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原文
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书云，得时俱为旺论，失时便作衰看，虽是至理，亦死法也。然亦可活看。夫五行之气，流行四时，虽日干各有专令，而其实专令之中，亦有并存者在。假若春木司令，甲乙虽旺，而此时休囚之戊己，亦未尝绝于天地也。特时当退避，不能争先，而其实春土何尝不生万物，冬日何尝不照万国乎？
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徐注：四时之中，五行之气，无时无刻不俱备，特有旺相休囚之别耳。譬如木旺于春，而其时金水火土，非绝迹也。但不得时耳。而不得时中，又有分别。如火为方生之气，虽尚在潜伏之时，已有逢勃之象，故名为相；金土虽绝，其气将来，水为刚退之气，下当休息(参观阴阳顺逆生旺死绝图)，虽不当令，其用固未尝消失也。譬如退伍之军人，致仕之官吏，虽退归田野，其能力依然存在，一旦集合，其用无殊。非失时便可置之不论也。
况八字虽以月令为重，而旺相休囚，年月日时，亦有损益之权，故生月即不值令，而年时如值禄旺，岂便为衰？不可执一而论。犹如春木虽强，金太重而木亦危。干庚辛而支酉丑，无火制而晃富，逢土生而必夭，是以得时而不旺也。秋木虽弱，木根深而木亦强。干甲乙而支寅卯，遇官透而能受，逢水生而太过，是失时不弱也。
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旺衰强弱四字，昔人论命，每笼统互用，不知须分别看也。大致得时为旺，失时为衰；党众为强，助寡为弱。故有虽旺而弱者，亦有虽衰而强者，分别观之，其理自明。春木夏火秋金冬水为得时，比劫印绶通根扶助为党众。甲乙木生于寅卯月，为得时者旺；干庚辛而支酉丑，则金之党众，而木之助寡 。干丙丁而支巳午，则火之党众，木泄气太重，虽秉令而不强也。甲乙木生于申酉月，为失时则衰，若比印重叠，年日时支，又通根比印，即为党众，虽失时而不弱也。不特日主如此，喜用忌神皆同此论。
是故十干不论月令休囚，只要四柱有根，便能受财官食神而当伤官七煞。长生禄旺，根之重者也；墓库余气，根之轻者也。天干得一比肩，不如得支中一墓库，如甲逢未、丙逢戌之类。乙逢戌、丁逢丑、不作此论，以戌中无藏木，丑中无藏火也。得二比肩，不如得一余气，如乙逢辰、丁逢未之类。得三比肩，不如得一长生禄刃，如甲逢亥子寅卯之类。阴长生不作此论，如乙逢午、丁逢酉之类，然亦为明根，可比得一余气。盖比劫如朋友之相扶，通根如室家之可住；干多不如根重，理固然也。
译文
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徐注：此节所论至精。墓库者，本身之库也，如未为木库，戌为火库，辰为水库，丑为金库。不能通用，与长生禄旺同，余气亦然。辰为木之余气，未为火之余气，戌为金之余气，丑为水之余气(参观论阴阳生死章人元司令图表)。盖清明后十二日，乙木犹司令，轻而不轻，在土旺之后，则为轻矣；然亦可抵一比劫也。若乙逢戌、丁逢丑，非其本库余气，自不作通根论。至于阴长生，既云不作此论，又云亦为有根，可比一余气云云，实未明生旺墓绝之理，不免矛盾。木至午，火至酉，皆为死地，岂得为根(参观论阴阳生死章)？盖亦拘于俗说而曲为之词也。比劫如朋友，通根如家室，有比劫之助而不通根，则浮而不实。譬如四辛卯，金不通根，四丙申，火不通根，虽天元一气，仍作弱论。总之干多不如支重，而通根之中，尤以月令之支为最重也。
今人不知命理，见夏水冬火，不问有无通根，便为之弱。更有阳干逢库，如壬逢辰、丙坐戌之类，不以为水火通根身库，甚至求刑冲开之。此种谬论，必宜一切扫除也。
从来谈命理，有五星、六壬、奇门、太乙、河洛、紫微斗数各种，而所用有纳音、星辰宫度、卦理之不同。子平用五行评命，其一种耳。术者不知其源流，东拉西扯，免强牵合，以讹传讹，固无足怪，然子平既以五行为评命之根据，则万变而不离其宗者，五行之理也。以理相衡，则谬书谬论，自可一扫而空矣。
Ancient texts often state that a day stem is strong (旺相) when it is in season (得令) and weak (衰败) when it is out of season (失令). While this is a fundamental principle, it is also a rigid approach that requires flexible interpretation. The energy of the Five Elements (metal, wood, water, fire, earth) flows continuously through the four seasons. Although each season has a dominant element, the other elements are also present. For example, in spring, the wood element is in season, making the Jia and Yi wood stems strong. However, the dormant Wu and Ji earth stems do not disappear entirely; they merely retreat to a secondary position and cannot take the lead. In reality, spring earth can still nourish all things, and winter sunlight continues to shine on the earth 🌱.
