Li Xu Zhong Ming Shu (李虛中命書)

李虛中命書三卷，術數類五，命書相書之屬。

Li Xuzhong's Book of Destiny consists of three volumes and is classified in the Siku Quanshu under the category of "techniques and numerology" in the section of "books on destiny and physiognomy." This classification indicates that Qing dynasty scholars regarded it as a specialized work for calculating human destiny, longevity, and fate, placing it alongside geomancy, divination, and physiognomy, each in its own separate category.

臣等謹案：《李虛中命書》三卷，舊本題鬼谷子撰，唐李虛中注。虛中字常容，魏侍中李沖八世孫，進士及第，元和中官至殿中侍御史。韓愈為作墓誌銘，見於《昌黎文集》。後世傳星命之學者皆以虛中為祖。愈墓誌中所云：「最深五行書，以人之始生年月日所值日辰支干相生勝衰死王相，斟酌推人壽夭貴賤、利不利，輒先處其年時，百不失一二者」是也。然韓但極稱其說之汪洋奧義、萬端千緒，而不言有所著書。

The editors of the Four Treasuries Collection carefully note: "Li Xuzhong's Book of Destiny" consists of three volumes. The old edition is attributed to Guiguzi of the Zhou dynasty, with Li Xuzhong of the Tang dynasty as the commentator. Li Xuzhong, whose name was Changrong, was the eighth-generation descendant of Li Chong, a high-ranking official of the Northern Wei dynasty. He passed the imperial examination and held the position of Palace Attendant and Inspector of the Imperial Court during the Yuanhe period of Emperor Xianzong of Tang. Han Yu once wrote a epitaph for him, which is included in the "Changli Scholar's Collection of Writings." Later generations who practiced the art of star and destiny divination regard Li Xuzhong as their ancestor. Han Yu's epitaph mentions that Li Xuzhong was most proficient in the Five Phases texts. He could determine the mutual generation and overcoming relationships between the heavenly stems and earthly branches corresponding to a person's birth year, month, and day, and analyze the strength of the elements such as "decline," "death," "strength," and "prosperity." He would then carefully deduce a person's lifespan, social status, and the success or failure of their endeavors. Often, he would first point out the specific year and season when the prediction would come true, with only one or two errors in a hundred attempts—this refers precisely to this discipline. However, Han Yu only highly praised the depth and complexity of Li Xuzhong's theories, without mentioning that he had written any books.

《唐書·藝文志》亦無是書之名，至《宋志》始有《李虛中命書格局》二卷，鄭樵《藝文略》則作《李虛中命術》一卷、《命書補遺》一卷，晁公武《誦書志》又作《李虛中命書》三卷，焦氏《經籍志》又於命書三卷外別出《命書補遺》一卷，名目卷數皆參錯不合。世間傳本久絕，無以考證其異同，惟《永樂大典》所取其文尚多完具，卷帙前後亦頗有次第，並載有虛中自序一篇，稱司馬季主於壺山之陽遇鬼谷子，出遺文九篇，論幽微之理，虛中為掇拾諸家註釋成集云云。

The book's title and number of volumes differ among various sources. The book is not listed in the "Artful Literature Catalogue" of the "New Book of Tang," but appears as "Li Xuzhong's Book of Destiny: Patterns" in two volumes in the "Artful Literature Catalogue" of the "History of the Song." Zheng Qiao's "Comprehensive Literature Catalogue" records it as "Li Xuzhong's Destiny Art" in one volume and "Supplement to the Book of Destiny" in another volume. Chao Gongwu's "Reading Notes in the Prefecture" refers to it as "Li Xuzhong's Book of Destiny" in three volumes. Jiao Hong's "National History Catalogue of Classical Literature" lists it as three volumes of the "Book of Destiny" plus an additional volume of "Supplement to the Book of Destiny." The titles and volumes are inconsistent with each other. The popular versions circulating in the folk have long been lost, making it impossible to verify these differences. Only the version preserved in the "Yongle Encyclopedia" remains relatively complete, with a coherent sequence of volumes and includes a preface by Li Xuzhong, describing how Sima Jizhu met Guiguzi on the south side of Hushan Mountain, Guiguzi presented nine essays, discussing profound and subtle doctrines, and Li Xuzhong collected annotations from various schools to compile this work. The officials compiling this list of conflicting entries aim to show that the title and number of volumes of this book became confused after the Song Dynasty. The current edition is based on the compilation from the "Yongle Encyclopedia," not the original form of the Tang Dynasty's original manuscript.

詳勘書中義例，首論六十甲子，不及生人時刻干支，其法頗與韓愈墓誌所言始生年月日者相合；而後半乃多稱「四柱」，其說實起於宋，與前文殊相謬戾。且其他職官稱謂多涉宋代之事，其不盡出虛中手尤為明甚。中間文筆有古奧難解者，似屬唐人所為；又有鄙淺可嗤者，似出後來附益。真偽雜出，莫可究詰。疑唐代本有此書，宋時談星學者以說闡入其間，託名於虛中之注鬼谷，以自神其術耳。今以其議論精切近理，多得星命正旨，與後來之幻測恍惚者不同，故依晁氏原目釐為三卷著之於錄，以存其法，而於其依託之顯然者則各加案語隨文糾正，俾讀者勿為所惑焉。

Carefully checking the structure of the book: it begins by discussing the sixty Jiazi Nayin sound elements, without involving the stem and branch of the birth time, which matches exactly the statement by Han Yu's epitaph that "it is calculated by the year, month, and day of birth." However, the latter part repeatedly mentions the "four pillars," and the concept of the four pillars—year, month, day, and time—actually emerged in the Song dynasty, which is in sharp contradiction with the earlier text. Moreover, many of the official titles mentioned in the book relate to the institutional practices of the Song dynasty, indicating that the entire work is not entirely the work of Li Xuzhong. This is especially evident. The text has parts that are ancient and obscure, as if written by a Tang dynasty writer; and other parts that are crude and laughable, as if added by later people. The true and false are mixed together, making it impossible to trace each part clearly. Based on this, it is speculated that there was originally such a book in the Tang dynasty. Later, people who practiced star and destiny calculation in the Song dynasty added their own interpretations to it, falsely attributing it to Li Xuzhong's commentary on Guiguzi's writings, in order to sanctify their own methods. Now, because the book has precise and reasonable arguments, and aligns well with the essential principles of the school of star and destiny, it is different from later vague and mystical speculations. Therefore, it was compiled into three volumes in the Siku Quanshu according to Chao Gongwu's original catalog, in order to preserve this school of thought. For parts clearly attributed falsely, annotations are added to correct them, so that readers will not be misled.

乾隆四十六年九月恭校上。總篡官臣紀昀、臣陸錫熊、臣孫士毅，總校官臣陸費墀。

The compilation was completed in the 46th year of the Qianlong era, in the ninth month, and respectfully presented. The chief editors were three officials: Ji Yun, Lu Xixiong, and Sun Shiye. The chief proofreaders were Lu Fei Chi. This is the standard concluding statement at the end of the prefaces of each book in the Siku Quanshu, indicating the year and month when the book was entered into the collection and the officials who handled it.

昔司馬季主居壺山之陽，一夕雨餘，風輕月朗，有叟踵門，自謂鬼谷子。季主因與談天地之始，論河洛之書，箕子九疇、文王八卦，探跡幽微造化。至曉，出遺文九篇，包括三才，指陳萬物。季主得而明之，每言人之禍福時數，吉凶應如神察，為當時所貴。今餘得其舊文稽考，頗經證效。惟歷世之久，篇目次序似乎乖異，其五行之要尚或備載。餘恐其本術將至湮沒，故掇拾諸家註釋成集，非敢補於缺文，且傳之不朽，高明君子毋我誚焉。

In ancient Han dynasty, there was a man named Sima Jizhu who was skilled in divination and lived to the south of Hushan mountain. One night, after the rain had stopped, the wind was light and the moon was bright, an old man came to visit him, claiming to be Guiguzi. Sima Jizhu discussed the principles of the beginning of the universe with him, talked about the River Chart and the Lo Book, and spoke of the Nine Categories recorded in the "Book of Documents · Hongfan" and the Eight Trigrams developed by King Wen of Zhou. They explored the subtle and profound traces of the workings of nature. They talked until dawn, when the old man presented nine essays, which covered the principles of heaven, earth, and humanity, the three essentials, and explained the principles of all things in a clear and detailed manner. Sima Jizhu obtained these nine essays and understood them, and after that, whenever he discussed people's misfortunes and fates, and the timing of auspicious and inauspicious events, his predictions were accurate as if divinely perceived, thus gaining great respect from the people of his time. Now I, Li Xuzhong, have obtained these old texts and examined them, finding them to have considerable verification. However, due to the long period of transmission, the order of the chapters seems to be disordered. Fortunately, the essential principles of the Five Phases for predicting destiny are still largely preserved. I fear that this art may eventually be lost, so I have collected annotations from various schools and compiled them into a collection. I do not dare to claim that I have completed the missing parts, but only hope that it may be passed down forever. I ask the wise gentlemen not to mock me.

唐元和初載九月十三日殿中侍御史李常容虛中序。案：唐惟天寶、至德稱「載」，此序後元和而亦稱「載」，是即作偽之一證。

The signature reads: "Written in the early years of the Yuanhe era of Emperor Xianzong of the Tang dynasty, on the thirteenth day of the ninth month, by Li Changrong (also known as Xuzhong), with a preface." The annotators of the Siku Quanshu pointed out that during the Tang dynasty, the character "year" was referred to as "zai" only during the Tianbao and Zhide eras. Since this preface was written during the subsequent Yuanhe period yet still uses the character "zai," this is one piece of evidence indicating that the preface was falsely attributed to a later person.

甲子天官藏，是子旺母衰之金，溺於水下而韜光，須假火革，有旺盛之氣，方可以揚名顯用。（命入貴格，明暗取官。）乙丑祿官承，乃庫墓守財之金，不嫌鬼旺之方，喜見祿財之地，水土砥礪，忽然有氣，亦可以為器成材。（平和貴格，不須祿到。）

The sixty Jiazi (Heavenly Stems and Earthly Branches combinations) each correspond to a "Nayin" Five Phases element. Both Jiazi and Yichou belong to the "Sea of Water" Metal. This book uses the Nayin element of the year pillar as the foundation of a person's destiny, with all aspects of strength, decline, generation, and overcoming based on the Nayin element. This approach is fundamentally different from the later Zi Ping method, which focuses on the Day Stem. When reading, one must first distinguish clearly. The Jiazi combination is called "Tian Guan Cang" (Hidden Official), representing Metal that is strong in its mother (Water) but weak in its mother (Earth). The Water is strong, but the Earth, which generates Metal, is weak. The Metal is submerged in the Water, its brilliance obscured, and must be refined by Fire to restore its strength, allowing it to gain recognition and be used in the world. Li Xuzhong's commentary says that this combination falls into a noble destiny, and both the visible Heavenly Stem and the hidden Earthly Branch "Official" (a god that controls the person) can be used. The Yichou combination is called "Lu Guan Cheng" (Lucky Official), representing Metal stored in a treasury, guarding wealth. It is not afraid of encountering the "Ghost" (a god that harms the person) in its strong position, but prefers to see the "Lucky" and "Wealth" positions. With Water and Earth to grind and refine, the Metal's strength can suddenly return, allowing it to become useful. The commentary says this is a peaceful noble destiny, and it is not necessary to necessarily reach the "Lucky" position.

丙寅祿地元，是子母相承之火，先煙後焰，抽其明而三進，喜木為助，嫌水陵遲，五行相養，雖在死方，亦可光耿。（命入貴格，不用子祿。）丁卯貴祿奇，乃本旺祿休之火，惟欲陰旺，惡處盛陽，若火木相資，連於艮震之方，必能變鼎味而成享禮也。（欲逢官鬼，始得貴奇。）

The position of Bingyin is called "Ludiyuan," with a Nayin sound element of furnace fire. It belongs to the fire of mother and son succession: the wood of寅 generates the fire of丙, mother and son mutually generating each other. When fire arises, it first produces smoke and then becomes flame, its brightness gradually emerging and increasing threefold. It likes wood to assist it and dislikes water that suppresses and delays it. As long as the Five Phases mutually nurture each other, even if it falls into the death ground of fire, it can still remain bright and resolute. The annotation says that this position enters a noble pattern, without needing the "zi lu" (the original text here has a note questioning whether "zi" should be "gān"). The position of Dingmao is called "Guiluqi," which is fire whose original strength is still vigorous but whose禄 is already exhausted. It only hopes for the strength of yin, and fears being in a place of excessive yang. If it receives mutual nourishment from fire and wood, and continues to the directions of Gen (Northeast) and Zhen (East), it will surely be like seasoning in a cauldron, transforming raw into cooked, achieving the rites of sacrifice—symbolizing the person's ability to shoulder great responsibilities. The annotation says that it needs to meet the "official ghost" (a deity that restrains the person) to restrain it, thereby showing its noble and unique nature.

戊辰神頭祿，乃華實兼榮之木，愛乎水土，忌見火金，有所養於金，乃英實之命也。相乘可貴，不畏鬼臨。己巳地奇備，乃氣勝體剛之木，生逢對旺干鬼相加，或木來比助、金伐以成，為棟樑之材，皆得終美。貴無官鬼，須見角音。

"The Wuchen" is named "Shentoulu," with the Nayin sound element of Great Forest Wood. It is a type of wood where flowers and fruits flourish simultaneously. It loves the nourishment of water and soil, and it dislikes encountering fire or metal. If the metal's克制 is just right, it can actually become a nurturing force, resulting in a good destiny where both flowers and fruits are abundant. The note says that when they multiply and support each other, they can be valuable, and they are not afraid of "ghosts" (metal that克制 them) being present. "The Jisi" is named "Diqibei," a type of wood with great strength surpassing its form and a hard texture. When it is born in the旺 direction opposite to itself, even if the heavenly stem "ghost" is present or there is assistance from similar wood, or it is cut by a metal axe, it can still become a栋梁 material, with a favorable outcome. The note says that the value of this type lies in not encountering the official ghost, but it needs to see the "Jueyin" (wood belonging to the five tones) for assistance.

庚午天祿承，是含輝始育之土，氣數未備，惟喜旺方，得數己完，尚嫌水重，若獨祿會命旺身絕，豈是貴地。祿鬼自處，不假官鬼。辛未祿自藏，乃自本立形之土，有火相助，得木相乘，水輕木重亦可以小康，若敗而乘祿，多方為厚載之福。喜見干連，不畏木重。

"The Gengwu" is named "Tianlu Cheng," with a Nayin sound element of path-side soil. It is soil that contains brilliance and is just beginning to form; its qi and numbers are not yet complete, and it only likes to move toward the flourishing direction. Even if its qi and numbers are fully supplemented, it still dislikes too much water. If it meets its own禄 alone, but the destiny (earthly branch) is strong and the body (Nayin) is weak, it cannot be considered a noble place. The note says that it already possesses both禄 and ghost, so it does not need to borrow external officials and ghosts. "Xinwei" is named "Luzicang," being soil that takes shape based on its own qi. With fire to assist and wood to support, even if water is light and wood is heavy, it can achieve a moderate state. If it is in a declining place but possesses the禄 qi, and is cultivated in many ways, it becomes a blessing that can support all things. The note says it prefers to see the heavenly stems connected and mutually generating, and does not fear excessive wood."

壬申地天祿，乃自仕權制之金，剛而有斷，愛土木而嫌火重，雖居財旺身衰，亦主清華之貴。真假財官，貴之為貴。癸酉貴符印，乃剛銳利用之金，不嫌絕敗，惟畏鬼多，若平易而不相刑，當有自然之材器。庚辛無鬼，不假官貴。

The Renshen (壬申) is known as "Earth Heaven禄" (地天禄), with the Nayin sound element of Jianfeng Jin (剑锋金). It is self-reliant, capable of taking responsibility, and possesses authority and the ability to make decisions. Its nature is strong and decisive, with a preference for earth and wood (as earth generates it and wood is its wealth). It dislikes excessive fire; even in a pattern where wealth is strong but the self is weak, it still indicates a position of clear dignity and importance. The note explains that whether it is real wealth and official position or borrowed wealth and official position, if it can achieve dignity, it will be dignified. The Guiyou (癸酉) is known as "Luxury Symbol Seal" (贵符印), also of Jianfeng Jin. It is a sharp metal that can be utilized. It is not afraid of being in a dead or ruined position, but it fears too much "ghost" (the fire that overcomes the self). If the destiny pattern is smooth and there are no conflicts or punishments, it will naturally become talented and accomplished. The note explains that if the metal of Geng and Xin is not overcome by the ghost, there is no need to borrow the official star to achieve dignity.

甲戌祿臨官，乃墓成息用之火，不求壯旺，欲物平資，福祿可以高厚。入格可貴，干不必官。乙亥地祿承，為氣散游魂之火，生於木火榮方，上下不逢相制，僅而成達，多助尤崇。真官相制，得貴亦崇。

The term "Jia Xu" is called "Lu Lin Guan," with the Nayin sound element of mountain top fire. It represents fire that has entered its resting place and is waiting to be used, not seeking to be strong and vigorous, but rather relying on external harmony for sustenance, which allows for great fortune and official rank. The note states that as long as it fits the pattern, it can be considered noble, and the heavenly stem does not necessarily need to show an official star. The term "Yi Hai" is called "Di Lu Cheng," representing fire that has already dispersed, like a wandering soul. It is born in a place where wood and fire are flourishing, and neither the upper (heavenly stem) nor the lower (earthly branch) are restricted, allowing for some degree of success. If it receives more support, its status becomes especially high. The note says that if there is a real official star to restrain it, it will also achieve great honor.

丙子天祿承，乃深沉停會之水，若會源得生，用制於東南，為出常之器。自有真官，佳期祿會。丁丑祿自守，乃漸下欲流之水，得水土相承，經於敗地，源脈不斷，可升而濟物，功德昭著也。丑有癸藏，不明見官。

"Bingzi" is known as "Tianlu Cheng," with the Nayin sound element of "Jiannxia Shui," which is water that is deep, still, and accumulates: if it can connect with a water source and receive Life Qi, and if it is used in the Southeast direction of wood and fire, it possesses an extraordinary structure. The commentary states that it already carries a true official star, and the best time is when the fortune reaches the禄 (favorable position)."Dingchou" is known as "Lu Zi Shou," which is water that gradually flows downward and is about to rush: it receives support from water and earth, even if it passes through a declining area, its source and flow remain unbroken, allowing it to rise as clouds and rain to nourish all things, demonstrating great merit. The commentary states that Chou originally contains癸 (Kui) water, and it is not suitable for the official star to be clearly visible.

戊寅地官承，乃生體安和之土，若資之以火土俱盛，金旺之榮，雖多反制，尚可高崇，為不常之用。得官不旺，貴出自然。己卯地官承，為鬼旺體堅之土，生於金重木多，而見財重，乃富貴長遠。得官不旺，貴出自然。

The "Wuyin" is called "Di Guan Cheng," with the Nayin sound element of city head soil, which is a harmonious and vitalizing earth: if fire is used to nourish it, making both fire and earth strong, and with the presence of strong metal bringing honor, although there are many controlling deities that may impose restrictions, it can still achieve a high status and accomplish extraordinary usefulness. The annotation says that receiving the official star but the official star is not too strong, the noble atmosphere naturally arises. The "Jimao" is also called "Di Guan Cheng," which is earth that is solid in nature despite being controlled by a strong wood (the ghost, which is the wood that controls me): when born in an environment with heavy metal and abundant wood, and seeing thick wealth stars, it can achieve wealth and longevity. The annotation says that the official star should not be too strong either, so the noble atmosphere naturally arises.

庚辰祿暗會，乃顯光之金而未成材，金剛土重，得期相會，無炎火之官，乃大臣之制。不假祿合，祿干剋期。辛巳地官承，為資始之金，身堅而體柔，欲平火之制，若金助土成，則為光大之器。丙官在下，務貴於祿。

The Gengchen (庚辰) is named "Lù àn huì" (禄暗会), with the Nayin sound element of white wax gold, representing gold that has already begun to shine but has not yet matured. This gold is hard and has a heavy earthy quality. If it can meet its proper conjunction on time and is not subjected to intense fire as the official star, it forms the pattern of a high-ranking minister. The note explains that it is not necessary to rely on the conjunction of the禄 (Lù), as the heavenly stem's禄 will naturally exert its restraining power on schedule. The Xinsi (辛巳) is named "Dì guān chéng" (地官承), representing gold that has just begun to receive nourishment. Its body is firm but its nature is soft, and it hopes to be tempered by a peaceful fire. If it receives assistance from gold and the earth supports it, it will become a great and useful object. The note explains that the official star of丙 fire is hidden within the巳, and the value lies in the禄.

壬午天官合，乃化薪之木，畏在火強，得水資之，或處生旺而逢土，亦可富貴。若獨見金制在死敗之鄉，非長久之命。丁壬德合，寄任旺官。癸未祿自備，為伐根之木，氣敗而體柔，不嫌金制，喜水之榮，及會元而借生主，乃重器成德之材。癸在巳中，喜逢甲乙。

"Renwu" is known as "Tian Guan He," with the Nayin sound element of Willow and Poplar wood, representing wood that has already been turned into firewood: it most fears strong fire, and benefits from water to nourish it; or if it is in a prosperous and strong location and meets earth, it can achieve wealth and honor. If only metal comes to restrain it and it is in a dead or declining place, it is not a long life. The note says that Ding and Ren form a harmonious combination, allowing for reliance and employment of a prosperous and strong official star. "Guiwei" is known as "Lu Zi Bei," representing wood whose root has already been cut off: its energy is declining and its body is weak, it does not fear metal to restrain it, but prefers water to nourish it; when it regains its vital energy and receives the support of its nurturing element, it becomes a valuable material capable of achieving great deeds. The note says that the nobleman of Gui is in Si, and it prefers to meet甲 and 乙, which are the same type of wood.

甲申地祿生，乃源泉之水，務有資助流長而無鬼，則為運廣之淵，可享高厚之福。祿始生，要干生旺而無官。乙酉貴還命，乃母旺進趨之水，若資以金、濟用以火，自乾東而震北，亦超卓輔弼之用。干之無官，會合而貴。

"The Jiashen stem is called 'Earth Wealth Born,' with the Nayin sound element of well spring water, representing the water from a living spring: it must be supported so that it flows continuously, and there should be no 'ghost' (killing earth) to block it, thus becoming a vast deep pool, capable of enjoying high and thick blessings. The note says that the wealth qi is just beginning, requiring the heavenly stem to be in a place of birth and prosperity without encountering official stars. The Yiyou stem is called 'Luxury Returning to Life,' representing water in its prime and advancing continuously: if gold is used to support it and fire is used to regulate it, flowing from the northwest Qian position to the east and from the east Zhen position to the north, it can become an outstanding assistant talent. The note says that there are no official stars in the heavenly stem, and its nobility is obtained through the combination of the branch and stem."

丙戌祿德合，乃祿資支附堅固、火鍾之土，若資之以木，光耀不群，蓋本重不須旺也。自有卒符，不畏偏貴。丁亥地貴符，乃福壯臨官之土，若潤之以水，麗澤以金，處魁罡坤艮之方，可以顯功遂名。貴守官藏，真鬼德旺。

The Bingxu is called "Lu De He," with the Nayin sound element of roof soil. It is soil strengthened by the禄气 (favorable fortune) and supported by the heavenly stem and earthly branch, gathering fire energy. If wood is used to nourish it, it will shine brightly and surpass common standards, because its inherent energy is already thick and strong, so it does not need to be at its peak. The note says that it carries the "Su Fu" deity within itself, so it is not afraid of the nobleman in an improper position. The Dinghai is called "Di Gui Fu," a soil with abundant fortune, in the officialdom position. If water is used to moisten it and metal to enhance it, and if it is located in the direction of Qiu Gang (Chen and Xu) and Kun (southwest) and Gen (northeast), it can establish achievements and gain fame. The note says that the noble energy is retained while the official star is hidden, and the true "ghost" actually enhances the virtue.

戊子天祿合，乃神龍之火，利於震巽，不畏水刑，支干得官皆可顯用，水木盛則尤佳。自有癸財，不必會祿。己丑神頭祿，乃餘光不凡之火，惟期體重，不假奇財，若祿有資而命有成，方人康榮之貴局。貴財相會，無祿亦榮。

The "Wuzi" is named "Tianluhe," with the Nayin sound element of霹雳 fire, known as the fire of the divine dragon: it is favorable to travel in the directions of Zhen (East) and Xun (Southeast) wood, and it does not fear water coming to刑克. As long as the heavenly stem and earthly branch obtain official stars, it can achieve success and be employed. If water and wood are strong, it is even better. The note says that it already has癸 water as wealth, so there is no need to meet the禄. The "Jichou" is named "Shentoulu," which is a fire of extraordinary brilliance: it only requires its own body to be substantial and thick, without needing to rely on extraordinary wealth stars. If the禄 provides support and the destiny is accomplished, it enters the noble and prosperous rank. The note says that when the nobleman and wealth star meet, even if the禄 is not present, it can still achieve honor and prosperity.

庚寅地奇備，不避刑沖，寧辭衰敗，乃五行堅實之木，若得和柔之氣，德貴相符，必作顯揚大用。祿位生旺，得官鬼成。辛卯貴沖命，自旺經制之木，不畏霜雪，氣節凌雲，可制之以金，損之以火，而逢旺相即成巨室之材。若平易而無金，火生於曲直之會，亦為貴重矣。祿命相擊，不畏官耗。

"Gengyin" is named "Di Qi Bei," with the Nayin sound element of cypress and pine wood. It does not avoid刑 and 冲, nor does it refuse 衰 and 败; it is the most solid wood among the Five Phases. If it further receives harmonious and moistening energy, the virtue spirit and noble spirit align, and it will certainly achieve fame and prominence, taking on great responsibilities. The annotation says that the official position is in a place of birth and prosperity, and further supported by official ghosts to complete it. "Xinmao" is named "Gui Chong Ming," a type of wood that is strong but has been shaped. It is fearless of frost and snow, with a noble spirit reaching the clouds. It can be shaped by metal and reduced by fire. Once it meets a prosperous phase, it becomes a great material for building large houses. If the destiny is smooth without metal, but fire is generated within the "curved and straight" (wood group) conjunction, it is equally valuable. The annotation says that the禄 and 命 conflicting is not a problem, and it is not afraid of official stars consuming it.

壬辰祿清潔，乃會貴守成之水，五行不雜，在兌坎之間無物來制，文明清異之資，可享高厚之福。喜於寅亥，見戌亦清。癸巳地帶合，乃流遠澄清之水，若溢之以水，在火木榮方，音中無土，則有濟物惠施之德也。真氣得用，官氣尤清。

"Renchen" is a person named "Lu Qingjie," with the nayin sound element of flowing water. It is water that gathers the noble spirits and maintains stability without loss. The five phases are pure and unimpeded, located between the metal and water of the west (Dui) and north (Kan), without anything to restrain it. It possesses the quality of bright literary talent and refined elegance, capable of enjoying great blessings. The annotation mentions that it favors the presence of寅 and亥 (water and wood growth places), and also finds clarity and nobility in the presence of戌. "Guisi" is a person named "Di Taihe," representing flowing water that travels far and remains clear. If more water is added, and it is situated in an area where fire and wood flourish, and there is no earth mixed in the nayin sound element, it possesses the virtue of benefiting all things and bestowing favors upon others. The annotation states that its true energy is practical, and the official star energy is especially clear and upright.

甲午天符祿，乃沙汰之金，志大而有節操，或零火蓋之而嚴，或旺金集之而剛，不遇丁壬，始可陶熔之寶。祿神敗而食子，欲妻剛而子旺。乙未祿印綬，乃強悍剛礦之金，欲金相用在火盛處，父子相乘，皆為珍寶。德神當位，喜見印官。

The Jiawu stem is called "Heavenly Talisman and Wealth," with the Nayin sound element of Sand Middle Gold, which is gold refined from sand: it has great ambition and integrity; or it may have scattered fire covering it, making it appear orderly, or strong gold gathering around it, making it appear strong; as long as it does not meet with Ding or Ren (Ding and Ren transform into wood, which would drain its energy), it is a valuable metal that can be melted and cast. The note says that the Wealth Spirit has declined and produced a Food God's son, so it hopes for a strong wife (wealth) and numerous offspring. The Yiwei stem is called "Wealth, Seal, and Inheritance," which is a rough and strong ore-like gold: it hopes that gold can be used where fire is strong, with the father (metal) and son (fire) supporting each other, both able to be refined into treasures. The note says that the virtue spirits are in their proper positions, and it prefers to see the Seal Star and Official Star.

丙申地官承，乃無資之火，金木壯旺而有制，得干生即為厚實，若祿盛而無依，即灰飛而不焰矣。官在生方，不須癸壬。丁酉貴自承，乃平易無為之火，得木旺則大炎見，木多則成用，得火助則不清，在火位則常存，人生得此，無不貴豪。丁連丙貴，見合不清。

"Jia Shen" is named "Di Guan Cheng," with the Nayin sound element of fire beneath a mountain. This fire is without support and cannot sustain itself; metal and wood are strong and mutually restrain each other. If the heavenly stem supports it, it becomes substantial and reliable. However, if it is only strong in its own power without support, it will be like ashes scattered by wind, unable to ignite. The note says that if the official star is in the position of growth, there is no need for Yin and Gui water. "Ding You" is named "Gui Zi Cheng," representing an ordinary fire. If it receives strong wood energy, it will shine brightly; too much wood will make it very useful. If fire is added, it becomes impure. If it is in the position of fire, it can last long. A person encountering this will certainly be prosperous and noble. The note says that Ding and Jia together bring honor, but if there is a combination, it becomes impure.

戊戌神頭祿，乃不材之木，喜逢水旺乃可資榮，豈厭生成，伐宜金敗，真運自然，不嫌祿鬼，方可高崇。明合暗官，成於旺方。己亥地官承，乃糞水育苗之水，水多土而臨旺，皆有成就，然逢敗絕為殃，亦主富貴榮盛。干支財祿，瞿彼官鬼。

The Wuxu stem is named "Shentoulu", with the Nayin sound element of plain earth wood, which is a useless tree: it thrives only when encountering strong water, and does not dislike the qi of its origin; it is suitable to be cut when the metal qi is weak, and true fortune naturally comes; it does not mind the presence of "Lugui" (a deity that harms the self), thus achieving high status. The note says that when there is harmony in open positions and official positions in hidden positions, success comes from the prosperous direction. The Jihai stem is named "Di guan cheng", the next after plain earth wood in the Nayin sound element, which is water used to cultivate rice seedlings from manure soil: abundant water and strong earth can lead to achievements; however, encountering ruined or dead positions brings calamity; if properly combined, it indicates wealth and honor. The note says that there should be wealth and official positions in the heavenly stem and earthly branch, and one should be cautious of the official ghost that harms the self.

庚子天雲日承，乃氣過浮虛之土，得重土相資，水木不剛即享福壽。官鬼不刑，衰絕自保。辛丑祿承庫，乃氣衰就本之土，欲承之以火，制之以木，或重遇木土有刑沖，須假祿元生旺，造化應斯，功名可立。官鬼不加，祿剛則貴。

"The Gengzi" is named "Tianyun Riricheng," with the Nayin sound element of wall soil. This soil is overly light and floating; if it receives support from thick and solid soil, and if water and wood are not too strong, it can enjoy happiness and longevity. The note says that as long as officials and ghosts do not harm or oppress, even if it is in a declining or dead position, it can still protect itself. "The Xinchou" is named "Lucheng Ku," representing soil that has declined and returned to its original state. It hopes to receive fire to support and wood to regulate; or if it encounters wood and soil repeatedly along with punishments and conflicts, it must rely on the禄 (favorable official) element to be in a thriving and vigorous position. If the transformation and creation are arranged in this way, fame and official rank can be established. The note says that if officials and ghosts do not affect it, and the禄 (favorable official) energy is strong and healthy, it can attain high status.

壬寅地會義，乃藏用體柔之金，喜土資之以旺，財官不可太剛，若能應此，富貴始得久遠。艮土包命，祿須貴旺。癸卯貴會源，乃財旺體弱之金，財命相乘，喜身在生旺之方，或得真官真氣，無不配合，貴源莫不易而厚祿也。貴源多會，不在多逢。

"Renyin" is named "Dihuiyi," with the nayin sound element of golden foil. It is a type of gold that is hidden and waiting to be used, with a soft body. It likes to have earth to nourish and strengthen it, and wealth and official positions should not be too strong. If such a combination is achieved, wealth and honor can last long. The note says that the earth element from the Gen direction surrounds the destiny, and the official position should be in a prosperous and noble place. "Guimao" is named "Guihuiyuan," which is gold that is wealthy but has a weak body. Wealth and destiny support each other, and it likes the nayin element to be in a place of birth and prosperity. If it also receives true official position and true energy, there will be no failure in mutual support, and the source of nobility is not difficult to obtain, with abundant official position. The note says that the nobility comes from proper combination, not from encountering many instances.

甲辰祿馬承，乃始壯之火，欲多生我，或會本源，卻無炎光之極，自然超卓，水輕而無土，亦可騰達矣。甲丙生寅，明我生氣。乙巳地官承，乃進功之火，欲輔助之不息，不必旺極，得木火相乘，雖死敗而可貴。或同音煞丙，亦生貴。

"Jiachen" is named "Lu Ma Cheng," with the Nayin sound element of covered lamp fire, representing a fire that is just vigorous. It hopes for more wood to nourish it or to return to its origin, without reaching the extreme of blazing heat, thus naturally surpassing others. Light water without being covered by earth can also lead to success. The note explains that both Jia and Bing are born in寅 (Yin), clearly indicating the source of life energy. "Yisi" is named "Di Guan Cheng," representing a fire that is in the process of achieving success. It hopes for continuous support, without reaching the peak of strength; with mutual assistance between wood and fire, even if it falls into the place of death or failure, it can still achieve prestige. The note also mentions that encountering Bing with the same Nayin sound element can still generate noble qualities.

