth: once its vital energy is cut off and it becomes dry and withered, it reverts to water; when burned by fire, it reverts to fire; when it rots into mud, it reverts to earth—its form is gone and its original nature is lost, hence this situation is considered凶. Snake and horse refer to巳 and午, and wood dies when it reaches巳 and午. Wood corresponds to the liver in the five internal organs and to the gallbladder in the six腑 (viscera), so the saying "snake and horse have no胆" confirms that wood's death is凶. This statement comes from the《Zhu Shen Jing》.

五行之中，唯土者萬物之母也，水火金木，因之以入，命中得水火木金全，而唯乏土字則夭，蓋五行無土主之，則生復不定，在金命人言之，其夭尤速，為金是土之子，故金既無土，從何而生，故云無救無療。（壺中子）

Among the Five Phases, only Earth is the mother of all things; water, fire, metal, and wood all depend on it to settle down. If a person's destiny includes water, fire, wood, and metal but lacks Earth, it indicates a short lifespan. Because the Five Phases lack Earth as the governing element, the vitality becomes unstable. In the case of someone with a metal destiny, the premature death occurs especially quickly. Metal is originally the son of Earth; if there is no Earth, from where can Metal come? Therefore, such a destiny has no remedy and no cure. This statement comes from the "Hu Zhong Zi."

五行生、旺、死、絕分引貴賤例。凡生旺固好，然為死絕加臨之，則為駁雜多難，小薄之命，凡死絕固不好，然為生旺加臨之，卻反為純粹，此即為福祿之命。（林開五命）

According to the Five Phases, the distinction between fortune and misfortune is determined by whether the elements are in a state of birth and prosperity or death and decline. Although birth and prosperity are certainly favorable, if death and decline are present, the destiny becomes mixed and difficult, with a weak structure. On the other hand, although death and decline are unfavorable, if they are accompanied by birth and prosperity, the destiny appears pure, which indicates a fortunate and prosperous life. This passage is from "Lin Kai Wu Ming."

年月日胎，俱在死絕無氣之鄉，而得一時在自生或自旺之地者是也。假令年月日胎俱無氣，而得癸酉或戊午丙子庚子辛卯，皆納音自旺之位也。火辛巳丙寅己亥甲申戊申，皆納音自生之地也。仍需只於生旺處為本命，若大小二運以年太歲，只以生時較量災福，蓋不生不旺，則不能成人故也。若夫論命運之順逆，方取本命屬陽與屬陰，餘皆不取本命，而唯以生時生旺之處論之。

The "Achieving Heaven's Creation and Transformation" pattern refers to when the year, month, day, and hour pillars all fall in places of death or decline where there is no vitality, but the time of birth is located in a self-generative or self-prosperous position. For example, if the year, month, day, and hour pillars all lack vitality, but the time pillar is in癸酉, or戊午, 丙子, 庚子, 辛卯, these are all self-prosperous positions in terms of the "Nayin" sound element. Similarly, 辛巳, 丙寅, 己亥, 甲申, 戊申 are all self-generative positions. When encountering this pattern, one should use the birth time's self-generative or self-prosperous position as the true destiny. Although the great and small years are still calculated from the year pillar, determining fortune and misfortune is based solely on the birth time. Because without vitality and prosperity, a person cannot achieve success. When discussing the direction of destiny, one should then refer back to the yin and yang of the true destiny to determine it. All other factors do not use the true destiny, but instead use the self-generative or self-prosperous position of the birth time for analysis.

本命納音生居無氣之地，卻得救助，而往來復旺於本位是也。假令辛酉人得癸卯，或癸卯人得辛酉，蓋辛酉之木，困於金鄉，卻得癸卯，則金復旺於酉，而木復旺於卯，往來互換，故為吉會，此類人，先有多難，後享安樂之福，又云：辛酉失位之木，唯對以癸卯，則剛柔相濟，得之者，是文明俊敏之士，決取巍科。（玉霄寶鑑）

The "Achieving the Work of Heaven and Earth" pattern refers to a person's "Nayin sound element" being born in a place where it has no strength, yet receiving assistance, and through mutual interaction, each element regains its strength in its own position. For example, someone born in Xinyou receives Guimao, or someone born in Guimao receives Xinyou: the Nayin sound element of Xinyou belongs to wood, which is confined in the metal place, but once it meets Guimao, metal regains its strength in You and wood regains its strength in Mao, with mutual exchange, thus forming a favorable combination. Such people first undergo many hardships, and later enjoy peace and happiness. It also says: Xinyou is wood out of its proper place, and only when paired with Guimao can it achieve a balance between hardness and softness. Those who possess this combination are men of brilliant literary talent and quick thinking, who are sure to achieve high ranks. This statement is from the "Juyao Baojian."

