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原文
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论命惟以月令用神为主，然亦须配气候而互参之。譬如英雄豪杰，生得其时，自然事半功倍；遭时不顺，虽有奇才，成功不易。
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徐注：用神须得时乘气，譬如夏葛冬裘，得时则贵。然亦有用神虽乘旺气而不贵者，则受气候之影响。故取用神，于扶抑之外，必须参合气候，即调候之法也。
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是以印绶遇官，此谓官印双全，无人不贵。而冬木逢水，虽透官星，亦难必贵，盖金寒而水益冻，冻水不能生木，其理然也。身印两旺，透食则贵，凡印格皆然。而用之冬木，尤为秀气，以冬木逢火，不惟可以泄身，而即可以调候也。
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徐注：木生冬令，月令印绶，冻水不能生木，透官星则金从水势，益增其寒；透财星则水寒土冻，毫无生机，故财官皆无所用。寒木向阳，惟有见丙丁食伤则贵。如庚寅、戊子、甲寅、丙寅，财官皆闲神，无所用之，其时上丙火清纯，以泄身调候为用，所谓用之冬木，尤为秀气。此前清某尚书之造也。然不仅冬木为然，冬土亦须调候，盖土金伤官生于冬令，必须佩印也。如前清彭刚直公玉麟之造，丙子、辛丑、戊子、癸丑，丑中癸辛透出为贵征，然冬土寒沍，非丙火照暖，则用不显。喜其年上丙火，合而不化，运行南方，丙火得地，而戊土辛癸，皆得显其用，亦调和气候为急也(此造《命鉴》所批，误以为倒冲，近方悟得；因悟古来奇异格局，大多类此耳。附识于此，以志我过)。
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伤官见官，为祸百端，而金水见之，反为秀气。非官之不畏夫伤，而调候为急，权而用之也。伤官带煞，随时可用，而用之冬金，其秀百倍。
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徐注：此言金水伤官也。月令伤官，本以官煞为忌，独有金水伤官，生于冬令，金寒水冷，以见火为美，不论官煞也。更须身印两旺，财官通根，方为贵格。如甲申、丙子、庚辰、甲申，木火无根，虽小富而不贵，且不能用财官，身旺以伤官泄秀为用，特丙火调候，为配合所不可缺，否则，清寒之造也。更有调候虽得其宜而身弱者，如丁巳、壬子、辛巳、丁酉，丁火虽通根，而日元泄气重，须以酉金扶身为用，亦为贵格。随宜配置，并无一定，特冬令金水，不可缺火，非定以为用也。
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伤官佩印，随时可用，而用之夏木，其秀百倍，火济水，水济火也。
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徐注：此亦调候之意也。凡佩印必缘身弱，而木火伤官，生于夏令之佩印，润土生木，得其中和为美。如庚辰、壬午、甲辰、丁卯，夏木丁火吐秀，日辰时卯，身不为弱，然喜壬水润泽，更得庚金生印，两辰泄火之燥，生金蓄水，配置中和，为清某观察造也。然甲寅坐禄，时逢卯木，日元已旺，不藉佩印，但贵小，不及佩印之秀耳，非如金水之必须见火也。
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伤官用财，本为贵格，而用之冬水，即使小富，亦多不贵，冻水不能生木也。
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徐注：承上文金水伤官而言。金水伤官，以木为财，伤官生财，本为美格，而冬令无火，见财无用，因冻水不能生木也。若为水木伤官，见财最美，盖财即火也。总之以调候为急。如甲子、丙子、癸亥、乙卯，水木假伤官用财，名利两全；又己未、乙亥、癸亥、丙辰，汪大发之造也，用丙火之财，亦调候之意也。书云，“惟有水木伤官格，财官两见始为欢”，其实水木喜财，金水喜官也。当分别观之。
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伤官用财，即为秀气，而用之夏木，贵而不甚秀，燥土不甚灵秀也。
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徐注：承上木火伤官而言。夏木用财，如戊戌、丁巳、甲寅、己巳，火旺木焚，而四柱无印，不得已取土泄火之气，行印运被土回克，非特不贵，富亦难期。
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春木逢火，则为木为通明，而夏木不作此论；秋金遇水，则为金水相涵，而冬金不作此论。气有衰旺，取用不同也。春木逢火，木火通明，不利见官；而秋金遇水，金水相涵，见官无碍。假如庚生申月，而支中或子或辰，会成水局，天干透丁，以为官星，只要壬癸不透露干头，便为贵格，与食神伤官喜见官之说同论，亦调候之道也。
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徐注：春木逢火，木火通明；夏木逢火，火旺木焚；秋金遇水，金水相涵；冬金遇水，水荡金沉。此乃气候之衰旺，不能一例论。夏木冬金，真伤官也，反不及假伤官之美矣。春木逢火见官，如甲申、丙寅、甲申、庚午，木嫩金坚，庚金通根于申，必须取丙火制庚为用，为儿能救母。若庚金轻而无根，则置之不用，如戊寅、甲寅、甲寅、庚午，反可取贵也。庚生申月而合水局，为金水假伤官，喜见官星，与冬金真伤官相同。壬癸透露则伤害官星，不论秋冬，为忌亦同。
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食神虽逢正印，亦谓夺食，而夏木火盛，轻用之亦秀而贵，与木火伤官喜见水同论，亦调候之谓也。
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徐注：食神伤官同类，正印固可夺食，偏印可制伤。只要干头支下不相冲突，则各得其用，此八字所以贵于配置适宜也。如一造甲寅、庚午、乙卯、丙子，食轻为印所冲，官轻无财，为丙所克，乃乞丐之命也。
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此类甚多，不能悉述，在学者引伸触类，神而明之而已。
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徐注：观上述变化之法，可知用神以及辅佐，最要者在合于日主之需要。倘能合于需要，伤官不妨见；不合需要，财官同为害物。更有两神成象，如水火对峙，非木调和不可，即使四柱无木，亦必待木运，弥其缺憾，方能发迹。以其需要为木，所谓通关是也。取用于四柱之外，更为奇者矣。
凡八字必以中和为贵，偏旺一方，而无调剂之神，虽成格成局，亦不为美。如戊戌、己未、戊戌、丙辰，稼穑格也，但辰被戌冲，火土偏燥，气不中和，戌中辛金不能引出，子嗣亦艰，不但不能富贵也。运以金地为美，运至财地，以原局无食伤之化，群劫争财，不禄。此为舍侄某之造，可见调候之重要也。
Overall Interpretation