丙午神頭祿，乃至陰之水，發於陽明，蒸氣氤氳，何所不及，處金木旺而沖刑祿，得炎而財盛，始可貴矣。身同官鬼，不避掩沖。丁未祿文承，乃祿旺育生之水，宜於水火之中，得五行死敗之氣，祿干自旺，財貴會於乾方，乃富貴顯揚之用，惟嫌土在旺鄉，即非長久。喜遇丙丁，畏官當用。

The position of Bingwu (丙午) is named "Shen Tou Lu" (神头禄), with the Nayin sound element of Tian He Shui (天河水), which is extremely yin water arising in the extremely yang position. Yang energy rises and water vaporizes, spreading everywhere. It is located in a position where metal and wood are strong and clash with its wealth, yet it receives the heat of fire, which promotes wealth. This is considered noble. The note says that the body (Nayin water) and the official ghost (fire) share the same position, so there is no need to avoid or conceal the clash and control. The position of Dingwei (丁未) is named "Lu Wen Cheng" (禄文承), which is water with strong wealth and in the stage of nurturing and growth. It is suitable to be in the area between water and fire, receiving the energy of the Five Phases' dead and declining phases to gather and consolidate. The heavenly stem of wealth itself is strong, and wealth and nobility converge in the northwest direction of Qian (乾). This forms a pattern of great wealth and prominence. However, it is only a drawback if earth falls in the strong area, blocking it. The note says it prefers to meet the fire of Bing and Ding, but fears the official star being in charge and in use.

戊申地符會，乃柔順發生之土，喜臨四季，得木為榮，獨居水火榮方，未得尊高之著。真官符用，不畏鬼臨。己酉貴承，乃子旺母衰之土，喜火土之榮，慶從革之地，或水輕木柔，亦是滋生之德，倘能應此，軒冤非難。不必正應，要臨辛丙。

The "Wushen" is named "Difu Hui," with the Nayin sound element of Great Pass Road Earth, which is a yielding and nurturing earth capable of generating all things. It prefers to be in the months of Chen, Xu, Chou, and Wei, and benefits from the presence of wood to guide and harmonize it. If it is alone in a place where water and fire are strong, it will not attain a noble and esteemed position. The note says that if the true official star and symbol deity are suitable, then fear of "ghosts" (wood that harms the person) is unnecessary. The "Jiyou" is named "Guicheng," which is earth that is strong in the metal element but weak in the earth element. It prefers the glory of fire and earth, and also enjoys being in the "Congge" (metal) land. If water is light and wood is gentle, it is also considered a nurturing virtue. If such combinations are achieved, it is not difficult to attain the rank of a high official with ceremonial robes and caps. The note says that one does not need to seek a direct correspondence with the correct position, but rather to be present with Xin and Bing.

庚戌祿符源，乃鈍弱成用之金，火輕金重，魁罡相乘，可以休逸，福祿自然，忌木火之極，則命迪蹇。旺逢妻鬼，遇鬼反榮。辛亥地祿印，乃木旺祿休之金，得平火之革，然後制於克伐，或沖擊於金水之中，得以平安守職，富貴優遊。喜於金助，不畏丁鬼。

The "Gengxu" person is named "Lu Fu Yuan," with the Nayin sound element of "Chai Chuan Jin" (ornamental jewelry gold). This is a type of gold that is somewhat dull and weak in power but can still be shaped into something useful. When the fire is light and the gold is heavy, and there is also the influence of the魁罡 (Kui Gang, a term referring to the combination of the Earthly Branches Chen and Xu), one can enjoy a peaceful and comfortable life, with happiness and honor naturally coming about. However, one should avoid excessive wood and fire, as this would make the path of life difficult and obstructed. The annotation says that when this person is strong and encounters wife wealth and ghostly evils, encountering the ghostly evils can actually bring about honor and distinction. The "Xinhai" person is named "Di Lu Yin," which is gold that is strong in wood energy but weak in禄气 (Lu Qi, which refers to the禄, or official rank, in the Chinese system). This gold needs to be tempered and transformed by a balanced fire before it can withstand criticism and hardship; or if it is impacted within the realm of metal and water, it can still maintain its position safely, achieving wealth and ease. The annotation says that this person prefers assistance from metal and is not afraid of the ghostly fire represented by Ding.

壬子神頭祿，乃體柔用剛之木，居旺相而得金，遇貴地而無火，則可以揚名當世。祿旺須官，音盛畏鬼。癸丑祿得源，乃剛柔相濟之木，水土承於旺方，則生育利物，金制於生成，皆可以立功立事，惟恐生旺逢火。祿居北地，畏鬼掩沖。

"Renzi" is named "Shen Tou Lu," with the Nayin sound element of mulberry and silk tree, representing a type of wood that is soft in nature but strong in use. When it is in a prosperous and strong position and receives metal to shape it, and when it encounters a Nobleman's place without encountering fire to burn it, it can achieve fame in the world. The note says that when the禄 (favor) is strong, it needs an official star to restrain it; if the Nayin energy is too strong, it fears being controlled by ghosts. "Guichou" is named "Lu De Yuan," representing a type of wood that is both strong and flexible. When water and earth are in the prosperous position, it can nurture all things and benefit others; if metal control occurs during the generation stage, it can achieve great accomplishments; however, it is feared when the prosperous period coincides with fire that consumes its energy. The note says that when禄 (favor) is in the northern water land, it fears being obscured or controlled by ghosts.

甲寅神頭祿，乃淵深處靜之水，若資之木旺土衰，則為奇特貴異。庚辛不畏，清在丁壬。乙卯神頭祿，乃死中受氣之水，雖敗無妨，或會源於音地，木有不達之者，此一水皆喜土而清，若水多而無土，則為伏寒之氣。癸馬為官，勝於戊己。

"The Jiayin (甲寅) is known as 'Shen Tou Lu' (神头禄), with the Nayin sound element of Daxixishui (大溪水), representing deep still water. If it receives strong wood and weak earth to support it, it becomes an extraordinary and noble destiny. The note says it does not fear the metal of Geng and Xin, and its refinement lies in the combination of Ding and Ren. The Yimao (乙卯) is also called 'Shen Tou Lu' (神头禄), representing water formed in the state of being born but in a dead place. Although it is in a declining position, it is not a problem; if it meets the source of water in the same Nayin element, the wood will not be blocked. This water prefers to have earth to show purity; if there is too much water without earth, it becomes a hidden cold and stagnant energy. The note says that using the驿马 (post-horse) of Gui as the official star is superior to using Wu and Ji earth."

丙辰祿自裕，乃發施養生之土，喜於火助，不畏掩沖，夫如是者，自然榮貴。水在庫中，無官自裕。丁巳神頭祿，是絕中受氣之土，喜逢土助，不畏死敗，惟能朝命建元，可以文章妙選。上下火乘，鬼無害也。

"Bingchen" is a person named "Lusu Yu," with the Nayin sound element of sandy soil. This type of soil is capable of spreading vitality and nurturing all things. It likes to have fire to assist it and is not afraid of being covered or clashed with. If it can be like this, it will naturally achieve honor and prestige. The annotation says that water is stored in the warehouse of Chen, so even without an official star, it will naturally be prosperous. "Dingsi" is a person named "Shentou Lu," which is earth formed in a place of absolute depletion. It likes to meet with earth to assist it and is not afraid of dying or ruined places. As long as it can support its own destiny and establish its original energy, it can be selected through literary talent. The annotation says that there is fire above and below to support it, so the "ghost" cannot cause harm.

戊午天祿備，乃神發離明之火，旺中受絕，喜木助於衰方，忌火乘於己旺，生之應此，必作魁英。真假居壯，水盛不傷。己未神頭祿，乃成功之火，得季夏之炎陽，守小吉之貴地，生自東北之南，有所資附則能享福厚矣。甲巳扶持，不須更旺。

The "Wuwu" position is named "Tianlu Bei," with the Nayin sound element of "Heavenly Fire." It is a divine fire originating from the position of Fire, which reaches its peak and then declines, preferring wood from the declining position to assist it, and avoiding fire that is already strong. If one's birth time aligns with these principles, they will surely become a top scholar. The note explains that both true and false energies are in their prime, and even abundant water cannot harm it. The "Jiwei" position is named "Shentou Lu," representing a fire that has already achieved success. It receives the intense heat of the late summer season, holds the precious position of "Xiao Ji" (a name of a divine general in the Six壬 system), and rises from the Northeast towards the South. If it has support, it can enjoy great blessings. The note states that with the support of Jia and Ji, further strength is not needed.

庚申神頭祿，乃未堅柔末之木，春相夏旺，金重而得火，土重而得水，則為出常之器。不畏陽官，要官鬼旺。辛酉神頭祿，乃未堅柔末之木，春相夏旺，金重而得火，土重而得水，則為出常之器。不畏陽官，要官鬼旺。

The entry for "Gengshen" mentions a person named "Shentoulu," with the Nayin sound element of pomegranate wood, which is a type of wood that has not yet hardened and whose branches are tender. In spring it is in its prime, and in summer it is vigorous. If the metal energy is too strong, it can be controlled by fire; if the earth energy is too strong, it can be moistened by water. This is an extraordinary disposition. The commentary states that it is not afraid of the official stars of yang dry branches, but rather prefers strong official ghosts. The next entry, which is titled "Xinyou," has identical text to the "Gengshen" entry, clearly indicating that it is a duplicated passage from copying. The correct explanation for "Xinyou" appears later. This entry is recorded as it appears in the original text without any deletions or additions based on other versions.

辛酉神頭祿，乃包秀結英之木，喜於生旺，忌見金多，得土水相乘為物之貴，二者各旺而不得水，亦為奇特之材。不嫌官鬼，厭甲為財。壬戌祿官順，乃杳冥之水，喜於死敗，要土之擊發，則能博施之功及物也。正氣自守，持祿亦榮。

The Xinyou (辛酉) is named "Shentoulu" (神头禄), which is a type of tree that is just beginning to bloom and bear flowers: it prefers a flourishing and vigorous atmosphere, and dislikes too much metal; if it receives support from earth and water that complement each other, it becomes a precious treasure; even if earth and water are each in their prime but lack the water to moisten, it is still an extraordinary material. The annotation says it does not mind officials or ghosts, but it dislikes having Bing wood as wealth. The Renxu (壬戌) is named "Luganshun" (禄官顺), with the Nayin sound element of Great Ocean Water, representing deep and unpredictable water: it prefers to be in a state of death or decline (water that is still and deep), and needs earth to stimulate it, so that its broad and generous benefits can be extended to all things. The annotation says that by maintaining its own integrity, it can also achieve honor and prominence.

癸亥神頭祿，乃始進成終之水，喜逢貴地，忌在祿鄉，三元相反，福慶自然，蓋其為用也大而廣，故不可以守常為尚，須升而為雨霧，散而為江河，乃為大用也。

The "Guihai" (癸亥) is a single entry known as "Shentoulu" (神头禄), which is water that has just begun to take form but is located at the end of the sixty Jiazi (甲子) cycle. It prefers to meet noblemen and avoids being in the land of禄 (Lù). Even if the three elements (dry禄, branch destiny, and nayin body) are opposite to each other, good fortune and celebration will naturally arrive. Because this water has great utility, it cannot be considered superior by sticking to conventional rules; instead, it must rise and transform into clouds, rain, smoke, and mist, or flow and spread into rivers and streams, thus fully realizing its great function. The sixty Jiazi nayin (纳音) comes to an end here, with all discussions based on the nayin of the year pillar. This is precisely the fundamental distinction between the Li Xuzhong school and the later Zi Ping method.

此六十位五行支干相乘，要分輕重。若金溺水下，火出水上，木不得金之所制，木無成也，如甲子、乙亥是也。金溺水下，火出水上，金不得火之所制，金無成也，如辛亥之金是也。夫如是而推伏現之情，則造化之機自理。鬼谷子以此十二音五行分輕重之用，以推通變之妙者，尚恐人執守方隅，故言稱顯隱可測，造化之說也。

The above sixty positions are all formed by the interaction of the Five Phases with the earthly branches. The key is to distinguish the relative importance of each. For example, if metal is submerged beneath water, and fire floats upon water, wood cannot be shaped by metal, so wood cannot become useful. This is the case with Jiazi and Yihai. Similarly, if metal is submerged beneath water and fire floats upon water, metal cannot be tempered by fire, so metal cannot become a useful object. This is the case with Xinhai. By thoroughly investigating the hidden and manifest aspects of the Five Phases, one can naturally understand the principles of nature. Guiguzi used these twelve groups of Nayin Five Phases to determine the importance of each element, thus exploring the profound changes and transformations. He was still worried that later generations would rigidly adhere to certain directions or fixed rules, so he specially explained that both manifest and hidden aspects can be known—this is exactly his intention in discussing the principles of nature.

本家貴人命者，如甲人有戊、有庚、有丑、有未是也，大貴；如甲人得丁丑、辛未，又其次也，蓋甲年丑上遁得丁、未上遁得辛也。更有一種貴人，亦為福甚重，得者必貴：甲戊庚得乙丑、癸未，乙得庚子、戊申，己得丙子、甲申，丙丁得丁酉、乙亥，壬癸得乙卯、癸巳，六辛得丙寅、戊午是也。甲陽木，戊陽土，庚陽金，皆喜土位，而未者土之正位，丑者土之安靜之地，故以牛羊為貴；然細分之，則甲尤喜未，庚尤喜丑，各歸其庫也。

The so-called "native nobleman" refers to the Tianyi Nobleman corresponding to the heavenly stem of one's birth year. For example, a person born in the year of Jia would have the Tianyi Nobleman if their four pillars include Wu, Geng, Chou, or Wei. This indicates great fortune. If a person born in the year of Jia has the pillars Dingchou and Xinwei, this is of a slightly lesser rank—because when Jia year starts, the hidden stem of the month and hour shows Ding at Chou and Xin at Wei, and the stem and branch match perfectly. There is also another type of nobleman, whose fortune is also very strong, and those who possess it will certainly achieve great status: those with Jia, Wu, and Geng stems receive Yichou and Guiwei; those with Yi stem receive Gengzi and Wushen; those with Ji stem receive Bingzi and Jiashen; those with Bing and Ding stems receive Dingyou and Yihai; those with Ren and Gui stems receive Yimao and Guisi; and those with Xin stem receive Bingyin and Wuwu. The reasoning is as follows: Jia is Yang Wood, Wu is Yang Earth, and Geng is Yang Metal, all of which favor the Earth position. Wei is the true position of Earth, and Chou is the quiet place of Earth, so cattle (Chou) and sheep (Wei) are considered noble. If we further analyze, Jia especially favors Wei, and Geng especially favors Chou, each returning to their own storage place.

戊子、戊寅、戊午喜丑，丑者火人胎養之鄉；戊辰、戊申、戊戌喜未，未者木人之庫、土人生旺之地也。乙者陰木，己者陰土也，陰土喜生旺，陰木喜陽水，所以鼠猴為貴；然乙尤喜申，申者木之絕鄉也，己尤喜子，子者坤之正位也。丙丁屬火，火墓在戌；壬癸屬水，墓在辰；辰戌為魁罡之地，貴人所不臨，故尋寄火貴於酉亥，寄水貴於卯巳，皆歸靜復之鄉。六辛陰金喜陽火生旺之地，故以馬虎為貴。雖然，宜以納音互換推尋，須皆和則其貴為福；若丙寅火得酉，則火至此焉足為貴哉。廣錄。

The three combinations of Wu Zi, Wu Yin, and Wu Wu all like Chou, because Chou is the place of birth and nurture for those with a fire destiny. The three combinations of Wu Chen, Wu Shen, and Wu Xu all like Wei, because Wei is both the burial place for those with a wood destiny and the flourishing place for those with a earth destiny. Yi is yin wood, Ji is yin earth; yin earth prefers a flourishing atmosphere, and yin wood prefers nourishment from yang water, so the nobleman is associated with the rat (Zi) and the monkey (Shen). In more detail, Yi especially likes Shen, because Shen is the place where wood reaches its end (a place of despair where renewal occurs), and Ji especially likes Zi, because Zi is the proper position of Kun earth. Bing and Ding belong to fire; the burial place of fire is Xu. Ren and Gui belong to water; the burial place of water is Chen. Chen and Xu are places called "Kui Gang," where the nobleman does not reside, so the nobleman of fire is assigned to You and Hai, and the nobleman of water is assigned to Mao and Si, all being places of quiet return. Xin is yin metal, which likes the flourishing place of yang fire, so the nobleman is associated with the horse (Wu) and the tiger (Yin). Although this is the case, one should also consider the nayin sound elements in relation to each other, and it is essential that all five phases are harmonious for the nobleman to truly bring good fortune. For example, Bing Yin nayin is fire in the furnace; if it reaches You (the place where fire dies), how can fire be considered noble? This passage is cited from "Guang Lu."

天乙貴人者，三命中最吉之神也。若人遇之，主榮名早達，官錄易進。若更三命皆乘旺氣，終登將相公卿之位。大小運行年至此，亦主遷官進財，一切加臨至此，皆為吉兆。三命指掌。

Tianyi Nobleman is the most auspicious deity among the three destinies (Gan禄, Zhi命, and Nayin body). If a person's destiny includes Tianyi Nobleman, it indicates early fame and easy attainment of official positions and俸禄. If all three destinies are also in a prosperous state, the person may eventually reach high official ranks. When the big destiny, small destiny, or current year's destiny aligns with the position of Nobleman, it signifies promotion in official position and increase in wealth. Any combination of auspicious or inauspicious deities affecting this position will turn into favorable omens. This passage is from the "Sanming Zhipang."

論貴神優劣：乙丑文星貴神，乙未華蓋貴神、截路空亡，丁未退神、羊刃貴神（一雲半吉），己未羊刃貴神（一雲半吉），辛未華蓋貴神（一雲空亡大敗），癸未伏神、華蓋貴神。己上甲戊庚人月日時貴神。

Below is the analysis of the superiority and inferiority among various noble gods. For those with the heavenly stems Jia, Wu, and Geng, the Tianyi Nobleman is located in Chou and Wei. Therefore, the rank of the noble gods is determined by the appearance of Chou or Wei in the month, day, or hour pillars: Yichou is the "Wen Xing Gu Shen" (literary star noble god), which governs literary talent; Yiwei is the "Huagai Gu Shen" (Huagai noble god), but it also incurs "Jie Lu Kongwang" (interrupting empty loss), making it auspicious yet with some loss; Dingwei is both the "Tui Shen" (retreating god) and the "Yang Ren Gu Shen" (sheath sword noble god), and some say it is only half auspicious; Jiwei is the "Yang Ren Gu Shen" (sheath sword noble god), and some also consider it only half auspicious; Xinwei is the "Huagai Gu Shen" (Huagai noble god), while another view considers it to belong to "Kongwang Da Bai" (empty loss great defeat); Guiwei is the "Fu Shen" (hidden god) and also the "Huagai Gu Shen" (Huagai noble god). All these are the noble gods seen by those with the stems Jia, Wu, and Geng in the month, day, or hour pillars. The term "Huagai" refers to a star name, which signifies solitude and artistic culture, and should not be misunderstood by splitting the characters.

甲子進神貴神，丙子交神貴神，戊子伏神貴神，庚子德合貴神，壬子羊刃貴神，甲申截路空亡貴神（一雲半吉），丙申大敗貴神，戊申伏馬貴神，庚申建祿馬貴神，壬申大敗貴神（一雲半吉）。己上乙巳人月日時貴神。乙酉破祿貴神，丁酉喜神貴神（一雲大敗），己酉進神貴神，辛酉建祿交貴神，癸酉伏神貴神（一雲吉），乙亥天德貴神，丁亥丈星貴神。己上丙丁人月日時貴神。

For those with the heavenly stem of Yi or Ji, the Tianyi Nobleman is located at Zi and Shen. Therefore, when the Zi or Shen heavenly stems appear in the month, day, or hour, they are classified as follows: Jiazi is "Advancing God Nobleman," Bingzi is "Meeting God Nobleman," Wuzi is "Hidden God Nobleman," Gengzi is "Heavenly Virtue Nobleman," and Renzi is "Yangren Nobleman." Jiashen is "Cutting the Road Empty Wasteland Nobleman" (one source considers it half good), Bingshen is "Great Defeat Nobleman," Wushen is "Hidden Horse Nobleman," Gengshen is "Established Rank and Post-horse Nobleman" (both rank and post-horse are present, making it most effective), and Renshen is "Great Defeat Nobleman" (one source considers it half good). The above are the noblemen for Yi and Ji in the month, day, and hour (the original text here mistakenly writes "Yisi" instead of "Yi Ji"). For those with the heavenly stems of Bing and Ding, the nobleman is located at You and Hai. Therefore, when the You or Hai heavenly stems appear in the month, day, or hour, they are classified as follows: Yiyou is "Breaking Rank Nobleman," Dingyou is "Happy God Nobleman" (one source considers it Great Defeat), Jiyou is "Advancing God Nobleman," Xinyou is "Established Rank and Meeting God Nobleman," Guiyou is "Hidden God Nobleman" (one source considers it good), Yihai is "Heavenly Virtue Nobleman," Dinghai is "Literary Star Nobleman" (i.e., the literary star). The above are the noblemen for Bing and Ding in the month, day, and hour.

甲午進神貴神，丙午交羊刃貴神（一雲半吉），戊午伏羊刃貴神，庚午文星截路貴神（一雲半吉），壬午祿旺氣貴神，甲寅文星建祿貴神，丙寅文星貴神，戊寅伏馬貴神，庚寅破祿馬貴神，壬寅截路貴神。己上六辛人月日時貴神。乙卯天喜貴神，丁卯截路貴神（一雲半吉），己卯進神貴神，辛卯交破祿貴神，癸卯旺祿貴神，乙巳正祿馬貴神，丁巳九天祿庫貴神，己巳九天祿馬庫貴神，辛巳截路貴神（一雲半吉），癸巳伏馬貴神。己上壬癸人月日時貴神。

For those with the Heavenly Stem of Xin (six Xin days and years are collectively known as 'six Xin'), the Tianyi Nobleman is located in Wu and Yin. Jiawu is 'Advancing God Nobleman', Bingwu is 'Meeting Yangren Nobleman' (some say half good), Wuwu is 'Hidden Yangren Nobleman', Gengwu is 'Literary Star Intercepting Road Nobleman' (some say half good), Renwu is 'Wealth and Strength Nobleman'. Jiayin is 'Literary Star Establishing Wealth Nobleman', Bingyin is 'Literary Star Nobleman', Wuyin is 'Hidden Horse Nobleman', Gengyin is 'Breaking Wealth and Horse Nobleman', Renyin is 'Intercepting Road Nobleman'. The above are the Nobleman positions for those with the Heavenly Stem of Xin in the month, day, and hour. For those with the Heavenly Stems of Ren and Gui, the Nobleman is located in Mao and Si. Yimao is 'Heavenly Joy Nobleman', Dingsi is 'Intercepting Road Nobleman' (some say half good), Jimao is 'Advancing God Nobleman', Xinmao is 'Meeting Breaking Wealth Nobleman', Guimao is 'Prosperous Wealth Nobleman'; Yisi is 'Correct Wealth and Horse Nobleman', Dingsi is 'Nine Heavens Wealth Repository Nobleman', Jisi is 'Nine Heavens Wealth and Horse Repository Nobleman', Xinsi is 'Intercepting Road Nobleman' (some say half good), Guisi is 'Hidden Horse Nobleman'. The above are the Nobleman positions for those with the Heavenly Stems of Ren and Gui in the month, day, and hour.

凡如此己上貴神，若與祿馬同窠，不犯交退伏神，支干相合者，定須官高職清。若無德更值空亡、交退伏神、五行無氣，至死不貴。緊要在月日時支干相合則為吉，不然乃庸常流也。並同金書命訣。

The various noble deities mentioned above, if they share the same column with "Lu" (Wealth) and "Yi Ma" (Post-horse), and do not conflict with "Jiao Shen" (Crossing God), "Tui Shen" (Retreating God), and "Fu Shen" (Hidden God", and if the branches and stems are mutually harmonious, then one will certainly hold a high official position and hold an important and clean post. Conversely, if there are no virtuous deities, and one encounters Kongwang (Empty Wasteland), Jiao Shen, Tui Shen, and Fu Shen, and the Five Phases have no strength, then throughout one's life, one will not achieve prominence. The key lies in the stems and branches of the month, day, and hour columns must be harmonious to be auspicious; otherwise, one will be an ordinary person. This rule is consistent with what is recorded in the "Jin Shu Ming Jue".

此格有三：干合為上，支合次之，無合又次之。如甲子己未，此為上格，蓋甲己合也。無死絕沖破空亡，更有福神助之，當極一品之貴宰；有死絕為鄙吝殺也，如有死絕沖破空亡之類，只作正郎員郎，然多難無福耳。如戊子己丑，此為次格，若無死絕沖破空亡，須作兩制兩省，少年登科，當居清要華近之選，更有福神相助為兩府矣；有死絕即減作正郎員郎，亦須有職名；若有沖破空亡，只作一多難州縣官，晚年得至朝官極矣。

Nobleman forming a proper configuration is divided into three ranks: those with heavenly stems matching are the highest, those with earthly branches matching are next, and those with no matching are the lowest. For example, Jiazi paired with Jiwei belongs to the highest rank, because Jia and Ji have matching heavenly stems. If the person's chart does not contain dead or absolute positions, does not have conflicts, broken connections, or Kongwang, and has the blessing gods supporting, they can become a high-ranking official such as a prime minister. If they have dead or absolute positions, they become a harmful star, and those with dead, absolute, conflicts, broken connections, or Kongwang can only become officials such as a physician or a wealthy official, and they will face many difficulties and lack good fortune. Another example is Wuzi paired with Jichou, which belongs to the second rank: if there are no dead, absolute, conflicts, broken connections, or Kongwang, they can hold positions such as the two departments of the imperial court and the two provinces, and achieve success at a young age, holding important and close positions to the emperor. If they have the blessing gods supporting, they can enter the two offices of the central government and the military council. If they have dead or absolute positions, they will be reduced to the rank of a physician or a wealthy official, but they will still have an official title. If they have conflicts, broken connections, or Kongwang, they will only be a local official suffering many difficulties, and in their old age, they can at most become an official in the capital.

如辛未庚寅，此為第三等，若無死絕沖破空亡，即作正郎卿監，少達歷清要差遣，更有福神為之助，往往為兩制矣。若有死絕，即作員郎京朝官；更有沖破空亡，平生多難，只作州縣卑冗之官，縱得改官易位，壽不永矣。五命林開。

For example, the combination of Xinwei and Gengyin falls under the third category. If it does not involve death, decline, conflict, or Kongwang, one can attain the rank of official in charge of medicine and health, or a high-ranking official, achieving success at a young age and holding important and clean posts. If further aided by a fortunate deity, one may rise to the level of the two systems. However, if it involves death or decline, one can only serve as a civilian official or a central government official. If it also involves conflict, destruction, or Kongwang, one will face many misfortunes and difficulties throughout life, only able to hold low-ranking, scattered posts at the county or town level. Even if one manages to change positions and ranks by chance, one's lifespan will be short. This passage is from the "Wu Ming Lin Kai." These three categories illustrate that even when a nobleman forms a proper pattern, the actual level of success depends on whether there are death, decline, conflict, destruction, Kongwang, or fortunate deities involved.

紫虛局：「貴人交互人多貴，旺氣相乘館殿資，切莫五行傷著主，令人閒地冷清虛。」寸珠尺璧：凡月日時互換見貴，太歲不帶者不貴。

The "Purple Void Bureau" has a mnemonic verse that says: When the nobleman in one's fate appears and interacts with others, this person is likely to achieve high status; if further strengthened by successive layers of prosperity, they will have the qualifications to hold important official positions; one must never let the Five Phases harm the main destiny, otherwise they will end up in a state of idleness and wasted time. The "Inch Jewel and Foot Tile" adds: Whenever the month, day, and hour pillars exchange to meet the nobleman, but the master pillar (year pillar) does not carry the nobleman, it still does not count as being noble—this shows that this book always takes the year pillar as the fundamental of one's destiny, and even if other pillars are good, the year pillar must have a root.

貴合貴食：有貴合則官位穹崇，所作契合；有貴食則祿豐足，所成造望。如甲戊庚貴在丑未，甲得己丑己未，戊得癸丑癸未，庚得乙丑乙未；乙巳貴在申子，乙得庚子庚申，己得甲子甲申；丙丁貴在亥酉，丙得辛酉辛亥，丁得壬寅壬辰。如此之類，謂之貴合。

Now let us discuss the two methods of "Tianyi Nobleman Harmony" and "Tianyi Nobleman Food." If a person's destiny includes Tianyi Nobleman Harmony, their official position will be high and prominent, and their actions will align with the superior's wishes. If a person's destiny includes Tianyi Nobleman Food, their salary will be abundant and sufficient, and their achievements will gain reputation. The method of calculating Tianyi Nobleman Harmony is as follows: find the branch where the Tianyi Nobleman is located, then deduce the heavenly stem that harmonizes with the original stem. For example, the Tianyi Nobleman of Jia, Wu, and Geng is located in Chou and Wei. Jia harmonizes with Ji, so Jia people have Guichou and Jiwei as Tianyi Nobleman Harmony; Wu harmonizes with Gui, so Wu people have Gui Chou and Gui Wei; Geng harmonizes with Yi, so Geng people have Yichou and Yiwei. The Tianyi Nobleman of Yi and Ji is located in Shen and Zi. Yi harmonizes with Geng, so Yi people have Gengzi and Gengshen; Ji harmonizes with Jia, so Ji people have Jiazi and Jiashen (the original text mistakenly says 'Yisi' instead of 'Yi Ji'). The Tianyi Nobleman of Bing and Ding is located in Hai and You. Bing harmonizes with Xin, so Bing people have Xinhai and Xinyou; Ding harmonizes with Ren, so Ding people have Renyin and Renchen. And so on, all of these are called Tianyi Nobleman Harmony.

甲食丙、乙食丁，丙丁貴在酉亥，甲得丙寅丙辰，乙得丁酉丁亥；庚食壬、辛食癸，壬癸貴在卯巳，庚得壬申壬戌，辛得癸卯癸巳。如此之類，謂之貴食。有貴合則官多稱意，有貴食則祿多稱意，二者兼之，官高祿重，無往不利。閻東叟書。

The method of determining "贵食" is as follows: the heavenly stem that is the "food god" of the original stem is positioned on the "nobleman position" of the food god itself. For instance, Jia uses Bing as its food god, and Yi uses Ding as its food god. The nobleman positions of Bing and Ding are You and Hai, so Jia people have Bingyin and Bingchen, and Yi people have Dingyou and Dinghai. Similarly, Geng uses Ren as its food god, and Xin uses Gui as its food god. The nobleman positions of Ren and Gui are Mao and Si, so Geng people have Renshen and Renxu, and Xin people have Guimao and Guisi. Such cases are called "贵食." A person with "贵合" tends to have an official position that matches their expectations; a person with "贵食" tends to have a salary that meets their wishes; if both are present, they will have high rank and generous salary, and everything will go smoothly. This passage is from the book written by Yan Dongshou.

天乙貴神合者，謂天乙在貴神，亦合上是也。甲戊庚在子午，乙己在丑巳，丙丁在寅辰，壬癸在申戌，辛在亥未，皆主大福。遇兩合以上者主貴。三命提舉。

The concept of "Tianyi Nobleman and the Heavenly God in Harmony" refers to the Tianyi Nobleman himself sitting in a position that is harmonious with him. The matching method is as follows: for the heavenly stems Jia, Wu, and Geng, they are paired with Zi and Wu; for Yi and Ji, they are paired with Chou and Si; for Bing and Ding, they are paired with Yin and Chen; for Ren and Gui, they are paired with Shen and Xu; and for Xin, they are paired with Hai and Wei. If such harmonious combinations appear in a person's birth chart, they indicate great fortune. If two or more such harmonies are present, it signifies great prestige. This passage is from the "Sanming Tijiu." The original text reads "Jia Wu Geng in Zi, Wu Yi Ji in Chou, Si Bing Ding in Yin, Chen Ren Gui in Shen, Xu Xin in Hai Wei," but the punctuation is confused. Now, the text is read according to the pairing of heavenly stems and earthly branches, and the original wording is preserved.

清氣陽為天，杳杳而上沖乎陽；濁氣陰為地，冥冥而下從其物。太虛之先，升寂何有？至精感微而真一生焉，真一運靈而元氣自化。自化元氣者，乃無中之有、有中之無，廣不可量，微不可察，氤氳漸著，混漠無倪，萬象之端，朕兆於此。於是有清通澄朗之氣化而為天，濁滯煩昧之氣積而為地。故清者自濁而澄，高者自下而上。天高而浮，地厚而沉。浮者有彰動之象，故為陽；沉者有寂沒之理，故為陰。清者上騰，高而純陽，故充滿；濁者下沉，密而純陰，故冥寂。而萬物從化之，故沖於上者為陽而生萬物，沉於下者為陰而成萬物，然而實始於一者也。

The light and subtle qi belongs to yang and becomes heaven, rising upward in a vast and boundless manner to the yang position; the heavy and turbid qi belongs to yin and becomes earth, descending in a dark and obscure way to adhere to all things. Before the great void, there was a state of rising and falling, stillness and extinction, with nothing existing originally; until the most refined elements began to interact, the "true one" qi emerged. The true one qi transformed into the spirit's mechanism, and the primordial qi then naturally changed. This naturally changing primordial qi contains both nothingness and existence, and is vast beyond measure and subtle beyond perception; it diffused and gradually became distinct, chaotic and boundless, revealing the initial signs of all phenomena. Thus, the clear and penetrating qi formed heaven, and the turbid and stagnant qi formed earth. Therefore, clarity arises from turbidity, and height comes from below. Heaven is high and light, while earth is thick and heavy; the floating has a manifest and restless appearance, so it belongs to yang, while the sinking has a quiet and hidden principle, so it belongs to yin. The clear qi rises upward, being high and pure yang, thus filling everywhere; the turbid qi sinks downward, being dense and pure yin, thus being dark and quiet. All things then arise from this. Therefore, the ascending yang qi produces all things, and the descending yin qi completes all things—yet ultimately, they all originate from that "one."

清濁交分，人物混成，造化始於無相，因而三生。太樸之散，乾坤之形，分體一定乎尊卑，有陰陽之相摩，有剛柔之相推，變動以行其道，經緯以成其事。凡垂象於天者，莫非文也；有高下之相傾，廣輪之相推，動靜之所生，形勢之所持，凡其質於地者，莫非禮也。

Clear and turbid aspects separate from each other, while humans and things are formed together; creation and transformation originate from a state without form, thus giving rise to the emergence of heaven, earth, and humanity. Once the primordial purity is dispersed, the forms of heaven and earth become apparent, dividing into distinct parts, with hierarchy established: there is mutual movement between yin and yang, and mutual interaction between hardness and softness. It carries out its principles through change, and accomplishes its achievements through vertical and horizontal arrangements. All images manifested in the heavens are without exception "wen" (culture or pattern); as for the mutual inclination of high and low, and the mutual extension of breadth and length, arising from movement and stillness, maintained by form and structure, all forms and substances formed on the earth are without exception "li" (ritual or propriety). Here, assigning "wen" and "li" to heaven and earth is to illustrate that heavenly phenomena have order, and earthly forms have structure. The reason why the five phases can determine fortune and misfortune is based on this order and structure.