如年時納音屬金水，日月屬木火者也。（五行要論）

"The Inner Yang and Outer Yin Pattern" refers to the situation where the "Nayin" elements of the year pillar and hour pillar belong to metal and water, while the "Nayin" elements of the day pillar and month pillar belong to wood and fire—meaning the outer two pillars are yin and the inner two pillars are yang. This statement is from the "Five Elements Essential Treatise."

納音者天地之氣數也，驛馬學堂居長生之位，才能官職在旺相之鄉，文章富貴處印庫之地，如逢衰敗則減三分之一，更遇死絕，則去十分之半，切忌空亡沖剋，不宜刑害，吞食，故同源相成順數為上，雜數次之，則天地氣全，基本強壯，同類相傷（如丁未刑丁丑是也），則支神氣散，理無復合，管輅云：五行互旺，雖沖氣完，五行相剋，雖合氣散。（閣東叟書）

Nayin refers to the numerical patterns of the heavens and earth. The Post-horse and Xuetang should be in the position of Growth, while talent and official rank should be in the prosperous and strong position. Articles and wealth should be in the repository of the seal. If they meet decline, the fortune is reduced by one third; if they meet death and exhaustion, it is reduced by half. The most dangerous are Kongwang and clash and control. It is also not advisable to have punishment, harm, or swallowing. Therefore, those originating from the same source and supporting each other in order are the best, while those with disorderly combinations are next. When counted in order, the qi of heaven and earth is complete and the foundation is strong. If similar elements harm each other, for example, Dingwei harms Dingchou, the earth's qi will scatter, and the reasoning can no longer be reconciled. Guan Lu said: If the Five Phases are all prosperous, even if they clash, the qi remains intact; if the Five Phases mutually control each other, even if they combine, the qi will scatter. This statement comes from The Book of Dongshou.

萬物負陰而抱陽，沖氣以為和，過與不及，則為乖道，故高者抑之使平，下者舉之使崇，或益其不及，損其太過，所以貴在折歸於中道，使無有餘不足之累，即貴人驛馬之微意也。行運亦如之，悟其微意，則於命之說，思過其半矣。（五行要論）過與不及，猶物顛倒；氣數中庸，應期而發。五行喜剛柔得中，三命忌盛衰太過。（鬼谷遺文）

The Tao Te Ching says that all things carry yin and embrace yang, relying on harmonious qi to balance. Excess and deficiency both deviate from the right path, so the high should be brought down to level, the low should be raised to equal; the insufficient should be supplemented, the excessive should be reduced. The valuable aspect lies in moderation and returning to the middle way, making the destiny chart free from the burdens of excess or deficiency—this is precisely the meaning implied by the divine terms "Nobleman" and "Post-horse." The same principle applies to one's fortune. Understanding this subtle point enables one to grasp a large portion of the theory of destiny. This passage is from the "Five Elements Essential Discourse." The "Ghost Valley Legacy" also states: excess and deficiency are like overturned and misplaced vessels; when the qi and destiny maintain moderation, they will naturally flourish at the right time. The Five Elements favor firmness and flexibility in balance, while the three destinies most strongly avoid extreme prosperity or decline.

凡旺中無祿貴者，乃愚極多狂浪無成，更克本命，又帶刑殺，主狂愚無圖轉，如丙寅得戊午時日也，旺中須愛祿，如丁卯人見戊午，是旺中有祿，丙寅見戊午，無祿有殺，多淫浪愚賤以狂，極則衰故也，做事弄巧成拙或帶疾，蓋戊午自刑自刃也。（沉芝源髓）

Anyone who is in a strong position but lacks both a fortune post and a nobleman's support is extremely foolish, often leading to reckless and aimless behavior with nothing accomplished. If this person also harms their own destiny and carries punishments and calamities, they are considered foolish and unable to change their fate. For example, someone born on a Bingyin day who has a Wuwu hour is such a case. In a strong position, it is always better to have a fortune post: a Dingmao person encountering a Wuwu is considered strong with a fortune post; however, a Bingyin person encountering a Wuwu lacks a fortune post but has a calamity, often leading to licentiousness, wandering, and low status close to madness—this is because being too strong leads to decline. Such people often make things worse by trying to be clever, or suffer from illness on their body, because Wuwu itself is self-punishing and carries the Yangren. This statement comes from the "Chen Zhi Yuan Mei."

