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六亲论
论曰：偏印，庶母及祖父也；偏财，是父，乃母之夫 星也；亦为偏妻。正财，为正妻也；偏财，为妾为父是也。 比肩，为兄弟姊妹也；七煞是男，正官是女，食神是男孙， 伤官是女孙，及祖母也。妇人命取六亲，与男命不同。取 正官为夫星，取七煞为偏夫。食神是男，伤官是女。经曰： 男取克干为嗣，女取干生为子。时为子息及奴婢也，年为 祖上，月为父母、伯叔兄弟门户， H 为妻妾己身。且如六 亲受克如何?印绶见财，克母及祖母也。见比劫羊刃，克 妻妾及父也。官煞多者，难为兄弟。伤官食神多，难为子
息。枭印伤孙，克祖母也。譬如正印作合，母不正。财作 合，妻不正。官作合，女不正。偏财作合，妾不正。比肩 作合，姊妹不正。伤官作合，祖母不正。食神作合，孙女 不正。假如甲日为主，见癸为母，见戊辰戌为父及妾，见 已丑未土字，则与戊字相争夺，又伤癸水，克母之义明矣。 见甲寅字，克父及妾。见庚申字，主克兄姊也。见乙卯字， 克弟妹。见丙巳午，克子女也。余仿此。文以岁运见何字， 则克何人。更将冲克衰旺向背，将来者进，功成者退。兼 有孤神寡宿，旬中空亡者，犯金火水空反吉。惟忌木空则 朽，土空则崩，当以本生年起，克害无疑矣。甲见乙名日 分禄，甲见甲名曰比肩也。已上数句，皆主男命刑克之言。 有带日刃格者，身旺无制，主克父母刑妻。有带月令印绶 格者，八字中财多克母，印绶克父，大运遇财亦然。
分禄须伤主馈人，比肩重叠损严亲。 正财克母偏财吉，夫妇相刑直退神。 食神有寿妻多子，偏官多女少麒麟。
乘旺伤官嗣必绝，中和印绶自荣身。
如甲日以戊为父，葵乃甲之母，戊乃葵之夫。甲以 戊为偏财，财旺则父兴，财衰则父敗。若见甲寅或木局 全，必主克父。不然疾病残伤不睦，如戾中字救庶无大 害，如甲旺戊衰亦主有疾。少亦如成临生旺，生旺责人 二德之地主青，更得两丁生助，事父之福无穷。论命之 荣枯，以父之兴表以察其理，余者例此。
论父母 官煞混杂，印绶被伤，财多身弱，皆主克刑
诗曰：
阳干偏财为亲父，若见劫财定有伤。
母以印星端的是，如逢财旺必相伤。
阴干正财论作父，但逢比劫也刑伤。
枭神偏印为偏母；若遇偏财母早亡。
论兄弟 甲见乙为弟，逢庚辛有克也。丙见丁为弟
逢壬癸有克。余仿此。
诗曰：
月上刑冲损雁行，到头兄弟少成双。
除非彼此相逢硬，终始犹如石上枪。
干头生旺弟兄殃，棠棣须华少体妆。
若是支干遭鬼煞，更兼受克岂堪当。
论姊妹 甲见乙为妹，乙见甲为姊，见庚辛为克，会
仿此。
论夫妻 女人以官星为夫，若见伤官七煞，必凶刑 伤官七煞官混必*贱。男子以财为妻，见偏财， 驱 妾 。 逢并羊刃比劫重者，必克。日时禄马相生，妻 及 。
诗日：
羊刃重重见克妻，女犯伤官夫早离。
男与财星妻便是，女与官星夫便知。
男子比肩或再娶，女人切忌贱无疑。
见财见印返为贵，财旺生官聚法知。
如甲本见己土为正财，又乙木局伤妻，用寅克
妻也，甲与己合更主妻不正。
论子息 甲见庚为子，见辛为女。逢丙丁有克。余仿
诗曰：
男以官星为子息，官旺休囚多得空。
柱中若见伤官气，死别生离不到终。
女以食神为子息，旺宫生产贵须多。
如逢偏印来相克，若值空亡也病疴。
论刑克歌
比肩羊刃日时逢，若问年龄父道凶。
父母干支相会合，财星健旺寿如松。
克妻刑儿父又伤，堪居道院共僧房。
间身作保防遭累，财破妻灾自己伤。
论克妻歌
天干透出弟兄多，财犯官衰旺太过。
月令又逢身旺地，青春年少哭娇娥。
裆x1生四柱有财星，羊刃时逢定克刑。
罗运轻行妻墓绝，妻宫频见损年龄。
论克子歌
五行四柱有伤官，子息初年必不安。
官鬼运临生旺地，可存一二老来看。
嗣中冲旺见刑冲，月令休囚子息空。
官鬼败亡重见克，如无庶出必螟蛉。
又歌
印绶重重克子断，子息难养在栏杆。 若还留得在身边，带破执拗难使唤。 时逢七煞本无儿，此理人当仔细推。 干上食神支又合，须知有子贵而奇。
又歌
局中官煞两难窥，羊刃重重或助之。 八字纯阳偏印重，妨妻叠叠更埋儿。 女人印绶月时逢，官食遭伤子息空。 当主过房兼别立，孤儿重犯两无功。
如甲至庚第七为七杀看子也，官禄得地而有扶助， 吉曜多者，其子忠孝贤明。若休囚死绝玻败褒病尤凶空 虚之地，则子不责、贫贱、疾病。要禀中和，不可太过 不及。太过有子不多、克夫或凶顽，不及则少生女。又 云八字有一杀则， 一子无杀则无子，如柱中身杀两停， 两杀逢旺，就作多子断之。日主所生之日，日辰或用子 日生，就以甲子日为主，以年月时分论，取财官印。
General Paraphrased Translation
The theory of the Six Relations primarily elucidates the corresponding principles of familial relationships in Eight Characters (Bazi) astrology. The Partial Seal represents the concubine mother and paternal grandfather; Partial Wealth represents the father (also the mother's husband star) and the secondary wife; Direct Wealth represents the principal wife; the Shoulder symbolizes siblings. The Seven Killings symbolize sons, the Direct Officer symbolizes daughters, the Eating God symbolizes grandsons, and the Hurting Officer symbolizes granddaughters and the maternal grandmother. The selection of the Six Relations in a female's chart differs from that of a male: the Direct