故萬物生於其間者，亦且出機入機，出冥人冥，方生方死，方死方生，域於輪轉之地，而機之動不能自己。故草木黃落而菊始華，倉庚嗚而鷹以化。一根發之細，不知誰與之扶持；一昆蟲之微，不知誰與之生死。戢戢而動植，非物與之雕刻也；芸芸而歸根，非物與之揪斂也。自消自息，自智自力，自形自色，曾不知有造化之者，是人物混然而立也。

Therefore, all things existing between heaven and earth come forth from this mechanism and return to it, emerging from the unseen and returning to the unseen (the original text mistakenly writes '人' instead of '入'). Just as soon as something is born it is dying, and just as soon as it dies it is being born again. They are confined within an endless cycle, and the movement of this mechanism cannot cease on its own. Thus, when the grass and trees wither and turn yellow, chrysanthemums just begin to bloom; when the oriole sings, the hawk transforms into a dove. A single root as thin as a strand of grass does not know who supports it; a tiny insect does not know who governs its life and death. The dense multitude of creatures and plants is not shaped by anyone carving them into form; the myriad beings returning to their roots is not gathered back by anyone. They naturally cease and renew themselves, possess their own wisdom and strength, take on their own forms and colors, without ever realizing there is a 'creator'—humans and all things thus exist together in harmony within the universe.

則其光為日月，其文為星辰，其澤為雨露，其威為雷霆，辰集於房，月湛而明，日遄而化，此天之道也。其高為山嶽，其大為江湖，其文為草木，其富為百穀，載萬物而不懾，生萬物而無窮，此地之德也。高而為君父，貴而為王侯，大而為郡牧，下而為庶民，文於仁義忠信，富於財穀布帛，成而祀天地，靈而驅萬物，此人之事也。莫大乎天，莫厚乎地，莫靈於人，是以因於天體，成於地儀，範圍天地之化三才，由一而生也。

Heaven's brightness is shown in the sun and moon, its patterns in the stars, its grace in rain and dew, and its authority in thunder and lightning; the sun and moon and stars gather at the Room Mansion, the moon is clear and bright, the sun moves swiftly and nurtures all things — this is the way of Heaven. Earth's elevation is shown in mountains and hills, its vastness in rivers and lakes, its patterns in grass and trees, and its abundance in all grains; it carries all things without fear of their weight, and nurtures all things without end — this is the virtue of Earth. Among people, the highest in position are the king and father, the most honored are the king and marquis, the most powerful are the prefects and governors, and the lowest are the common people; they display their culture through benevolence, righteousness, loyalty, and trustworthiness, and their wealth through grain, cloth, and silk, and after achieving success they worship Heaven and Earth, using their spirit to control all things — this is the affairs of human beings. There is nothing greater than Heaven, nothing thicker than Earth, and nothing more spiritual than human beings; therefore, humans rely on Heaven's form and use Earth's laws, encompassing Heaven and Earth's nurturing to become the Three Principles, and the Three Principles all originate from that single principle.

天一地二，蓋乾坤之體。坤為土也，乾為金，金亦土也，為水母。天一地二，奇偶之策也。三奇為乾，三偶為坤，是一而兩之之義也。故陰陽自始者謂之太始，陰陽自明者謂之太極。則萬物之始於乾也，亦由天地之所資以始，是以知乾為之太始；萬物之所資生於坤也，亦由天地之所資以生，是以知坤為之太極。故乾之卦所以在西北，坤之卦所以在西南。以乾為太始，以坤為大極，可知矣。是以太始之極，一而兩之，作乾坤之象，金土同體而異名，有此見一數之終始也矣。

"The concept of 'Heaven one, Earth two' refers to the fundamental nature of the Qian and Kun trigrams. Kun represents earth, and Qian represents metal, but metal originates from earth, so metal can also be considered as earth. At the same time, metal is the mother of water. 'Heaven one' and 'Earth two' represent the odd and even numbers used in counting: when all three lines are odd, it forms the Qian trigram; when all three lines are even, it forms the Kun trigram. This is the meaning of 'dividing one into two.' Therefore, the beginning of yin and yang is called 'Tai Shi,' and the manifestation of yin and yang is called 'Tai Ji.' All things begin with Qian, which starts by relying on the qi of heaven and earth, so Qian is called Tai Shi. All things are nourished by Kun, which sustains life by relying on the qi of heaven and earth, so Kun is called Tai Ji. Therefore, in the later heaven trigram arrangement, the Qian trigram is placed in the northwest, and the Kun trigram is placed in the southwest. Thus, the reason why Qian is Tai Shi and Kun is Tai Ji becomes clear. Therefore, Tai Shi divides into two, forming the image of Qian and Kun; metal and earth share the same origin but have different names—this shows how the number 'one' runs through everything."

四正四隅，何遐邇之為正？艮為土也，應乎坤；巽為風也，風出木。乾坤艮巽，四隅也，而為天地之大紀；坎離震兌，四正也，而為乾坤之大綱。曾不知廣輪之艮而有會通之情也。然則萬物之始終莫盛乎艮，故應乾坤之節制；莫始於巽，故為風。然風非出於木，而鼓舞於萬物，為事由動之生息也，故巽繼於震。

The four cardinal directions and the four intermediate directions do not have distinctions of near or far, right or left. The Earthly Element (Geng) belongs to Earth and corresponds with the Earth Trigram (Kun); the Wind Trigram (Xun) is associated with wind, which originates from wood. The Trigrams of Heaven, Earth, Earth, and Wind are located in the four intermediate directions, yet they represent the great framework of heaven and earth. The Trigrams of Water, Fire, Thunder, and Metal are in the four cardinal directions, yet they embody the great principles of Heaven and Earth. People often fail to realize that the position of Geng in the vast directional layout has a meaning of connection and communication. The beginning and end of all things are nowhere more prominent than Geng (which signifies both end and beginning), so it follows the regulation of Heaven and Earth. The movement of all things is nowhere more prior than Xun, hence it is associated with wind. However, wind is not literally born from wood; it moves all things because all affairs originate from 'movement' and thus generate energy. Therefore, in the sequence of the Eight Trigrams, Xun immediately follows Zhen (Thunder), which represents movement.

坎離未判以清濁明水火，震兌之前以左右用金木。天一地六相合生水，地二天七相合生火。言水則含知而內明，言火則崇禮而外照。內明足以應物，外照足以知人。知人者無所不知，應物者無所不應。故清之為水得天一，辰中是奇內而天一、偶外而地六，其為卦也曰坎；故濁之為火得地二，辰中是偶合而地二、奇外而天七，其為卦也曰離。夫二者本水火南北之分，為乾坤男女之體，亦由清濁判於自然也。

Before the differentiation of the Trigrams Kan (Water) and Li (Fire), the concept of clear and turbid was already used to distinguish water and fire; before the arrangement of the Trigrams Zhen (Thunder) and Dui (Lake), the concept of left and right was already used to assign metal and wood. The heavenly number one combines with the earthly number six to produce water, and the earthly number two combines with the heavenly number seven to produce fire. Regarding water, it contains wisdom and is internally clear; regarding fire, it upholds propriety and shines outwardly. Internal clarity is sufficient to respond to all things, and external illumination is sufficient to recognize others; being able to recognize others means knowing everything, and being able to respond to things means being able to respond to all. Therefore, the clear aspect becomes water, receiving the heavenly number one: its inner position is an odd number belonging to the heavenly one, and its outer position is an even number belonging to the earthly six, forming the Trigram Kan; the turbid aspect becomes fire, receiving the earthly number two: its inner position is an even number belonging to the earthly two, and its outer position is an odd number belonging to the heavenly seven, forming the Trigram Li. These two are originally the positions of north and south for water and fire, also the essence of heaven and earth, male and female, and both originate from the natural differentiation of clear and turbid.

天三地八相合而生木於東方，木生風以動之，故為卦曰震；地四天九相合而生金於西方，金生水以澤物而物脫之，故為卦曰兌。然東木受西金之制，而左言木右言金者，是震男兌女尊卑之義也。

Heavenly numbers three and earthly numbers eight combine to produce wood in the east; wood generates wind that moves all things, so the trigram is called "Zhen." Earthly numbers four and heavenly numbers nine combine to produce metal in the west; metal generates water that moistens all things and allows them to shed their form, so the trigram is called "Dui." Although wood in the east is restrained by metal in the west, when arranging them, the wood is mentioned first, followed by the metal, because Zhen represents the elder son and Dui represents the younger daughter. The order follows the principle of hierarchy and respect. This also indicates to later scholars that the arrangement of the Five Phases in directions is not only about generation and control, but also involves a system of human relationships and hierarchical symbolism.

易八卦者以剛柔相半，連四象者分逆順而生成。易以八卦兼三才而兩立，為天地廣輪之體用，故始三，一而為乾、二為坤，生六六九九之變，為四象五行之數。然後聖人分陰分陽、迭用柔剛以相易之，故天地位而成章也。列萬匯而象之，以別盛衰矣。四象者，大而為日月星辰，廣而為金木水火。八卦由四象而兩制之，則有陰中之陽、陽中之陰，寒暑運行而萬物化育也。

The eight trigrams of the Book of Changes consist of one yang line and one yin line each, with half being yang and half being yin. The four yao connected to the trigrams differentiate between reverse and forward movement to accomplish the process of generation. The Book of Changes uses the eight trigrams to encompass the three elements of heaven, earth, and humanity, with each pair standing opposite to each other, representing the body and function of the vastness of heaven and earth. Therefore, starting from the trigrams composed of three lines, the first trigram is Qian (Heaven), the second is Kun (Earth), from which arise various changes of six sixes and nine nines, forming the numbers of the four yao and the Five Phases. Then the sages divided yin and yang, alternately using soft and hard lines to make them change and transform, thus enabling heaven and earth to each occupy their proper positions and the principles of culture and order to be established. Then they listed myriad things and took their forms, to distinguish between prosperity and decline. The so-called four yao, when viewed from a larger perspective, are sun, moon, and stars; when viewed from a broader perspective, they are metal, wood, water, and fire. The eight trigrams are formed by dividing the four yao into two, thus resulting in yang within yin and yin within yang; cold and heat thus operate, and all things are thus generated and nurtured.

二儀分列，各包四象之形；乾坤音土，遂作五行之用。天地為二儀，則上有日月星辰運於無為，下有金木水火濟於有用。金生於土而聚於土者，然乾坤本一而立二，為清濁之別，包括四象為五行，以盡天地之數，備萬物之成終也。

Two principles are established and each contains the forms of the four images; the sounds of the Heaven and Earth trigrams both return to the earth element, thus forming the functions of the Five Phases. Heaven and Earth are the two principles: above there are sun, moon, and stars which move without action, and below there are metal, wood, water, and fire which actively assist all things. Metal is born from the earth and gathers back into the earth, so metal and earth can be considered as one; Heaven and Earth originally form one body but are divided into two, differing only in their clarity and turbidity; including the four images leads to the Five Phases, used to exhaust the numbers of Heaven and Earth and fully encompass the generation and termination of all things. This book discusses the Nayin sound element with the unity of metal and earth as its core, and this passage is precisely its theoretical foundation.

一而兩之道，法乎自然；八卦九宮，乘陰陽以數。道生一，一雖立而道未離也；一生二，二名成而道斯遠矣。是故道非數，而數之所生；一非二，而一之所出。陰陽之在天地，其妙有機，而物之所始；其顯有數，而物之所生，始終如一。一有二而不可以相無，然陰雖有佐於陽，陽實始之而無恃焉；陽雖有賴於陰，陰實由之而不與焉。

The principle of "one divided into two" is modeled after nature; the Eight Trigrams and the Nine Palaces both rely on yin and yang and use numbers to deduce. The Dao gives rise to "one," and although "one" is established, the Dao has not left it; "one" gives rise to "two," and once the name "two" is established, it gradually moves away from the Dao. Therefore, the Dao itself is not numbers, yet numbers arise from it; "one" itself is not "two," yet "two" comes from "one." Yin and yang exist between heaven and earth, their subtlety lies in their interplay, and all things begin from this; their manifestation lies in numbers, and all things are generated from this, running through the entire process as one. Where there is "one," there is also "two," and the two cannot be lacking from each other; however, although yin supports yang, yang actually originates on its own without relying on yin; although yang depends on yin to complete its function, yin is merely following along and does not participate in the origin.

是陽常始而陰常成，陽常唱而陰渾和，有自然之理，故陽奇陰偶迭用生成。而天五地六，二五而成十，五十有五之策，所以行變化而明鬼神也。故乾坤之策萬有一千五百二十，當期之日，當萬物之數。四營成易，十有八變成卦，發剛柔而生爻，以八八於四維，則居中者盡乎九也。

Therefore, yang always begins and yin completes; yang initiates and yin responds. This is the natural order. Hence, yang takes odd numbers and yin takes even numbers, alternating to generate effects. The number of heaven is five, and the number of earth is six. Two fives make ten, and the total number of heaven and earth is fifty-five, which is used to promote change and reveal the mysterious. Therefore, the number of lines in the Qian and Kun trigrams together totals 11,520, which exactly corresponds to the number of days in a year and the number of all things. The method of divination in the Book of Changes requires four procedures to form one change, and eighteen changes to form one hexagram. From the movement of yang and yin, the lines of the hexagram are generated. By combining the eight trigrams into sixty-four hexagrams and distributing them in the four directions and their corners, the number in the center becomes exhausted at nine.

五行分陰陽為十干，清而不下；五支易剛柔為十支，濁而不上。天地之數各成於五。然始立甲者，本乎上之氣申乾坤皆土之義，始於甲乙丙丁，次生戊己庚辛壬癸，如一之有二，而為十干之氣，主曰清則騰而生，故不同下之五行也。五支，言道生一而支散為五，以成五行之數，乃濁者下沉而生二五如十，剛分支列於乾坤之廣輪，如甲之生乙、丙之生丁之義，故寅則運於卯、巳則運於午。然而同類為陰陽，而不同支干之生。

The Five Phases each divide into yin and yang, thus forming the ten Heavenly Stems. Their energy is clear and does not sink down. The Five Branches each change into soft and hard, thus forming the twelve Earthly Branches (here, the term 'ten branches' is used), whose energy is turbid and does not rise up. Both the numbers of Heaven and Earth are based on five as a unit. As for why it begins with 'Jia', it is based on the idea that the energies above are clear and the energies below are turbid, and that 'Heaven and Earth return to Earth'. Starting with Jia, Yi, Bing, Ding, then giving rise to Wu, Ji, Geng, Xin, Ren, Gui, just as 'one' contains 'two', forming the energies of the ten Heavenly Stems. Because they are clear, they rise up and spread out, differing from the Five Phases below. The term 'Five Branches' refers to the idea that the Dao produces one, and the branches are divided into five, used to complete the number of the Five Phases. This is the sinking of turbid energy, with two fives generating ten, the distribution of strong energy, and the arrangement of the branches' positions within the vast directions of Heaven and Earth. It is like Jia giving rise to Yi, Bing giving rise to Ding, so after Yin comes Mao, and after Si comes Wu. However, the continuation of similar elements is merely the movement of yin and yang, and is not the same as the generating relationship between the Heavenly Stems and Earthly Branches.

土逐四時之氣，故有十二支。十二支以夫婦為體，十干以父子相乘。四時乃四季也，順四象之用，然四象為兩立成八支，惟土者本天地，各五而兩之，則分四支列乎四維，以終四象之變。蓋辰戌同體，丑未同形，子陽亥陰，寅陽卯陰之類，如夫婦之同體；甲生乙，乙生丙類，如父子相生，本乎一而為五。

The Earthly Branches arise from the movement of the four seasonal energies, hence there are twelve branches. The twelve branches are structured like a couple, while the ten Heavenly Stems are ordered according to the generative relationship between father and son. The four seasons correspond to the four trigrams, each taking effect in turn. The four trigrams, when paired, could form eight branch positions, but since Earth is fundamental to heaven and earth, the numbers five from heaven and five from earth are each doubled, thus producing four branch positions which are arranged over the four directions of Chen, Xu, Chou, and Wei. These four positions serve to complete the transformation of the four trigrams. Therefore, Chen and Xu are of the same nature, Chou and Wei are of the same form. Zi is yang and Hai is yin, Yin is yang and Mao is yin, and so on, just like the unity of husband and wife. Meanwhile, Jia generates Yi, Yi generates Bing, and so on, similar to the generative relationship between father and son. All of these originate from 'one' and are divided into 'five'.

三才有陰陽之天地，五行運物化之人倫。分明陽則為天地，立父子則為人倫，故干陽也亦有乙丁巳辛癸之為陰，支陰也亦有子寅辰午申戌之為陽，是知陰陽之相覆，奇偶相匹。故萬物化成，生者為父為母、為子為孫，配之為夫為婦，以別人倫之要也。

Among the three elements, heaven and earth are divided into yin and yang. The movement of the Five Phases gives rise to the ethical relationships among human beings. To distinguish clearly: yin and yang are heaven and earth, and establishing father-son relationships defines human ethics. Therefore, heavenly stems are inherently yang, but among them, Yi, Ding, Ji (the original text says 'Si'), Xin, and Gui are yin; earthly branches are inherently yin, but among them, Zi, Yin, Chen, Wu, Shen, and Xu are yang. From this we can see that yin and yang interpenetrate each other, and odd and even numbers correspond to each other. Therefore, after all things take form, those that generate me are my parents, those I generate are my children and grandchildren, and those that correspond to me are my spouse. Using this relationship, we can distinguish the key aspects of human ethics. In the study of destiny, the concept of the Six Relations originates from this.

故曰甲己真宮，乙庚真商，丙辛真羽，丁壬真角，戊癸真徵。甲木二五之始，名而為土，六位相成於己，故曰真宮。土生始成終，故金次於土。羽，水之音；角，木之音；徵，火之音。此十干皆天之清氣，生數成於五，至六而為偶，為陰陽之始，作天地之真運。然而真運在天，必自地而得之矣。何則？天罡本乎辰也，陽動而陰靜，得十二常轉位，自甲子為始，至於辰則見戌，是地之功也。故甲之為土明矣，是知直運在天，自地而得之也。

Therefore, Jia combines with Ji to form the "True Palace" (Palace is associated with earth), Yi combines with Geng to form the "True Shang" (Shang is associated with metal), Bing combines with Xin to form the "True Yu" (Yu is associated with water), Ding combines with Ren to form the "True Jiao" (Jiao is associated with wood), Wu combines with Gui to form the "True Zheng" (Zheng is associated with fire). Jia originally belongs to wood, being the beginning of the numbers of heaven and earth, but here it is called earth, because counting from Jia to Ji involves six positions and thus forms earth, hence called True Palace. Earth can both generate the beginning and complete the end, so metal follows immediately after earth. Yu is the sound of water, Jiao is the sound of wood, Zheng is the sound of fire. These ten heavenly stems belong to the clear qi of heaven, their generating numbers complete at five, and when reaching six they become even numbers, marking the beginning of the union of yin and yang, forming the true transformation of heaven and earth. However, although the true transformation occurs in heaven, it must be obtained from the earth. Why? The "Heavenly Gang" originally resides in the Chen position. Yang is active, yin is passive, and the twelve earthly branches constantly change their positions. Starting from Jiazi, counting to the Chen position, one arrives at Xu—this is precisely the function of the earth. Thus, the reason why Jia transforms into earth is clear: although the true transformation is in heaven, it must be obtained through the earthly branches.

寅午戌火體，亥卯未木體，申子辰水體，巳酉丑金體，斯非真體，乃五行生旺庫之地，土則從四事成之。四象之體而終皆土，故戊至辛而金之土也。六十納音者，配由十干十二支，周而終之數也。干支相乘，歸天地始終之數，為六十也。

The trinity of Yin, Wu, and Xu forms the shape of fire, while Hai, Mao, and Wei form the shape of wood. Shen, Zi, and Chen form the shape of water, and Si, You, and Chou form the shape of metal. These four groups of triple harmony are not the true essence of the five phases, but rather the convergence of growth, prosperity, and storage. Earth relies on these four groups to manifest itself. In the end, the forms of the four elements all return to earth, so the progression from Wu to Xin clearly shows that metal originates from earth. As for the 'sixty nayin sounds,' they are formed by pairing the ten heavenly stems with the twelve earthly branches, cycling through one complete cycle. The stems and branches multiply with each other, returning to the numbers of heaven and earth, totaling exactly sixty positions.

自生成而言之，則水得一，火得二，木得三，金得四，土得五；感物化而言之，則火得一，土得二，木得三，金得四，水得五。生成者，天地生成之數；物化則五行支干相成納音之數也。法乎天地，支干數乘。此十干配天，十二支配地，而合成萬物動靜之機，充合端委之數也。

From the perspective of 'generation,' water is paired with one, fire with two, wood with three, metal with four, and earth with five, following the system of the River Chart where Heaven begins with one and produces water, and Earth begins with two and produces fire. This represents the sequence in which Heaven and Earth generate all things. From the perspective of 'transformation,' however, fire is paired with one, earth with two, wood with three, metal with four, and water with five, which is the numerical system used in determining the Nayin sound elements. These two systems must not be confused: the former represents the order in which Heaven and Earth generate all things, while the latter is the numerical system used when the Five Phases are paired with the Heavenly Stems and Earthly Branches to form the Nayin sound elements. When calculating, one follows the pattern of Heaven and Earth, multiplying and adding the numbers of each Heavenly Stem and Earthly Branch. The ten Heavenly Stems correspond to Heaven, the twelve Earthly Branches to Earth, and together they form the mechanism of the movement and stillness of all things, completing the number system from beginning to end.

支干配則甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥支數四。自九之數損之又損也。然於巳亥者，不由巳而存，乾之一二，坤之二三，是道始一至三，錯綜而生諸數，以合乾坤覆載之功。若夫前所謂支干之配，則道生一，一生二，二生三，三之又三，則九為陽生。言數以甲己為造化之首，子午為陰陽之至，取極之數而先稱九，而後損之八七五□□□也。

The rules for assigning numbers to the Heavenly Stems and Earthly Branches are as follows: Jia and Ji, Zi and Wu, are all assigned the number nine; Yi and Geng, Chou and Wei, are assigned eight; Bing and Xin, Yin and Shen, are assigned seven; Ding and Ren, Mao and You, are assigned six; Wu and Gui, Chen and Xu, are assigned five; Si and Hai are assigned four. This sequence starts from nine and decreases step by step. However, the Si and Hai branches do not follow the natural order of Si. Instead, they are derived from the first two numbers of Qian (Heaven) and the second and third numbers of Kun (Earth), meaning the Dao begins with one and the count reaches three, generating the numbers through mutual interaction. This is used to align with the functions of Qian covering and Kun bearing. As for the numbers assigned to the Heavenly Stems and Earthly Branches mentioned earlier, the principle is that the Dao produces one, one produces two, two produces three, and three multiplied by three gives nine, which is the extreme of the yang number. Therefore, when establishing the numbers, Jia and Ji are taken as the beginning of creation, and Zi and Wu as the extremes of yin and yang. The number nine is first used, then the numbers decrease in sequence to eight, seven, and five. Here, the original text is missing the word "six" and "four" and other decreasing numbers, so the missing characters are retained as they are without any conjectural supplementation.

子寅同途，歲上辰下，未可俱言，其支先甲後子納音金者數也，始父母之氣而成音，離天地則見名數。子得同壬，寅得同甲，歲木辰水，如寅為木二合，若見子而得寅者，亦是甲子之金，不可獨言木也。甲臨於子而金者，是支干化納音之數也。干支五行始因天五地五之數變，而納音九八七六五四之數相成，上下而得，卻須坎離五六之數也。

The trine of Zi and Yin is on the same path, one above the year position and the other below the Chen position, so they cannot be treated as one. The statement 'before Jia and after Zi, the Nayin is metal' refers to numbers: first there is the qi of the heavenly stem and earthly branch (the parents' qi), then the sound of the Nayin is formed, and once separated from the numbers of heaven and earth, only the name and number remain. The original qi of Zi is the same as Ren, and the original qi of Yin is the same as Jia; the year belongs to wood, and Chen belongs to water. For example, Yin is wood and combines with other branches, but if Zi and Yin appear together, it is still the Jiazi position, which is metal, and cannot be considered solely as wood. When Jia is on Zi and the Nayin is metal, this is the numerical logic of the heavenly stem and earthly branch transforming into the Nayin. The five elements of the heavenly stem and earthly branch originally come from the numbers of heaven five and earth five, then they are combined using the numbers nine, eight, seven, six, five, and four of the Nayin, adding them up above and below; however, the final determination of the归属 is made by the number five of Kan (water) and the number six of Li (fire).

天五地五則為造化之先，除其數則納音之用。天地變通，二五為十，終成萬物。始一終五皆陽，合之為六則陰，為六五數外，即天地數所納五行之數也。假令水得五者，是本音以土權礙也，然後有音，故丙子丁丑共得三十之數，而六五皆土，而得納音為水也。

The numbers of Heaven and Earth, five each, are the fundamental numbers of creation that come first; by removing these numbers from the total sum, the remaining numbers are used for the Nayin sound element. The transformation of Heaven and Earth is continuous, and the two fives combine to make ten, thus completing all things. From one to five are all yang numbers, and when combined they make six, which is yin. After removing the numbers six and five, the remaining numbers are the Five Phases numbers included in the Heaven and Earth numbers. For example, water is paired with five because water itself has no sound and needs earth to block and accumulate it before it can produce sound. Therefore, the numbers for the pillars Bingzi and Dingchou are: Bing seven, Zi nine, Ding six, Chou eight, totaling thirty. Thirty is exactly six fives, all belonging to earth and completely consumed, leaving the remainder as five, thus the Nayin is water (Bingzi and Dingchou are precisely the涧下水, which is water of the gully).

火得一者，是火無音，因水沃之然後有音，故戊子己丑共得三十一數，而除六五而有一數，而納音得火也。木得三者，蓋木有本音，故壬子癸丑共得二十八數，而有五之數是三數，而納音得木也。金得四者亦金是木音，而甲子乙丑共得三十四數，而除六五之數外是四數，乃金也。土得二者，蓋土本無音，火陶之然後有音，故庚子辛丑共得三十二數，而除五六之數而納音為土也。故經云：「先甲後子納音金者數也。」得此則彼可知也。

Fire is paired with one, because fire itself is silent and produces sound only when water is poured on it; the numbers for Wuzi and Jichou are five, nine, nine, and eight, totaling thirty-one. Subtracting thirty (six fives), the remainder is one, so the Nayin sound element is fire (Wuzi and Jichou are precisely霹雳火, Thunder Fire). Wood is paired with three, because wood itself produces sound; the numbers for Renzi and Guichou are six, nine, five, and eight, totaling twenty-eight. Subtracting twenty-five (five fives), the remainder is three, so the Nayin sound element is wood (Renzi and Guichou are precisely桑柘木, Mulberry and Locust Wood). Metal is paired with four, because metal also needs to be struck by wood to produce sound; the numbers for Jiazi and Xinchou are nine, nine, eight, and eight, totaling thirty-four. Subtracting thirty, the remainder is four, so the Nayin sound element is metal (Jiazi and Xinchou are precisely海中金, Sea Salt Metal). Earth is paired with two, because earth itself is silent and produces sound only when burned and shaped by fire; the numbers for Gengzi and Xinchou are eight, nine, seven, and eight, totaling thirty-two. Subtracting thirty, the remainder is two, so the Nayin sound element is earth (Gengzi and Xinchou are precisely壁上土, Wall Earth). Therefore, the classic text says, "First Jia then Zi, and the Nayin is metal, referring to the numbers." Once this example is understood, the rest of the fifty-two can be deduced in the same way.

自乾而生順，從坤而產逆，陰陽機括於五行，五行之體依八卦。父生順，母生逆。假如甲己干正月建丙寅，丙丁火，故木生順；母己之干在木死為逆，故甲為父、己為母。在寅之家，天一生水，則由乾為屬金，金水也，故自乾生而順及納音，即甲子乙丑金為首。蓋乾納甲子，即是天五地五於坤數中生逆，其終數而生，亦由先九而從至四數也。陰陽者乾坤，故金土一而兩之以備五行，五行分體用而為八卦。

The sequence starting from the Qian trigram is in a forward direction, while the sequence starting from the Kun trigram is in a backward direction; the mechanism of yin and yang is all based on the Five Phases, and the forms of the Five Phases depend on the Eight Trigrams. The father represents the forward sequence, and the mother represents the backward sequence. For example, Jia and Ji are compatible; in the year of Jia and Ji, the month builder starts at Bingyin in the first lunar month. Bing and Ding belong to fire, and wood generates fire, so wood is in a forward sequence; however, the mother's side, Ji earth, starts from the dead ground of wood, so it is in a backward sequence—thus Jia is the father and Ji is the mother. In the branch of Yin, the first heavenly stem is Jia, and water is generated from the metal of Qian. Metal generates water, so starting from the Qian trigram in a forward sequence to match the sound element, the first of the sixty stems and branches is Jiazi and Yichou, which are metal. The Qian trigram takes Jiazi as its stem, which is the number five of heaven and five of earth, and in the Kun trigram's backward sequence, it starts from the final number and goes back, first taking nine and then decreasing sequentially to four. Yin and Yang are Qian and Kun, so metal and earth are originally one but divided into two names to complete the Five Phases; the Five Phases are further divided into form and function, resulting in the Eight Trigrams.

火愛乾為會，水利巽而享，歲守坤鄉，金藏艮位。乾純陽也，處西北，故至亥而顯明。水性本下，巽出東南順下也，故水己為利也。坤則成物，歲以終之，故至申萬物介然守禮；用艮終始萬物而仕於坤，故金至寅終藏於土下。

Fire finds harmony in the Qian position, Water is most favorable in the Xun position, the year star (Wood) resides in the Kun direction, and Metal is hidden in the Gen position. Qian is the pure Yang trigram, located in the Northwest, so Fire reaching亥 (Northwest) instead shows brightness — this is the principle of revival in adversity. Water by nature flows downward, and Xun is located in the Southeast, thus Water reaching Xun is most advantageous. Kun governs the completion of all things, so the Wood year star reaches this point and comes to an end, hence when reaching the Shen position, all things retreat and remain in order. Gen is both the end and the beginning of all things, and is subject to the Kun earth, so Metal reaching the Yin position comes to an end and is hidden beneath the earth. These sentences explain the waxing and waning of the Nayin Five Elements through the positions of the Eight Trigrams, complementing the later method of discussing the Twelve Long Lifes.

木落糞本，水流趨末，火顯諸用，金蔽於光。各任性鄉，故守坤鄉；水趨末則利巽方，火顯用則愛於乾，金蔽於光則又藏於艮也。水土金性本下，木火性本巍。水流就溼，土積而載，金重而沉，故日本下。巍者，上也，木漸上而火性炎上。

Leaves fall down and turn into fertilizer, returning to their origin; water always flows toward the end, fire shows its utility, and metal's brilliance is hidden and not revealed. Each follows the direction inherent to its nature. Therefore, wood remains in the direction of Kun; water, flowing toward the end, finds advantage in the direction of Xun; fire, showing its utility, prefers the direction of Qian; metal, concealing its brilliance, hides in the direction of Gen. Water, earth, and metal inherently descend: water always flows to low and damp places, earth accumulates to support all things, and metal is heavy and sinks. Thus they are said to be "inherently downward." "Weir" means upward: wood grows layer by layer upward, and fire's nature is even more to rise upward.

沉者得形而上騰，升者期卑而高會。水得土而木生，是土克水而生木，木之克土而上騰，則水土之氣自木而上也。火得水而上為既濟，蓋推五行之性，沉者、升者皆必以形為用也。

When something sinks and takes form, it can rise upward; but something that rises must first dwell in a low position before it can reach high. Water gains earth to produce wood, which is an instance of earth controlling water yet giving rise to wood. Wood then turns back to control earth and grows upward, so the qi of water and earth rises through the wood. Fire gains water and establishes communication above and below, forming the image of 'Already Completed'. This shows that when investigating the nature of the Five Phases, whether something is sinking or rising, its function can only be discussed when it takes a tangible form. This is precisely the intention of this book to emphasize Nayin (tangible images) rather than focusing solely on the empty principles of heavenly stems and earthly branches.

以坎為離，精玄者能知；易兌作震，通鬼神而作旨。庚申辛酉木在巳申酉之中，亦當作金，或卯人遇三酉之類而可言金，餘準此推之，則妙窮造化，但以本納音為用。所謂「易兌作震通鬼神而作旨」，此也。假令丙午水得癸巳月、丙寅日、戊戌時，己午木為火之本方，寅戌午之正體，又上下俱火，雖納音為水，多變作炎上之火看；或水多人金在巳午未生，而不犯本命支，更干頭有氣，亦宜作火看，不可謂之休囚。此所謂「以坎為離，精玄妙者為能知」。

Taking water from the Kan trigram as fire from the Li trigram, only those who thoroughly understand the profound principles can comprehend it; transforming metal from the Dui trigram into wood from the Zhen trigram, only those who can communicate with spirits and deities can grasp its meaning. For example, the nayin sound element of Gengshen and Xinyou is originally that of pomegranate wood, but since their branches are seated in the metal positions of Si, Shen, and You, they should also be considered as metal. Similarly, a person born in the卯 year encountering three You years can also be considered as metal. The rest can be deduced in the same way, thus exhausting the subtleties of creation and transformation—yet always taking the original nayin sound element as the fundamental. What is meant by 'transforming Dui into Zhen and understanding the mysteries of ghosts and spirits' refers to this flexible approach. Another example: a person with the nayin sound element of Tianhe Water (heavenly water) who is born in the Bingwu year, has the Guisi month, Bingyin day, and Wuxu hour, the wood of Wu is originally the direction of fire, and the combination of Yin, Wu, and Xu forms the complete shape of the fire trigram. Since both the upper and lower branches and stems are fire, even though the original nayin sound element is water, it is mostly viewed as 'Yan Shang' fire. Similarly, if there is an abundance of water, and metal is born in the months of Si, Wu, and Wei without conflicting with the person's own branch, and there is also a strong presence in the heavenly stem, it should still be considered as fire, not simply regarded as weak and confined. This is the meaning of 'taking Kan as Li, only those who understand the profound and subtle can know it.'