土人寅卯辰，水人寅卯辰，水土同取，火人酉戌亥，緣申上亦有火力，故取，酉戌亥木人，午未申皆太弱，金命不然，若在巳午未轉上。（天元變化書）

"The phrase 'three destinies are too weak' refers to the native's vital energy falling into the most declining direction. For those with a destiny of earth, they are considered weak in the directions of寅, 卯, and 辰; similarly, those with a destiny of water are also weak in the same directions, as water and earth share the same positions. Those with a destiny of fire are considered weak in the directions of 酉, 戌, and 亥, because the position of 申 still retains some fire energy, so it is only counted from 酉, 戌, and 亥. Those with a destiny of wood are considered weak in the directions of 午, 未, and 申. The only exception is those with a destiny of metal, which is considered weak when it falls in the directions of 巳, 午, and 未. This passage is from the book 'Tianyuan Biangu Shu'."

木火秀而重富，只不可見金，金年有災。水木秀而清高，只不可見卯巳，卯巳年亦災。丙辛為水，在亥子月中，其水成象，月中要見丙辛旺，富也。（神白經）

Wood and Fire combine to form a refined and prosperous relationship, but they must not meet Metal; if they encounter the Metal year, there will be disaster. Water and Wood combine to form a refined and noble relationship, but they must not meet the卯 or巳; if they encounter the卯 or巳 year, there will be disaster. Bing (Fire) and Xin (Metal) combine to form Water; if born in the亥 or子 month, this water will take shape, and if the month has Bing and Xin in a strong position, it will indicate wealth. This passage is from the "Shen Bai Jing."

假令癸丑年木，乙丑月金，壬午日木，辛丑時土，壬午木自死，引起生年癸丑木自絕，於申自生自旺亦同推之。（林開五命）五行無氣，為人鎮日多憂。（隱迷賦）

For example, in the year of Guichou, the Nayin sound element belongs to wood; in the month of Yichou, it belongs to metal; on the day of Renwu, it belongs to wood; and in the hour of Xinchou, it belongs to earth. The wood of Renwu is itself in a dead position, and it also pulls the wood of the birth year Guichou into a state of extinction, which is called causing oneself to die and to be cut off. If one is in self-birth or self-prosperity, the same method is applied in the position of Shen. This passage is from "Lin Kai Wu Ming." The "Yin Mi Fu" states: those who lack the energy of the Five Phases are constantly worried and troubled all day long.

金生水，水生木，木生火，火生土，土生金。金克木，木克土，土克水，水克火，火克金。

The Five Phases generate each other in this order: metal melts to produce water, water nourishes to produce wood, wood burns to produce fire, fire consumes to produce earth, and earth condenses to produce metal, continuing in a cycle without end. The Five Phases also control each other in another cycle: metal can cut wood, wood can loosen earth, earth can block water, water can extinguish fire, and fire can melt metal, also forming a continuous cycle.

五行相剋最為不好，如是福聚之地克他處，卻從好斷之。如其他來克福聚之地，即大不好，五行相生最為佳，然以禍相生則為凶，以福相生則為吉。凡相生相剋，遇五行交錯，方可論之，如六合、三合、刑害、沖破之類，皆為五行之交錯也。（林開五命）

The principle of mutual control among the Five Phases is generally considered unfavorable, but if the place with accumulated good fortune controls another place, it should be interpreted as favorable. Conversely, if another place controls the place with accumulated good fortune, it becomes very bad. Mutual generation among the Five Phases is usually considered good, but if disaster is used to generate, it becomes凶 (evil), while if good fortune is used to generate, it becomes吉 (favorable). Whenever discussing mutual generation and mutual control, one should wait until the Five Phases have interacted before making a judgment. Categories such as Liu He (Six Harmonies), San He (Triple Harmony), Xing Hai (punishment and harm), and Chong Po (conflict and destruction) are all examples of interaction among the Five Phases. This passage is from the "Lin Kai Wu Ming."