Xu Yuewu's Note: The energy of the Five Elements is always present in the four seasons, differing only in their states of prosperity (旺), growth (相), rest (休), and imprisonment (囚). For instance, wood is prosperous in spring, but metal, water, fire, and earth are not extinct—they are merely out of season. Among them, fire, as the nascent energy, is in a latent period but already has a burgeoning momentum, referred to as "growth" (相). Metal and earth, though in a state of extremity, are on the verge of revival. Water, as the recently receded energy, is in a resting phase (refer to the Chart of Yin-Yang, Growth, and Decline). Even when not in season, their functions never disappear. This is akin to retired soldiers or officials who, though withdrawn to rural life, retain their capabilities and can still be effective when called upon. Therefore, one cannot disregard them simply because they are out of season.
Moreover, although the month branch (月令) is crucial in the Eight Characters, the states of prosperity, growth, rest, and imprisonment are influenced by the comprehensive interplay of the four pillars (year, month, day, hour), which can amplify or diminish their effects. Thus, even if the birth month is out of season, if the year or hour pillar is in a position of禄旺 (lù wàng, prosperity and power), how can one simply conclude weakness? It cannot be generalized. For example, spring wood may be strong, but if metal is too heavy (with Geng or Xin stems appearing in the heavenly stems and You or Chou branches in the earthly branches), and there is no fire to restrain metal, the wood will be endangered. If earth appears to produce metal, it may even lead to premature demise. This is an example of being in season but not strong. Conversely, autumn wood may be weak, but if the wood has deep roots (with Jia or Yi stems in the heavenly stems and Yin or Mao branches in the earthly branches), it can withstand the official star (官星) if it appears, and encountering water to produce wood may lead to excess. This is an example of being out of season but not weak.
The four terms—prosperity (旺), decline (衰), strength (强), and weakness (弱)—are often used interchangeably in ancient fate analysis. However, they must be distinguished:
Thus, there are cases of being prosperous but not strong, or declined but not weak. For example, Jia or Yi wood born in Yin or Mao months is prosperous due to being in season. However, if Geng or Xin stems appear in the heavenly stems and You or Chou branches in the earthly branches, metal has strong support while wood has little. If Bing or Ding stems appear in the heavenly stems and Si or Wu branches in the earthly branches, fire has strong support, and wood is overly drained of energy. Although in season, it is not strong. Conversely, Jia or Yi wood born in Shen or You months is declined due to being out of season. However, if there are overlapping比劫 and印绶, and the year, day, or hour branches have roots or印绶, it has strong support and is not weak despite being out of season. This principle applies not only to the day master but also to favorable and unfavorable elements.
Therefore, regardless of whether the Ten Heavenly Stems are in rest or imprisonment in the month branch, as long as they have roots in the four pillars, they can withstand wealth, official, and food gods, as well as resist hurtful officials and seven killings. The weight of roots is graded:
One比劫 in the heavenly stems is not as good as one tomb库 in the earthly branches; two比劫 are not as good as one residual energy; three比劫 are not as good as one longevity or禄刃 (lù rèn, prosperity and blade). Yin longevity (e.g., Yi wood encountering Wu, Ding fire encountering You) is not considered a heavy root but can be compared to residual energy.比劫 is like help from friends, while roots are like family foundation; having many heavenly stems is not as good as having heavy roots—this is a natural principle 🔥🌊.
Xu Yuewu's Note: This section is exquisitely argued. Tomb库 is the tomb of the element itself (Wei is the tomb of wood, Xu of fire, Chen of water, Chou of metal) and cannot be used interchangeably; the same applies to residual energy (Chen is residual wood, Wei is residual fire, Xu is residual metal, Chou is residual water). For example, within twelve days after Qingming, Yi wood is still in command, and its root energy is not light. After the earth becomes prosperous, it becomes lighter but still equivalent to one比劫. Yi wood encountering Xu or Ding fire encountering Chou are not their own tomb库 or residual energy and cannot be considered roots. As for Yin longevity (e.g., Yi Wu, Ding You), it is actually a place of death—how can it be a root? This is a contradiction in common sayings.比劫 provides assistance but not roots, making it floating and insubstantial. For example, four Xin Mao (metal without roots) or four Bing Shen (fire without roots) may have unity in the heavenly stems but are still considered weak. In summary, many heavenly stems are not as important as heavy earthly branches, and among roots, the month branch root is the most significant.
Nowadays, people who do not understand fate analysis often conclude that summer water or winter fire is weak without checking for roots. Some even mistakenly believe that Yang stems encountering tomb库 (e.g., Ren encountering Chen, Bing sitting in Xu) require冲 (clash) to open the tomb库. This is a fallacy that must be eradicated. Fate analysis includes systems like Five Stars and Liu Ren, but Zi Ping uses the Five Elements to assess fate, and all changes revolve around this core. By balancing with reason, fallacies can be naturally dispelled ⛰🌬.
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