Although the analysis of the Eight Characters (Bazi) centers on the "Yong Shen" (Useful God) derived from the month branch, it must be integrated with the seasonal climate for a comprehensive judgment 🌡️. Just like heroes and outstanding figures, being born at the right time allows one to achieve twice the result with half the effort; if the timing is unfavorable, even immense talent may remain unrealized. The "Yong Shen" must capture the "energy of the season," akin to wearing linen in summer and fur in winter—it must be appropriate for the time. However, there are cases where the "Yong Shen" is strong but does not lead to nobility, precisely due to the influence of climate ❄️🔥. Therefore, beyond the traditional balancing of the Five Elements (Wu Xing), greater emphasis must be placed on "Tiao Hou" (climate adjustment)—achieving a balance in the climate’s cold, warmth, dryness, and moisture through strategic combinations of the Five Elements.
Case One (A Qing Dynasty Minister)
Geng Yin, Wu Zi, Jia Yin, Bing Yin
This chart features winter wood 🌲❄️ born in the month of Zi, where water is cold and wood is frigid. Both Wealth (Wu Earth) and Authority (Geng Metal) are rendered useless due to frozen earth and cold metal. Only the Hour Pillar’s Bing Fire 🌞 can "release the essence" (Xie Xiu) and adjust the climate, resulting in a noble pattern.
Case Two (Peng Gangzhi Gong)
Bing Zi, Xin Chou, Wu Zi, Gui Chou
Winter earth is cold and congealed 🧊, requiring Bing Fire 🌞 to warm and activate the functions of Xin Metal and Gui Water. When the luck cycle entered the Fire phase of the South, the Five Elements found their "rightful place," and nobility became evident.
Case Three (A Qing Dynasty Official)
Geng Chen, Ren Wu, Jia Chen, Ding Mao
Summer wood 🌲🔥 under intense fire; Ren Water moistens the configuration. Geng generates Ren Water, forming the "Damage Officer Wearing a Seal" (Shang Guan Pei Yin) pattern, harmonizing the dryness and achieving balanced beauty.
Case Four (Water-Wood Damage Officer)
Jia Zi, Bing Zi, Gui Hai, Yi Mao
Winter water ❄️🌊 requires fire for climate adjustment. Bing Fire, representing Wealth, both warms the configuration and completes the "Damage Officer Generating Wealth" (Shang Guan Sheng Cai) pattern of elegance.
Climate as the Mechanism of Heaven and Earth: Bazi is not merely about the cycles of the Five Elements; it is about the dynamic balance of climatic energy. Cold requires warmth 🌞, dryness requires moisture 💧—climate adjustment takes precedence over ordinary balancing rules.
The theory of climate adjustment reflects the Chinese philosophy of "harmony between heaven and humanity": human destiny is not static code but an energy system resonating with natural climate. Success requires three-dimensional unity: "right timing (climate), right地利 (Yong Shen), and right人和 (personal effort)."
Contemporary Bazi studies confirm:
Wu Xu, Ji Wei, Wu Xu, Bing Chen
Excessively dry earth without metal or water for adjustment. Although it forms the "Jia Se" (abundant earth) pattern, it results in poverty and lack of progeny, illustrating that "excessive strength without climate adjustment may form a pattern but rarely leads to nobility."
Climate adjustment is essentially a philosophy of energy management: using the right resources (Yong Shen) at the right time (climate) to make the right decisions (configuration). For modern individuals, this can be understood as: recognizing one’s energy traits and choosing compatible environments and behavioral patterns.
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