大率五行尚其變，而不尚其常，貴其隱而不貴其顯，死絕有救則為還魂，生旺有克者氣散。若夫彼我之相生，順則益本，逆則奪氣，彼此之相剋，順則勢強，逆則有傷。設如木火相生，順推之而相生，則益氣而榮盛，若命屬木，而火來投之，則逆而奪氣矣，如木之相剋，本命屬金而見木，則有強盛之勢，如命屬木而金來克之，則為傷殘之咎也。（燭神經）生旺破壞而福淺，死絕有救而貴顯。（廣錄）

In general, the Five Phases emphasize change rather than constancy, and the hidden rather than the obvious: if there is a rescue in a dead or exhausted place, it is called 'returning the soul'; if a thriving and vigorous place is attacked, the energy becomes scattered. Regarding mutual generation, when it flows in the proper direction, it enhances the self, but when reversed, it leads to loss of energy. As for mutual control, when it flows in the proper direction, it strengthens the force, but when reversed, it causes injury. For example, wood and fire mutually generate: when the sequence flows naturally from wood to fire, the original energy is enhanced and flourishes; if the original destiny is wood and fire comes to it, it is reverse generation and results in loss of energy. Another example is mutual control: if the original destiny is metal and wood appears, wood is what I control, thus showing a strong force; if the original destiny is wood and metal comes to control it, it leads to injury and misfortune. This statement comes from the 'Zhu Shen Jing'. The 'Guang Lu' says that those who are thriving but suffer disruption have shallow fortune, while those who are dead or exhausted but receive help become prominent and distinguished.

火年火月，木日木時，支干納音相類者皆是。（三命纂局）

"The Father and Son of the Same Kind Pattern" refers to a situation where the year and month share the same element of fire, and the day and hour share the same element of wood. Any instance where the heavenly stems and earthly branches of the upper and lower columns, along with their "Nayin sound element," belong to the same "Yixing" category is considered. This rule is from the "Sanming Zuanju."

如水命人四柱有金土之類是也，主平生穩當享清閒之福。（廣信錄）

"Assisting Qi" refers to the presence of supportive energies in addition to one's destiny. For example, a person with a water destiny who has metal and earth elements in their four pillars: metal can generate water, and earth can control water, leading to a stable life and the blessing of leisure. This statement is from the "Broad Trust Record."

五行自死自絕，而有救者是也，遞相還者最貴，有福神次之，無福神獨自還魂者為下。（林開五命）

The "Huanhun Ge" refers to a situation where the Five Phases have already died and been cut off, but a savior deity revives them. The most valuable is when they mutually save each other, followed by being saved by a deity of fortune, and the least is when they revive themselves without the help of a deity. This passage is from "Lin Kai Wu Ming."

火人乙亥，土人丁巳，金人壬寅，木人庚申，水人癸巳。（若人見之，晚發財祿也。）（神白經）

Another method of the returning soul pattern is: a person with a fire destiny meets Yihai, a person with a earth destiny meets Dingsi, a person with a metal destiny meets Rennyin, a person with a wood destiny meets Gengshen, and a person with a water destiny meets Guisi. If a person's destiny includes these, it indicates wealth and official rank in old age. This comes from the Shengbai Jing.

相生相得事如何，仍須祿馬位包羅，六合天乙來相照，身居兩府定無蹉。（鬼谷要訣）

The song says: The Five Phases both generate and harmonize with each other, but how exactly? It is still necessary for the official position to be fully covered by the official's fortune and the post-horse; if there is also the mutual harmony and the nobleman to illuminate, then being in the position of two officials will be absolutely secure. This passage is from The Ghost Valley Essential Secrets.

如辛巳金絕在寅，而見戊寅土，最貴，以戊干神陽土，壓辛之陰金，金絕在寅，見戊寅納音土，亦生辛巳納音金，六辛貴在寅，五行絕處逢生是父母，故為福，他準此。

For example, the "Nayin" of Xin Si belongs to metal. Metal is in its state of decline in the year of Wu Yin. If Wu Yin earth is seen, it is most auspicious. First, Wu is the dry earth heavenly stem, which can control Xin, the yin metal. Second, although metal is in decline in the year of Yin, the "Nayin" of Wu Yin is earth, which can generate the "Nayin" metal of Xin Si. Third, the "Tianyi Nobleman" for the six days of Xin is located in Yin. When the Five Phases meet the element that generates it in its state of decline, it is as if meeting parents, thus bringing good fortune. All other cases should be analyzed in the same way.