Officer is the husband, the Seven Killings are the secondary husband; the Eating God is the son, the Hurting Officer is the daughter. Classical theory states: males take the element that克制 (restrains) the Day Master as offspring, while females take the element produced by the Day Master as children. The Hour Pillar represents children and servants, the Year Pillar represents ancestors, the Month Pillar represents parents, uncles, brothers, and the household, and the Day Pillar represents wives, concubines, and oneself.
Scenarios where the Six Relations are克制 (restrained) include: the Seal encountering Wealth will restrain the mother and grandmother; encountering the Compare or the Blade will restrain wives, concubines, and the father; an excess of Officers and Killings makes it difficult for brothers to survive; an excess of Hurting Officers and Eating Gods leads to difficulties with children; the Owl Seal can harm grandsons and restrain the grandmother. Combinations of the Ten Gods may also暗示 (imply) improper relatives: combination of the Direct Seal suggests an improper mother, combination of Wealth suggests an improper wife, combination of the Officer suggests an improper daughter, combination of Partial Wealth suggests an improper concubine, combination of the Shoulder suggests improper sisters, combination of the Hurting Officer suggests an improper grandmother, combination of the Eating God suggests an improper granddaughter.
Illustrative example: For a Day Master Jia (甲), encountering Gui Water (癸) represents the mother, encountering Wu Earth (戊) or Chen-Xu Earth (辰戌) represents the father and concubine; if Ji Chou-Wei Earth (己丑未) is encountered, it will contend with Wu Earth and harm Gui Water, clearly restraining the mother; encountering Jia Yin Wood (甲寅) restrains the father and concubine; encountering Geng Shen Metal (庚申) restrains older siblings; encountering Yi Mao Wood (乙卯) restrains younger siblings; encountering Bing Si-Wu Fire (丙巳午) restrains children. Other Day Masters can be analogized accordingly. The appearance of specific characters in the annual or luck cycles will restrain the corresponding relatives, necessitating analysis in conjunction with clashes, restraints, decline, prosperity, alignment, and opposition—those approaching advance, those having achieved retreat. If accompanied by solitary or widowed spirits or empty voids within the decade, Metal, Fire, and Water being empty is反而吉 (auspicious反而), but Wood empty decays, Earth empty collapses, undoubtedly ominous. Counting from the birth year, restraint and harm are evident.