故以庚申乙卯為夫婦之本宗，子癸亥壬丁為丙蛇之寄位。此論干祿也。季主所謂先南北之陽以辨東西之陰，陰祿陽而陽祿陰，金自金而木自木，故金木自然而得專位；水火土從造化，故陽寄於陰而陰寄陽也。

Therefore, Gengshen and Yimao are regarded as the original positions of husband and wife. The癸 in the Zi branch, the壬 in the Hai branch, the丁 and the丙 in the Si position (the snake position) are considered as the positions where they are寄托. This passage discusses the "Lü" (favorable position) of the heavenly stems. Sima Jizhu said: first distinguish the yang positions of north and south, then differentiate the yin positions of east and west. Yin stems寄托 their Lü in yang positions, and yang stems寄托 their Lü in yin positions; metal remains as metal, wood remains as wood, so the metal and wood elements naturally occupy their own positions (Geng's Lü is in Shen, Xin's Lü is in You, Jia's Lü is in Yin, Yi's Lü is in Mao). As for water, fire, and earth, they need to寄托 according to the changes of nature, so yang stems寄托 in yin positions and yin stems寄托 in yang positions (for example, Bing and Wu's Lü is in Si, Ding and Ji's Lü is in Wu, Ren's Lü is in Hai, and Gui's Lü is in Zi).

勞而不息，驛居病方。五行支病處而為驛，驛所以休息也。馬得縱橫，更觀乎干；生而不運，以氣建推之。以申子辰水位處驛為病也，以寅為驛，所謂馬必以氣建者，而驛之為馬也。且甲子人正月丙為馬，然不在正月，亦自得地位建丙，亦是馬，故曰馬得縱橫矣。珞碌子云：「見不見之形，無時不有。」正謂此也。

Human affairs are full of toil and hardship, yet the "Post-horse" is precisely located in a position of illness. The Five Phases in the Earthly Branches are considered as the Post-horse when they are in their sickly position, because a post station is originally a place for people to rest. Whether the Post-horse can be flexibly used depends on the Heavenly Stems; if it only appears but cannot move, then the influence of the Month Builder should be considered. For example, in the triple harmony of water in the combination of Shen, Zi, and Chen, the sickly position of water is in Yin, so Yin is considered the Post-horse. The Post-horse must be determined according to the influence of the Heavenly Stems and the Month Builder, and thus the post station becomes the horse. Another example is someone born in the Jiazi year, who in the first lunar month is transformed into Bingyin, so Bing is his horse. Even if he is not born in the first lunar month, as long as another Earthly Branch position is transformed into Bing, it is still considered the horse. Therefore, it is said that the horse can move freely. Luolu Zi says, "The form that is seen or not seen exists at all times," which refers exactly to this principle.

出五行之外者，生死在乎我；居清濁之內者，存亡從數焉。凡修德養性、煉假守真，靈臺內靜，反覆還元，神遊六合之外，必造五行之先，則欲生欲死、欲隱欲顯皆由乎我，是謂神仙真人矣，豈由天地鬼神時數所拘哉。此欲人之自修，不可專滯乎命；彼生死猶可任，況修德致祥、轉禍為福。夫人居清濁之內，皆由情性善惡死生而未能逃五行之數者，何也？蓋未嘗能煉陽純陰、煉陰純陽，雖存念至道，亦不能出於清濁之間，徒自苦形而不逃存亡之數也。

Those who can transcend the Five Phases have control over their own life and death; those still caught within the realms of purity and impurity can only submit to fate. Anyone who cultivates virtue, purges the false self, and guards the true nature, making their inner mind quiet and returning repeatedly to its original state, allowing their spirit to wander beyond the four directions of heaven and earth, must have already reached the state before the Five Phases were differentiated. In such a state, one can choose to live or die, to hide or appear, as they wish. This is called a divine immortal, who is no longer bound by heaven and earth, ghosts and spirits, or the course of time. This passage encourages self-cultivation and warns against being stuck in fate. If even life and death can be controlled by oneself, how much more so can one cultivate virtue to bring good fortune, transform misfortune into blessing? As for ordinary people caught between purity and impurity, their nature is either good or evil, and their life and death, misfortune and blessing all fall within the Five Phases' decree. Why is this so? Because they have not transformed yang into pure yin or yin into pure yang. Although they may mentally aspire to the ultimate truth, they still cannot escape the realm between purity and impurity, only wasting their physical form and still unable to escape the decree of existence and non-existence.

元命勝負，三元者干祿、支命、納音身，各分衰旺之地。三元各分生旺庫之地而為九命，是主祿主三會也。干主名祿貴權，為衣食受用之基；支主金珠積富，為得失榮枯之本；納音主材能器識，為人倫親屬之宗。乾為天元祿，故主貴爵衣食之正本也；支為地元財命，至此比形立象，始終之元，故主貧富運動榮枯；納音為人元身命，故主賢愚好丑、形貌材能度量，凡有生則披我生克愛憎，故為人倫親眷也。

When discussing the strengths and weaknesses of one's destiny, one must first establish the "Three Elements" (San Yuan): the heavenly stem represents "Wealth" (Lu), the earthly branch represents "Destiny" (Ming), and the Nayin sound element represents "Body" (Shen). Each of these three elements must be analyzed in terms of their decline and prosperity. Each of the Three Elements is further divided into three locations: Growth (Changsheng), Prosperity (Diwang), and Storage (Mukù), forming the "Nine Destinies" (Jiu Ming). This constitutes the fundamental framework for determining the main wealth and the three harmonies. The heavenly stem governs status, salary, honor, and authority, serving as the foundation for sustenance and material benefits; the earthly branch governs the accumulation of gold and jewels, being the root of gain and loss, prosperity and decline; the Nayin sound element governs ability, capacity, and insight, being the basis for the relationships among the Six Relations. Specifically, the heavenly stem is the wealth of the heavenly element, thus governing rank and the fundamental aspects of clothing and food; the earthly branch is the wealth and destiny of the earthly element, where form and physical manifestation are established, being the fundamental origin that determines all things, thus governing wealth, movement and stillness, and prosperity and decline; the Nayin sound element is the body and destiny of the human element, thus governing wisdom, beauty, and capacity, as well as the relationships of love and hate, and the interactions of those who are born. This Three Elements framework is the core structure of all the reasoning in this book.

支干納音之氣，順四柱以定休囚；祿馬神煞之方，分二儀以求勝負。劫災天歲遇用處不能為凶，祿馬奇舉逢破處未始為福。三元五行亦各分四季定休旺之氣。於中所用神煞乃天之清氣，支中所用神煞乃地之濁氣，凡言神煞各分天地二氣，勝負吉凶支煞自有諸例言。劫災天歲四煞雖凶，若支干配合有用則為福祿之神；祿馬奇舉雖干之清氣、富貴之神，主福祿尊貴，若支神配合為破敗者，則反為貧賤凶害之煞。

The energies of the heavenly stems, earthly branches, and nayin sound elements must be determined according to the four pillars to assess their prosperity and decline. The positions of the official, horse, and various deities and ominous forces should be analyzed by distinguishing between heaven and earth to determine their strengths and weaknesses. If the four ominous forces, namely jiesha, zaisha, tiansha, and suisha, encounter useful positions, they will not bring misfortune. Conversely, if the auspicious forces such as the official, horse, and three marvels fall into ruined positions, they may not bring fortune. The five phases should also be assessed according to the four seasons to determine their prosperity and decline. All deities and ominous forces on the heavenly stems belong to the clear energy of heaven, while those on the earthly branches belong to the turbid energy of earth. When discussing deities and ominous forces, it is essential to first distinguish between the energies of heaven and earth. As for the outcomes of victory or defeat and fortune or misfortune, the ominous forces on the earthly branches follow established examples. Although the four ominous forces, namely jiesha, zaisha, tiansha, and suisha, are generally considered ominous, if they are harmoniously combined with the earthly branches and are useful, they can become deities of fortune and prosperity. The official, horse, and three marvels, although belonging to the clear energy of the heavenly stems and considered deities of wealth and honor, bringing fortune and prestige, can become deities of poverty, low status, and misfortune if they are combined with the earthly branches in a ruined configuration. Therefore, whether a deity or ominous force is auspicious or ominous does not depend on its name, but on its combination.

四柱者，胎月日時。三元為萬物之本，四柱乃五行之輔佐，亦猶乾坤之有四時，上有四象，人有四肢。故珞碌子云：「根在苗先，實從花後。」者，四柱有偏枯，則隨所主而論之。

This book refers to the "four pillars" as the positions of the fetal, month, day, and hour (different from the later system of Zi Ping, which uses year, month, day, and hour as the four pillars). The three elements are the fundamental aspects of all things, while the four pillars are the auxiliary elements of the Five Phases, just as Heaven and Earth have four seasons, the sky has four images, and the human body has four limbs. Therefore, Luolu Zi says: "The root grows before the sprout, and the fruit forms after the flower." If the four pillars are imbalanced or incomplete, they should be interpreted based on the position they represent. Readers should note that this book takes the nayin sound element of the year pillar as the main destiny, with the fetal, month, day, and hour pillars serving as auxiliary elements. This is entirely different from the later Zi Ping method, which takes the day stem as the main element and uses the year, month, day, and hour as the four pillars.

胎主父母祖宗者十分，主事者二分。萬物之根本，固在我名之先有也，故主祖宗者十分。然而根在物之先而花實苗之後，雖主事二分，亦當以胎為本氣。

The胎元 position is very significant in matters concerning parents, ancestors, and the family lineage, accounting for ten parts, but only two parts in relation to the individual's career. This is because the fundamental essence of all things exists prior to one's own name and status, so when discussing ancestors, it holds full ten parts. However, although the root exists before the plant, flowers and fruits come after the sprout. Therefore, even though the胎元 accounts for only two parts in terms of authority, when casting a horoscope, it should still be regarded as the original energy.

月主時氣者十分，主事者六分。月為建元，分四時之休旺，故主三元氣用所出十分。是月與時為賓主以輔三元，故主立氣立事十分，是將來臨月分，亦定災福之六分。

The Moon pillar holds ten parts in governing the seasonal energies and six parts in governing human affairs. The Moon is called "Jianyuan," which divides the four seasons into their periods of rest and strength. Therefore, the origin of the three elements' energies comes entirely from it, making it fully responsible for the energies. The Moon and the Hour pillar mutually support the three elements as host and guest, thus holding ten parts in establishing the energy dynamics and achieving accomplishments. When future运势 arrive at a particular month, it also determines six parts of misfortune and fortune.

日主未得氣者十分，主事者八分；時主用度進退向背、力氣勝負皆十分，吉與凶同。日主月內四時向背之氣十分，三元貴賤之氣及胎本共時八分；時主元吉凶及胎月日之氣皆十分，故言吉凶變異勝負之力同等也。

The day pillar holds ten parts when it has not yet received the vital energy, and eight parts in matters concerning people affairs; the hour pillar, regardless of whether it deals with the advancement or retreat, direction or opposition, or the strength and weakness of energy, holds ten parts, with equal weight for good and bad fortune. In detail: the day pillar holds ten parts in the four seasonal directions and their oppositions within a month, and eight parts in the three elements of importance and inferiority, combined with the fetal origin and the hour pillar; the hour pillar holds ten parts in the inherent good and bad fortune, as well as the energies of the fetal, monthly, and daily pillars, thus it holds equal weight in the changes of good and bad fortune and the rise and fall of strength compared to other pillars. These are the rules given in this book for determining the weight of the four pillars, and when making a judgment, one should take and discard according to the weight.

九命論互相奔刑反順生煞，以別源流。三元四柱祿馬為九命，須遞相往來，取刑沖德合逆順盛衰，以定清濁之理。先看重輕盛衰尊卑逆順，次分彼我緊慢情意，相續干音親義四柱，然不合沖類干頭配合之理。先看三元支干本意，以辨四柱之力：有形視形氣之厚薄，凡化象之有性，操用度之淺深，勿論得地不得地，辨尊卑之勝負也。凹柱相沖然無配合納音，取賓主保義情親，以定勝負。

The theory of "nine lifelines" discusses the mutual conflict, punishment, reversal, obedience, mutual generation, and formation of calamity among the various elements, used to distinguish the source and flow of destiny. Adding the three yuan, four pillars, and the benefits of official position and horse, they are collectively called nine lifelines. They must be examined in relation to each other, considering the aspects of punishment, conflict, virtue, harmony, and the order of strength and decline, to determine the clarity and turbidity of destiny. The order of deduction is: first, examine the strength, decline, hierarchy, and order of each element; second, distinguish the closeness or distance of their relationships and the direction of their affections; then connect the intimacy and righteousness between heavenly stems and nayin elements to the four pillars. For those that do not form harmony but only conflict, they should be analyzed according to the principles of compatibility between heavenly stems. In summary, first examine the intentions of the three yuan stems and branches themselves to determine the strength of the four pillars: for those with form, observe the thickness of their form and energy; for those that transform into a form, observe their nature, temperament, and depth of their resources. It is not necessary to focus only on whether they are in a favorable position or not; what is important is to determine who is superior among the hierarchy. When the four pillars conflict with each other and the nayin elements do not form harmony, then consider whether the relationship between the main and secondary elements preserves affection and intimacy, and use this to determine the outcome.

大抵年為本則日為主，月為使則時為輔。年為日之本，日為命主，如君之有臣、父之有子、夫之有婦、國之有王，是胎月生時為主本之扶援，欲得以序相承順也。

In general, the year pillar is the root, the day pillar is the master, the month pillar is the messenger, and the hour pillar is the assistant. The year is the root of the day, and the day is the master of one's destiny. The relationship between the two is like that of a ruler and his minister, a father and his son, a husband and his wife, or a country and its king. The fetal origin, month pillar, and birth time are the assistants and supports of the master and the root. They should ideally follow in order, supporting each other in a harmonious way rather than contradicting. Although it says "the day is the master of destiny," this master is still established based on the year. The fundamental aspect of the entire chart remains the nayin sound element of the year pillar. This should not be confused with the approach of Zi Ping method, which specializes in taking the day stem as the self.

主本保合，未有貧賤之人；時日乖違，豈有久榮之理。主本保和相育為貴。年剋日減力也；日克年雖主貴氣，亦多迪剝；況日時俱克於年，乖離尤甚也。三元入墓，日時自旺，雖運並絕逢鬼，鬼亦不能取。本人墓中卻主相輔，行在旺鄉，雖逢並絕更來加身，命雖災而未至死厄。

The main and the root maintain harmony, and there will be no poor or lowly people; if the time pillar and the day pillar are in conflict, how can there be lasting honor and prosperity? When the main and root are harmonious and support each other, that is considered noble. If the year pillar overcomes the day pillar, its strength is reduced; if the day pillar overcomes the year pillar, although it may indicate noble status, there are often obstacles and setbacks; and if both the day and time pillars overcome the year pillar, the conflict becomes even more severe. If all three pillars are in the墓 (burial) position, but the day and time pillars are strong and flourishing, even if the fortune meets the 并 (conjunction) and 绝 (decline) positions again, the 鬼 (ghost) cannot harm it. If the main destiny is in the墓 (burial) but receives support, and the fortune moves to a旺 (prosperous) position, even if the 并 (conjunction) and 绝 (decline) positions come together, there may be misfortune in destiny, but not death.

四柱集旺，運逢於祿馬，祿馬無用。三元四柱俱到旺處，或生時又使過，若曾發祿於閒地，雖逢祿馬而必災。過與不及、游移顛倒，氣數中庸應期而發。五行喜剛柔得中，三命忌盛衰太過。

When the qi of the four pillars is too strong, encountering a禄 and a马 in the big運 will make the禄 and 马 ineffective. If both the three yuan and four pillars reach a prosperous place, or if the birth time's qi is excessive, and previously the禄 was already established in a leisurely place, then even encountering a禄 and 马 will certainly bring misfortune. Anything that is excessive or insufficient, fluctuating or reversed, is inauspicious; only when the qi is balanced can it manifest at the right time. The Five Phases value moderation between rigidity and flexibility, and the three destinies most fear extreme prosperity or decline—this is the general principle of the entire book regarding prosperity and decline.

方信陽唱陰和，須分干正支邪。陰靜陽從，更忌祿衰鬼旺。如乙酉得甲辰，雖天地合，卻甲喂辛，見乙畏酉，金火畏死地逢子也。又如戊逢癸亥，是干正支邪；戊午丙子，支正干邪；然水火陰陽相和，則不如干合為正也。又如丙辰見中為祿衰，土逢壬為鬼丁，人見乙卯癸卯之類。

This confirms the principle that yang initiates and yin responds. However, it is essential to distinguish whether the heavenly stems are considered correct and the earthly branches as incorrect, or the reverse. Yin represents stillness, while yang follows. It is especially undesirable for the禄 (favorable) energy to decline while the 鬼 (malevolent) energy becomes strong. For example, when Yiyou meets Jiachen, although both heavenly stems and earthly branches match, Jiachen is afraid of Xin, and Yi is afraid of You metal. Metal and fire both fear falling into a dead position and encountering Zi water. Another example is when Wu meets Guihai; the heavenly stem is correct while the earthly branch is incorrect. When Wuwu pairs with Bingzi, the earthly branch is correct while the heavenly stem is incorrect. Although these combinations achieve harmony between water and fire, they are not as pure as when heavenly stems match. Another case is when Bingchen meets a certain position, causing the禄 to decline, and when Tu meets Ren, it becomes a 鬼. A person with Ding as their day stem encountering Yimao or Guimao falls into this category. This passage has many errors and omissions in the original text (such as 'Jia wei Xin' should be 'Jia wei Xin'), and I have recorded it without changes.

必死有生，凶中反吉。如庚子見丁卯，死而得生；甲子見戊寅，凶中反吉。旺衰之理審量生克，輕重之名須識向背。三元旺地畏忌衰處好生，須臨時審其輕重。如壬申癸酉本重，壬寅癸卯本輕，卻取輕重扶持為用，始分向背之力氣。

In the midst of certain death there is often the potential for life, and in dangerous situations, good fortune may emerge. For example, when Gengzi (Wall Earth) meets Dingmao (Cauldron Fire), it is in a state of death but receives the support of fire; when Jiazi (Sea Metal) meets Wuyin (City Earth), it is in a dangerous situation but gains good fortune. When discussing the principles of strength and decline, one must carefully consider the relationship of generation and control; when discussing the categories of importance and lightness, one must distinguish between facing and being backed. When the three elements are in a strong position, the danger is that they may shift to a weak position; when they are in a weak position, the good is that they may meet supportive elements. One must examine their importance at the moment. For example, the Nayin sword-like metal of Renshen and Guiyou is strong in its own nature, while the Nayin gold foil metal of Renyin and Guimao is weak in its own nature. The light and heavy must be used to support each other, so that the strength and weakness of facing and being backed can be clearly distinguished.

輕得地而可敵重衰，重無地而制之輕敗。如土制水，則丙辰丁巳之土能制丙子癸亥之水也；壬申癸酉之金雖重，卻遇戊子己丑丙寅丁卯之火，雖金重亦受制於火，蓋火向旺、金絕方也。

If the lighter side gains strength, it can resist the heavier but weak side; if the heavier side loses strength, it may be overcome by the lighter side. For example, earth controls water: the sand in the middle of the river (Bingchen and Dingsi) have strength and can control the stream water (Bingzi) and the great sea water (Kuihai). Another example is the sword sharpness metal (Renshen and Guiyou), which though strong, is overcome by thunder fire (Wuzi and Jichou) and furnace fire (Bingyin and Dingsi), because at that time fire is in its strong position while metal is in its dying position. Therefore, light and heavy are not fixed; they must be considered together with their positions and strength.

各衰各旺，輕重自然。如辛卯見癸酉，戊午見丙子，乃旺處相敵，支氣不比，卻有相敵為變化發揚也。甲寅水見庚午辛未土，力氣各衰，水土和柔則有化育之道矣，餘準此。守凶煞者，在其尊者制其卑；生克交加，應得先者令其後。吉神凶煞四柱先後，干神可制支煞，更分生克之理。

Each element has its own decline and its own strength, and the balance between them is naturally clear. For example, when Xinmao (Cypress and Pine Wood) meets Guiyou (Blade-like Metal), or Wuwu (Heavenly Fire) meets Bingzi (Stream Water), both sides are in their strong positions and are in conflict; although the energies of the earthly branches are not similar, because they are evenly matched, they can produce changes and flourish. Another example is Jiayin (Great Stream Water) meeting Gengwu and Xinwei (Roadside Earth); both sides have already weakened, so water and earth can be gentle and harmonious, thus achieving the function of nurturing and transforming. Other cases can be inferred in the same way. As for controlling harmful influences, it depends on the superior position controlling the inferior one. When both generation and control are present, the one that first gains strength should dominate the one that comes later. In the four pillars, the good spirits and harmful influences have a sequence of appearance: heavenly stem spirits can control the harmful influences in the earthly branches, and further distinctions should be made according to the principles of mutual generation and mutual control.

五行相敵，二凶一吉。五行相敵，輕重相等，遇鬼二則為凶，一重為鬼，猶凶中反吉。復以輕重之理，方得貴賤之原。須以六十納音支干輕重取衰旺制度，方定貴賤也。

When the Five Phases are balanced, encountering two instances of "ghostly evils" (ghosts, which are spirits that harm the self) is considered凶 (unfavorable), while encountering only one instance is considered吉 (favorable). Specifically, when the Five Phases are equal and balanced, if two instances of "ghosts" (spirits that overcome the self) appear, it becomes unfavorable; if only one instance appears, it is considered favorable among the unfavorable. Further analysis must be conducted based on the principle of light and heavy to determine the origin of wealth and poverty. It is essential to follow the light and heavy characteristics of each of the sixty Nayin (sound element) heavenly stems and earthly branches, combined with the degree of their decline and strength, in order to determine the high or low status of a person's destiny. This sentence summarizes the method of this book for divining fate: do not judge the good or bad of individual spiritual omens, but first weigh the weight of the Nayin elements.

至如體輕用重不免漂沉，本重末輕廣謀自勝，主客從容優遊享福。如庚午辛未土本輕也，見壬戌癸亥丙子之水，是本輕用重反散流也。辛未年壬辰月甲申日甲戌時，此正應體輕用重之格。如庚子辛丑土見癸巳乙卯，是本重廣謀自負之人也。五行主客輕重等，以制用有法，水土和柔，金火平適，則康寧。

Further, if the inherent quality is light but the used element is heavy, one is prone to drifting and fluctuation; if the inherent quality is heavy but the end is light, then strategies are broad and distant, and one can achieve victory, with the host and guest calmly coexisting and enjoying peace and happiness. For example, the nayin sound element of Gengwu and Xinwei, which are roadside soil, have a light and thin nature. If they meet the great water of Renxu and Guisi, or the stream water of Bingzi, it is a case of using a heavy element with a light one, and the soil is reversed and scattered by the water, leading to loss. The example of a birth year of Gengwu, month of Renchen, day of Jiashen, and hour of Jiaxu exactly fits the pattern of 'light body and heavy use'. Another example is the nayin sound element of Gengzi and Xinchou, which are wall soil, with a thick and solid nature. When they meet the long flowing water of Kuisi and the great stream water of Yimao, it is a case of a heavy body with broad strategies and high self-esteem. In summary, the light and heavy of the five phases' host and guest should be balanced, and their mutual restriction and use should follow rules. Water and soil harmoniously support each other, and metal and fire are balanced and moderate, leading to a life of health and tranquility.

水得水多，則沉潛伏溺，小巧多權，苗而不秀，聲譽汪洋，然而富貴則無變通而勢不崢嶸矣。水得火多，則崇禮貪饕，自恃深慮多憂，猛斷後悔。水遇火多，其性如此，不妨名利也。水得木多，則流而不止，執志反柔，臨事汗漫，奢儉失中。水生木，木克土，土散而無止，故此情性也。

The following discusses a person's character based on the abundance of the Nayin sound elements. A person with much water: his nature is deep, reserved, even addicted; he is cunning and meticulous, full of schemes, like rice shoots forming grains but not blooming flowers—possessing talent but not showing it clearly. His reputation spreads widely, yet even if he attains wealth and honor, he lacks adaptability, and his demeanor cannot stand out. A person with much water and fire: he values etiquette but is greedy for food, self-reliant in intelligence, deep in thought, and often troubled. He acts decisively but too forcefully, and later regrets it. When water meets much fire, his nature is like this, yet it does not prevent him from seeking fame and fortune. A person with much water and wood: like water flowing out and not being contained, his aspirations seem firm but are actually weak. He is scattered and uncontrolled in matters, lacking balance between extravagance and frugality. Because water generates wood, and wood controls earth, once earth disperses, there is no barrier, so his nature is like this.

水得金多，則本末常安，多得資援，好義不實，智大多淫，智勝義負則性靈強。水得土多，則沉靜執塞，內利外鈍，忍妒多恨，信義無決。此論五行之性，不取神煞論也。

Water with a lot of metal: the beginning and the end are both secure, often able to receive help and support from others; likes to be loyal but lacks sincerity, has great intelligence but tends to be unrestrained; when intelligence overpowers loyalty, the mind becomes particularly flexible and strong. Water with a lot of earth: calm and stubborn, inner wisdom but outer dullness, able to endure but prone to jealousy and accumulating grievances, and when talking about trust and righteousness, lacks decisiveness. Note that all this refers to the inherent nature of the Five Phases themselves, without involving divine stars or煞 (sha) factors — this is consistent with the book's emphasis on the fundamental nature of the Five Phases and its light treatment of divine stars and their names.

火得火多，則崇禮義泊，明外昏內，自華而儉，既旺既己，不可速達。火星暴而無制，福至則禍來連。火得火多，則崇禮義泊，明外昏內，自華而儉，既旺即己，不可速達。火星暴而無制，福至則禍來連。

Those who have a lot of fire: they value ceremony but lack spirit, are bright on the outside but dim within, have elaborate appearances but live simply. Once the fire becomes extremely strong, it stops, and cannot quickly reach its peak. Fire is fierce and uncontrolled; when good fortune comes, misfortune follows. This passage is written twice in the original, differing only in the phrase "both strong and stopped" versus "once strong it stops," indicating a duplication in transmission. The current version is kept as is, without combining or altering the text according to other versions. Readers should treat it as a single entry.

火得木多，則自恃威福，聰明志懦，動思依輔，靜則志明，好辯是非。仁與禮不足，雖和而多忘。火得金多，則志不自勝，好辯而剛，禮義失中，直而招謗。火金兩強，故多克辯。火得土多，則立用沉密，利害敢為，言清行濁，執不通變。火絕得土，土蔽火光，故所適不變利。

People with a lot of wood in their fire: They rely on themselves to exert power and grant blessings, though they are intelligent, their will is weak. When they have an idea, they want to depend on others. When they are calm, their aspirations are clear. They like to argue about right and wrong. Such people lack benevolence and propriety, though they are polite, they are forgetful. People with a lot of metal in their fire: Their ambition is so strong that they cannot even control themselves. They are fond of argument and strong-willed, losing the middle path in both ritual and righteousness. Their straightforward nature brings them criticism. Because fire and metal are both strong, there is much conflict and contention. People with a lot of earth in their fire: They are steady and meticulous in their conduct. When facing matters of interest or harm, they are bold and decisive. Their words are lofty but their actions are murky. They are stubborn and inflexible. This is because fire is already in its decline and earth covers the fire's light, so their path is not adaptable and they do not gain benefits.

火得水多，則為德不均，巧而忘禮，多易多難，摭取艱險，計深反害。水火未濟，多智多傷。火得木多，則柔懦泛交，曲直自循，多學不實，聰明華沽。木主仁柔，色以表形。

People with a lot of water seen in fire: they show partiality in giving virtue, are crafty and forget propriety, and things suddenly become easy or difficult. They tend to choose difficult and dangerous paths, and their deep calculations end up harming themselves. This is because fire and water are not in harmony, and although there is much cleverness, there is also much damage. The next line originally says "fire gets much wood," but the commentary says "wood represents benevolence and softness," and since there is already a line about "fire gets much wood," it is clear that this should be "wood gets much wood," indicating an error in the original text. People with a lot of wood seen in wood are weak in character, avoid responsibilities, have shallow relationships, and follow the natural course of things, acting according to their own inclinations. They learn a lot but lack depth, are clever but appear somewhat superficial and artificial. Wood represents benevolence, virtue, and gentleness, and its manifestations are seen in appearance. The original error is retained as it is.

木得金多，則剋制憔悴，剛而無斷，靜思悔動，譽義不常。義勝於仁，反吝於心。木得土多，則取舍自信，華而不奢，體柔伏剛，言必鑑人，智不自勝。仁輕信過，無禮節也。木得水多，則漂流不定，言行相違，處吉不寧，趨時委曲。木華水智，故多順取。木得火多，則馳騁聰明，好學不切，禮繁義亂，明他害己，善惡決發。火得木而熾，木無以自容。

People with excessive metal in their destiny: they are constantly restrained and appear weary and dispirited. They seem strong but lack decisiveness. When they are calm, they regret their actions. Their reputation and integrity cannot last. This is because righteousness has overshadowed benevolence, making their inner nature stingy. People with excessive earth in their destiny: they make decisions based on self-confidence, appear elegant without being extravagant, have a flexible body but can subdue the strong. They always consider the other person before speaking, but their wisdom is overwhelmed by their own stubbornness. This is because benevolence is light and trust is excessive, leading to the loss of propriety. People with excessive water in their destiny: they are unstable, their words and actions contradict each other. Even in favorable circumstances, they are not at peace. They follow trends and compromise for survival. Since wood represents literary talent and water represents cleverness, they often take shortcuts. People with excessive fire in their destiny: their intelligence is outwardly displayed, they are eager to learn but lack practicality. Their etiquette is complicated while their principles are confused. They illuminate others but harm themselves. Both good and evil manifest decisively. Fire gains strength from wood, and the wood itself has nowhere to go.

金得金多，則剛直尚勇，見義必為，過不自知，忘仁好義，思禮好勝。金重慾火，故思禮。金得木多，則辯分曲直，利害兼資，置德懷忿，朋友失義。仁義相伐，必有所失。金得火多，則口才辯利，好禮忘義，動止寬和，中心鄙吝。火勝於金，有義禮也。

People with a lot of metal: they are strong and upright, valuing courage and strength. When they see something they should do, they will definitely do it, but they do not realize their mistakes. They forget benevolence and prefer loyalty, thinking about propriety but always being eager to win. When metal is too strong, they long for fire to temper it, as fire represents propriety, so they think about propriety. People with a lot of metal and wood: they are good at distinguishing right and wrong, can handle both benefits and harms, but set aside gratitude and hold resentment, easily losing righteousness in friendship. This is a conflict between benevolence and righteousness, leading to inevitable loss. People with a lot of metal and fire: they are quick-witted and eloquent, pay attention to propriety but forget loyalty, behave generously and calmly, yet are stingy and petty inside. This is when fire overpowers metal, causing bias in righteousness and propriety.

金得水多，則計慮不深，為人無恩，臨事齷齪，或是或非。水重金藏，多計無剛。金得土多，則失中有成，口儉心慈，作為闇昧，多處嫌疑。金蔽土中，則求之者成。

People with a lot of water in their chart who have metal: their plans are not deep enough, they lack kindness in dealing with others, they are overly meticulous in matters, and they are indecisive in right and wrong. This is because water is too strong and suppresses the metal, so although they have many schemes, they lack decisive strength. People with a lot of earth in their chart who have metal: although their actions may lack balance, they can eventually achieve success; they speak little but are kind-hearted, their actions are not bright, and they often find themselves in suspicion. This is because the metal is buried in the earth and needs someone to uncover it; those who are willing to put in effort can achieve success.

土得土多，則重厚藏密，守信容物，或招毀謗，恩害敢為。土雖守信，深厚難知。土得金多，則信而好義，剛而多躁，不能持重，庶事無容。金上爭麗，兩不自持。土得木多，則形勞志大，雜好狂徒，用柔爽信，曲直黨情。木克土則信虧。

People with a lot of Earth: They are heavy and deep, trustworthy and tolerant, but sometimes this leads to slander. They are bold in both doing good and causing harm. Although Earth represents trustworthiness, its deep and heavy nature makes it hard to measure. People with a lot of Earth and Gold: They are trustworthy and loyal, but strong-willed and easily impulsive, unable to be steady. They cannot tolerate others. This is because Gold competes with Earth for beauty, and neither can hold on. People with a lot of Earth and Wood: They are busy and have great ambitions, with varied interests and a tendency towards recklessness. They use gentle methods but lose sincerity. Right and wrong are decided by personal bias. This is because Wood overcomes Earth, and thus Earth's 'trustworthiness' is diminished.

土得火多，則施義忘親，外明少斷，奢儉失中，好禮口惠。土得火助，信有所毀。土得水多，則貪功好進，泛順伏機，志善若昏，愛惡無義。土雖克水，水多則土失信。

People with a lot of fire in their Five Phases: they are willing to show loyalty to outsiders but forget about their relatives, their outward expressions are eloquent but they lack decisiveness, they are extravagant and frugal beyond measure, and they like to show respect but only give benefits in words. This is when earth receives too much help from fire, causing the virtue of 'trustworthiness' to be damaged. People with a lot of water in their Five Phases: they are greedy for fame and fortune, eager to advance quickly, they appear to be compliant everywhere but secretly have schemes, their intentions are originally good but seem dull and unclear, and their likes and dislikes have no standards. Although earth can overcome water, when there is too much water, earth loses its reliability. The above twenty or so points directly relate the abundance or scarcity of the Five Phases to personality and character, laying the foundation for the discussion of status, longevity, and fate in the following sections.