如丁卯火犯亥卯未，三合全，雖有癸亥水克，亦主富，上下皆得木氣生，如王韋明相公，己未年，乙亥月，丙寅日，辛卯時，雖亥卯未木局生，納音火，奈氣傷己土，久後惡死，如甲乙人逢申子辰，為甲乙木體遇申子辰皆水也。（沉芝源髓）

For example, someone with a Dingmao 'Nayin' sound element belonging to fire, but whose destiny includes the Hai-Mao-Wei wood triad, forming a complete Triple Harmony wood circle, even though Guihai water comes torestrain it, still indicates wealth, because both above and below receive the wood energy to nourish fire. Another example is the case of Wang Weiming, whose destiny is Jiwei year, Yihai month, Bingyin day, Xinmao hour. Although there is a wood circle of Hai-Mao-Wei to nourish fire, and the 'Nayin' also belongs to fire, the wood energy injures Ji soil, and in the long run, he eventually dies an unfortunate death. Furthermore, people born on Jia or Yi days encountering Shen-Zi-Chen water triad, is when the essence of Jia and Yi wood meets a vast amount of water. This passage is from 'Chen Zhi Yuan Mei'.

身土遇火生而漸利，命水得金乃優長，金多須火或從革以成命，木重得金揉曲直而任使。水流不止，須土以攘之，火盛無依，惟水以濟之。身命喜於生旺福，干不嫌剋制，假如火至盛旺，左右無木，須得水制，方成既濟，火輕則不然。（鬼谷遺文）

Those born under the Earthly Branch of Earth benefit from encountering Fire, which gradually brings them advantage; those born under the Earthly Branch of Water gain benefit from encountering Metal, leading to a long and enduring fortune. When there is an excess of Metal, it requires Fire to refine it, or it should follow the nature of 'from revolution' to complete the destiny; when there is an excess of Wood, encountering Metal helps to trim it, shaping the flexible and straight material into useful tools. When Water flows continuously, it needs Earth to block it; when Fire is too strong and has no support, only Water can balance it. Both the body and destiny prefer to be in a prosperous and flourishing place. The Heavenly Stems do not fear being restrained. For example, if Fire is already very strong and there is no Wood on either side to rely on, then Water must control it to form the image of 'already completed' harmony; but if Fire is originally weak, this approach should not be used. This passage is from the 'Ghost Valley Legacy.'

肝江李秦伯曰：五行用得其宜，雖相剋而為福，五行用失其宜，雖相生而為災。如水遇土而止，土遇木而秀，木遇金而成器，金遇火而熔鑄，火遇水而滅形，水生木，木通則水竭，木生火，火旺則木焚，火生土，土旺而火痊，土生金，金貴則土賤，金生水，水旺則金沉，是也。

Li Qinbo said: When the Five Phases are used properly, even mutual control can bring good fortune; but when they are used improperly, even mutual generation can cause misfortune. Examples of mutual control leading to good fortune: water is restrained by earth, earth appears refined when met with wood, wood is shaped into objects by metal, metal is melted into form by fire, and fire is extinguished by water. Examples of mutual generation causing misfortune: water nourishes wood, but when wood is vigorous, water dries up; wood nourishes fire, but when fire is strong, wood is burned; fire nourishes earth, but when earth is strong, fire is extinguished; earth nourishes metal, but when metal is valuable, earth becomes humble; metal nourishes water, but when water is strong, metal is submerged.

又如金克木，金氣和則成器，否則伐木。木克土，木氣和則成林麓，否則茅次。土克水，土氣和則水流，否則成淵塞。水克火，水氣和則既濟，否則各滅形質。火克金，火氣和則熔鑄，否則損模也。

For example, metal overcomes wood; when the energy of metal is balanced, it carves wood into objects, but if it is unbalanced, it merely cuts down trees. Wood overcomes earth; when the energy of wood is balanced, it grows into forests and hillsides, but if it is unbalanced, it only produces a patch of grass. Earth overcomes water; when the energy of earth is balanced, it channels water flow, but if it is unbalanced, it causes silt to accumulate and block the water. Water overcomes fire; when the energy of water is balanced, it achieves the state of "both yin and yang are in order," but if it is unbalanced, both water and fire are destroyed. Fire overcomes metal; when the energy of fire is balanced, it melts and shapes metal into objects, but if it is unbalanced, even the mold used for casting is damaged.

清者是因濁而清也，五行有所制伏之謂也，假令水病見土則濁，卻非土堤防則不能止息，既止息，則清之有漸也，不可太過不及。濁者五行無制伏也，如金多無火，水多無土，火多無水，木多無金，土多無木也，故五行有反極之說。

Clearness is evident because of turbidity, referring to the mutual control among the Five Phases. For example, a person with a water-weak destiny meets earth, which is usually considered turbid, but without earth to build a dike, water cannot be contained. Once water is contained, clearness gradually emerges, but it should not be excessive or insufficient. Turbidity occurs when the Five Phases lack something to control them, such as excessive metal without fire, excessive water without earth, excessive fire without water, excessive wood without metal, or excessive earth without wood. This is why there is the saying that extremes lead to their opposites.

