Your saju reading

The year pillar is 乙亥.

The year pillar is used to explore family background, upbringing and early life.

The month pillar is 辛巳.

The month pillar helps define the chart's overall structure. It is also used to explore parental influences, the environment you grew up in and your approach to work.

The day pillar is 丁酉.

The day pillar brings together themes of self and partnership. Its stem represents you, while its branch is used to explore close relationships.

The hour pillar is 己酉.

The hour pillar is used to explore later life, relationships with children and what you hope to pass on.

This chart is read under the 建祿 (Establishing Rank) frame.

The chart's structure describes a broad approach to life. Here, 建祿 (Establishing Rank) highlights the theme of a footing of one's own.

What completes this frame is Wealth, which 子平真詮 calls the 相神.

This structure relies on Wealth for support. The theme of wealth and household helps explain how its potential can develop.

The day master is stretched.

A strong day master is read as having more capacity for outward activity, while a weaker one benefits from support. This chart is stretched, so what supports it has to come first.

The season it is born into asks for Wood, Fire and Metal.

Seasonal balance considers what may offset the conditions at birth. For this chart, Wood, Fire and Metal represents that balancing influence in the chart and its cycles.

The day branch, 酉, is the spouse seat, and 偏財 (Indirect Wealth) sits there.

The day branch is the spouse's seat. 偏財 (Indirect Wealth) sits there, so enterprise and opportunity is what keeps coming up between the two of you.

Wealth sits in the spouse seat, which the chapter reads as a worthy and well-placed spouse.

子平真詮 associates Wealth in the day branch with practical support in partnership and a stable household.

The spouse seat takes a clash or a punishment, so a good marriage is still hard to grow old in.

At the hour branch, the seat of the children, 壬 stands at 沐浴 (Bathing), and the table in 論妻子 reads two there.

Children are read at the hour branch. 壬 stands at 沐浴 (Bathing), so the count in 子平真詮 is two — better read as the weight of the children's seat than as a number nailed down.

The year pillar's 亥 is 天乙貴人 (Heavenly Noble).

The year branch is 天乙貴人 (Heavenly Noble). Help sits on what was handed down, so early years bring people who look out for you.

The month pillar's 巳 is 驛馬 (Traveling Horse).

The month branch is 驛馬 (Traveling Horse). The work itself moves, so coming and going suits you better than sitting in one place.

The month pillar's 巳 is 空亡 (Void).

The month branch is 空亡 (Void). The seat the frame comes out of stands empty, so position and title sit looser than they look.

The day pillar's 酉 is 天乙貴人 (Heavenly Noble).

The day branch is 天乙貴人 (Heavenly Noble). Help sits on the spouse's seat, so hard things tend to loosen through the one beside you.

The hour pillar's 酉 is 天乙貴人 (Heavenly Noble).

The hour branch is 天乙貴人 (Heavenly Noble). Help sits on later years and on children, so the further on you go the thicker the goodwill.

The Wealth gods stand in a stem.

The Wealth gods stand in a stem. Earning shows on the outside, so what you do and what you take in are both easy for others to see.

The Peer gods contest the Wealth, and the Output gods stand with it.

The Peer gods contest the Wealth and the Output gods stand with it. 子平真詮 calls this 財逢劫，而透食以化之 — turn the contesting force toward work and craft and the Wealth is kept.

The Peer gods contest the Wealth, and the Officer gods stand with it.

The Peer gods contest the Wealth and the Officer gods stand with it. 子平真詮 calls this 生官以制之 — holding that contest down with propriety and position is how it is kept.

The Peer gods stand alongside the Wealth gods.

The Peer gods stand alongside the Wealth gods. 子平真詮 puts 財輕比重 as a place the frame breaks: what is earned gets divided, and it leaks through people. Partnerships and guarantees weigh especially heavy in this chart.

Wealth is present, and the day master falls short of carrying it.

Wealth is present and the day master falls short of carrying it. Not a shortage of chances but a shortage of shoulder, so building your own strength comes before enlarging the take.

The Officer gods stand in a branch.

The Officer gods stand in a branch. The position is there but does not show, so the seat is won by the work rather than by the name.

The Officer gods and 傷官 (Hurting Officer) stand in the one chart.

The Officer gods and the Hurting Officer stand in the one chart. 子平真詮 puts 傷官見官 as a place the frame breaks: your own talent collides with the rules of the organisation. The further speech runs ahead, the looser the seat.

The Seal gods stand in a stem.

The Seal gods stand in a stem. The power to learn and to be certified stands outward, so learning tends to end up as a name and a document.

The Output gods stand in a stem.

The Output gods stand in a stem. The talent shows outward, so speech and writing lead, and showing serves better than sitting examinations.

The Officer gods stand in a branch.

The Officer gods stand in a branch. The gate is there but does not show, so it is won by repeating rather than at one attempt.

On the common reckoning of 三災 (the three calamities), the 巳, 午, 未 years are the ones.

三災 falls in the 巳午未 years. These three are read as a stretch for holding rather than for starting.

The 巳·午 years double the Peer gods, so they read as the stretch where wealth is most easily divided.

The 巳, 午 years double 火. One more of the same force makes starting easier and keeping looser.

The chart holds a place that can take those years.

But the Output gods and the Officer gods are both in the chart, so there is a seat to take those years. One gives the surplus something to do and the other holds it down, so the same year runs toward using rather than toward leaking.

The other chart is better for holding Water, which is what this one is shortest of.

The other chart is better for holding 水, and less suited where 金 is heavy. In this chart 水 is thinnest and 金 thickest, so someone who fills what is missing fits, and someone who adds to what already spills does not.

The spouse seat is the day branch 酉, and the branches that answer it are 巳, 丑, 辰.

The spouse sits at the day branch, 酉. The branches that answer it by triad and by pair are 巳, 丑, 辰; where the other chart holds one of them, the two seats interlock. This comes before reading by year sign.

By the year sign — the outward match, which is folk reckoning rather than the frame method — a Rabbit and Goat year suits.

By the year sign — the outward match — a Rabbit and Goat year suits. That is the seat forming a triad with the year branch, but it is a relation between two birth years and not the spouse's palace, so it is a different layer to consult. Convert it to ages and it is easy to use.

On the same outward reckoning, a Dragon year stands in 元嗔 (a settled antipathy) with this one.

On the same outward reckoning, a Dragon year stands in 元嗔 with this one — the opposite seat on the standard table, read from the year branch. Not that it cannot be done, but that the same matter leaves a residue on both sides more easily, so it helps to settle things in words beforehand.

The destiny palace is 己卯, the seat reached by folding the month branch 巳 into the hour branch 酉.

The destiny palace folds the month and the hour of birth into one seat. 三命通會 says that without a palace there is nowhere to hang the fortune of a passing year, so this is the seat that receives what comes from outside the chart.

The conception pillar is 壬申. Its branch clashes with none of the four.

三命通會 calls the conception pillar the root and shoot of the four, and says that where it is not broken into, the fortune runs thicker. The root is not shaken.

Before the decades open, the minor luck falls on 絕 (Severance) and 死 (Death) at ages 3, 5.

三命通會 says that before the decades are met this is the only method for a child's years, and marks 死 and 絕 as the places to watch. It says where to look, not what happens there.