誠能以此更分輕重，明作為之性情，消息盈虛依於禍福，然後為能言。以前五行多寡論性情，而復推禍福正氣無刑。如庚祿在申，氣當用甲，如諸位中不見庚之刑甲，或他位見甲，即為無庚是也。名背之半，不見正錄，如得己而無乙，亦是所謂得一分三之說，雖背正祿必為福。

If one can truly distinguish between light and heavy, clarify a person's nature and disposition, and correlate the waxing and waning with fortune and misfortune, then one can speak of discussing destiny. Previously, we used the abundance or scarcity of the Five Phases to determine nature and disposition; next, we must also predict fortune and misfortune. The key lies in the purity of the original energy without being harmed or restricted. For example, the official position (Lü) of Geng is in Shen; the energy should take Ji as its use. If there is no Geng in the other columns to harm Ji, or if Ji appears elsewhere, it is as if there is no Geng, and Ji can safely be used. The phrase "half of the name's opposite" refers to not seeing the official position (Lü). For instance, if one has Ji but not Yi, this is the so-called "one becomes three" concept—although it deviates from the official position, it can still bring fortune.

馬無害，祿無鬼，食無亡，支合無元干，祿無厄。如甲子得丙寅為馬，見壬午及水在丙寅六合破利之上；如不見正氣，卻見他干在祿位，其祿干亦要無鬼也。倒食順食皆要無空亡亡神也；支神名合要無元辰，十干合處要無六厄。

The general principle is: the Post-horse should not be accompanied by the Six Harm, the禄 should not be accompanied by the ghost, the food and spirit should not be accompanied by the lost spirit, and the place where the earth branches are in harmony should not be attacked by the Yuanchen. For example, for a person born in Jiazi, Bingyin is the Post-horse. If there is Renwu or water falling into the branch that forms a harmony with Bingyin, the horse will be harmed. If the original position does not have the true energy, but the禄 appears on another heavenly stem, then the heavenly stem of the禄 must also not be attacked by the ghost. Both the inverted food (Xiaoshen du shi) and the proper food (Zhengshi) require that they do not meet Kongwang or Wangshen. The branches that are nominally in harmony should not appear with Yuanchen. The heavenly stems that are in harmony should not be attacked by Liu'e. These are all the conditions of 'good spirits must be pure'. If any one is missing, it will reduce the fortune.

旺無喪，衰無吊，妻無刃，財無飛，孟無孤，季無寡，生無劫，死無敗。如癸丑木命不要卯，此則旺無喪；如壬午木命不要辰，此則衰無吊。用制陰為妻，不可在羊刃上，故妻欲無刃。命後四辰曰飛廉，我克者為財，不可犯之。四孟之人不得見孤辰在命，四季之人不得見孤宿在地。長生處要不值劫煞，如乙巳丁酉乙丑見寅是也。死處忌見八敗沐浴金神。

There are eight taboos: the prosperous position should not have the Mourning-and-Condolence spirit, the declining position should not have the guest spirit, the wife's position should not have the Yangren, the wealth position should not have the Flying廉, those born in the four initial months (寅, 申, 巳, 亥) should not have Guchen in their fate, those born in the four seasonal months (辰, 戌, 丑, 未) should not have Guasu in their earthly branches. The place of growth should not have Jiesha, for example, in the case of Guichou with the sound element of mulberry and osier trees, wood is strong in卯, so the birth chart should not contain卯 (the two positions before丑 are the Mourning-and-Condolence spirit), this is called prosperity without mourning. In the case of Renwu with the sound element of willow trees, wood is weak in辰, so the birth chart should not contain辰 (the two positions after午 are the guest spirit), this is called decline without guests. The Yin dry branch that is controlled by me is considered the wife, and the wife should not fall on the Yangren. Therefore, the wife's position should not have the Yangren. The fourth position after the birth stem is called Flying廉, and what I control is wealth, so the wealth position should not be conflicting with it. Those born in the four initial months should not have Guchen in their fate, and those born in the four seasonal months should not have Guasu in their earthly branches. The place of growth should avoid Jiesha, for example, in the case of Yisi, Dingyou, and Yichou, all belong to the metal group ofSi-You-Chou (Metal triad), the place of growth is in巳 while Jiesha is in寅, so seeing寅 would be a violation. In the place of death and decline, one should avoid seeing the eight bad, bathing, and the golden spirit.

火無水，水無土，土無木；木須金，金須火。火無水降亦能自潤，水無土壅莫不成流，土無木制曠野安然；木須金克可以成材，金無火鍛不能成器。

The Five Phases also distinguish between 'no' and 'must': fire can exist without water, water can exist without earth, and earth can exist without wood; but wood must have metal, and metal must have fire. Explanation: fire can self-nourish even without water to subdue it; water can flow anywhere without earth to block it; earth can be peaceful and free without wood to restrain it. However, wood must be cut by metal to become useful tools; metal cannot become a tool without fire to forge it. These four sentences are the basic mnemonic for selecting the Useful God in this book — 'to overcome' is not necessarily harmful; the key is whether it is 'must'.

體重須鬼，祿輕須官，刑雖全，敗雖孤，夫須鮮，妻須倍，吉須顯煞，凶須沉昧，天盤須會，地帶須連。五行本重須鬼損裁；祿輕須官，如甲人祿位雖辛亦貴；四柱之刑各須全見；八敗之地不畏本氣在孤病；夫須鮮者，已不可見甲眾也；妻須倍者，甲見已在旺地也；五行在吉神方須顯然見其清氣，凶位見五行須得凶煞沉昧，斯能無害；甲丙庚壬須左右朝揖，是天盤須會也；亥子丑寅卯須交連左右，是地帶須連也。

Here are ten key principles: When the original element is too strong, it needs a 'ghost' to cut and reduce it; when the official energy is weak, it needs an official to support it; when there is a crime, it should be fully present; when in a ruined position, it should be isolated and unsupported; the husband (what I am controlled by) should be few, and the wife (what I control) should be many; good spirits should be clearly visible, while evil stars should be hidden and dormant; heavenly stems should face each other and meet; earthly branches should connect on both sides. Explaining each sentence: When the original energy of the five elements is too strong, it needs a 'ghost' to cut and reduce it; when the official energy is weak, it needs an official to support it, for example, even if the person born in the year of Jia has the stem Xin in the禄 position, it is still considered auspicious; when there are three crimes in the four pillars, each one should be fully present to count; if in the eight ruined positions, as long as the original energy is not in a lonely or sick position, there is no need to fear; the phrase 'husband should be few' means that Jia should not appear too often; the phrase 'wife should be double' means that Jia should see Ji sitting in a strong position; when the five elements are in a good spirit position, they should clearly show their pure energy; when in a bad position, the evil stars should be hidden and dormant, thus causing no harm; the four yang stems Jia, Bing, Geng, and Ren should surround each other on both sides, which is called 'heavenly stems must meet'; the earthly branches Hai, Zi, Chou, Yin, and Mao should connect on both sides, which is called 'earthly branches must connect'.

干全順則為清，氣完和者為貴。如甲乙丙丁戊為十於全，須歲胎月日時順則為清；如水在申子辰中，或在女子丑中制用，氣完乃為貴。陰附陽帶歲則富貴，陽合陰背本則虛浮。陽支互合，陰干不來朝命，及本向衰，則無有用也。

Heavenly Stems are considered "clear" when they are complete and arranged in order. When the energy is full and harmonious, it is called "noble." For example, if Jia, Yi, Bing, Ding, and Wu are arranged in sequence, they are considered clear only if they follow the order of year, birth, month, day, and hour. Similarly, if the Nayin water element falls within the Triple Harmony Water trinity of Shen, Zi, and Chen, or within the Triple Convergence Water trinity of Hai, Zi, and Chou, and can control and transform the elements to be used effectively, then it is considered noble. Yin Stems that rely on Yang Stems and are accompanied by the year are indicative of wealth and honor. However, if a Yang Stem combines with a Yin Stem but turns away from its original destiny, it becomes superficial. If only Yang Branches combine with each other and Yin Stems do not support the original destiny, and the original destiny is in a declining state, then it is entirely useless.

應凶觀空而無空，旺相得空而尤利。應煞害刑在空亡無合，動不為凶也；旺相處明暗合，或逢天月德見空亡亦吉。至若空亡有用，賴虛中而有應。夫響之有聲，莫非中虛也。至若鐘鼓之聲，虛中則擊而嗚遠，若實之則不應。是以大人之命，要虛中，德必居空，空自旺有用，乃有大聲之應器也。

When a凶 (malevolent) aspect falls on Kongwang (empty void), it is as if there is no Kongwang at all; when a prosperous and strong position meets Kongwang, it is especially beneficial. If harmful, injurious, or criminal aspects fall on Kongwang without forming a conjunction, even if they are triggered, they do not become harmful. In prosperous and strong positions, if there are clear or hidden conjunctions, or if they meet Heavenly Virtue and Monthly Virtue along with Kongwang, it is equally auspicious. As for why Kongwang can be useful, it entirely depends on 'middle emptiness' to produce a response: anything that can produce a sound must have a middle emptiness. Just like the sound of bells and drums, which are hollow in the middle, a single strike produces a far-reaching sound; if they were filled solidly, they would not produce any sound. Therefore, the fate of a nobleman requires 'middle emptiness,' and the virtuous spirits must reside in the position of Kongwang. When Kongwang itself is prosperous and can be used, it becomes the instrument that produces a loud sound. The name Li Xuzhong was precisely chosen with this meaning, and this is the most meaningful passage in the entire text.

庫中鬼勿取生旺，繼衰殃。當生旺者更引旺處，福與禍並庫中之鬼，如甲見辛未，金見己丑。木本離而化薪，金趨坎而育水。木見火多，或木重運至離宮，則化柴薪也。雖金生於水，然子勝而母負也。

The "ghost" contained within the storage is not to be led to a place of birth and prosperity, otherwise it will bring about decline and misfortune. If something is already in a place of birth and prosperity, and is further led to a place of even greater prosperity, both fortune and misfortune will come together. Moreover, the storage still contains the ghost; for example, Jia wood meets Xinwei (Wei is the storage of wood and Xin is the ghost of wood), and Nayin metal meets Jichou (Chou is the storage of metal and Ji earth contains the hidden ghost of metal). Wood naturally tends toward the position of Li (Fire, southern direction) and transforms into firewood, while metal naturally tends toward the position of Kan (Water, northern direction) and nourishes water. If wood meets too much fire or if the wood's energy is too strong and it moves to the position of Li, it will be burned up as firewood. Although metal can generate water, when water becomes strong, it becomes the child strong and the mother weak, causing metal to be harmed instead.

水有火，火有金，金有木，木有土，土有水。如壬中有丁，丙中有辛，庚中有乙，甲中有己，戊中有癸。干備而祿備，命成而財成，身有地而官行，貴賤自此而見矣。乾為天祿，要正氣而有地，備足貴扶之類；支為命，納音為身，身命順旺，財在中也。又能先論納音輕重而分干祿命財，更身有命，則貴可知也。

Among the Five Phases, each contains implicitly the one that harmonizes with it: water contains fire, fire contains metal, metal contains wood, wood contains earth, and earth contains water. This refers to the Five Harmony among the Heavenly Stems: Ren contains Ding (Ding-Ren harmony), Bing contains Xin (Bing-Xin harmony), Geng contains Yi (Yi-Geng harmony), Jia contains Ji (Jia-Ji harmony), and Wu contains Gui (Wu-Gui harmony). When the Heavenly Stems are complete, the禄 (favorable position) is also complete; when the destiny pattern is formed, the wealth is also formed; when the body (Nayin sound element) is in a favorable position, the official star (authority) can function properly—thus distinguishing between high and low status becomes clear. Specifically, the Heavenly Stems are called 'Heavenly禄', requiring the essential energy to be pure and supported by the Earthly Branches, as well as assistance from noble spirits. The Earthly Branches are called 'destiny', and the Nayin sound element is called 'body'; when the body and destiny are smooth and strong, wealth is naturally present. Further, by first assessing the weight of the Nayin sound element, one can determine the order of the Heavenly禄, Earthly destiny, and wealth, and with the body supported by the destiny, whether one is of high status becomes evident.

祿為君子之性，命為定性，身為用性，時納音為居性。言性則可至於命，祿主貴，故為君子之性；支為定局，取其屬以見人之定性；納音主財能器，為用性也；有時則三元之氣備，所以見人居止動靜情性也。

"The禄" (Heavenly Stem) represents the virtue of a gentleman, "命" (Earthly Branch) represents one's inherent nature, "身" (Nayin sound element) represents the applied nature, and the nayin of the birth time represents the nature of one's dwelling. Discussing nature and disposition can lead to understanding one's destiny:禄 indicates honor and prominence, so it is called the nature of a gentleman; the Earthly Branch forms a fixed situation, and by taking the Five Phases it belongs to, one can see a person's fixed character; the nayin relates to wealth, ability, and capacity, so it is called the applied nature; with the birth time, the three elements are complete, thus revealing one's disposition in daily activities. These four layers assign the Heavenly Stem, Earthly Branch, nayin, and birth time to different levels of nature and disposition, forming the framework of this book for discussing human character.

貴氣無地，賤生貴中；本賤有時，貴生賤內。本於日時土旺相保和，卻得貴氣來，時上衰敗，始貴終賤；四柱落在貧賤氣中，而時運在旺方，逢時之貴氣，賤中反貴。貴絕處觀殃，因貴賤中亡；賤臨貴鬼旺，賤向貴中死。貴備之氣至絕處更帶鬼，雖貴人死於終賤；主本賤臨鬼旺而有鬼氣來承，雖賤而後亦貴。

If the noble energy lacks support from the earthly branches, poverty and low status will arise from the noble energy. A naturally low status person who receives a good time, will see noble energy emerge from the low status. For example, if the day and hour columns have earth in a prosperous and strong state and they harmonize with each other, and noble energy comes in, but the hour column falls in a declining position, then it is first noble but eventually low. Conversely, if all four pillars are in poor and low status, but the fortune moves to a prosperous position, and the noble energy coincides with the right time, then it is from low status to become noble. When noble energy reaches its decline, it should be checked whether there is disaster, because the noble may die in poverty. A low status destiny that meets noble energy when the ghost energy is strong, will lead to death while moving from low to noble. In detail: if a person with complete noble energy reaches its decline and also has ghosts, even though it is a noble person, it will ultimately die in decline. A person originally of low status who meets strong ghost energy, but also has ghost energy to support and resolve it, even though it starts from low status, can eventually become prominent.

支干太和而塞，夫婦失時而凶。五行支干納音專位相和則蹇剝，如甲子逢己巳在秋生，又見甲午沖命，兩金克己巳木也。三元有地而貴，四柱遞合而崇。三元俱有用得地，必富貴清顯；胎月日時交互相合而朝命，即是崇貴相輔清顯之命也。

When the heavenly stems and earthly branches are overly harmonious, it can lead to blockage and obstruction. If the husband and wife (the two paired elements) are not in harmony with the proper season, it indicates misfortune. If the Five Phases, heavenly stems, earthly branches, and nayin sound elements each occupy their own positions and are overly harmonious, it can result in stagnation and decline. For example, if Jiazi (Sea Metal) meets Jisi (Great Forest Wood) in autumn, and at the same time Jiawu (Sand River Metal) comes to clash with the native's stem, the two metals together will overcome the wood of Jisi, creating such a situation. Conversely, if the three elements each have their proper positions, it brings great fortune; if the four pillars are layered and harmonious, it brings high status. If the three elements are all properly used and have strong positions, one is certainly wealthy and distinguished. If the胎, month, day, and hour pillars are mutually harmonious and support the native's stem, it indicates a noble and upright destiny.

變通拙而蔽於神，執一明而瞽於眾，辨明真假消息盈虛。陰陽無形，為道至妙，須在智識變通為比，察觀真假消息盈虛，則靈於神明。守位則正，失方則邪。如甲寅乙卯在亥卯未乃得正體，若居巳酉丑之方，謂之失位，他皆仿此。

Those who are not good at adapting will be misled by the names of divine and ominous forces; those who rigidly adhere to a single principle may think they understand, yet they are blind to the many changes around them. Therefore, one must discern truth from falsehood, the waning and waxing, the full and empty. Yin and yang have no form, and as the "Dao," they are extremely subtle. They rely entirely on human wisdom to adapt and classify. Those who can discern truth and falsehood, and grasp the changes of fullness and emptiness, are more accurate than the divine. To remain in one's proper position is called "correct," while losing one's position is called "wrong." For example, Jiayin and Yimao originally belong to wood, but when they fall within the wood trinity of亥,卯,未, they are in their proper form. If they fall within the metal trinity of巳,酉,丑, they are considered to have lost their position. The rest should be understood in the same way.

陰生陽死，逆順相因。甲氣申方，乙絕酉位。四時一陽生、六陰死，然陽道行左，陰道行右。如甲乙皆木也，甲陽生亥而順行，至午則死；乙陰在午而逆行，至酉為絕。

Where yin energy arises, yang energy meets its end; reversal and progression are mutually causal. The energy of Jia (甲) reaches its end at Shen (申), while the end of Yi (乙) is at You (酉). Throughout the four seasons, the beginning of one yang is precisely where six yins are exhausted. However, yang moves to the left (clockwise), while yin moves to the right (counterclockwise). For example, Jia and Yi both belong to wood: Jia is yang wood, which is born in Hai (亥) and progresses in the clockwise direction, reaching Wu (午) as its end. Yi is yin wood, which is born in Wu (午) and moves in the counterclockwise direction, reaching You (酉) as its end. This is the general rule of the twelve long life stages, with yin and yang progressing in opposite directions. When reading this book to discuss decline and prosperity, one must first establish this method.

子為天正，歲時始於一陽；寅為地首，陽備人興於甲。建子之月一陽生焉，是為歲首，則一日建子，子時當為一日之首。建寅之月草木甲拆，則陽氣備、歲時興；建寅之時則人興，寢日事始，非天道之始，為地首矣。

The Zi (子) is called "Heavenly Beginning" (天正), as the sequence of time for one year and one day begins here with the first emergence of Yang energy; the Yin (寅) is called "Earthly Beginning" (地首), as it is here that Yang energy becomes complete and human affairs begin to arise along with the sprouting of grass and trees. Specifically, when the Month Builder (月建) is in Zi, it is the eleventh month, and the first Yang energy begins, which marks the beginning of the heavenly cycle. Following this logic, within a day, the Zi hour (子时) is considered the beginning of the day, as it is the time when the day's cycle starts. When the Month Builder is in Yin, it is the first month, and grass and trees split their shells to sprout, indicating that Yang energy is now complete and the seasonal cycle becomes active; within a day, the Yin hour (寅时) is when people begin to become active, rising from sleep and initiating various activities—this is not the beginning of the heavenly cycle, but rather the beginning of the earthly cycle, hence it is called "Earthly Beginning." This distinction explains the difference between the summer calendar starting with Yin and the Zhou calendar starting with Zi.

天左中而左吉，地右半而坤鄉。太陽法天，正月自子左行，至六月在未，未小吉也，以是子為天正也。月建法地，自正月建寅，至六月在未，未坤之境也，而天地異見而至同焉。

The heavenly path moves to the left, and when it reaches the middle, it encounters a favorable deity. The earthly path moves to the right, and when it reaches halfway, it arrives at the territory of the Earth trigram. The movement of the sun follows the heavenly path: in the first lunar month, the sun is at Zi, moving left in sequence, and by the sixth lunar month, it reaches Wei. Wei is called "Xiao Ji" in the Six Rén Deities. Therefore, Zi is considered the heavenly beginning. The month builder follows the earthly path: in the first lunar month, the month builder is at Yin, and when counting sequentially through the months, by the sixth lunar month it reaches Wei, which belongs to the territory of the Earth trigram. Heaven and Earth start from different points and follow different paths, yet they eventually converge at the same position, Wei. This is clear evidence that heaven and earth take different paths but ultimately converge.

先天後地，宮土其中，人中貴神，丑上己土，正體大吉，形體小吉。言天自子行，太陽至未如月建至寅，然往而中會於未，終於丑，故宮土其中也。天地自寅子左右行，至中而終於丑，常中於地之道者，未有人中之貴神，丑為大吉，未為小吉，巳同丑未之體，左右天地中會其方小吉，所以立貴神用巳丑為家也。夫貴神者，在天為紫微星，在地為天乙貴神，領諸干神助地旋德，奉天行道以及乎人。

First we discuss the heavens, then the earth. The palace tone of the earth element is located in the center, while the earthly noble spirit is situated at the position of the earthy己 (Ji) in the丑 (Chou) position. The true form of Chou is called 'Great Auspiciousness,' and the form of Wei is called 'Minor Auspiciousness.' This means that the heavens begin from Zi and move forward, with the sun reaching Wei, just as the month builder (month god) reaches Yin. Moving forward, they meet at Wei and finally stop at Chou, so the palace tone of the earth element is located in the center of heaven and earth. Heaven and earth each start from Yin and Zi, moving to the left and right respectively, and both terminate at Chou. Those who usually reside in the center of the earth's path are not yet considered the earthly noble spirits. Chou is Great Auspiciousness, Wei is Minor Auspiciousness, and Si shares the same body as Chou and Wei. The left and right paths of heaven and earth meet here, and this direction is also called Minor Auspiciousness. Therefore, when establishing the heavenly noble spirit, it is located at Si and Chou. The so-called noble spirit, in the heavens is the Purple Micro Star, and on earth is the heavenly noble spirit, which commands all the heavenly spirits, assists the earth's path in its rotation of virtue, and carries out the heavenly way to benefit mankind.

戌亥為天之成，辰巳為地之往，故貴神逢天則左，遇地則右。言亥為地之陰極，戌為天之神極，守萬物成功卑用之位，是謂天之成也。巳乃地之陽極，辰為天陰之始，是萬物榮枯往來進功。又戌為魁成，辰為罔斡，故貴神逢天地真運進退之所，領諸神避之，故逢天則左行，遇地則右行也。

The earth branch Wu and Hai are places where the heavenly path is completed, and the earth branch Chen and Si are places where the earthly path proceeds. Therefore, the noble god moves to the left when encountering the heavenly position and to the right when encountering the earthly position. In detail: Hai is the extreme yin of the earth, and Wu is the extreme divine of the heaven. They guard the place where all things achieve their success and then retreat to a humble position, which is called "heaven's completion." Si is the extreme yang of the earth, and Chen is the beginning of the heavenly yin. This is exactly where all things flourish and wither, proceed and regress, and fulfill their functions. Furthermore, Wu is called "Tiankui" and governs completion, while Chen is called "Tian Gang" (the original text says "wang wan") and governs the turning and coordination. Therefore, when the noble god encounters the true movement and retreat of heaven and earth at critical points, it leads all the gods to retreat. Thus, when encountering the heavenly position, it moves left in a regular sequence, and when encountering the earthly position, it moves right in a reverse sequence. This is the origin of the Tianyi Nobleman arranging its daytime and nighttime paths, moving in both forward and reverse directions.

天乙不守魁罡，庚辛陰陽合異。天罡、天魁是天地造化立事、營始成終之位，二辰主生殺之權、行刑政之統。天乙紫微以吉德善輔，行道而不亂，典彝行令而不殺戮，惟以正道尊嚴天德，故分旦募之位以別相儀，陰陽之卜以當進退。人能審是，則見五行盈虛之異用矣。

The Tianyi Nobleman does not fall in the positions of Chen or Xu, which are the Heavenly Gang and the Heavenly Kui. Although Geng and Xin both belong to metal, the Nobleman associated with yin and yang differs. The Heavenly Gang (Chen) and Heavenly Kui (Xu) are positions established by heaven and earth for creating achievements and initiating affairs, marking the beginning and end. These two positions hold authority over life and death, and implement laws and governance. The Tianyi Purple Micro, on the other hand, supports with auspicious virtue, follows the path without disorder, manages regulations, issues commands, and does not resort to killing. It upholds the Heavenly Virtue through righteousness. Therefore, it distinguishes between day and night (morning and evening) to differentiate rituals, and determines advance and retreat according to yin and yang. If a person can examine this level, they can discern the differences in the application of the Five Phases' fullness and emptiness.

魁為大煞，正月厭元；亥為地將，正期神合。魁主肅殺揪斂之辰，寅為和氣生育之首，故正月生體以九月為厭元；亥為登明，正月將與合德期合也。德將無厭，清華總領之人；德合月承，金殿凰臺之貴。亥人正月生，得亥而無戌；又此月生人，天德在丁，月德在丙，更與四柱德合。若人生有天月二德朝命承之，必歷顯位。

Heavenly Virtue (Tian De) and Monthly Virtue (Yue De) are important in divination. Tian Kuai (Xu) is a Great Sha. In the first lunar month, the "Yan Yuan" falls on Xu. Hai is the earthly Month General, which corresponds exactly with the first lunar month. Since Xu is the position associated with strictness and gathering in, while Yin is the beginning of harmonious and nurturing energy, those born in the first lunar month take Xu as their Yan Yuan. In Six Rats (Liu Ren) divination, Hai is called "Deng Ming," the Month General of the first lunar month, which harmonizes with the Month Builder Yin. If both the Virtues and the Month General are present without conflicting with the Great Sha, the person will be of noble and distinguished status, holding power over a region. If the Virtues align with the Month General, the person will possess a noble and illustrious aura, like the Golden Hall or the Phoenix Platform. Specifically, those born in the year of Hai in the first lunar month have Hai in their destiny without Xu; furthermore, those born in the first lunar month have Tian De at Ding and Yue De at Bing. If these two Virtues align with the four pillars, it is even better. If a person has both Tian De and Yue De supporting their destiny and are properly connected, they will certainly hold prominent positions in their career.

金墜於土，乾坤妙用無方。金土一也，主色麗而堅剛於土，陽自陰生而尊於陽。土重而金生，金強而育水，水流而歲成，木交而火熾。清者自濁而澄，靜者乃動之機，是土重則金生矣。溼生土，土生金，故云金生水；水實地中行，非假金，故云金土一也。水既生旺，則木榮長矣，木相摩而火熾。

Gold falling into the earth, the subtle function of Heaven and Earth has no fixed place. Gold and earth are originally one, but gold is more brilliant and stronger than earth; yang is born from yin, yet is more exalted than yin. Thick earth produces gold, strong gold nourishes water, flowing water brings growth to wood, and friction among woods causes fire to flourish. Clearness arises from turbidity, stillness is the key of movement, so when earth becomes thick, gold is generated. Moisture produces earth, earth produces gold, hence it is said that gold generates water; in reality, water flows underground and does not necessarily depend on gold, so it is also said that gold and earth are originally the same. When water is vigorous, wood flourishes; when wood rubs against wood, fire becomes intense. This passage connects the five phases in a cycle, serving as the conclusion of the book's doctrine that gold and earth are one.

火無我也，夫薪歸土。火遇土不能生鬼，在旺方看五行之輕重。火無相托物現形，故謂之神；青赤而為父子，故火天木則化灰塵也。盈虛相代，逆順相成，未始有生，未始有死，綿綿無窮，妙應無方，用之不匱，乃五行之陰陽。

Fire has no physical form; when firewood is burned up, it returns to earth. When fire meets earth, it cannot produce "ghosts," so at this time, one should measure the relative strength of the Five Phases in the direction of prosperity. When fire has nothing to rely on, it cannot manifest its shape, so it is called "spirit"; green (wood) and red (fire) are father and son, so when fire burns up wood, the wood turns into dust (the original text says "fire heaven wood," which should be "fire burns wood," there is an error in the text, but we retain the original). Fullness and emptiness alternate, reversal and order complement each other; there is never a true birth, nor a true death, continuous and endless, the subtlety of change has no fixed direction, and the resources are inexhaustible—this is the yin and yang of the Five Phases.

測於無形，不執手相乃得真際。五行支干相因而生，納音五行周運無窮。陰陽之道不見聲形，無以比擬，執相之論直須盡神據披變通，乃不亂用。或有陽守陰多而利，陰逢陽盛而殃。一者眾之歸，故陽多得陰而利；陰卑而陽盛，故一陰眾陽必多殃競。

To measure things in the invisible realm, without being confined to superficial appearances, one can attain the true essence. The Five Phases arise through the interaction of Heavenly Stems and Earthly Branches, and the Nayin sound elements cycle endlessly without end. The principles of yin and yang cannot be heard or seen, and cannot be compared to anything else. Any discussion that clings to physical forms must exhaust one's thoughts and penetrate the principles of change, to avoid misapplication. Sometimes yang remains in its proper position while yin is abundant, which can be beneficial; sometimes yin meets with excessive yang, which can lead to disaster. Because "one" is the ultimate destination of all, when there is an excess of yang and it receives a single yin, it becomes advantageous; but since yin is inherently weak and yang is too strong, when a single yin confronts many yangs, it will inevitably bring about many calamities and conflicts.

日遇隔角孤，有用陽就妻而成家；婦若奔夫，二位雖貴，合六馬。以年為夫，以日為婦。如日在孤絕隔角，卻於年上有吉神之氣，宜陽就陰為吉。如甲辰得己酉，是陽不往合其陰也，為婦奔夫，禮所屈也。若己丑合甲子，是夫位有貴神，財命進旺，故從夫也。

If the day pillar encounters isolation, Guchen, and is separated, it needs the yang to approach the yin, or the husband to approach the wife, in order to form a family. If it is the other way around, with the wife pursuing the husband, even if both are of high status, it is only considered to conform to the number of the six horses. Here, the year pillar is regarded as the husband and the day pillar as the wife (still following the book's position that the year is the basis). If the day pillar is in a place of isolation and separation, but the year pillar has the qi of auspicious deities, then it should be the yang approaching the yin, which is considered auspicious. For example, if Jia Chen meets Ji You, the yang does not actively approach the yin, resulting in the wife pursuing the husband, which is considered a matter of humility in terms of propriety. However, if Ji Chou approaches Jia Zi, the husband's position has a noble deity, and both wealth and destiny are in a flourishing state, so the wife following the husband is natural and appropriate.

先上清而得之下濁，後下濁而升越上清。先取上之輕清為用神之福，次看濁氣居下。上雖清而不秀，則取下濁有用之氣為福，所升越為上矣。

First take the clear qi from above; if what is obtained is instead the turbid qi from below, then later this turbid qi from below can rise and become clear qi above. The order of deduction is: first take the light and clear qi from above as the beneficial god's fortune; then look at the turbid qi in the lower position. If the upper position is clear but not refined, then turn to take the truly useful qi from the lower turbid qi as the fortune. Once it rises and surpasses, it becomes the clear qi above. This shows that clear and turbid are not fixed; the key is whether they are useful.

甲子己丑是天地合，輕重自分；丁亥壬辰清潔會，支干尤亨。彼我往來皆在囚死，故雖有貴者不能拔萃，猶不若己丑見甲子是也。丁亥地貴符，壬辰祿清潔，丁壬合氣為木生於亥，而更辰與亥為秀，德合貴氣互換，乃清潔也。若壬辰生而得丁亥，未為盡善。

Jiazi is paired with Jichou, which is a mutual combination of heavenly stems and earthly branches, but there is a distinction in their weight; Dinghai is paired with Renchen, which gathers pure and clean energy, and the relationship between the heavenly stems and earthly branches is especially smooth. In the case of Jiazi and Jichou, their mutual interaction falls into the areas of imprisonment and death, so even if there is noble energy, it cannot stand out, and it is actually better to reverse the order so that Jichou leads to Jiazi. As for Dinghai, its position is called "earthly noble symbol"; Renchen, its position is called "noble purity." Ding and Ren combine to form the energy of wood, and wood's growth is in Hai, plus the compatibility between Chen and Hai as excellence, with virtue and noble energy alternating, so it is called pure. However, if someone is born in the year of Renchen but receives Dinghai, with the order reversed, it is not perfectly complete.

寅中有甲，得陰土以為妻，方知甲與己合，丑寅未會。甲乙寅未相合，甲寅同體，丑未同己，故寅見丑未為合。子巳體壬丁之會，卯申同乙庚之交，丙午辛酉無干不為破刑，癸始亥中，辰戌得同乎戊。此乃有無之相承，異乎六合之配偶。此言皆天地同道而分，一二三生而陰陽數異而為支干，故同體者支配干合矣。

The wood hidden in the寅 branch is Jia wood, which finds its wife in the yin earth Ji, thus making it clear that Jia and Ji are compatible. Therefore, the branches Chou, Yin, and Wei can come together. Jia and Yi are compatible with Yin and Wei because Jia and Yin are of the same kind, and Chou and Wei are both Ji earth, so when Yin meets Chou and Wei, they form a harmonious relationship. Similarly, the water hidden in the Zi branch and the fire hidden in the Si branch can be considered as the meeting of Ren and Ding; the wood hidden in the Mao branch and the metal hidden in the Shen branch represent the meeting of Yi and Geng; Bingwu and Xinyou, as long as there is no conflict in the heavenly stems, do not count as a break or a punishment. The energy of Gui originates from the Hai branch, and Chen and Xu both belong to Wu earth. All these are relationships where presence and absence connect with each other, differing from the paired relationships in the Six Harmonies of the earthly branches. This passage explains that heaven and earth originate from the same source and then diverge, emerging from one, two, and three, with different numbers of yin and yang leading to the distinction between heavenly stems and earthly branches. Therefore, the branches that are of the same kind combine with their corresponding stems to form harmonies.

同形則貴在巖廊，六合或清居邦教。辰亥子巳之數皆同形之合，故貴而遇者必高大；六合專位，貴為清選。連屬不言孤寡清絕，一作純粹，可勝乖違。如亥得寅戌、寅見丑未，或支干朝會包裡貴人連屬，本命雖犯孤寡亦吉。如壬辰丁亥午巳未，雖主木乖違，卻有清純秀氣，可以為福。

Those who have the same form in their combinations are esteemed in the court and government halls; those with the Six Harmony are often appointed to important positions in the state's educational and moral affairs. The numbers of Chen and Hai, Zi and Si are all considered same-form combinations, so if someone's destiny meets these and is also noble, their status will certainly be high. Those who have the Six Harmony each occupying their own position are esteemed in the selection of officials. If the heavenly stems and earthly branches are connected and continuous, there is no need to consider Guchen and Guasu or purity and clarity. Some versions say "pure," meaning that pure energy can overcome discord. For example, if Hai is accompanied by Yin and Xu, or Yin is accompanied by Chou and Wei, or if the heavenly stems and earthly branches support and meet together, enclosing the noble person in the middle, then even if the birth chart has Guchen or Guasu, it is still auspicious. Another example is when Renchen, Dinghai, and Wu Si Wei appear together, even though they may be discordant in the wood element, they still have a clear and refined energy, which can bring good fortune.

大凡多取真形，慎勿專持假體。寅午戌氣禧於申，更觀干頭之輕重；合守安馬於戌，全要無形；土馬守於離，陽晶應於子。五行支干配用，先推真者為用，則五行之妙見也。火體氣病散禧於申，須看干頭所配生殺、三支輕重，以論乎吉凶。三合季地乃華蓋下之暗馬，會之者亦當富貴，大忌沖破之處。土無正氣，寄於離火為精神，而祿應於子也，則土水為夫婦，由水之於火，正守子午之位。

In general, one should focus on the true form rather than rely solely on borrowed shapes. The trinity of寅, 午, and 戌 forms a fire trinity, and its energy stops at 申. It is also necessary to consider the weight of the heavenly stems. The post-horse is placed on 戌 to wait, and its hidden nature is essential. The earth's post-horse is stationed at 离, while the sun (yang essence) should be at 子. In all cases of the five phases and stem-branch combinations, first determine the true element to serve as the useful god, and the mystery of the five phases will be revealed. The form of fire stops at 申, where it becomes sick and disperses. It is necessary to examine whether the heavenly stem is supportive or harmful, and the relative strength of the three earth branches, to judge fortune and misfortune. The trinity of three harmonies converges at the four seasonal positions of 辰, 戌, 丑, and 未, which is the hidden post-horse beneath Huagai. Those who can form this trinity are destined for wealth and honor, and it is most undesirable if it falls in a position that is broken or conflicting. Earth itself does not have a fixed position, but it relies on 离 fire to serve as its spirit, and its fortune is at 子. Thus, earth and water form a marital relationship, since water is at 子 and fire is at 午, each occupying their respective positions.

三元失地，雖貴而弗貴；上下得真，雖賤而未賤。三元失地，雖貴者必遭貶而不康寧；如甲子得壬子己丑、甲寅乙卯癸亥戊辰，乃天地之吉氣，雖賤而不知卑矣。蓋陽盛則禧陽，陰極則殺陰是也。陰陽各得專位而不為遇極，雖身受死絕，亦有富貴之理。凡論陰陽勝負，必分真假邪正，斯可矣。

If the three elements lose their proper position, even if there is noble energy, it will not bring true nobility. If both upper and lower elements possess genuine energy, even if one is born in humble circumstances, he will not remain lowly. Those who lose their proper position in the three elements, even if they attain high status, will inevitably face disgrace and lack peace. Conversely, cases like Jiazi meeting Renzi, Jichou, Jiayin and Yimao meeting Guihai and Wuchen are all auspicious energies of heaven and earth. Although born in humble circumstances, they will not remain self-deprecating. In general, when yang reaches its peak, it ceases; when yin reaches its extreme, it turns to destruction. As long as yin and yang each occupy their proper positions without reaching extremes, even if one is in a dead or desperate situation, there is still a way to achieve wealth and honor. When discussing the conflict between yin and yang, one must first distinguish between true and false, right and wrong, before any accurate judgment can be made.

父子之行年同體，子享父利；夫婦之祿馬並傷，妻殃夫病。年父時子，生我為父，克我為子，二者氣用在行年上分吉凶，各隨其用以分休咎。年祿日馬、日祿年馬，各有時害，則夫婦並傷也。

If the flow years of the father and son fall on the same position, the son can benefit from the father's influence. If the husband's and wife's fortune and horse power are both harmed, the wife will suffer and the husband will fall ill. Here, the year pillar represents the father and the hour pillar represents the son; those that nourish me are considered the father, and those that overcome me are considered the son. The qi and usefulness of these two are determined by the flow year to distinguish fortune and misfortune, each according to their respective uses. As for when the year pillar has a fortune and the day pillar has a horse, or the day pillar has a fortune and the year pillar has a horse, and both encounter obstacles from the season, this indicates that both husband and wife are harmed.

五墓為歲藏之地，時貴亦妨；四孟是孤絕之方，帶煞必克。四季為五行之墓，萬物之所終也，生時逢之，雖會吉而貴，亦主妨害尊親也。四孟上有孤辰氣絕，若更見亡神動煞歲利，亦主妨害父母也。

The four positions of Chen, Xu, Chou, and Wei, together with the earth's tomb, are collectively called "Five Tombs," which are places where things are stored and collected for the year and age. If the time of birth falls in these positions, even if it is accompanied by noble stars, there will be obstacles. The four positions of Yin, Shen, Si, and Hai are the places of Guchen and absolute depletion. If these are further accompanied by Inauspicious Sha (malevolent stars), there will certainly be harm. Because the four seasons of Chen, Xu, Chou, and Wei are the storage places of the Five Phases, where all things come to an end, if the time of birth falls in these positions, even if it meets auspicious deities and shows prestige, it will still indicate harm to elders and relatives. The positions of the four Meng (younger) have Guchen and the original energy is depleted. If they also meet Wangshen, moving Inauspicious Sha (malevolent stars) and conflict with the favorable years and months, they will also indicate harm to parents.

子午乃陰陽之至，卯酉為日月之門，死敗全逢，刑猶壽考。四仲時生主無妨敗，若年死敗有生，主有壽及父母。有祿者干支生成，動則周觀；闕祿者財命身祿，行遊一理。干祿破傷，五行不秀，須推財命，不可一揆推其官鬼，至於行運亦不論干頭祿馬矣。

The positions of Zi and Wu represent the extremes of yin and yang, while Mao and You are the gates where the sun and moon rise and set. Those born in these four central positions may encounter all the harmful and destructive energies, yet they can still live long. Those born at the times of Zi, Wu, Mao, or You are not affected by obstacles or damage. If the year pillar is in a position of death or destruction but has life qi to save it, the person will live long and also benefit their parents. Those with a fortune that includes a禄 (favorable position) have their heavenly stem and earthly branch in an orderly arrangement; once they move, they should be considered as a whole. Those without a禄 must examine the aspects of wealth, life, body, and禄 together. If the禄 in the heavenly stem is broken or damaged and the five phases are not clear and distinct, one should instead examine wealth and life, not just the official and ghostly aspects. When discussing the fortune of a person's journey through life, the禄 and horse in the heavenly stem are no longer considered.

祿位有無，認於官鬼；官鬼兌馳，災殃並亂。身有地、祿氣無刑，更要干中無官鬼；有官鬼雖貴而多殃。身土遇火生而漸利，命水得金降而優長。金多須火，或從革以成名；木重得金，揉曲直而任使；水流不止，息土以攘之；火盛無依，惟水以濟之。生命喜於生旺，祿干不嫌剋制。金重無火而集旺於酉中，亦可以成名；木重須金，如無金而亥卯未，亦為曲直理斷之任使。水流不止，惟土以防之；水流不進，欲以土克發，仍有水土之輕重。如火之盛旺，左右無木，須得水制方成既濟，使不極也；火輕則不然。

Is the official position secured or not, one must determine from the official ghost (official ghost). When official ghosts intersect and move rapidly, calamities will come together. The body (nayin) should have the branch to support it, and the official position should not be harmed. It is also good if the heavenly stem does not have official ghosts. If there are official ghosts, even though one is prosperous, there will be many calamities. Those with nayin belonging to earth encountering fire that generates it will see gradual benefits; those with nayin belonging to water receiving metal that generates it will have long-lasting momentum. Specific application: when there is much metal, it needs fire to refine it, or follow the nature of 'from revolution' to achieve fame; when there is much wood, it needs metal to cut it, and process the curved and straight wood into useful objects; when water flows continuously, it needs earth to stop and block it; when fire is too strong and has no support, only water can regulate it. The native prefers to be in a position of birth and prosperity, but the heavenly stem's official position does not fear being restricted. If there is much metal without fire, as long as it is gathered in the strong position of You, it can still achieve fame; if there is much wood and there is no metal, but the branch forms the wood triple (Hai-Mao-Wei), it can still be used for the curved and straight nature. When water flows continuously, only earth can block it; when water does not flow forward, earth is needed to control and promote it, but one must also consider the relative strength of water and earth. For example, if fire is strong and there is no wood on both sides, water must be present to restrain it, forming the 'Already Completed' hexagram and avoiding excess; if fire is weak, it should not be treated this way.

丙寅丁卯，秋冬宜以保持；戊午庚申，彼我得之超異。木不南奔，火無西旺，故火木至秋冬勢恐不久。庚申石榴木夏旺，故喜戊午；蓋天官旺而有榴之木性得時。戊午乃旺極之火氣，喜於甲見天馬相資也。

Bingyin and Dingmao have the Nayin sound element of furnace fire. They need careful protection in autumn and winter. Wuwu and Gengshen, when they meet, will be outstanding. Wood should not go entirely southward (fire land weakens its energy), and fire cannot thrive in the west. Therefore, fire and wood may find it difficult to sustain their strength in autumn and winter. Gengshen has the Nayin sound element of pomegranate wood, which is strongest in summer. Thus, it prefers to meet Wuwu, because at this time the heavenly official is at its peak, and the pomegranate wood's wood nature is exactly in season. Wuwu has the Nayin sound element of heavenly fire, which is at its peak. It prefers to meet Jia and sees the Heavenly Horse to support it.

時居日祿，當得路於青雲；五馬交加，可致身於黃閣。生月生日兩祿干在時，如敏少宰己巳年、己巳月、己巳日、庚午時是也。注云：甲日得寅時須有氣而能朝命，主本三無氣亦可清貴，但壽福不永耳。年月日時胎五馬不閒，定為文儒之貴；若年馬、時馬、華蓋馬及二位天馬不閒亦是，如王安中左丞乙卯年、丁亥月、乙巳日、丁亥時是也。

If the time of birth is exactly the stem's luck, then one can achieve success on the path to high office; if the five post-horse positions meet together, one can reach the prestigious halls of government. It is said that if both the month and day stem's luck are concentrated at the hour, for example, a minor official named Min with a birth chart of Jisi year, Jisi month, Jisi day, and Gengwu hour—Ji's luck is in Wu, which is exactly the hour. Ancient annotations say: if someone born on a Jia day has a寅 hour (Jia's luck is in寅), it must have strength and support from the surrounding stems; even if the three elements of the birth stem have no strength, they can still achieve a clear and noble status, but their lifespan and fortune will not be long. If the post-horse positions in the year, month, day, hour, and胎 are all occupied, it is certainly the prestige of a scholar-official; if only the year's post-horse, hour's post-horse, Huagai's post-horse, and the two Heavenly Horses are occupied, it is also considered this pattern. For example, the left chancellor Wang Anzhong has a birth chart of Yimao year, Dinghai month, Yisi day, and Dinghai hour. These two examples use Song dynasty official titles, which is also one of the evidence that the Four-Corner Library scholars identified the inclusion of Song dynasty views in the book.

丁壬喜乎丙辛，乙庚愛乎甲己。言彼有此，辨一分氣，是得一分三之義，乃氣相生也。甲午愛官旺，辛酉忌生旺。強悍砂袱之金，欲得官鬼有生旺之氣，亦可為貴，旺不必為官也。辛酉氣絕之木，欲生旺以為榮，然金中之木，金木未成器，為貴美亦可矣。

The combination of Ding and Ren prefers Bing and Xin. The combination of Yi and Geng prefers Jia and Ji. This means that if one side has something, the other side also has it. By distinguishing the qi, it is the principle of 'gaining one part of three,' because the two qi naturally generate each other. The position of Jiawu prefers the official star to be strong and prosperous. However, the position of Xinyou dislikes being born and strong. Jiawu's Nayin sound element is sand-in-the-middle gold, which is strong and contains sand. It hopes to have the official ghost and the official ghost to have a strong and prosperous qi, which can also lead to nobility—prosperity does not necessarily require holding an official position. Xinyou's Nayin sound element is pomegranate wood, which is wood that has already lost its vitality. It hopes to reach a place of birth and prosperity to achieve honor and distinction; however, since it is wood within metal, both metal and wood are not yet formed, it is also acceptable to maintain its noble and beautiful state.

物之未哄，盛衰有漸。物生有漸則堅實，蓋其進銳者其退速，是以五行之命貴在中庸之氣。以慶為吉，慶弗吉；知凶遠凶，凶敗無。作福作威，返福為禍；知命畏天，轉禍為福。

Things have not yet become prosperous or flourishing, and prosperity and decline come gradually. All things grow in order and thus become solid. If progress is too rapid, retreat will also be swift. Therefore, the Five Phases theory of destiny values the middle way most. Taking joy as necessarily auspicious leads to inauspiciousness; foreseeing danger and avoiding it far away removes misfortune. Those who rely on power to dominate and enjoy blessings will turn blessings into calamities; those who understand heaven's mandate and maintain reverence can transform calamities into blessings. These two sentences have moved from divination to self-cultivation, continuing the previous statement "Those outside the Five Phases have life and death in their own hands."

有根而無苗，實貧而尚可甘食；本氣絕而花繁，縱子成而味拙。根基主本有氣，雖食運不扶合，亦可作六親優備、平生自足之命；三元四柱本無旺氣，得到福祿之運，亦乍舉乍勝，不可以大榮達也。

Those with roots but no sprouts, though genuinely poor, can still enjoy simple meals; those whose main energy has already died but whose flowers are flourishing, even if they bear fruit, the taste is not good. This means: those with solid roots and main energy, even if their fortune of sustenance does not come to support them, can still have all six relations present and be self-sufficient throughout their lives; conversely, those whose three elements and four pillars originally lack vitality, once they encounter a fortunate and prosperous period, can only have occasional good fortune, but cannot achieve great wealth and high status for life.

君子小人之用，否泰各端；支煞納音之情，體何揆。支干配祿馬貴神，君子之事也；納音財帛支煞，小人之用也。乃分君子小人兩端推之。

A gentleman and a petty person each occupy one side in matters of taking and using; as for the malevolent influences of the earthly branches and the characteristics of the nayin sound element, how should we measure their essence? The benefits, horses, and noble spirits associated with the heavenly stems and earthly branches belong to the path of the gentleman; while the wealth and material gains governed by the nayin sound element and the malevolent influences of the earthly branches belong to the path of the petty person. Therefore, when interpreting a person's fate, we should examine the two aspects of gentleman and petty person separately: one path concerns titles, ranks, and prestige, and the other concerns material wealth and tangible benefits, and they should not be confused.

寅申巳亥生成，而有子有孫；祿命身源衰旺，而存終辨始。四孟上見四柱之生旺，更不必推，乃有子有孫也。又說須是六合相合方論此，如見六害卻無息也。如癸亥年庚申月壬寅日乙巳時，卻無嗣。先看三元輕重，次看四柱盛衰，既見主本高低，乃論運中得失。

If the positions of Yin, Shen, Si, and Hai are fully established, then descendants will flourish; the prosperity or decline of the official, life, and destiny stems should be analyzed by looking back from the end to the beginning. If the vital energy of the four pillars is strong and flourishing in the positions of the first quarters, there is no need for further analysis, as there will naturally be sons and grandsons. There is another view that it must be in harmony with the Six Harmonies to make such a judgment; if there is the Six Harm, then there will be no descendants. For example, in a year of Guihai, a month of Gengshen, a day of Renyin, and an hour of Yisi, all four first quarters are present, yet there are ultimately no descendants. Therefore, the order of deduction is: first examine the importance of the three elements, then assess the prosperity and decline of the four pillars, and only after determining the relative strength of the main elements can the gains and losses in one's fortune be discussed.

順往而亨，逆者則否，逆順之情從大小運而言之。言三元分於四柱，要互換生旺，然後以九命看二運，上要休旺相順為吉，勝負相逆為否。智仁禮信義，水木火土金，論十二數者，支干極也。水即言智，木則近仁，火則主禮，土則主信，金則主義，以支干相配五行，各有十二位也。

When the flow is in the right direction, things are smooth and unobstructed; when it is reversed, there is blockage. Whether something is reversed or in the right direction should be understood through the great and small years of destiny. This means that the three yuan are distributed among the four pillars, and they should exchange with each other to each attain prosperity and strength. Then, using the nine nines, we examine the great and small years of destiny; if the years are in harmony with the prosperous and strong phases, it is auspicious; if they are in opposition, it is inauspicious. As for the five virtues of wisdom, benevolence, propriety, faithfulness, and righteousness, they correspond to the five elements of water, wood, fire, earth, and metal. The so-called discussion of the twelve numbers refers to the comprehensive coverage of the heavenly stems and earthly branches. Water corresponds to wisdom, wood is close to benevolence, fire represents propriety, earth represents faithfulness, and metal represents righteousness. Each element is associated with twelve positions through the heavenly stems and earthly branches.

智仁則清，禮義則濁，信從四時之氣。水木和柔，主文章清秀；金火剛暴，主威武濁勇；土隨四時而有濁有清，當隨所犯而言之。清無地而後濁，濁有時而返清；清得地而轉清，濁會濁而愈濁。水木失地，雖貴必俗濁而為武人；金火得四時之十旺氣反清貴，而主文章繼世，為天下英賢秀士。如木生亥卯未而有水生之性也；金水有用，可武耀於疆場，為天下元帥。

Wisdom and Benevolence belong to the clear quality, while Rite and Righteousness belong to the turbid quality. Trust depends on the seasonal energies. Water and Wood are gentle and soft, indicating a clear and refined nature. Metal and Fire are fierce and intense, leading to a bold and turbulent quality. Earth varies with the seasons, sometimes clear and sometimes turbid, depending on what it interacts with. Clear energy, without the support of the earthly branches, will eventually turn turbid. Turbid energy, if it gets the right season, can return to clarity. The clearer the energy, the more it becomes clear with the support of the earthly branches; the more turbid it is, the more it becomes turbid. For example, if Water and Wood lack the support of the earthly branches, even if they are valuable, they will inevitably fall into common turbidity and become warriors. If Metal and Fire receive the strong energy of Earth in the four seasons, they can transform into clarity and nobility, indicating a lineage of scholars and becoming outstanding talents in the world. Another example is when Wood is born in the Wood trinity of亥, 卯, 未, it carries the nature of Water nurturing it. If Metal and Water are properly combined, they can display military prowess and become commanders of the world.

旺相之義，官鬼豈分；清濁之源，輕重可別。戊午火旺盛，見木水相乘，則官在其間也；如無水木，即須見祿。水木金火各先分所得納音之氣輕重，然後論所得之地，以辨輕重清濁。

Explaining the principles of prosperity and strength, there is no need to distinguish between officials and ghosts; explaining the source of clarity and turbidity, it is sufficient to discern lightness and heaviness. For example, the Nayin sound element of Wuwu is heavenly fire, which is already strong. If wood and water follow and support it successively, the official star is included within it; if there is no water or wood, then one must see the presence of the禄. For each of the elements water, wood, metal, and fire, one must first distinguish the lightness and heft of the Nayin sound element they receive, and then consider the position of the earthly branch, using this to determine lightness and heft as well as clarity and turbidity. This point once again demonstrates the book's emphasis on the thickness and thinness of qi rather than on the names and titles of deities and omens.

應得墓者，守成而無害；臨生旺者，自損抑則崇性。凡得五行在墓，其中見財富官貴者發旺，即已當功成身退，守之乃榮。本末皆旺，而運氣更臨生旺，是人富貴得時者，宜自謙退。

Those whose destiny is to enter the Storage (mùkù) should remain content and not advance further, as this causes no harm. Those whose destiny is in a state of flourishing and vitality should be willing to self-restrain, thus demonstrating true virtue. Whenever the Five Phases (wǔxíng) fall into the Storage, if there are also signs of wealth and official status that are flourishing, then one should achieve success and then step back, for preserving what one has is a mark of honor. As for those whose destiny is both strong in origin and in its later stages, and whose fortune again encounters a flourishing phase, such individuals are at the peak of their prosperity and should even more so practice self-restraint. These two sentences combine divination techniques with principles of conduct: when fullness is reached, one should diminish, which is both a principle of destiny and a lesson in human conduct.

祿馬氣聚，刑備貴全，清則清貴，濁則濁榮。祿馬在身命之刑位者，若見貴人全聚、德合生氣聚旺，不論清濁，皆主富貴。偶者則升，孤者則降。支干祿會，福祿集聚，則升清為上格；如不得天元一氣，若又支干孤絕、正氣刑破，卻逢身會旺相有貴者，當降為下品之格。

The qi of official rank and horse is gathered together, with punishments complete and noblemen fully present. Thus, the clear path becomes clear nobility, and the turbid path becomes turbid honor. Whenever official rank and horse fall in the position of punishment, if noblemen gather, virtue harmonizes, and life qi converges and becomes strong, regardless of whether it is clear or turbid, it indicates wealth and honor. When they come in pairs, they rise; when they are alone, they decline. If the heavenly stem and earthly branch meet in official rank qi, and blessings and official rank gather, they rise to the upper rank of clear nobility. But if they do not receive the unity of the heavenly stem, and instead have the heavenly stem and earthly branch isolated and the righteous qi broken, yet still meet with the body in a prosperous and strong state along with noblemen, they can only descend to the lower rank.

德將相扶，金印垂腰之貴；遞相揖讓，調鼎位極人臣。天月德臨月將，事合神，乃主紫綬金章之貴；支干六合清氣合四柱，支干左右朝命柱者，乃極品之貴人也。

The Deity Spirits and the Month General support each other, indicating a noble destiny marked by a golden seal; when the Heavenly Stems and Earthly Branches bow to each other in mutual respect, they can harmonize the court and attain the highest position in the court. Specifically, if Heavenly Virtue and Monthly Virtue are positioned above the Month General, and all matters align with the divine omens, this signifies a prominent official wearing purple sashes and hanging golden seals. If the Heavenly Stems and Earthly Branches form a Six Harmony (Six Harmony), and the clear energies align with the four pillars, with the Heavenly Stems and Earthly Branches supporting the native's pillar from both sides, then this indicates a person of the highest rank. This section concludes the chapter on "Rising and Falling, Clear and Turbid": whether rising or falling, clear or turbid, ultimately depends on whether the Heavenly Stems and Earthly Branches support and assist each other.

論一方之氣，不可過角。進角為孤，退角為寡。一方之氣，則四象各主於一時之偶也，如寅卯辰則巳孤丑寡。既旺不過一方之氣，卻言衰者成功也。木水亥衰於辰，是木出東方春位而衰，此本末衰旺，功成身退，子結花落也。

When discussing the qi of a particular direction, it must not exceed its corners. Going beyond the front corner is called "gu" (isolation), and retreating to the back corner is called "guo" (fewness). The concept of one direction's qi refers to the four trigrams each governing a season's paired branches. For example, the spring direction is governed by寅 (Yin) and卯 (Mao) and辰 (Chen). The front corner巳 (Si) is considered "gu" (isolation), and the back corner丑 (Chou) is considered "guo" (fewness). Since the prosperous qi does not go beyond the scope of one direction, the concept of "shuai" (decline) actually signifies the completion of a task. Wood is said to be born in亥 (Hai) and to decline in辰 (Chen), meaning that wood is born in the eastern spring position and declines at辰 (Chen); this is a continuous cycle of decline and prosperity, similar to achieving success and then withdrawing, like the process of bearing fruit and then the flower withering. Therefore, this book does not regard decline as purely a bad thing.

華過衰而實成，是窮則變通之象。始生於沐浴，為風水陶化之因；冠帶則材器可任，臨官則鬼害之難。物主臨官則氣血堅壯，可受制敵，不畏其鬼。旺則剛介自處，衰則去華立實，病者孤也。病者形勢孤弱，如木病巳，則寅辰之孤也。

After flowers wither, fruits are formed, which is exactly the situation described in the Book of Changes as "when things reach their limit, they change; when they change, they become unblocked." In terms of the twelve earthly branches: after birth, one enters "Bathing," which is the reason for the nurturing influence of wind and water; when reaching "Capping," the material quality and form can take on responsibilities; when reaching "Officialdom," it can withstand the harm of ghosts and evils. When something is in the position of Officialdom, its vital energy and strength are solid and robust, able to endure suppression and resist enemies, so it is not afraid of the ghosts. When reaching "Prosperity," it becomes strong and upright, maintaining its position; when reaching "Decline," it sheds superficiality and becomes grounded; when reaching "Disease," it becomes isolated.the so-called disease refers to a situation of weakness and isolation: for example, the disease position of wood is in Si, which is the isolated position outside the spring directions of Yin and Chen.

死兮無物，墓藏為造化之終；絕煞有鼎新之氣，氣盡後成胞胎，凝結始分形狀。此長生之氣，言五行至絕受氣而成形，十二支位之經，乃代謝自然。夫物出自然，端倪莫測，直須仔細探賾，消息龜數。五行之造化，萬物之盈虧，以盡蓍龜之數。

When one reaches "death," there is nothing left; "mound" signifies storage, marking the end of transformation. "Extinction" appears as a凶气, yet it contains the opportunity for renewal and transformation—after the cycle of energy is exhausted, it forms a fetus, gradually coalescing into shape. This is the origin of the growth energy: among the five phases, when they reach their end, they receive energy and take form. The twelve branches, with their positions and interconnections, describe the natural process of renewal and decay. All things arise from nature, their beginnings and details hard to measure, so one must carefully explore the profound principles, observing the waxing and waning as one would when divining with yarrow stalks or tortoise shells. The transformations of the five phases and the rise and fall of all things depend on exhausting the numbers that divination can reveal.

衰病之所，有鬼則止，無鬼則停。止則窮己，停則流滯。如丙至壬戌壬申則絕，至庚申乙亥則流滯而不通。水性本寒，火體本熱，極寒則丑寅以為期，大暑則未申而自定。極也反也，五行之常體；生也殞也，萬物之自然。五行各有正性，在人所稟有吉凶，發覺未萌，須在期程之所極可定。賦云：「三冬暑少九陽多。」亦以正氣為憑也。五行之運，陰陽相推，亦有不應和者，亦極相反，是謂死兮生之本、生兮死之源。

When a person is in a declining or diseased state, if a "ghost" comes to overcome it, the situation will stop. If there is no ghost, it will merely stagnate. Stopping means that the matter has reached its end, while stagnation means that there is an obstruction. For example, the fire element of Bing will reach its decline when it reaches Renxu or Renshen, and it will become stagnant and unsmooth when it reaches Gengshen or Yihai. Water is naturally cold, and fire is naturally hot; the coldest time is marked by Chou and Yin, and the hottest time is marked by Wei and Shen. When something reaches its extreme, it will turn around, which is the normal state of the Five Phases. Where there is birth, there is also death, which is the natural course of all things. Each of the Five Phases has its inherent nature; when people receive these elements, they may have good or bad fortune. To detect this before it begins, one must determine it according to the extreme periods of the energies. The text says, "In the three winters, the heat is less and the nine Yangs are more," which is based on the inherent nature of the elements. The movement of the Five Phases and the interaction of Yin and Yang may not always correspond with each other; when they reach an extreme, they may turn into their opposite, which is called that death is the root of life and life is the source of death.

歲隱其神，神成而歲死。歲木也，神火也，火盛則木死，勢不兩立，因恩而生害。智從義出，智盛則主藏。智，水也；義，金也。金生水，水盛金藏，未嘗不失於義也。信從四事，物物皆歸，鍾於土是也。辰為木之土，戌為金之土，未為火之土，丑為水之土。

The planet Jupiter conceals the divine, and when the divine is realized, Jupiter dies. The "year" refers to wood, and the "divine" refers to fire; when fire is too strong, it burns the wood, and the two cannot coexist. Originally, they are in a relationship of mutual generation, yet they cause harm instead. Wisdom arises from righteousness, but when wisdom becomes too strong, righteousness becomes concealed. Wisdom is water, and righteousness is metal; metal generates water, but when water becomes strong, metal becomes hidden, and righteousness is lost. Trust governs all directions and ultimately unifies all things, because trust is centered in earth. The four seasons each have their own earth: Chen is the earth of wood, Xu is the earth of metal, Wei is the earth of fire, and Chou is the earth of water. These four aspects fully explain the mutual generation and mutual destruction among the five phases, and they serve as the theoretical foundation for the previous discussion on human nature and temperament.

鬼財相會，則凶中得吉。如庚申得癸卯，是庚申月乙卯，有合會德之財，癸卯為木之鬼。觀刑逢妻，生旺不取。生月為父，胎月為母，身克為妻，妻生為子，時生是妻子之數，成敗自然。以火克金為父，則以生月定之，然後看日時承受、胎月有無刑害。身克為妻，以日論之；妻生為子，以時推之：乃看生旺刑制五行之定數也。

The ghost and wealth are in the same place, but this leads to good fortune from misfortune. For example, if Gengshen meets Guimao, and if Gengshen is the month and Yimao appears, there is a harmonious and virtuous wealth. However, the nayin sound element of Guimao is the ghost of wood. When there is punishment and harm and the wife's position is also present, we do not take the birth and prosperity. The rules for the Six Relations in this book are: the month of birth is the father, the month of the womb is the mother, what I overcome is the wife, what the wife produces is the son, and the time of birth is where the wife and son are located. Success or failure can be seen naturally. For example, if fire overcomes metal to represent the father, first determine the month of birth, then check if the day and time can support it, and then see if there is punishment and harm between the month of birth and the month of the womb. The wife is determined from the day pillar, and the son is determined from the time pillar. In all cases, we must look at the birth and prosperity and the punishment and harm according to the fixed numbers of the Five Phases.

胎氣同往，當有異母；月干相逢，須依二父。受胎正在受氣之地，而與日時支干同者，當食二母之乳；月於與年干相連，而同在父母生地，當相交或立身於二事而成也。

The fetus and the other position go together, indicating two mothers; if the monthly stem meets the yearly stem, then two fathers are involved. Specifically, if the conception falls exactly in the position of the vital breath, and the stem and branch of the fetus match those of the day and hour, this person will be breastfed by two mothers—possibly a stepmother or a wet nurse. If the monthly stem connects with the yearly stem, and both are in the positions of the parents' birth, then either the parents may have remarried or the person needs to establish themselves in two different fields to achieve success. These interpretations are derived from the relationship between the three stems and four pillars' stems and branches.

子息則先明生氣，或用克以推之。如丁巳土以木為子孫，建至亥上得辛，若四柱見丁在無氣，更有刑害者，必少子孫也。自生自旺，更看運元胎月。如生納音在月旺處，更不論刑害子孫之地；如胎月在有氣處於生時之上，亦不絕子也。

To discuss children, one must first clarify the life qi or use the relationship of '克制' (control and restriction). For example, if the nayin sound element is Dingsi, which corresponds to sandy earth, earth takes wood as its descendants. Counting from the month builder to the亥 position, we get Xin. If the existing丁 in the four pillars has no vitality and is subject to punishment and harm, then there will certainly be few descendants. If the original element is self-generating and strong, we should also examine the destiny of the journey and the positions of the胎 (womb) and月 (month). For instance, if the nayin sound element falls in the旺 (prosperous) position of the month builder, there is no need to worry about the punishment and harm in the descendants' position. Similarly, if both the胎 and月 are in positions with vitality and are added on top of the birth time, there will also be no issue with having descendants.

祿馬不閒，子孫未必絕滅。若人生時見祿馬往來朝命，不犯孤寡，亦有子孫。陰陽和會，交友結心，同氣連枝，同名定數。五行須和順者，四海之人亦心於交友相結，況同胞兄弟豈不得力；但五行中以此為兄弟而無災位也。

People who have both their official star and horse sign occupied are unlikely to have no descendants. If at the time of birth, the official star and horse sign are seen to support and assist the native's destiny, and they do not fall into Guchen or Guasu, they will still have descendants. Those who can harmonize yin and yang can make friends who truly understand them; brothers who share the same root are even more likely to share the same fate. As long as the Five Phases are harmonious, people from all over the world can sincerely connect, let alone siblings. When discussing brothers, the one in the Five Phases that is harmonious is considered the brother's position, as long as it does not fall into a bad position.

或有偶然同產一母，以生須分深淺之時，復看五音向背。凡一時有八刻二十分，故有淺深前後吉凶不同，其有以生須分深淺；異姓則論五音向背。本音生旺，須至福勝於休囚；時日初終，更看先後之凶吉。異姓同時，音得旺相者福祿深厚；言同時則看先後吉凶。

Sometimes, if two people are twins born from the same mother, they must be differentiated by the order and depth of their birth times, and also by the direction of the five tones. A single hour consists of eight parts and twenty minutes, so even within the same hour there can be differences in depth and order, leading to different fortune outcomes—this is called "distinguishing by depth and order of birth." If they are not twins but just people born at the same time but of different families, then the direction of the five tones is considered. Those whose nayin sound element is in a prosperous and strong state will certainly have more blessings than those in a weak and confined state; within the same hour, one must also consider the beginning and end of the hour relative to the day, to distinguish the fortune of the earlier and later parts. For people of different families born at the same time, those whose nayin sound element is in a prosperous and strong state will have deeper blessings—so when it is said "at the same time," one must distinguish fortune based on the order of birth.

歲月各計於氣交，胎月定推於干數。有年未交而氣先交者，氣己交而月未建者，須以交氣為定人之生也。稟五行四時之氣為性命，且年歲乃辰煞而己，其餘建月不足月，俱以十月為胎，以同天干之數。

The calculation of both year and month must be based on the intersection of solar terms. The fetal origin is determined by the number of heavenly stems. Sometimes the year has not yet changed but the solar term has, and sometimes the solar term has already changed but the month builder has not yet switched. In such cases, one must use the intersection of the solar term to determine the person's birth. Because a person's constitution is formed by the five phases and the four seasons' energies, while the years are merely the hour positions and divine omens. As for the month builder, regardless of whether it has completed a full month or not, the gestation period is always considered to be ten months, matching the number of heavenly stems (which correspond to the ten months of pregnancy). Starting from the birth month, one goes back one heavenly stem and then advances one, to determine the fetal origin.

是以天奇地偶，有萬不同；陰煞陽生，無形自運。察衰旺於氣數之中，則萬物變論之必應。天地生物不同，如人質未嘗相肖，蓋使有造化之別爾。陽主生，陰主煞，乃運於無形之中，而萬物先後自然應備。五行衰旺以四時輪轉，則萬物從而化育，至如鷹入水化為鳩、蚯蚓結之類是也。

Therefore, the heavenly numbers take the odd, and the earthly numbers take the even, varying in countless ways; yin governs the severe and killing, while yang governs growth and development, all operating spontaneously without form. By examining the waxing and waning within the vital energies, the changes of all things can be accurately inferred. The heavens and earth nurture myriad beings, each differing from the others, just as human qualities are never entirely alike, due to the inherent differentiation of nature. Yang governs growth, yin governs destruction, both operating invisibly, yet the natural order of all things is naturally complete. The waxing and waning of the Five Phases follow the four seasons, and all things accordingly undergo transformation. For example, the changes recorded in the "Monthly Orders" such as eagles entering water and transforming into doves, and earthworms forming knots, all follow this principle.