如趙士鵬中大命丁卯年火，丁未月水，乙酉日水，甲申日水，鬼氣生旺而極也，水極生木，木生火，故極則變，變則通也，又如程禹尚書，丁卯年火，辛亥月金，庚戍日金，庚辰時金，是金極變丙水為火官，寅戍為魁星矣。

For example, the destiny of Zhao Shipeng, a middle-ranking official: the year Dingmao belongs to the fire Nayin sound element, the month Dingwei belongs to water, the day Yiyou belongs to water, and the pillar Jiashen also belongs to water. The ghostly energy that overcomes the self is extremely strong. However, when water reaches its peak, it gives rise to wood, and wood generates fire. Therefore, when extremes occur, transformation follows, and transformation leads to smoothness. Another example is the destiny of Cheng Yu, a Minister of State: the year Dingmao belongs to fire, the month Xinhai belongs to metal, the day Gengwu belongs to metal, and the hour Gengchen also belongs to metal. This is a case of metal reaching its peak and then transforming. The fire element, which is originally the official star of fire, turns into water, and the combination of寅 and戍 forms the Qiu Star.

又李莊顯謨丙寅年火，庚寅月木，丁未日水，壬寅時金，無剋制富貴而壽，蓋四柱下生上而粹為實也，又如李迨侍郎，乙丑年金，己丑月火，癸巳日水，丁巳時土，雖作二十年從官，而不在君側，無妻無子，蓋四柱下克上也，壽亦短於莊，如此制伏，千變萬化，不能窮盡，略舉四命以較之。（廣信集）

For example, the destiny of Li Zhuang, a scholar of the Xianmo Pavilion: his year of birth, Bingyin, belongs to the fire element according to the Nayin sound element; his month, Gengyin, belongs to wood; his day, Dingwei, belongs to water; his hour, Rennyin, belongs to metal. In his destiny, there is no element that restrains another. Therefore, he is both wealthy and long-lived, because the four pillars are arranged such that each lower pillar generates the upper one, making the structure pure and solid. Another example is the destiny of Li Dai, a minister: his year of birth, Yichou, belongs to metal; his month, Jichou, belongs to fire; his day, Guisi, belongs to water; his hour, Dingsi, belongs to earth. Although he served as a court attendant for twenty years, he never stayed close to the emperor, and had no wife or children. This is because the four pillars are arranged such that each lower pillar restrains the upper one, resulting in a shorter lifespan compared to Li Zhuang. Such relationships of restraint and generation are countless and complex, beyond the scope of this discussion. Here, only four examples are given for comparison. This passage is from the "Guangxin Ji."

火不畏水，藉之然後以濟物，木須賴金，制之然後以成器。五行之內，火雖畏水，火不得水，則又不能濟物，木雖畏金，木不得金，則又不能成器，火人得水者，在格曰未濟，言其終得相濟也，木人得金者在格曰斷輪，言其終得用也，火少而水多者，火之勢不及於水，乃畏其水也，金寡而木眾者，金之勢不及於木，乃困於木也。

Fire does not truly fear water; it needs water to accomplish its function of benefiting things. Wood must depend on metal; only after being shaped by metal can it become a useful object. Within the Five Phases, although fire fears water, without water it cannot benefit things; although wood fears metal, without metal it cannot become an object. A person with a fire destiny who receives water is called "unreached" in the pattern, meaning they will eventually be able to benefit each other. A person with a wood destiny who receives metal is called "broken wheel" in the pattern, meaning they will eventually be useful. If there is little fire and much water, the fire's strength is overwhelmed by water, and then it truly fears water. If there is little metal and much wood, the metal's strength is overwhelmed by wood, and then it is反而 trapped by wood.