Jia encountering Yi is called divided禄 (lu, prosperity), Jia encountering Jia is called Shoulder, the above mostly refers to male penalties and restraints. Those carrying the Day Blade pattern, with prosperous self and no restraint, restrain parents and penalize wives; those carrying the Monthly Order Seal pattern, with many Wealth characters in the Eight Characters, restrain the mother, the Seal restrains the father, encountering Wealth in the major cycle is the same.
Poetry summary:
Detailed analysis: For Jia Day Master, Wu is the father, Gui is the mother, Wu is Gui's husband. Jia takes Wu as Partial Wealth; Wealth prosperous, father thrives; Wealth declined, father fails. If Jia Yin or a full Wood configuration is seen, it must restrain the father, or lead to illness, disability, or discord; if there is a rescuing star, harm can be reduced. Jia prosperous, Wu declined, indicates illness; Wu approaching birth-prosperity, nobleman, virtuous ground is auspicious, obtaining Ding Fire's generation and assistance further increases father's fortune. The flourishing and withering of fate principle requires observing the father's rise and fall, the rest can be analogized.
On Parents: Mixed Officers and Killings, injured Seal, abundant Wealth with weak self, all indicate penalties and restraints.
Poetry:
On Brothers: Jia encountering Yi is the younger brother, meeting Geng-Xin restrains; Bing encountering Ding is the younger brother, meeting Ren-Gui restrains. The rest imitate this.
Poetry:
On Sisters: Jia encountering Yi is the younger sister, Yi encountering Jia is the older sister, meeting Geng-Xin restrains. The rest imitate this.
On Husband and Wife: Females take the Officer star as husband, encountering Hurting Officer and Seven Killings indicates ominous penalties; mixed Officers and Killings must mean baseness. Males take Wealth as wife, encountering Partial Wealth as concubine; meeting the Blade and heavy Shoulder must restrain. Day and Hour Lu and Horse mutually generating, wife auspicious.
Poetry:
For example: Jia encountering Ji Earth is Direct Wealth, but Yi Wood configuration harms the wife, using Yin restrains wife; Jia combining with Ji更主 (further indicates) wife improper.
On Offspring: Jia encountering Geng is son, Xin is daughter, meeting Bing-Ding restrains. The rest imitate this.
Poetry:
On Penalty and Restraint Song:
On Restraining Wife Song:
On Restraining Son Song:
Another song:
Another song:
For example: Jia to Geng seventh as Seven Killings view son, Officer Lu obtaining ground has support, many auspicious stars, son loyal, filial, wise and understanding; resting, imprisoned, dead, extinct, ominous, void, son poor, base, ill. Need balance, excessive have sons not many, restrain husband, ominous, stubborn; insufficient few, bear daughters. Also said: Eight Characters have one killing then one son, no killing no son; body and killing two balanced, two killings prosperous,断 (decidedly) many sons. Day Master's birth day, like Jia Zi day, take year, month, day, hour separately discuss Wealth, Officer, Seal.
The theory of the Six Relations is based on the Yin-Yang Five Elements and the Ten Gods system, correlating the stems and branches in Bazi with familial relationships. It deduces the auspiciousness, penalties, and restraints among family members through the interactions of the Five Elements' generation and restraint and the Ten Gods. It emphasizes the "Doctrine of the Mean" (中和 zhōnghé)—balance of the Five Elements leads to familial harmony, while imbalance leads to penalties and harm, reflecting the integration of ancient family ethics and natural philosophy.
In modern society, family structures have shifted from traditional clan systems to nuclear families, but the core of the Six Relations—interpersonal dynamics—remains relevant. For example:
The theory of the Six Relations is deeply rooted in the思想 (thought) of the unity of heaven and humanity, cosmologizing family ethics: familial relationships mirror the generation and restraint of the Five Elements, embodying the natural laws of harmony and conflict. It implies: