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戊火数三
六戊生人逢曲直,丁壬相合主清才,从革位中兼一二,决须名誉少年魁。
真火要亥卯未壮,有丁无壬,以亥代,有壬无丁,以未代,本壮元则为福远,戊癸丁壬合贵也。真火爱寅午戌土壮火炎,官有力,天数乘三,子生其父,巳酉丑多逢,则贵也。
渊源滋养金生水神滋木之官
六戊生人见水源,更逢甲子旺生金,须知名誉当腾达,少主清华入禁林。
命已有水生官,更得金在申子水旺之乡,则金又生水,甲乙自然有气,五行要不断,若有金无水,又能害木,水深则木强故贵。
相为庆会土壮合水生木官显
寅申本是戊人强,癸亥当头贵显扬,但得五行金不入,名清望重佐朝堂。
戊寅火生处逢土,戊申土生,故强,癸亥水生甲乙,故奇,有金则伤矣。寅申土成体,地本源既壮,又须借木神疏爽之,更得癸亥就位,滋养其神明之德,清健非常,若无金神反制,五行恬然无害,为福厚矣。
金火相持
戊人不贵南方火,见火须还带旺金,有金无火终成咎,有火无金亦不新。
戊人不贵南方火者,戒其太过盛,若无火则金得势来侵木,无金有火,亦无用也。
干鬼为殃甲伤戊元有金可救
戊人有甲终无益,带水拖泥不似初,若得庚金并水局,尤能财禄必微馀。
逢甲不如见乙,为阴阳和顺,甲能伤戊,若加水,甲益壮,终有害也。若庚金制之犹庶几。甲阳木之神,戊人得之,阴错阳差,若得庚金,又复制甲,既又得水,则为戊人材禀之神,五行互有得失故也。
己五数真土
六甲相逢己用功,乙庚相会禄高封,炎上火神加一二,符压兵权静塞冲。
己乃火生旺之地,己人遇寅午戌,为造化之功,乙庚为土之子,生于己为秀实,有乙无庚,以申代之,有庚无乙,以卯代之,得此方为贵格,如寅午戌三官,二位为贵,申卯代乙庚,庚卯乙申,用己炎土火,而清贵显达也。
包成合禄寅午戌贵旺水损元
己人正月为食魁,更于寅午戌相陪,局内不逢真水数,定知文武助功来。
丙辛为真水数,己人见丙寅为食神之魁,盖火生土,又得寅午戌炎上之火气接济,若无水损禄,天元有滋养,荣名厚利,何患无矣。
秀转逢生金生水旺滋木金暗
六己相加巳是功,申子辰位甲须丰,更得金神同水化,定知名誉至三公。
申子辰水之位,就中见甲,则木乘水之旺气,为基甚厚,金同水地,则水益壮旺,甲自然发生,此五行阴阳消息,不必见其形,而默会之可也。若只见金而无水,金无所归,便伤甲乙之木,惟在水地,则自生出水,不必见水,深宜详之。论曰:若见水加亥卯未上,禄元有所养为福无穷矣。
庚四金阳之数见戊癸丑未火土为贵
六庚真数少人知,戊癸相逢遇者稀,大小吉神逢一二,名播中原福禄辉。
夫真白虎数用,有子生焉,戊癸乃火之真数,为庚金之真,有戊无癸,以子代之,有癸无戊,以巳代之,乃至为秀实之气。戊癸化火,能生二吉,丑未为大小二吉,二吉既壮能造庚金,乃为至贵,子巳代戊癸,庚金生巳,戊癸之火发用,丑未贵矣。
声誉远弛
庚人巳午逢庚木,学问过人世所稀,但无金神并水属,少驰声誉掌枢机。
火正南方,官神得地,更逢刚木,滋养无穷,所谓本源深而气壮,若见金神并见水,水又生起,便制其火,虽得正位,终被消烁,此有木无金水,然后为贵。论曰:火加巳午,官星得地,若更乾音带得木来,火聚南方,高明豁达,所惮者水耳!稍无犯分,则挺转出群。
相参成庆见土木火禄元有助
庚人爱得土来亲,火数相乘位显伦,春夏季中生月属,又加木属主光荣。
金得土扶,禄元有籍,更加火临辰未两月中,其福愈壮,盖火生三月,木墓六月,所谓源远相参发福,有自其为气也。妙在适其用耳。
禄害孤害
六庚禄向甲申中,水数才多不可逢,更值金神重迭见,到头辛苦禄难崇。
庚人以火为福,却遇甲申,更有别禄见金神,则生出水来,有汗漫不绝之状。丙丁如此,无以发生,又何禄之有,终难显达。珞琭子云:遇如不遇,禄马之说,要在穷究,曲尽其理,方知禄马归著。
六辛天水之数
天数当先号六辛,喜逢亲子系丁壬,天魁合会功曹盛,名达朝堂职位清。
辛数乾天之子,天一生水,木数合之,乃阴从母生其子,有丁无壬,以亥代之,有壬无丁,以未代之,故为秀实之气,天魁戌,功曹寅也,亥未代丁壬,有丁壬亥未,用寅午戌之势,为贵盛也。
威高志远
六辛要得火相亲,带水须凭见木神,文中却做武中虎,武禄还须静塞尘。
水能生木,木生火,辗转相生,无有穷尽,辛金得火,禄气相亲,若见水则有损,五行若又见木,水却随木化,不伤于火,辛人如此,岂不快哉。
先凶后吉
辛人卯酉值非善,又逢水属主迟蒙,若见火神当胜位,定知煊赫众难同。
辛以丙为官,以火为福,卯酉乃火死败之地,更加水损,何由得福。五行若得火神位,寅午戌即还元,如此则转祸为福也。
禄气退休
辛人火居西北地,无木相扶士禄难,纵得少年膺爵命,亦须衰蹇见官休。
火居西北,无气之乡,又无木来助,岂免迍剥?火在水乡,终难显达,得木卫护,犹且庶几稍弱,阙此终当偃蹇。
壬为真水数三
六壬逢火自然光,丙辛交会势堂堂,大卫卯酉登明会,必是金门紫绶章。
壬阳木数,当三用周天,火数当其二数,二三合五,乃受气之数,为壬之官,水数生木,乃母生其子,有丙无辛,以巳代之,为秀实之气,大卫为卯酉,登明为亥,乃木乘旺之气为酝籍,巳酉代丙辛,壬人有丙辛,丙酉辛巳,以火用于木气,为真数入格。
相呼集福
六壬己亥不为官,勿逢水数禄须还,更值五行多火局,定期高焕达金銮。
己亥为生成之木,下残切上,干头己土,所以不为壬人之官,若五行带得火数多,己亥之木,又随火化藏,己官之土,却得还元,不必更见水,盖水能生木,木能克土,即为坏官故也。
大奇绩贵
六壬丑未兼申子,四位如逢火数奇,更值五行多土局,少年名位拥旌旗。
丑未土成实之气,申子乃土生旺之乡,乾音带得火来,五行中更加土多,壬人福禄自然显著,岂不早年亨快。
反凶成庆
六壬若遇繁刚木,须得乾音带火来,若是寅宫并午位,必做朝中将相才。
甲辰甲戌皆乾音火木,更又庚寅壬午俱来资助,水旺则土盛,气数纯全,福基自壮矣。
天鬼相交
六壬最忌土头戊,或加辰戌主相残,不见甲来为救应,定主身中带不安。
壬人见戊为干鬼,若加魁罡之地,则祸患之端,五行若有甲乾阳木,又能克戊土,即有所救,不然,鬼气太重,壬人所惧。
癸真火数二
六癸生逢曲直加,如临甲己最为佳,更加传送遂为禄,谴仕千钟福寿遐。
曲直,亥卯未之气也。癸音火,须逢木而生,甲己者土,合火之子数阴,从母生其子为成,有甲无己,以未代之,有己无甲,以寅代之,乃为贵气。传送者乃甲己生处,甲己未寅,为秀实之气,癸人有甲己,旺中带木气为清贵之格。
互相福应
六癸生人多亥子,不逢土数自光荣,若得土加寅巳上,不须亥子即为清。
亥子乃水会之地,癸人得之,聚成一气,不必见土,见土则水争强,反而不好,若寅巳上却见土神,癸人之官,又不必见亥子,见之则土争雄,反为交杂。
天鬼为滞
六癸人逢己是殃,不逢甲数尽乖张,莫教丑未乘于火,定知贫贱永无疆。
癸人以戊为官,见己为阴阳失序,反为鬼,五行中若得甲木之气解救,尚可免迍驳,若见己丑己未之类夹攻之,癸人福气灭然。
论甲乙
滋阴福元
木逢癸亥正长生,荫益根元必大亨,更有金临西北位,定主清华禄自存。
木生在亥,就其位得癸亥之水滋养,生中逢生,最为喜会,更得西北,带金生出水来转旺,健源深远,福禄崇峻。
变鬼为官
木人最怕遇壬申,若逢癸酉福增新,但得水临西北地,返作清华显赫人。
壬申癸酉乃剑锋金,乘临官旺地克木,甲乙最怕之,若亥子上见水神化藏金毒,金虽承天将之利,终不能害木,大抵福欲乘之,鬼欲制之,然后可观。
破祸成福
木逢辛亥不长生,不逢火制禄难存,火神与木俱繁盛,何虑功名事不成。
木生在亥,却于生处逢金,谓之生地见鬼,得火救之,金不敢用事,木乃出焉。此谓通变,自有轻重,五行须明胜负,不可一途取轨,火木繁盛,金自销烁,虽是辛亥作祸,得火与木繁盛,始有生杀,若非辛亥见火木繁多俱壮,又不便也。
鬼气临官
木人怕见火神兴,无水相临主祸迎,更被金来加局内,一生艰险不安宁。
木人火盛则灰飞烟灭,得水可制火,苟不见水,又加从革金局,其神锐利,甲乙之木,窘气可知。
论丙丁
根源浑厚
火人日月时遭水,须逢曲直乙为乾,若得炎宫纳音金,定知食禄至清官。
火人月、日、时带水神,则火无发露,若亥卯未上干头带阴木,水却又来生木,木又生火,火生不绝,火神得地,更若寅午戌上纳音见金,又却来克木,木神受制,生出火官,五行脱体还元,乃高上之福。
兑官生鬼
火神败地莫逢金,见水加来愈不禁,不见伤残并夭折,定须受病肺连心。
败地本自衰微,逢水则金不能为财,而与水为鬼,论曰:火至败地,见金则生出水来,火力既不能胜,安得不伤残也。
屯蹇多灾
众火须防水在寅,平生迍坎谩劳神,资财必定难充溢,盛德高风处处新。
火神稍众于生地,却见水,如甲寅之类,何以堪然。火神既多,须得少木资之,则有不穷之众稍多,于此终为害也。
论戊己
气数淳厚
土人土重火炎阳,职位清华禄益强,火加己午逢诸土,盛德高风处处新。
土数既重,必藉父扶持,为生生不穷之貌,若更见火加巳午,火旺之地,土又强壮,设或见水,终不能胜火土,则为财廪之气矣。
五木成烟
土人藉木为文曲,四位之中带火来,重见木神临巽地,高甲升名福庆来。
土无木不能通爽其气,木无土不能安立其根,二者相须皆不可阙,五行中若带火来,又于巳上见木,辗转生育,聚成一体,气数壮实,火神有所蕴藉矣。
救助咸福
土人独位逢诸火,更加火旺增灾祸,就中若见水神被,纵免灾殃还坎坷。
火数既旺,且多并来生一土,其气大煆燥,忽见水返来制火,五行虽有救解,终不为吉兆。
基本衰弱
土人若重嫌己酉,区区终是谩劳生,水近土傍尤见祸,卖尽田园没地耕。
己酉乃土水败地,重重见之,则困苦相陵,终不见福,盖水能胜于火矣。司马季主曰:水逢沐浴如逢土,土到衰乡水不如,土到酉宫真败地,却逢癸酉禄盈馀,二气各有胜负耳。
论庚辛
滋阴成官
金多逢火不为灾,切忌金神带水来,木逐火神生旺土,发荣名位足资财。
只怕身旺被鬼所制,金多又自带旺火,不为害,自己寡弱,则克我者始得志也。
天益离乡
金加乙巳太乖张,木数来逢主夭亡,便自水多难抑制,定残骨肉远离乡。
金生处见乙巳火,被火截住,加以木来扶火之势益壮,金自销烁。
论壬癸
源远流清
水人见木为本利,得火相逢凶害至,更无火木见金神,决主少年登显秩。
金为水本源,木得水滋,深为利用,见木却生火,火旺则反伤于金,五行中若无木火,但得金气发露,则生出水禄自然。
无救成凶
水人切忌戊申寅,截断根源主祸频,局内不逢金发露,平生波劫受艰辛。
戊申戊寅乃土成实之地,水人生处受制,病处见鬼,故曰截断根源。五行中若见魁罡,则鬼气无以化藏,水神如此,可谓困矣。
长鬼为殃
水人大怕火炎扬,寅午相逢转更忙,若见丙加辰戍位,定知夭折见悲伤。
寅午乃火生旺之地,火炽可知,水神如此则竭矣。五行若见魁罡,如丙戍之类,水神之福转衰矣。(并太乙统记)
Overall Paraphrased Meaning
This chapter delves into the generative and controlling relationships between the Ten Heavenly Stems and the Five Elements, focusing on the shifts in fortune and misfortune of each stem under different elemental combinations. Through the principles of the Five Elements' mutual generation and restraint, it reveals the patterns of blessings, prosperity, nobility, and baseness in fate analysis, providing a systematic cognitive framework for modern individuals to understand traditional Chinese metaphysics.
Wu Earth Section 🌋
Wu Earth benefits from Fire's support but dislikes excessive strength without control. In modern terms, it corresponds to a stable and dependable personality type, requiring appropriate challenges (Wood's restraint) to stimulate potential, but excessive pressure (abundant Water) can lead to collapse. The balance of Metal and Water is key, representing resource management and emotional regulation abilities.
Ji Earth Section ⛰️
Ji Earth is Yin Earth and requires Fire to warm it and bring vitality. It corresponds to individuals in modern society who excel at coordination and mediation. The combination of Yi (Wood) and Geng (Metal) represents cooperation skills, while the Fire formation of Yin, Wu, and Xu symbolizes career platforms. A lack of Water indicates inflexibility, while excessive Water leads to a loss of stability.
Geng Metal Section ⚔️
Geng Metal requires Fire to refine it into a useful tool but dislikes excessive Water, which can sink it. In modern interpretation, it represents professional technicians who need practical training (Fire) to enhance their value, but excessive theorizing (Water) weakens competitiveness. Earth generating Metal represents a solid foundation, while Wood consuming Metal symbolizes continuous learning.
Xin Metal Section 💎
Xin Metal benefits from Fire's affinity but needs protection against Water, which can extinguish Fire. It corresponds to modern refined artistic talents who require platforms for display (Fire) but should avoid excessive commercialization (strong Water). Wood generating Fire, which in turn generates Earth, is the ideal state, representing the process of transforming creativity into practical value.
Ren Water Section 🌊
Ren Water benefits from Metal's support and becomes orderly and flowing with Wood. In modern terms, it represents intelligent and communicative talents. Metal symbolizes knowledge reserves, Wood represents expressive ability, and Fire represents motivation and goals. It dislikes heavy Earth, which causes obstruction, symbolizing overly conservative attitudes that limit development.
Gui Water Section 💧
Gui Water is like dew and rainwater, requiring Wood to channel and disperse it. It corresponds to emotionally rich personalities in modern times. The combination of Jia (Wood) and Ji (Earth) represents emotional stability, while the Wood formation of Hai, Mao, and Wei symbolizes social networks. It dislikes Ji Earth, which causes turbidity, highlighting the importance of emotional management.
The theory of the Five Elements reflects the systemic thinking of ancient China, emphasizing interconnections and dynamic balance among things. In modern society, this mode of thinking helps us understand the operating laws of complex systems and avoid single linear thinking. The relationships of generation, restraint, transformation, and resolution among the Five Elements teach us that success requires the coordination of various factors, and overemphasizing one aspect can lead to systemic imbalance.
Associated Concepts:
Further Reading:
Modern Research:
Empirical studies by contemporary metaphysics scholars on the Five Elements theory show that individuals with balanced elements often exhibit better psychological adaptability and decision-making efficiency. Applications of the Five Elements theory in management and psychology have also yielded certain results.