金火全，名鑄印，犯丑字，即為損模，木金等，曰斷輪，向秋生，而為傷斧。金亦兩得，火亦兩得，在格謂之鑄印，怨惡見丑字，蓋鑄印必藉土為模，辰戍丑未皆土也，丑為破壞之字，得之者乃鑄印損模，模既損，則火散金消，反致殃矣。木亦兩得，金亦兩得，在格謂之斷輪，偏惡秋生，蓋秋為肅殺之時，乃斷輪傷斧，斧既傷，則木弱金闕，反致矣。（壺中子）

Gold and fire are both present, called "casting a seal," but if the character Chou appears, it becomes "damaged pattern." Wood and metal are in equal measure, called "breaking a wheel," but if it occurs in autumn, it becomes "injured axe." The explanation says: Gold must be two parts and fire must be two parts; in the pattern, it is called "casting a seal," and the most hated thing is the character Chou—because casting a seal must borrow earth as a mold. Although Chen, Xu, Chou, and Wei all belong to earth, Chou is a destructive character. If it appears, it is like casting a seal but destroying the mold. Once the mold is broken, fire disperses and metal is consumed, leading to misfortune. Similarly, wood must be two parts and metal must be two parts; in the pattern, it is called "breaking a wheel," but it is especially hated when it occurs in autumn—autumn is a time of severity, and breaking a wheel becomes injured axe. Once the axe is injured, wood becomes weak and metal is missing, leading to misfortune. This saying comes from "Hu Zhong Zi."

【水為相濟則精神具足，金木互用則仁柔義剛】水者精也，火者神也，二物相濟，故精神明靈而具足，金剛則木柔，二物互用，則仁柔義剛，而兩相得矣。（燭神經）

Water and fire complement each other, and a person's spirit becomes complete; metal and wood work together, and a person possesses both the gentle compassion of Ren and the firm righteousness of Yi. Originally, water belongs to the essence, and fire belongs to the spirit; these two aspects balance each other, so the spirit becomes clear, sensitive, and without deficiency. Metal is firm, and wood is flexible; these two interact to produce compassion with gentleness and righteousness with firmness, each aspect finding its proper place. This saying comes from the "Zhujing Jing."

【論其眷屬，憂其死絕】瑩和尚注云：生我者為父母，我生者為子孫，克我者為官鬼，我克者為妻財，比和者為兄弟，處在危亡之地，憂居休囚死絕之鄉。三命鈐云：生我者為祿，我生者為庫，我克者為財，克我者為鬼，如金以土為祿，水為庫，木為財，火為鬼，餘彷此。

Luolu Zi says to "consider its relatives and worry about its death and extinction." Ying和尚 explains that the school of the element that generates me is parents, the school of the element I generate is descendants, the school of the element that overcomes me is official ghost, and the school of the element I overcome is wife and wealth. The school of the same type as me is brothers. What we should worry about is these six relations falling into dangerous places and being in a state of weakness, confinement, and extinction. Sanming Qian says: the school of the element that generates me is the official post, the school of the element I generate is the storehouse, the school of the element I overcome is wealth, and the school of the element that overcomes me is ghost. For example, metal takes earth as its official post, water as its storehouse, wood as its wealth, and fire as its ghost. The rest follow the same pattern.

【值病憂病，逢生得生，旺相崢嶸，休囚絕滅】瑩和尚注云：值病憂病，以休囚絕滅而言；逢生得生，以旺相崢嶸為義。值病憂病者，五行病中逢鬼也，如木值辛巳金，火值甲申水，土遇庚寅木，金逢乙亥火，如此之類，休囚絕滅。逢生得生者，五行生處逢生也，如木臨癸亥水，火得庚寅木，水值壬申金，金逢丁巳土，如此之類，旺相崢嶸或逢之歲運，或值之鎡基，更看始終，隨宜消息。

"The situation of illness and worry, encountering growth and gaining life, prosperity and strength, and weakness and extinction" these four lines, Ying和尚 explains: "illness and worry" refers to the case of weakness and extinction; "encountering growth and gaining life" refers to the case of prosperity and strength.the so-called "illness and worry" means that the Five Phases reach the sickly place and meet the killing god, for example, wood meets Xinsi metal, fire meets Jiashen water, earth meets Gengyin wood, metal meets Yihai fire, all of which indicate weakness and extinction.the so-called "encountering growth and gaining life" means that the Five Phases are in the place of growth and meet the god that generates me, for example, wood is at Guihai water, fire meets Gengyin wood, water meets Renshen metal, metal meets Dingsi earth, all of which indicate prosperity and strength. Whether it occurs in the current year, the big year, or the original birth, it still needs to consider the whole situation from beginning to end, and make appropriate decisions.