貴賤所成，刑聚敗極：甲申得丁巳己卯己巳之類。四柱不收：甲子得丙寅丁巳辛亥壬申之類。五行未備：甲子得庚子己卯癸巳之類。

The following examples illustrate how the distinction between noble and humble destinies is determined. The first is called "刑聚败极," meaning that punishments and failures are concentrated in one place to the extreme, for example, in the year Jiashen (甲申) with Dingsi (丁巳), Jimao (己卯), and Jisi (己巳). The second is called "四柱不收," meaning that the four pillars are scattered and unable to contain the destiny, for example, in the year Jiazi (甲子) with Bingyin (丙寅), Dingsi (丁巳), Xinhai (辛亥), and Renshen (壬申). The third is called "五行未备," meaning that the Five Phases are incomplete, for example, in the year Jiazi (甲子) with Gengzi (庚子), Jimao (己卯), and Guisi (癸巳). These examples take the year pillar as the destiny, and then examine whether the other pillars are contained and correspond accordingly.

數無取用：如不合干不沖支，而上下相異其氣。一方前後：如木命人己丑之類。數無取用：如不合干不沖支，而上下相異其氣。一方前後：如木命人己丑之類。

Its fourth type is called 'no use of numbers,' meaning that it neither matches the heavenly stems nor conflicts with the earthly branches, and the energies between upper and lower are different, so there is no way to take or use them. Its fifth type is called 'one side front and back,' meaning that the energy of the destiny falls on the front or back corner of one side, for example, a person with a wood destiny encountering Jichou, since Chou is after the spring direction of Yin, Mao, and Chen, which is the position of scarcity. These two types were copied repeatedly in the original text, with identical wording, clearly due to transmission errors. Now they are included exactly as they appear in the original text, without any deletion or consolidation.

柱多隔角：辛丑得辛卯，甲子得甲戌。真者失時：如丙辛合在二月六月，丁壬合在秋月。假者殃克：五行納音本輕，卻多逢剋制。

The sixth is called "columns with gaps," meaning that the pillars are separated by one position and not connected, for example, Xin Chou with Xin Mao (Chou and Mao are separated by Yin), or Jia Zi with Jia Xu (Zi and Xu are separated by Hai). The seventh is called "true combination but wrong time," meaning that the true combination is not supported by the right season, for example, Bing and Xin combine to form water but are born in February or June, or Ding and Ren combine to form wood but are born in autumn; the combination is true but the time does not support it. The eighth is called "false combination with harm and conflict," meaning that the original energy of the Five Phases and Nayin sound element is already weak, and it is further repeatedly subjected to suppression, thus causing disaster.

主本倒亂：火年水日，列先逢生旺，繼逢死絕。父子乖違：日克年，時克月。貧賤之人皆從此出。人生元命犯以上之格，皆主貧賤害身；如此而元命有氣，卻得富貴者，必不久而多凶也。

The ninth is called "the main and its sequence are reversed and confused," meaning the main element and its order are inverted and disordered. For example, if someone is born in a fire year but has a water day, when arranged, they first encounter a favorable and thriving position, then immediately face a dying and exhausted position. The tenth is called "father and son are at odds," meaning the day pillar overcomes the year pillar, and the hour pillar overcomes the month pillar, indicating a situation where the lower violates the upper. People of humble status all come from these patterns. If a person's original destiny is afflicted by any of the above patterns, they will be poor and lowly and suffer harm to themselves. If someone is afflicted by these patterns but still manages to become wealthy and prosperous due to their original destiny having some strength, they will certainly not last long and will often encounter dangers.

祿期本地，身命旺相；祿承馬在，貴合兩同。如甲人生女卯未地，或寅卯辰中，即生旺氣也；如壬辰得辛亥丙寅己亥，甲寅得乙未丙子己亥也。真冀體守位，如丁人得壬而在寅卯辰亥之中，或見丙辛各在旺地，而別旺無丁壬也。

The official position falls in its proper place, and both the body and the destiny are in a prosperous and strong state; the official position is supported, and the horse is in its proper position, with wealth and harmony being the same — this is a good pattern. For example, a person born in the year of Jia, if born in the wood trinity of亥, 卯, 未, or in the spring direction of 寅, 卯, 辰, then they have obtained the vital energy of birth and prosperity. Another example is a person with the destiny of Renchen who has Xinhai, Bingyin, and Jihai, or a person with Jiayin who has Yiwei, Bingzi, and Jihai — all fall into this category. What is meant by 'true energy remaining in its position' is that, for example, a person born in the year of Ding, if they have the combination of Ren (Ding and Ren are compatible), and this combination falls in the positions of 寅, 卯, 辰, or 亥 (where the wood element is in its proper place), or if they see both Bing and Xin in their strong positions, while elsewhere although strong, they do not repeat the presence of Ding and Ren — only when there is no repetition does purity appear.

假音得時，如上人生夏季，或居申子辰中，連四季皆是。寶義制伐四事顯明：尊生早曰寶，早生尊曰義，上克下曰制，下賤上曰伐。以此四者，胎月日時上下相生相剋是也。

The concept of "false sound in season" refers to the Nayin sound element not being genuine qi but happening at the right time, for example, a person with a earth destiny born in summer (fire generates earth), or someone whose destiny falls in the combination of Shen, Zi, and Chen and also includes the months of the four seasons, all fall into this category. The four matters of "treasure, righteousness, control, and attack" are explained clearly: when the superior side generates and supports the inferior side, it is called "treasure"; when the inferior side generates and supports the superior side, it is called "righteousness"; when the superior side controls the inferior side, it is called "control"; and when the inferior side oppresses the superior side, it is called "attack." By using these four terms to examine the mutual generation and control between the stem of the fetus, month, day, and hour, one can determine the order of the structure. These four characters are the core oral诀 of this book for judging the relationship of superiority and inferiority among the four pillars.

五行不雜，九命相養。謂三元各處一方，帶本近祿而和，及三元各居生旺庫，而納音支干相生育也。木官不重，木須要金，而木通用甲重而無金者，須得支有。金鬼無偏，金須要火，而金相當，或須重而合會於丙。

The Five Phases should be pure and not mixed, with the nine destinies mutually nurturing each other—this refers to the three elements each occupying their own position, carrying their original energy and being close to their official position, harmonizing with each other. Moreover, the three elements respectively reside in the places of Growth, Prosperity, and Storage. The Nayin sound element interacts with the Heavenly Stems and Earthly Branches in a way of mutual generation. For wood, the official star should not be too heavy: wood must have metal to cut and shape it, but if the Jia wood is entirely heavy without any metal, there should be metal energy in the Earthly Branches. For metal, the ghostly evil should not be too strong: metal must be tempered by fire, and fire and metal should have equal strength; if the metal energy is particularly strong, it should be combined with Bing fire to be sufficient.

用刑者有時，如寅刑巳而生在春，制克有用。守刑者不亂，如癸巳刑戊申而無丁干者是。明官德合，如丁亥得壬辰壬戊壬寅，又己卯得甲戌甲寅。暗逢支祿，甲人得丑未亥之類。

Using punishment (刑) depends on the season: for example, the punishment of寅 on巳, if it occurs in spring when wood is strong and can restrain and overcome, then this punishment is useful. Keeping the punishment orderly and not confused: for example, the punishment of Guisi on Wushen, if there is no 丁 in the heavenly stems to disrupt it, it is called orderly punishment. "Bright official virtue harmony" refers to the official star being clearly present and forming a harmonious combination, for example, Dinghai with Renchen, Renxu (the original text says 壬戊), Renyin (where 丁 and壬 form a harmonious combination), and also Jimao with Jiaxu, Jiayin (where 甲 and己 form a harmonious combination). "Hidden meeting of the branch's luck" refers to the luck not being clearly visible but hidden in the earth branches, for example, a person born in the year of 甲, who has 丑, 未, or 亥 (which contain the luck of 乙, 己, or 壬 hidden within them).

支純干一，有貴來朝。本命四柱支干純一，或四柱干目純帶貴神來朝本命，或四柱並在一支上見貴神。主旺本成，會於一方。庚子土得庚辰日、癸未時、丙戌月、丁丑胎之類，雖沖破卻會在本氣之方，更有祿馬尤吉。

When the earthly branches are all the same and the heavenly stems are consistent, and there is also a nobleman coming to support, it is considered an excellent configuration.the so-called "branch pure and stem consistent" refers to the four pillars of the birth chart having pure and uniform heavenly stems and earthly branches; or the heavenly stems being pure and all accompanied by noble spirits supporting the birth chart; or all four pillars falling on the same earthly branch and seeing noble spirits. "Mainly prosperous and mature" means that all pillars converge in the same direction. For example, if someone is born in the year of Gengzi (Wall Earth), and has the day of Gengchen, the hour of Guiwei, the month of Bingxu, and the time of Dingchou, all four pillars include the branches Chen, Xu, Chou, and Hai, although they may conflict with each other, they all align with the original earth's energy. If there are also a禄 (favorable position) and a马 (horse, indicating good fortune), it becomes even more auspicious.

金逢五事順得三奇。金木水火土、金而三元有旺氣，得生克相順尤嘉也。辛酉生人得甲午月、戊寅日、庚申時者，是三奇之順得也。富貴之人皆能應此。人生元命支干四柱應以上諸格者主富貴，縱無氣亦主聞名挺特出群。

When metal meets the five elements all present and in proper order, and also receives the Three Marvels, it forms a good pattern. The so-called five elements refer to the complete presence of metal, wood, water, fire, and earth; for someone with a metal destiny, if the three yuan also have strong energy, and the generating and controlling relationships are in harmony, it is even better. For example, a person born in the year of Xinyou, with the month of Jiawu, day of Wuyin, and hour of Gengshen, the Jia, Wu, and Geng in this combination are the Three Marvels, and they are arranged in the correct order, which is called harmonious Three Marvels. Wealthy and noble people can correspond to these patterns. If a person's four pillars of heavenly stem and earthly branch match the above patterns, they will be prosperous and wealthy; even if their original strength is weak, they will still have a far-reaching reputation and stand out prominently.

五行各有奇儀，須分逆順。若三奇各帶合，須前後五辰合為上，更分順逆之用。甲戊庚金奇喜辰戌丑未或金方，乙丙丁火奇喜寅午戌或酉方，丙辛癸水奇喜亥子丑申辰方，丁壬甲木奇喜寅卯辰亥方，甲己丙土奇喜四季及寅亥午申方。歲胎月日時者順，時日月胎歲者逆。三奇亦要合而貴，五位得逆順三奇皆吉，惟嫌不連順。

The Five Phases each have their own special symbols, and it is essential to distinguish between reverse and forward movement. If the Three Marvels are accompanied by their respective combinations, the best arrangement is when all five positions are harmonious. This should also be divided into forward and reverse usage. The preferences and aversions for each group of Three Marvels are as follows: Jia, Wu, and Geng are considered Metal Marvels, which are favorable when they fall in the positions of Chen, Xu, Chou, or Wei, or in the Metal direction. Yi, Bing, and Ding are considered Fire Marvels, which are favorable when they fall in the positions of Yin, Wu, Xu, or in the酉 direction. Bing, Xin, and Gui are considered Water Marvels, which are favorable when they fall in the positions of Zi, Chou, or Wei, or in the directions of Shen and Chen. Ding, Ren, and Jia are considered Wood Marvels, which are favorable when they fall in the positions of Yin, Mao, Chen, or Hai. Jia, Ji, and Bing are considered Earth Marvels, which are favorable when they fall in the four seasons' months or in the directions of Yin, Hai, Wu, and Shen. In terms of arrangement, the order of year, fetus, month, day, and hour is considered forward, while the order of hour, day, month, fetus, and year is considered reverse. The Three Marvels must form a harmonious combination to be considered valuable. Whether the Three Marvels are arranged in a forward or reverse order, they are considered auspicious, but they are disliked if they are not connected or in a coherent sequence.

胎本立於歲前，因歲得之胎月，故立胎在歲後月前。空刑敗害、日時倒亂，卻得順奇，不為倒也。三刑八敗六害、空亡相生相絕倒亂者，卻得三奇順在本方，亦主富貴。

The original position of the胎元 should be placed before the year position, but since the胎月 is derived from the year, in actual arrangement the胎 is placed after the year but before the month. Even if the fate involves Kongwang,刑, 败, 害, and the order of day and hour is reversed, as long as the three marvels are arranged in the correct order, it is not considered reversed. In other words, if there are three刑, eight 败, six 害, or Kongwang and mutual generation and mutual destruction with the order reversed, as long as the three marvels are arranged in the favorable direction for the native's destiny, it still indicates wealth and honor. This provides a way for those with broken patterns to be redeemed.

日時無方，東里多迪；根鮮枝榮，西門寡祿；根固時雄，花實無忒。日時之力不輔三元，或耗或克，主災多。行年根苗花實，乃胎月日時相順為貴；若五行更到旺方，即為長遠。

If the day and hour pillars lose their directional alignment, those living in the eastern alley may face many hardships; if the roots are sparse but the branches are flourishing, those living by the western gate may not receive much official salary; but if the roots are firmly planted and the growth is strong, then the blooming and fruiting will be without error. This means that if the strength of the day and hour pillars cannot support the three elements, but instead consume or overcome them, it will lead to many calamities. When calculating the flow of years, the fetal, monthly, daily, and hourly pillars are compared to roots, sprouts, flowers, and fruits, and only when these four elements follow each other in sequence can one be considered noble; if the five elements also align with the flourishing direction, then the fortune will be long-lasting.

應得位者，支干各有所刑官或無氣也，上下須依乎父母。入前格而貴者，支干中須有沖刑之官；如無官，須以德運為清也。當死絕處須要逢父母，故子晉云：「賴五行之救助。」

The concept of "should be in the right position" refers to the situation where the heavenly stem and earthly branch each have their own officials (offices) that are subject to punishment, or the official itself lacks vitality. In such cases, the superior and inferior must rely on the parents (the gods that generate me). For those patterns that conform to the previous ones and result in prosperity, the heavenly stem and earthly branch must contain an official that is either conflicting or punished. If there is no official, one must rely on the moral god and favorable fortune to achieve clarity. When one reaches the dead or terminal positions, it is especially necessary to encounter the parents to support and sustain. Therefore, Zi Jin said, "It entirely depends on the assistance of the Five Phases." This also highlights that in this book, when discussing good and bad fortune, the assisting deity is more important than the names of divine omens.

四柱主本，祿馬往來，須分建破；天乙扶持，將得侍衛，更辨尊卑。謂當用處有建不可破，已破卻不可建，吉神在四柱中，各在四時用干為貴。真合為緊，子巳卯中之合為真。

Between the four pillars and the main stem, the benefits and horses interact and cross each other, so it is essential to distinguish where the 'establishment' (建) is and where the 'destruction' (破) is. When the Tianyi Nobleman comes to support, it is like a general receiving his attendants; one must also clarify the hierarchy and order of respect. This means: if the place where something is taken is already established, it should not be destroyed again; if it has already been destroyed, it cannot be considered as established again. Beneficial deities located within the four pillars must appear on the heavenly stems that correspond to the four seasons to be considered valuable. The true harmony is most important: the heavenly stems and earthly branches hidden within Zi, Si, and Mao that harmonize with each other are called true harmony.

德合不清：甲子己丑、丙戌辛卯連順而貴，尚不如壬予癸丑。連珠未顯：連珠支干前後顛倒，皆不為顯。空合何榮：四柱相合，不扶六馬本命，即為不貴。

"Dehe bu qing" means: Like Jiazi paired with Jichou, and Bingxu paired with Xinmao, which are consecutive and smooth, forming a noble pattern, it is still not as pure as Renzi paired with Guichou. "Lianzhu wei xian" means: If the order of the connected stars in the Lianzhu pattern is reversed, they cannot achieve success. "Konghe he rong" means: Although the four pillars may be mutually compatible, if they cannot support the six horses and the original destiny, they cannot be considered noble. These three examples are all cases of "appearing to form a pattern but actually not," serving as examples for identifying false patterns.

支連干會，連珠真同鳳凰藪；刑全貴全，天赦祿食麒麟窟。甲子乙丑丙寅連順而貴，尚不如壬子癸丑甲寅乙卯為鳳凰藪，其貴清異。人生二刑更晝夜貴神全，皆主文章清秀之貴。

The Earthly Branches connect in sequence and the Heavenly Stems combine, and the true 'chain' pattern is like the gathering place of the phoenix; when the three types of punishment are complete and the noble spirits are also complete, plus the Heavenly Pardon, official luck and food god, it is like the dwelling place of the qilin. For example, if Jiazi, Yichou, and Bingyin are arranged in sequence to form a noble pattern, it is still not as good as Renzi, Guichou, Jiayin, and Yimao forming a continuous sequence of four pillars, which is called 'Phoenix薮'. Its nobility is refined and outstanding. If a person's fate includes two types of punishment, and both the day noble spirit and night noble spirit are complete, it indicates a noble status of clear and elegant literary talent.

卯酉自分承不承，魁罡言之會不會。乙酉得辛卯，辛酉得癸卯，而有辰戌，言支干相承用。魁罡辰戌也，辰戌相沖，須有寅亥申支乃為相會，不相會為凶。罡中旺乙，魁裡伏辛，貴神得癸，小吉隱丁。辰中是乙，戌中是辛，乙丑為貴神，丑中有癸，未中是丁。

Between卯 and 酉, one must clearly determine whether they connect properly or not. Similarly, between 辰 and 戌, one should check whether they can come together or not. For example, if Yiyou meets Xinmao, or Xinyou meets Guimao, and there are also 辰 and 戌 in between, this indicates that the heavenly stems and earthly branches can connect and be used. The Heavenly Gang refers to 辰 and 戌. Although 辰 and 戌 naturally conflict, they need another branch such as 寅, 亥, or 申 to mediate and connect. If they cannot connect, it becomes a凶 (adverse) situation. Now, regarding the hidden heavenly stems in the earthly branches: in 辰, 乙 wood is strong; in 戌, 辛 metal is hidden; in 丑, 贵神 (a favorable deity) is癸 water; in 未, 小吉 (a minor auspicious sign) is 丁 fire. That is, 辰 contains 乙, 戌 contains 辛, Yichou is 贵神 and 丑 contains 癸, while 未 contains 丁. These hidden heavenly stems are key to determining whether the Heavenly Gang can connect properly.

有陰而無陽，乃四方之貢土。言癸乙丁辛皆陰干，四位中貫成其物之土。陽守正於魁罡，陰有用於丑未。金在火鄉，貴而遷；逐財則孤勞。戊同辰戌，己同丑未。金命在火鄉，貴人多黜；貴財人則孤勞。

Only the yin stems are present without the yang stems, which is like soil brought in from the four directions. This refers to the yin stems, namely Gui, Yi, Ding, and Xin, which are stored in the four positions of Chen, Xu, Chou, and Wei. They are connected to form the substance of earth. The yang stems remain in their proper positions at Chen and Xu, while the yin stems exert their influence at Chou and Wei. Wu earth shares the same nature as Chen and Xu, and Ji earth shares the same nature as Chou and Wei. For those born under the metal stem, if they travel to the fire region, even if they attain high status, they will still be transferred or reassigned. If they only pursue wealth, they will end up isolated and overworked. In summary, metal in the fire region, even if it is a nobleman, is often demoted, and those who value wealth will be even more lonely and burdened with toil.

體重為從革日新，本輕則災殃短折。金以火為官，若體重者為火位中生，亦可成器；若金本輕而生於火鄉，更遇之多，必短夭刑折。須詳生克之愛憎，舉一隅而辨眾。如金在火鄉，各以其義辨生克愛憎而言吉凶；如水木火土，各以金之義而推之，故一隅足以辨眾。

The essence that is substantial and heavy represents the image of 'from revolution' and can achieve constant renewal and change; the essence that is light and thin may lead to calamity and premature death. Because metal uses fire as its official star: if the substantial metal is born in the fire position, it can still be refined into a useful object; but if the original essence of metal is naturally light and thin, and it is born in the fire area, and repeatedly encounters fire, it will certainly result in a short life, premature death, or suffering from punishment and injury. Therefore, it is necessary to carefully distinguish between the love and hatred of generation and overcoming. For example, if metal falls into the fire area, we should judge the fortune and misfortune by understanding the principles of generation and overcoming; similarly, the other elements of water, wood, fire, and earth can all be analyzed in the same way as metal. Thus, understanding one example is sufficient to discern many situations.

支干論配合之情，力氣取四時之義。五行生在三合中，各以生克物化人倫之義以辨吉凶；更看四時中所得力氣，及支干配合真假，以定吉凶。仍分尊卑上下、筋脈交連、神煞吉凶，以分高下。此重言者，欲人不忽於消息。言更看上下先后尊卑、見不見抽不抽之筋脈情理，乃神煞吉凶而定榮謝也。

The relationship between heavenly stems and earthly branches should be considered in terms of their emotional compatibility. The strength and momentum should be determined according to the principles of the four seasons. The Five Phases are born within the Triple Harmony, and each should be judged according to the principles of generation and overcoming, transformation, and human relationships to determine fortune or misfortune. Additionally, one must examine how much strength each element receives within the four seasons, and whether the combination of heavenly stems and earthly branches is genuine or false, thereby determining fortune or misfortune. Moreover, one should also distinguish between hierarchy and status, how the connections are formed and linked, and whether the spiritual omens are auspicious or inauspicious, in order to judge the level of fortune. The reason for repeatedly emphasizing this is to prevent people from neglecting the subtle aspects of the waxing and waning of energies. One must observe the hierarchy and sequence of superior and inferior positions, as well as the visible and invisible, the drawn-out and undrawn connections of the subtle principles, and then combine them with the auspicious or inauspicious spiritual omens, in order to determine one's lifetime of success and decline.

至若貴神當位，諸煞伏藏，三元旺相，豈專神煞。言天乙貴人論於干，看五行四時之氣及晝夜之干而定；若有氣，天乙當位，則煞自藏矣。五行三元為本，若在旺相之地，不背克生氣，不論神煞也。

As for the nobleman god being in its proper position, all kinds of evil influences naturally hide and remain inactive, and the three elements are all in a prosperous and strong state. So there is no need to rely solely on the gods and evil influences to determine fate. This means that the Tianyi Nobleman should be determined based on the heavenly stems, considering the five phases, the seasonal energies, and whether it is day or night. As long as the essential energy is strong and the Tianyi Nobleman is in its proper position, the evil influences will naturally be hidden. The five phases and the three elements are the fundamental principles. If they are in a prosperous and strong state and do not contradict the energies that generate or control me, there is no need to pay much attention to the gods and evil influences. This statement can be regarded as the final conclusion of the entire book regarding the gods and evil influences: the gods and evil influences are secondary, while the five phases and the three elements are primary.

或遇七元，刑劫敗害、元亡沖破，在上無可救者，為頭目之疾。七元干鬼者，對命是也。三刑劫煞、八敗六害、元亡沖破者，犯真祿之位，見干鬼及三兩位並犯胎命之建，更地位無救，主頭目疾。在下無可救者，為手足之厄。只犯納音支者，乃手足股肱之病。

If "seven elements" are encountered, and further combined with three types of punishments, jiesha, eight defeats, six harms, yuanchen, wangshen, conflict, and destruction, and if there is no salvation from the heavenly stems above, it indicates diseases of the head and eyes. The so-called seven elements' heavenly ghost refers to the heavenly stem that opposes the birth stem and overcomes it. Specifically, if three punishments, jiesha, eight defeats, six harms, yuanchen, wangshen, conflict, and destruction all conflict with the true禄 position, and if heavenly stem ghosts are also present, and if two or three positions simultaneously conflict with the fetal stem and the birth stem's month builder, and if there is no salvation in the earthly branches, it indicates diseases of the head and eyes. If there is no salvation from the earthly branches below, it indicates calamities to the hands and feet; if only the nayin and earthly branches are conflicted, it indicates diseases of the hands and feet. This is a rule from this book that deduces diseases from fate, taking the correspondence between upper and lower as the human body's upper and lower parts.

父母之孫奚能免害？生時既用，行運亦然。如此之人亦須妨害六親，以三元尊卑而言也。又言己土七煞之凶，不惟生時用於上下之災，行運太歲亦當與日時通論。

How could parents and descendants be free from being involved? If such a method is used at birth, it is the same when considering one's fortune over time. Such a person will inevitably cause harm to the Six Relations, which refers to the hierarchical relationships of the three elements. Moreover, the danger of the seven evils of the己 earth element is not only harmful at birth, but also during the course of one's life and when encountering the annual stem. It should be considered in conjunction with the day pillar and the hour pillar, rather than focusing solely on the birth chart.

木火則奔速，土金水乃容之。所遇上件破害，當向坐時運中，更分五行遲速之性：火木漸上主速，土金水沉下主遲緩也。噫！造化廖廓，禍福杳微。或積善而有災殃，或積惡而多喜慶，蓋禍福定於生時，善惡由人；然而天道福善禍淫，故君子修身以俟命。

Wood and fire are quick in nature and act swiftly; earth, metal, and water are slow in nature and can endure delays. When encountering the above-mentioned destructive and harmful influences, one should consider the current period of fortune and misfortune, and then distinguish the nature of the five elements in terms of speed and slowness: fire and wood gradually rise, indicating quick results; earth, metal, and water sink downward, indicating slow results. Alas, the transformations of the universe are vast and boundless, and misfortune and fortune are deep and hard to measure. Some people who do good suffer calamities, while others who do evil enjoy happiness—this is because misfortune and fortune are determined by the time of birth, while good and evil are decided by oneself. However, the way of heaven ultimately bestows blessings upon the virtuous and calamities upon the wicked. Therefore, the gentleman should only cultivate himself and wait quietly for fate. This conclusion focusing on self-cultivation is the final point of the essay "Deciding Prosperity and Decline by Time."

三元者，大小氣運也；九限者，三運之榮謝也。自生得節日為初，陽男陰女順而理，陰男陽女逆而推。曏者數之未來，背者用之已往。十干分之為月，三日成之一年。向背之數須得其實，未來無日，謂當日得節也，當虛作歲，背之同推。行遊四柱，吉凶自然；小運同途，盛衰理異。運至四柱中伏反生克，吉凶自然；同年小運，四柱所生有別也。

The term "three yuan" refers here to the great destiny, the small destiny, and the qi destiny. The term "nine limits" refers to the division of each of the three destinies into prosperity and decline, resulting in nine different limits. The calculation of destiny begins from the day of birth up to the day of the next solar term: for a male born in a yang year or a female born in a yin year, the calculation proceeds forward; for a male born in a yin year or a female born in a yang year, the calculation proceeds backward. Counting forward represents future days, while counting backward represents past days. The number of days in front and behind must be verified: if there are no remaining days in the future, meaning the solar term coincides exactly with the day of birth, it is counted as one year of the old age. The same applies to the reverse calculation. As the destiny progresses through the four pillars, good and bad fortune naturally appear. Although the small destiny travels along with the great destiny, the principles of prosperity and decline differ. When the destiny reaches the four pillars and encounters hidden chant, reverse chant, or generation and overcoming, good and bad fortune naturally follow. Within the same year, the small destiny may differ in outcome due to the different qi generated by the four pillars.

伏反之狀災福，仍分本主之基，以辨吉凶之變。伏，守也，逢合則動；反，動也，逢合則靜。先分君子小人之主本，次看運中吉凶變通。小運天左地右，陽備於寅，陰備於申，故男一歲起於寅，女一歲起於申。寅為三陽化主，申為三陰肅煞，故男小運起於寅，女小運起於申。假如甲子年，男起丙寅，女起壬申之類是也。

The calamities and blessings brought by Fu Yin and Fan Yin must still distinguish the foundation of the native's destiny and the main position in order to discern changes of fortune and misfortune. "Fu" means to remain still, and when it meets a harmonious element, it becomes active; "Fan" means to be restless, and when it meets a harmonious element, it becomes still. When making a judgment, first determine whether the main element is of the path of the gentleman or the path of the petty person, then observe how fortune and misfortune change in the course of life. The method of calculating the minor years is that the heavenly path moves to the left and the earthly path moves to the right: yang energy is complete at寅, and yin energy is complete at申, so for a male, the minor year starts at寅 at the age of one, and for a female, it starts at申 at the age of one.寅 is the main position of the three yangs, and申 is the place of the three yins where the肃杀 (harsh and killing) energy prevails, hence males start at寅 and females start at申. For example, a person born in the year Jia Zi, the minor year for a male starts at Bing Yin (since Jia year hides Bing and moves to寅), and for a female, it starts at Ren Shen, and so on.

以建元而論勝負，助歲運而依吉凶。小運各以年遁月建五行而分生克勝負，小運助大運，太歲相依輔而為吉凶也。反破刑孤，凶中有吉；寅申二命，小運不專。返吟沖、伏吟害及孤病之類，雖是凶運，其中亦有吉者；二運生而小運伏吟反吟，故不以小運專仕太歲乏上也。

Using the Month Builder to determine victory and defeat, it assists the annual and decade cycles in determining fortune and misfortune. Each small cycle is divided into generating, overcoming, and victory and defeat based on the Five Phases of the Month Builder in the current year. The small cycle supports the large cycle, and the sovereign year interacts with it, together forming fortune and misfortune. Among the凶 factors such as reverse chant, destruction, punishment, and isolation, there are also elements of good fortune. For those whose destiny is in the positions of寅 and申, the small cycle cannot be considered alone. Because reverse chant and conflict, hidden chant and harm, and isolated and diseased positions, although they belong to bad fortune, there is also a possibility of turning into good fortune. Moreover, when the large and small cycles mutually generate, the small cycle happens to meet reverse or hidden chant, so one cannot rely solely on the small cycle and ignore the sovereign year.

一歲一移，周而復始。若一年各有一建而循環也，不可以氣運取。男三干而女二干，陽自戊子、陰自庚子，男得丁巳、女得辛巳，男順十月至丙寅、女逆十月至壬寅也。氣者時也，未有時而氣未定，既有時而氣以完。用之納音者，緣有身而得之氣也。言氣運取生時五行納音之休旺。

The small year cycle moves one position each year, repeating in a cycle. Since each year has a monthly cycle, it cannot be used as a qi cycle. The methods for men and women differ: men advance through three heavenly stems, while women retreat through two. Yang stems start from Wuzi, while Yin stems start from Gengzi. Men receive Dingsi, while women receive Xinsi. Men progress through ten months to reach Bingyin, while women regress through ten months to reach Rennyin. The term "qi" refers to the hour. Without an hour, the qi is not determined; with an hour, the qi is complete. The reason for using nayin is that only with the "body" (nayin) can one speak of receiving qi. This means that the qi cycle should be determined by the five phases of the nayin at the time of birth.

身者三元之本也，氣者身之本也。運既順而氣逆，運若逆而氣順，自生時為始轉行不已，推遷逐歲一宮，以大小運分吉凶休祥，非命之也。甲己土運，乙庚金運，乃天道起魁罡之運，主國家運祚之休祥，非雲命之氣運也。

"The body" (Nayin sound element) is the fundamental aspect of the three elements, and "qi" is the fundamental aspect of the body. When the great years progress in the usual direction, the qi moves in the opposite direction, and when the great years move in the opposite direction, the qi progresses in the usual direction. All calculations start from the time of birth, and the movement continues without stopping, advancing one palace each year, using great and small years to distinguish fortune and misfortune. This is not about the original destiny, but about the course of one's life. As for the system of the combination of Jia and Ji producing the earth cycle, and Yi and Geng producing the metal cycle, this refers to the great years calculated from the Qiu Gang starting point, which governs the rise and fall of a country's fortune, and is not about an individual's destiny. These two concepts should not be confused.

氣運並絕則厄。太歲為君王，大運為元帥，氣運如曹使，小運若使臣。帥凶則曹使不能吉。氣運二真運祿馬之氣並絕則死。太歲為百神之主，人運氣運欲轉輪不絕，則主本優遊；大運主生煞之柄，故曹使不能違理。

When the qi and the great movement both come to an end, calamity will occur. The four elements are like a system of officials: the Tai Sui is the sovereign, the great destiny is the general, the qi and destiny are like the subordinates in various departments, and the small destiny is like envoys on official business. If the general is adverse, the subordinates cannot become auspicious. If the qi and destiny, along with the two true destinies (the禄 and 马), all come to an end at the same time, it will be death. The Tai Sui is the master of all spirits; as long as a person's destiny and qi can circulate and not come to an end, the main principle will be at ease. The great destiny holds the power of life and death, so the subordinates (qi and small destiny) cannot contradict its principles.

會吉會凶，作用定矣。在三元生旺庫及祿馬旺處為會吉；居三元沐浴衰病死絕處，逢祿馬為鬼，無和順者，為會凶。其象大者至於死絕，小者期於災撓。身須逐運，運須逐身。柱助運而凶反吉，柱敗運而吉復凶。時運逢馬，吉凶馬上。一吉呼而百吉會，一凶馳而眾凶符。太歲起大運及主本尊者，則大危或死亡矣；小者有用，雖自有福，若傷慢處亦主災撓。身運二者須左右有符合資助為吉。柱為主，運為客，客為主害，無不凶也。三二運到馬上，即看馬上之吉凶。馬主動，必須細取三月元四柱論，不可以馬吉而不言馬上有凶也。

Whether it is "favorable meeting" or "unfavorable meeting" becomes clear when determining the use. If it falls in the birth, prosperity, or repository of the three elements, or in the place of wealth and prosperity, it is favorable meeting. If it falls in the bathing, decline, illness, death, or exhaustion of the three elements, and also meets wealth and prosperity, it becomes a ghostly evil and is not harmonious, thus it is unfavorable meeting. The degree of verification: severe cases may lead to death or exhaustion, while lighter cases may only bring troubles. The body must follow the fortune, and the fortune must follow the body. If the four pillars help in the fortune, even a凶 can turn into a吉; if the four pillars damage the fortune, even a吉 can turn into a凶. When the fortune meets the post-horse, the good or bad fortune will manifest on the horse. One good god calls, and all good fortune will gather; one evil demon moves, and all evil will follow. If the sovereign year touches the great fortune or the most respected position in the main pillar, it will be a great danger or even death. If the weight is lighter, there may still be some use and blessings, but once it is harmed in a careless place, it will bring troubles. The body and the fortune must have supporting gods on both sides to be favorable. The four pillars are the main, and the fortune is the guest; if the guest harms the main, it will certainly be unfavorable. When the great fortune and small fortune reach the post-horse, one must look at the good or bad of the horse. The horse's movement must be carefully combined with the three elements and the four pillars for discussion, and one cannot ignore the possibility of bad fortune just because the horse is good.

吉若勝凶，凶藏吉內；凶若勝吉，吉隱凶中。其言吉凶有相反，如季主云：「使盡吉合則殃也。」

If good fortune overwhelms misfortune, misfortune is hidden within good fortune; if misfortune overwhelms good fortune, good fortune is concealed within misfortune. This means that good and bad fortune often include each other and reverse each other. As Sima Jizhu said: if one seeks perfection and takes in both good and bad fortune completely, calamity will result. This aligns with the previous statement “excessive prosperity and decline are to be avoided”: divination most fears completeness, and leaving a space is the way to ensure longevity.

運限之道，有天官限者，三元到中庸之地，見貴逢合，或只有貴卻無合，或有合而無貴，四柱相生，運歲相輔；凡得此限，君子將榮，庶人獲安，事事皆吉。有得勢限，三元俱到旺相地，四柱相貴承。有龜藏限，如祿金入土干下者是也；命金入土支下，身金入上，納音下者，則暮春之優遊，不利君子、利平小人，蓋子弱母勝也。

There are several types of life periods. The first is called "Heavenly Official Limit": when the three yuan reach a harmonious place, encountering a nobleman and meeting a favorable condition, or only encountering a nobleman without a favorable condition, or having a favorable condition without encountering a nobleman, plus mutual generation among the four pillars, and the great year and the heavenly stem year supporting each other; whoever attains this limit will have promotion in official positions, common people will enjoy peace and security, and all things will be auspicious. The second is called "Dominant Limit": when the three yuan all reach prosperous and strong places, and the four pillars also support each other with noble connections. The third is called "Turtle Hiding Limit": for example, if the metal's luck falls under the earth stem of earth, this is this limit; if the native's metal falls under the earth branch of earth, the body's metal is above while the nayin sound element is below, it is like the leisurely time of late spring — this is unfavorable for gentlemen but favorable for common people, because this is a situation where the son is weak and the mother is strong.

有波浪限，金人運到亥子歲，乃小運上是也，木人大危，餘人意思不調，飄泛如舟也。有風雨限，運到三元衰絕處，氣運小運又為祿鬼，如此則吉凶相繼，來去迅速，勢若風雨暴遇而無所繫也。有布素限，行運到身旺相、支干死絕是也；若太歲小運扶助，本命雖入災運，於十載之間亦有五年之吉，不至於凶甚，以此消息，故名布素。限分前後：五年不吉，後運則助五年無凶；後運若凶，則凶咎。

The fourth type is called "Wave Limit": Those with a metal destiny who encounter the years of Hai and Zi, especially in their small years, are particularly affected; those with a wood destiny face great danger, while others feel their hearts and minds are unsettled, like a small boat drifting uncertainly. The fifth type is called "Storm and Rain Limit": When encountering the declining and dying phases of the three elements, the atmosphere and small years become ghosts on the禄 (favorable position), causing continuous good and bad fortune to come and go quickly, like suddenly encountering a storm with no place to take shelter. The sixth type is called "Plain Limit": When encountering a period where the destiny is prosperous and strong but the heavenly stem and earthly branch are in death or decline, this is the Plain Limit. If the master year and small year come to support, although the destiny enters a disaster period, there will still be five years of good fortune within ten years, not too bad—because there is such a fluctuation, it is called "Plain" (coarse cloth and plain clothes, living a simple life). This limit is divided into two parts: the first five years are not favorable, but the later years can provide help, making the later five years free from misfortune; if the later years themselves are also unfavorable, then it will truly become a calamity.

有失所限，三元俱值鬼，二運見三刑並沖，柱主本與行年不相承，作黃泉失所之命也。有破碎限，此非死限，只是金破碎，去如流水而不返，諸運氣沐浴更逢真鬼，謂甲衰而有庚之類。有災位限，運至伏吟，上逢喪吊，見白衣、飛廉、孤寡、歲刑剋身者，是主災位之事；凡得此限，則親戚不利，主有喪服。

The seventh is called "Lost Limit": when all three yuan meet ghosts, and the big and small years also encounter the three crimes and conflict, and the main pillars of the four pillars do not connect with the flowing year, this becomes a fate of the soul returning to the Yellow Spring, with nowhere to rest. The eighth is called "Broken Limit": this is not a death limit, but rather like a metal object breaking, once gone, it is like water flowing away and never returning; when the qi of each year falls in the bathing place and meets a real ghost, for example, when the jia wood has already declined and there is a geng metal in the destiny. The ninth is called "Disaster Position Limit": when the running year reaches hidden chant, and above it there is the mourning-and-condolence spirit and the guest, and again seeing white clothes, flying lian, guchen, guasu, and annual punishment to harm the body, this indicates disaster at the disaster position; whoever gets this limit will have relatives' misfortune and matters of mourning. The above are the nine limits that correspond with the three yuan.

夫二元九限者，乃人之利也；四柱三才者，乃人之本也。本輕則大者小利，小則主本貧，而更無運路，亦惶惶無所依矣。本大者得之小，猶勝小者得之大；本小者得之大，未及大看得之小。本重則利重，本輕則利輕。本重得小者遐邇無凶，得大者官清祿崇；本輕則小者且福且利，得大者吉極防凶。有小者如物待時，得時則萬物滋長。

Great fortune and minor fortune, along with the nine limits, are the 'benefits' of a person; the four pillars and the three essentials are the 'essence' of a person. If one's essence is light and shallow, even when encountering great fortune, the benefits are small. If even small benefits are lacking, then the person is originally poor and without a path of fortune, left in a state of anxiety and without support. If the essence is thick and substantial and one encounters minor fortune, it is still better than having a thin essence and encountering great fortune. If one has a thin essence and encounters great fortune, it is worse than having a thick essence and encountering minor fortune. The heavier the essence, the greater the benefits gained; the lighter the essence, the smaller the benefits gained. For those with a thick essence, even when encountering minor fortune, there is no danger near or far. When encountering great fortune, they will attain high official positions and receive generous salaries. For those with a thin essence, even when encountering minor fortune, they may still have blessings and benefits. However, when encountering great fortune, although it may bring extreme good fortune, one must be cautious of a possible turn to misfortune. As for those with a very small essence, they are like all things waiting for the right season; once the season arrives, they will flourish rapidly.

本無者，如折木懸空氣，過則花實並敗。是故木生於震，臨離兌以多殃；火產東南，赴天門而寡祿；金降自乾東而震北，遇坤鄉而敗祿；衰官水長，逢火木崇，方復乾宮而潛身退跡。五土忌於真敗，隨氣運以詳之。又土無正位，隨真運而敗：甲己土敗在酉，乙庚金敗在午，丙辛水敗在酉，丁壬木敗在子，戊癸火敗在卯，各以十干所配消息而取用也。

As for those whose fundamental strength is entirely absent, they are like a broken branch hanging in the air; once the vital energy departs, flowers and fruits all wither at once. Therefore, wood grows in the direction of Zhen (East), but when it reaches Li (South) and Dui (West), it encounters many calamities; fire originates in the Southeast, but when it moves toward the Heavenly Gate (Northwest, the position of Qian), it suffers from reduced official rank; metal descends from the Northwest (Qian), passes through the East (Zhen), and moves northward, encountering the territory of Kun (Southwest) where its fortune declines; when the official energy has weakened and the water force is rising, encountering fire and wood instead brings prosperity, but when it returns to the Qian position, it should retreat and hide. The central earth element most dislikes genuine decline positions, and these should be carefully discerned according to the flow of energy. Earth itself has no fixed position; its decline is determined by the true movement of the combined elements: Jia and Ji combine to form earth, which declines in You; Yi and Geng combine to form metal, which declines in Wu; Bing and Xin combine to form water, which declines in You; Ding and Ren combine to form wood, which declines in Zi; Wu and Gui combine to form fire, which declines in Mao. Each should be considered according to the combined energy of the ten heavenly stems to determine its growth and decline.

日之火也，陽之晶；月之水也，陰之極。日自左而奔右，歲行一周；月自陰而還陽，三旬一往。子為天正，寅為地常。四正為上，以左右為門，陰陽旋轉之機，應天地虧盈之數。六十載支干同日神頭，後有顯說。

The sun belongs to fire and represents the essence of yang energy; the moon belongs to water and represents the extreme of yin energy. The sun moves from left to right, circling the sky once a year; the moon moves from the yin to the yang, completing its cycle every thirty days. Zi is the central position of heaven, and Yin is the regular position of earth. The four main directions (Zi, Wu, Mao, You) hold primary importance, serving as gateways with left and right as their portals. The mechanism of yin and yang rotating corresponds to the balance of the heavens and the earth. Within a period of sixty years, any day whose heavenly stem and earthly branch match those of the day itself is called "shen tou," and there will be further clear explanations later. Below is a list of the thirty pairs of "de" in the sixty Jiazi cycles.

六合之德：甲子己丑，換貴德；甲寅己亥，三元承天德；甲辰己酉，敗干失地德；甲午己未，敗夫承妻神貴德；甲申己巳，陰往陽承、陽干敗絕德；甲戌己卯，自官從旺夫妻德。

This is the first set of the Six Harmony Virtues. The Heavenly Stem Jia combines with the Earthly Branch Ji (Jia and Ji form the Earth element). Jiazi pairs with Jichou, where the noblemen on both sides exchange, called "changing noble virtue." Jiayin pairs with Jihai, where the three elements all receive the heavenly virtue, called "three elements receiving heavenly virtue." Jiachen pairs with Jiyou, where the Heavenly Stem is defeated and the Earthly Branch is out of position, called "defeated stem and lost earth virtue." Jiawu pairs with Jiwei, where the husband's position is defeated and the wife's position takes over the noble god, called "defeated husband receiving wife's noble god virtue." Jiashen pairs with Jisi, where the yin energy moves and the yang energy takes over, but the yang stem is in a defeated and exhausted position, called "yin moving, yang taking over, and the yang stem in defeated and exhausted virtue." Jiaxu pairs with Jimao, where the self carries an official position and follows the strong energy, and the couple harmonizes, called "self as official following strong energy and harmonious couple virtue." The term "virtue" refers to the pairing of the two columns forming a spouse pattern, and the names already include good or bad fortune.

丙於辛丑，陰盛歸陽藏敗德；丙寅辛亥，天地貴神重換德；丙辰辛酉，丙祿相合承地復敗德；丙午辛未，祿氣相資生合德；丙申辛巳，祿承本祿生成德；丙戌辛卯，陽承本官干合德。

The second group pairs Bing with Xin (Bing and Xin combine to form water). Bingzi pairs with Xinchou (the original text's "Jingyu" is a mistake for "Bingzi"), with extreme yin energy returning to yang, and a hidden loss, called "yin excess returning to yang with hidden loss." Bingyin pairs with Xinhai, with the heavenly and earthly noble spirits exchanging again, called "heavenly and earthly noble spirits exchanging again with virtue." Bingchen pairs with Xinyou, with Bing's禄 (favorable position) combining and receiving the earth's energy but then turning to loss, called "Bing's禄 combining and receiving the earth's energy and then turning to loss." Bingwu pairs with Xinwei, with the禄 energies supporting each other and generating and harmonizing, called "禄 energies supporting each other with generating and harmonizing virtue." Bingshen pairs with Xinsi, with the禄 continuing from its own禄 to generate, called "the禄 continuing from its own禄 to generate virtue." Bingxu pairs with Xinmao, with yang position continuing from its own official star and the heavenly stem combining, called "yang continuing from its own official star with heavenly stem combination virtue."

戊子癸丑，陽附貴而陰懷德；戊寅癸亥，陽附陰神相濟德；戊辰癸酉，祿命吉神德；戊午癸未，祿命太過不承德；戊申癸巳，各守舉而不敢刑德；戊戌癸卯，陰貴暗符重貴德。

The third group pairs Wu with Gui (Wu Gui combination to generate fire). WuZi pairs with Gui Chou, where the yang relies on the nobleman and the yin holds the virtue, called "Yang relies on the nobleman while yin holds virtue." Wu Yin pairs with Gui Hai, where the yang relies on the yin spirit and they support each other, called "Yang relies on the yin spirit to support virtue." Wu Chen pairs with Gui You, where both the official fortune and the destiny meet auspicious deities, called "Official fortune and destiny meet auspicious deities." WuWu pairs with Gui Wei, where the official fortune and destiny are excessive and cannot be supported, called "Official fortune and destiny are excessive and cannot bear virtue." Wu Shen pairs with Gui Mao, where both sides hold their own positions and dare not harm each other, called "Both sides hold their own positions and dare not commit offenses." WuXu pairs with Gui Mao, where the yin position's nobleman secretly matches and the noble aura overlaps, called "Yin nobleman secretly matches and noble aura overlaps."

庚子乙丑，支干合換貴自盛德；庚寅乙亥，陽附陰大貴德；庚辰乙酉，金水未成用德；庚午乙未，干祿不備自敗德；庚申乙巳，帶刑帶鬼帶食德；庚戌乙卯，祿承陰會小享德。

The fourth group pairs Geng with Yi (Yi and Geng combine to form metal). Gengzi pairs with Yichou, where the heavenly stem and earthly branch combine, the nobleman exchanges, and the self prospers, called "Branch and Stem Combine, Nobleman Exchanges, Self Prospers." Gengyin pairs with Yihai, where yang relies on yin to achieve great fortune, called "Yang Relies on Yin for Great Fortune." Gengchen pairs with Yiyou, where metal and water are not yet formed and usable, called "Metal and Water Not Yet Formed and Usable." Gengwu pairs with Yiwei, where the heavenly stem's luck is incomplete and leads to self decline, called "Heavenly Stem's Luck Incomplete, Self Declines." Gengshen pairs with Yisi, where it involves punishment, ghosts, and food god, called "Involves Punishment, Ghosts, and Food God." Gengxu pairs with Yimao, where the luck is inherited, meets yin, and only gains a small benefit, called "Luck Inherited, Meets Yin, Small Benefit."

壬子丁丑，祿會官承換官德；壬寅丁亥，祿貴本元生氣德；壬辰丁酉，貴會氣承清潔德；壬午丁未，支干不合、陽祿陰符德；壬申丁巳，本合無刑陰貴德；壬戌丁卯，往來換官德。

The fifth group pairs Ren with Ding (Ding-Ren harmonize into Wood). Renzi pairs with Dingchou, where the禄 and 会 meet and the official star is connected, with each exchanging official positions, called "Lù Huì Guān Chéng Huàn Guān Dé." Renshen pairs with Dingmao, where both the禄 and the Nobleman are in their original positions and the Life Qi is abundant, called "Lù Guì Běn Yuán Shēng Qì Dé." Renchen pairs with Dingyou, where the Nobleman meets and the Qi is connected, resulting in purity and clarity, called "Guì Huì Qì Chéng Chéng Jié Dé." Renwu pairs with Dingwei, where the heavenly stem and earthly branch do not form a harmonious pair, but instead have a Yang禄 and Yin symbol facing each other, called "Zhī Gān Bù Hé, Yáng Lù Yīn Fú Dé." Renshen pairs with Dingsi, where they naturally harmonize without conflict, and the Yin position gains the Nobleman, called "Běn Hé Wú Xíng Yīn Guì Dé." Renxu pairs with Dingmao, where the official star exchanges positions, called "Wǎng Lái Huàn Guān Dé." The above thirty groups of "Dé" categorize the sixty Jiazi according to the five harmonies of the heavenly stems, pairing them two by two, and marking each group's auspicious or inauspicious nature, providing a reference for divination.

若夫顯說之外，非至聖則難言。二儀同德，歸一而可測；搜造化伏現之機，格有無奇儀之會，發揚妙旨，神鬼何誅。疑「誅」為「殊」，乃鬼谷自謂臨於神鬼之妙，豈鬼神之所見誅也。

As for the things that are clearly stated, only the extremely wise can fully explain them. The Heaven and Earth share the same virtue, and by returning to the principle of 'one', one can foresee the outcome. By exploring the hidden and revealed mechanisms of nature, and investigating the convergence of existence and non-existence, the extraordinary and the ordinary, the subtle meaning can be fully developed, and even ghosts and gods would be powerless against it. The original text says 'shen gui he zhu', but the character 'zhu' is likely a mistake and should be 'shu', meaning that Guiguzi is claiming his art has reached a level as profound as that of ghosts and gods, not that he would be punished by them. Below, thirty 'ge' combinations are listed according to the Five Harmony of the Heavenly Stems, corresponding to the previous thirty 'de' combinations.

甲寅己未己丑，上文秀人臣調鼎格，下秀而不清中貴格。甲辰甲戌己亥，上下祿命秀合重者，守德侍從，一本添己酉。甲午己酉，重敗祿夫奔妻，有秀無祿格。甲申己卯，正夫絕妻貴奔夫正貴格，可作侍臣，並非長遠之用。甲子己巳，祿厚重合奔妻，夫地清貴上品格。

The first group pairs Jia with Ji. Jia Yin paired with Ji Wei and Ji Chou: the previous pairing indicates a person with outstanding literary talent who reaches high official rank and can harmonize the state affairs; the next pairing, although also talented, lacks clarity and is only of medium noble rank. Jia Chen and Jia Xu paired with Ji Hai: both the upper and lower禄 and the destiny are refined and substantial, suitable for serving as a moral guardian; some versions here also include Ji You. Jia Wu paired with Ji You: double禄 decline, indicating the husband leaving for the wife, with talent but no禄, a pattern of inferior quality. Jia Shen paired with Ji Mao: the husband is already gone and the wife carries noble status, with the wife leaving for the husband, belonging to a noble pattern, suitable for serving as a court attendant, but not for long-term use. Jia Zi paired with Ji Si: the禄 is thick and multiple, with the husband leaving for the wife, the husband's position is clear and noble, belonging to an excellent pattern. Here, the term "husband and wife" still refers to the relationship between the two pillars where yin and yang complement each other, not referring to actual marital relationships.

丙寅辛未辛丑，上承妻貴奔夫大順格，下夫奔妻德通變秀和格。丙辰丙戌辛亥，上自合承官妻貴格，下德貴相承自清格。丙午辛酉，秀合神頭祿，先利後敗，夫婦文貴格。丙申辛卯，支干無地秀而不英格。丙子辛巳，陽祿扶義，陰德相承，生旺格。

The second group pairs Bing with Xin. Bingyin pairs with Xinwei and Xinchou: the first pairing is one where the wife brings fortune to the husband, indicating a very smooth and harmonious situation; the second pairing is where the husband pursues the wife, showing adaptability and harmonious grace. Bingchen pairs with Xinhai and Bingxu: the first pairing is where the self is in harmony and receives the official star, with the wife bringing noble fortune; the second pairing is where virtue and nobility support each other, naturally leading to clarity and integrity. Bingwu pairs with Xinyou: the refined qualities combine to form the "Shen Tou Lu" pattern, initially benefiting but later turning to failure, indicating a noble status where both husband and wife have literary fame. Bingshen pairs with Xinmao: both the heavenly stem and earthly branch are not in their proper positions, though refined, they lack brilliance. Bingzi pairs with Xinsi: the yang禄 supports righteousness, and the yin virtue supports each other, forming a prosperous and flourishing pattern.

戊寅癸未癸丑，上有貴暗官不清格，下有地相通貴蝕格。戊辰戊戌癸亥，上妻奔夫神頭祿清貴格，下官輕承秀兵印大權格。戊午癸酉，支干失地，無官有祿，空秀格。戊申癸卯，妻貴扶祿承合不秀格。戊子癸巳，癸祿往還秀氣人臣格。

The third group pairs Wu with Gui. Wu Yin paired with Gui Wei and Gui Chou: the previous pairing although having dignity, has the official star hidden and not clear; the next pairing has the earth energy connected but the dignity is eroded. Wu Chen and WuXu paired with Gui Hai: the previous pairing is a clear and noble pattern where the wife comes to the husband and forms a divine head and禄; the next pairing has a light official star but receives refined energy, indicating a position of great authority over military and seals. WuWu paired with Gui You: both the heavenly stem and earthly branch lose their foundation, lacking an official star but having a禄, merely possessing refined energy. Wu Shen paired with Gui Mao: the wife brings dignity and supports the禄, receiving mutual harmony, but lacks refinement. WuZi paired with GuiSi: Gui's禄 flows and gathers refined energy, forming a pattern of a distinguished official.

庚寅乙未乙丑，妻重貴秀合兵印重權，上清下濁格。庚辰庚戌乙亥，二者乃魁罡相承，兵印重承，上清下濁。庚午乙酉，夫旺妻旺格，中而必敗。庚申乙酉，祿頭專合人臣剛毅格。庚子乙巳，秀合暗官奔夫貴格。

The fourth group pairs Geng with Yi. Gengyin paired with Yiwei and Yichou: the wife's side has heavy noble influence, and refined qualities harmonize, indicating control over military authority and seals, with the superior position clear and the inferior position turbid. Gengchen and Gengxu paired with Yihai: these pairings are both Qiu Gang (Chen and Xu) succeeding each other, with military authority and seals passing down layer by layer, similarly with the superior position clear and the inferior position turbid. Gengwu paired with Yiyou: both husband and wife are strong, appearing balanced, but there will inevitably be failure in the middle. Gengshen paired with Yiyou: the禄 head is exclusively harmonized, representing a strong and resolute character among officials. Gengzi paired with Yisi: refined qualities harmonize with hidden official stars, indicating a noble status where the wife comes to the husband.

壬寅丁未丁丑，上陰地陽承反覆格，下秀合不清高上格。壬辰壬戌丁亥，上秀清祿會格，下濁名卑位高格。壬午丁酉，陰附陽錄，陽承陰貴格。壬申丁卯，妻貴夫承，官德相交，中貴格。壬子丁巳，祿德會合，暗官虛中大用格。

The fifth group pairs Ren with Ding. Renyin paired with Dingwei and Dingchou: the former is a pattern of yin land with yang coming to support, resulting in an unstable pattern; the latter, although the refined quality is compatible, is still considered a high-ranking pattern. Renchen and Renxu paired with Dinghai: the former is refined and clear, with the禄 and qi meeting; the latter, although somewhat turbid, has a low status but a high position. Renwu paired with Dingyou: yin relies on yang's禄, and yang supports yin's prestige. Renshen paired with Dingmao: the wife carries prestige and the husband comes to support, with official position and virtue intersecting, forming a medium-level prestigious pattern. Renzi paired with Dingsi: the禄 and virtue meet, the official star is hidden but the middle is empty and useful, forming a great useful pattern. Thus, all thirty virtues and thirty patterns are completed, exactly corresponding to the sixty Jiazi in the beginning, with the Nayin sound elements beginning and ending in harmony.

夫寅午戌之類，乃五行體合三生之會也；子丑之類，地支歲合也；甲己之類，真氣德合也；寅丑未之類，天地真刑會也；甲得丑未，無合有合也；丁見亥之類，祿氣通合也；申見乙，支合干也；甲見亥，干合支也。各看失位之輕重、得地之清濁、上下配偶親疏之緊慢也。其神頭祿者，乃陰陽專位天地神會也。列八卦之真源，演五行之成敗，剛柔相推，有無合化也。

The various types of "he" (harmony) include: the combination of寅, 午, and 戌 represents the convergence of the Five Phases in their essential forms and mutual generation among three branches (Triple Harmony); the combination of 子 and 丑 represents the harmony of the Earthly Branches according to their annual positions (Six Harmony); the combination of 甲 and 己 represents true spiritual harmony (Five Harmony of Heavenly Stems); the combination of 寅 with 丑 and 未 represents the real mutual punishment and convergence between heaven and earth; the combination of 甲 with 丑 and 未 appears to have no harmony but actually does, as 丑 and 未 are the noblemen of 甲; the combination of 丁 with 亥 represents the mutual connection of禄 and qi (energy); the combination of 申 with 乙 represents the Earthly Branches harmonizing with the Heavenly Stems; and the combination of 甲 with 亥 represents the Heavenly Stems harmonizing with the Earthly Branches. Each type should be assessed based on the degree of loss of position, the purity or turbidity of the location, and the closeness or distance between the paired elements. As for "shen tou lu" (divine head and禄), it refers to the exclusive positions of yin and yang where the divine forces of heaven and earth converge. It arranges the true origin of the Eight Trigrams, determines the success or failure of the Five Phases, and allows the interplay between hardness and softness, presence and absence to transform into each other.

故壬子之水應北方之坎，丙午之火實南宮之離，所以丙午得王子不為破，丁巳得癸亥不為沖，是水火相濟之源，有夫婦配合之理。坎離為男女精神之中者也。壬子見丙午，癸丑見丁巳，則先水後火，有未濟之象，又不如丁巳見壬子、丙午得癸亥也。

Therefore, the water of Renzi belongs to the northern Kan trigram, and the fire of Bingwu corresponds exactly to the southern Li trigram; thus, Bingwu meeting Renzi does not count as a destruction (the original text mistakenly wrote 'Wangzi' instead of 'Renzi'). Similarly, Dingsi meeting Guihai does not count as a clash. This is the origin of Ji Ji (Hexagram 63), containing the principle of a husband and wife being matched. Kan and Li are precisely the central points where the energies of male and female converge. However, if Renzi comes before Bingwu, or Guichou comes before Dingsi, then water comes before fire, forming the image of Wei Ji (Hexagram 58), which is less favorable than when Dingsi comes before Renzi or Bingwu comes before Guihai. This shows that with the same two pillars, a change in the order of precedence leads to a change in fortune, either good or bad.

庚申辛酉之金，應西方之兌；甲寅乙卯之木，象東方之震。凡甲寅得庚申不為刑，乙卯得辛酉不為鬼，是木女金夫之正體，明左右之神化也。木主魂，金主魄，二者左右相間不合；若能全合，則神之化生以間也。若庚申見乙卯、辛酉得甲寅，不為變識之用也。

The metal of Gengshen and Xinyou belongs to the West and the Trigram Dui (Lake). The wood of Jiayin and Yimao corresponds to the East and the Trigram Zhen (Thunder). Therefore, when Jiayin meets Gengshen or Yimao meets Xinyou, it is not considered a conflict or a ghostly encounter, because this represents the proper relationship of wood as wife and metal as husband, clearly demonstrating the subtle nurturing power of the two directions. Wood represents the soul, and metal represents the spirit; soul and spirit are on opposite sides, separated and naturally not in harmony. If they can fully unite, then the divine creation occurs within this separation. However, if Gengshen comes before Yimao or Xinyou comes before Jiayin, then this cannot be used as a sign of transformation or insight—because the order is reversed, and the positions of husband and wife are disrupted.

戊辰戊戌之土，為魁罡相會。乾坤厚德，覆載含生，不得以為反吟也。戊辰戊戌不為沖破，是土得正位於守元會也。

Wuchen and Wuxu, both earth elements, represent the meeting of Heavenly Gang and Tiankui. Qian and Kun possess the virtue of being substantial and enduring, capable of covering and supporting, encompassing all beings, so this combination should not be regarded as 'Reverse Chant'. Wuchen and Wuxu do not conflict with each other, because earth is in its proper position here, maintaining its original essence and gathering together. The conflict between Chen and Xu is considered凶 in other Five Phases, but for earth it is instead each occupying its proper place.

己丑己未是貴神形體具備，守位貴貞，動靜不常。此四維真土，有萬物終始之道，非才能明於日月、器度廣于山川、大人君子，孰能備德？況神頭祿各有神以主之，應日臨神，或左右運動於六合之中，盈縮于吉凶之變也。

The positions of Jichou and Jiwei are where the noble spirits are fully formed. They remain steadfast in their proper places and are dignified in their integrity, neither moving nor stilling according to fixed patterns. The true earth of these four directions (Chen, Xu, Chou, and Wei) contains the principle of the completion and renewal of all things. Unless one is a great person of wisdom as bright as the sun and moon and a broad mind as vast as mountains and rivers, who could possess such virtue? Moreover, each "Shen Tou Lu" (spirit head and fortune) is overseen by a different deity. These deities appear according to the day branch, or move left and right within the Six Harmony, expanding or contracting according to fortune and misfortune. Below is the pairing of the twelve Shen Tou Lu with the twelve heavenly generals of the Six Rén system, explaining which deity each oversees.

己丑土為天乙貴人，乙未土為太常福神，解百煞之凶，配一人之德，吉以吉應，逐凶釋凶。若得之當用，則為橫財之善。若戊辰為勾陳，戊戌為天空亡之神，多遷改君師，外藩出鎮邊防，有所不常矣。丁巳為騰蛇之神，凶以凶用，吉以吉承，多熒惑之憂，有滑稽之性。丙午為朱雀之神，應陽明之體，文辭藻麗。

Jichou earth is "Tianyi Nobleman," and Jiwei earth is "Tai Chang" the god of fortune (the original text says "Yiwei" but should be "Jiwei"). It can resolve various Inauspicious Sha, and is suitable for a person's virtue; when encountering good fortune, it responds with good fortune, and when encountering misfortune, it dispels the evil qi. If it is properly used in a position, it brings unexpected wealth. Wuchen is "Gou Chen," and Wuxu is "Tiankong," these two deities are often involved in multiple transfers and changes of position, or being sent to govern frontier regions, with unpredictable movements. Dingsi is "Tengshe," which is凶 when it is凶 and吉 when it is吉, often causing anxiety and confusion, with a humorous and playful nature. Bingwu is "Zhuque," representing the yang aspect, and is associated with elegant and splendid literary expression.

甲寅為青龍之神，博施濟眾，得四方之利。乙卯為六合之神，主發生榮華和弱順倘。壬子為天后之神，主陰隙天德，容美多權。癸亥為玄武之神，乃陰陽極終，有潛伏之氣，從下如流，雖名大智，非軒昂超達於士，不司姑息，順則安平，逆則奸危。庚申為白虎之神，利於武而不利於文，有抱道旅羈之性，善中嚴內，色厲內荏，有仁義，好幽僻。辛酉為太陰之神，懷肅殺之氣者，有清白之風，為文章和易不世之才。然後各以親疏休旺定之也。

Jia Yin is "Qinglong," which governs widespread benevolence and aiding many people, gaining benefits from all directions. Yi Mao is "Liuxiong," which governs flourishing prosperity and a gentle, yielding nature. Ren Zi is "Tianhou," which governs secret acts of virtue and inheriting heavenly virtue, with a beautiful appearance and many strategies. Gui Hai is "Xuanwu," located at the extreme of yin and yang, carrying hidden energy, like water flowing downward; although it is called great wisdom, it is not a noble and open-minded person, and it does not compromise in doing things. Following it brings stability, but opposing it leads to cunning and danger. Geng Shen is "Baihu," which is favorable for military positions but not for literary ones, with a nature of adhering to principles while being wandering and unsettled, appearing strict on the outside but not necessarily so within, being fierce on the surface but weak inside, yet still upholding righteousness and preferring secluded places. Xin You is "Taiyin," carrying a solemn and killing atmosphere, with a clean and upright character, being a rare talent with calm and balanced writings. When determining the power of these deities, they should also be judged according to their closeness or distance and their strength or decline in relation to one's own destiny.

土本無一方之氣，從水妻之義也，陰陽各逐四時成就。辰中有乙，則木土成之，故在寅卯辰中之土隨木之生旺也；魁裡藏辛，則金土成之，故在申酉戌之土隨金之生旺也；貴神得癸，則水土成之，故在亥子丑之土隨水之生旺也；未隱丁火，則火土成之，故在巳午未之土隨火之生旺也。大體如此，則其土之用皆喜於辰戌丑未也。

The earth element does not have a specific directional energy of its own; it is taken to mean "taking water as a wife," following the energies of yin and yang and the four seasons. The earth hidden in the辰 (Chen) contains 乙 wood, and wood and earth combine, so earth located in the spring directions of寅 (Yin) and卯 (Mao) follows the growth and strength of wood. The earth hidden in戌 (Xu) contains 辛 metal, and metal and earth combine, so earth located in the autumn directions of申 (Shen) and酉 (You) follows the growth and strength of metal. The earth hidden in丑 (Chou) contains 癸 water, and water and earth combine, so earth located in the winter directions of亥 (Hai) and子 (Zi) follows the growth and strength of water. The earth hidden in未 (Wei) contains 丁 fire, and fire and earth combine, so earth located in the summer directions of巳 (Si) and午 (Wu) follows the growth and strength of fire. In general, earth prefers the four positions of辰 (Chen),戌 (Xu),丑 (Chou), and未 (Wei). This is exactly the realization of the book's statement that "earth has no fixed position and is寄托 (entrusted) to be strong in the four seasons."

戊氣從戌從巳，戌火鍾而土育，巳火極而土成；己氣從亥從午，亥火之絕也，土生午火之旺也，土音蓋己午為火極，戌亥為火熄，父母極熄而子孫成之，與水之異也。二氣俱逆，戊得丑而為巳得未，己自亥逆至木旺，戌自己逆至丑旺。天地之中庫於辰，金土之會成於戌，然則水上當育於寅。陰陽之中，卯酉為無止之地，子午為夫旺婦極之所。丑乃木立形而上藏，甲為金成而土衰，戌作魁而利，乃土發之獨用，不從四時之義也。其立用之方，蓋土無定形，雖載其文，而未可究其指，故存之以待來者。

The qi of Wu Tu comes from Xu and Si: Xu is where fire qi gathers and the earth receives its formation, while Si is where fire reaches its peak and the earth takes shape. The qi of Ji Tu comes from Hai and Wu: Hai is the place where fire ends, yet the earth is born in Wu, where fire is strong. Therefore, in terms of the Nayin sound element, Ji and Wu represent the peak of fire, while Xu and Hai represent the extinguishing of fire; when the parents (fire) reach their peak or are extinguished, the children (earth) are formed — this is exactly the opposite of the situation with water. These two kinds of qi both move in reverse: Wu gains strength through Chou as if it were Wei, Ji moves in reverse from Hai to the place where wood is strong, and Xu moves in reverse from Ji to the place where Chou is strong. The qi of heaven and earth is collected in Chen, the central storehouse, where metal and earth combine in Xu, so the birth of water should occur in Yin. In the context of yin and yang, Mao and You are places without rest, while Zi and Wu are places where the husband is strong and the wife reaches her peak. Chou is the initial formation of wood and the position where it hides upward, while Jia wood, when formed in metal, causes the earth to weaken. Xu, as Tian Gui, is favorable to the earth — this is a unique characteristic of the earth's initiating transmission, not following the usual seasonal pattern. As for the direction of its use, since the earth has no fixed form, although these words are recorded, they cannot fully explain its true meaning. Therefore, they are preserved here for future people who understand. The entire text ends here.