【父病推其子祿妻災課以夫年】瑩和尚注云：五行相生為父子，陰陽相制為夫妻，假令無病，無疑畏火，急求水以救之，蓋金生水為子，水尅火故也。又如金災者，恐值火也，且看火之休旺如何？蓋尅我者為夫，此乃救解二法，最為詳要。王氏注云：如丙寅火人見戊申土，火雖病而為戊申之父，父雖病而戊申土長生，父承子祿之蔭，雖病而不致死也，或丁卯火見甲午金，為妻金至午敗，可謂妻災矣，以丁卯火旺在午又逢祿，金火相傳，陰陽相合而生造化，所謂妻隨夫貴也。

"The father's illness should be traced to the son's fortune, and the wife's calamity should be considered in relation to the husband's age." Ying和尚 explains that the relationship of mutual generation among the Five Phases is used to represent father and son, while the relationship of mutual control between yin and yang is used to represent husband and wife. If one is ill and there is no doubt that the most feared element is fire, one should quickly seek water to save—since metal generates water, water is the son of metal, and water can overcome fire. For example, if metal suffers a disaster, it is mostly due to encountering fire. Then one should first determine whether the fire is in a state of decline or strength; the element that overcomes me is considered the husband, and this represents two methods of salvation and resolution, which are most important. Wang Tingguang explains that for a person with a fire destiny of Bingyin, encountering Wu Shen earth, although fire is in the position of Shen which is considered a disease, Wu Shen is actually the father of fire; although the father is ill, Wu Shen earth is in the position of growth, and the father receives the fortune and blessings from the son, so even though ill, it does not lead to death. Another example is when Dingmao fire encounters Jiawu metal; the metal in the position of Wu is considered a place of decline, which can be regarded as the wife suffering a disaster. However, Dingmao fire is strong in the position of Wu and also meets its own fortune, and the transmission between metal and fire, along with the mutual generation of yin and yang, creates a transformation and prosperity, which is called 'the wife follows the husband's prosperity.'

【金木未能成器，聽哀樂以難名，似木盛而花繁，狀密雲而不雨】瑩和尚注云：金不能成器，惟火以陶鎔，木未能成功，假金而凋金。王氏注云：謂哀樂者，蓋木主春，其性仁，春則萬物發生，可謂樂也。金主秋，其性義，秋則萬物肅殺，可謂哀也，木無金，金無火，未能成器，為哀為樂，難以名狀。似木盛而花繁，密雲而不雨，是謂有虛聲，而無實跡焉。

"The metal and wood have not yet become useful objects; listening to the sorrow and joy is difficult to name, like the wood being abundant and flowers flourishing, resembling dense clouds without rain." Master Ying explained that metal cannot become an object on its own and needs fire to melt it; wood cannot become useful timber without the help of metal to shape it. Wang Tingguang explained that the sorrow and joy referred to here is because wood represents spring, whose nature is benevolence, and in spring, all things sprout, which can be called joy; metal represents autumn, whose nature is righteousness, and in autumn, all things wither, which can be called sorrow. Without metal to shape it, wood cannot become useful; without fire to temper it, metal cannot become an object. Whether it is sorrow or joy is hard to name. It is like a tree growing lush with flowers blooming abundantly but not bearing fruit, or dense clouds gathering without rain, merely having a name but no real substance."

與生地之相逢，宜退身而避位。瑩和尚注云：本命長生中逢旺鬼是也，如金逢乙巳火，土遇庚申木，火見甲寅水，木逢辛亥金，得於四柱或臨大命者，宜退身而避位。王氏注云：如戊申得壬申，戊申土生壬申金，金至申而臨官，父傳子道也，子強則父衰，父已成功，自當告退，蓋生者不生，物不兩立，是知五行他生而我休，子代父位也。（珞琭子）

Luolu Zi says: When meeting the place of growth, one should retreat and give way. Ying和尚 explains: This refers to when the birthplace of the main destiny meets the current strong ghost and killer. For example, metal meets fire in Yisi, earth meets wood in Gengshen, fire meets water in Jiayin, and wood meets metal in Xinhai. If any of these appear in the four pillars or are present in the main destiny, one should retreat and give way. Wang Tingguang explains: For example, when Wushen meets Renshen, the earth of Wushen generates the metal of Renshen, and metal is at its official position in Shen. This is like a father passing on the lineage to his son. When the son becomes strong, the father weakens. Since the father has already achieved his purpose, he naturally should retire. Because the generating element stops generating once it has generated, the two cannot coexist. Therefore, in the Five Phases, when another element is generated, the original element must rest. This is exactly like the son taking over the father's position. This passage is from Luolu Zi.