Yu Zhao Shen Ying Zhen Jing (玉照神應真經)

四陽俱立，定知難有陰尊。陰覆全逢，不是陽尊老壽。卦逢生氣，天德合世，世長年。身命逢刑，反克而必，須夭。時來破日，支凶而干見還輕。患難官災，遠近而自分得失。兩分交戰識取尊卑。三犯月臺胎，祖宗尤禍。丙戊丁甲，時連戌亥，道士僧人。魁罡見其，往來加臨，獄官屠訟。寅申庚甲，商途吏人。子午逢之，他鄉外立。癸乙壬加卯酉，男女多有私情。乙辛丁巳亥酉，官事陰人常有。干神支墓，須詳上下吉凶。德合吉干，相逢觀於遠近。

If all four pillars of the heavens are composed of yang stems such as Jia, Bing, Wu, Geng, and Ren, and there are mutual controls, the mother's "yin authority" will be difficult to preserve. If all four pillars are composed of yin stems such as Yi, Ding, Ji, Xin, and Gui, and there are mutual controls, the father's "yang authority" will not enjoy a long life. If the day stem is seated on "growth" and receives life qi, or if the earth branches form a triple harmony and the heavenly stem meets "heavenly virtue" to harmonize, this lineage will be long-lived. If the day stem is attacked by triple crimes and suffers from reverse control in the four pillars, it will surely lead to early death and low status. When the hour pillar breaks the day pillar, the earth branches breaking each other are more significant, while the heavenly stems conflicting are less so. When predicting difficulties and legal troubles, the heavenly stems represent near matters, while the earth branches represent distant matters, distinguishing between immediate and future gains and losses. The heavenly stems are superior, and the earth branches are inferior. When superior and inferior clash, first determine whether it is superior controlling inferior or inferior offending superior. If the year, month, and fetal positions are all subjected to crimes, the ancestors will surely suffer calamities. If the day stem is Jia, Wu, Ding, or Meth and is born in the hour of Xu or Hai, it is likely to enter the path of monks or Taoists. If the day pillar encounters Gengchen, Gengxu, Wuxu, or Wuchen, which are "kui gang" (superior strength), and the official star is involved, one may become a jailer or fall into the ranks of butchers, litigants, and legal officials. If the earth branches contain Yin and Shen and the heavenly stems contain Geng and Jia, Yin is "gongcao" (assistant official) governing officials and Shen is "songsheng" (transport) governing roads, indicating someone involved in commerce and public affairs. If the earth branches contain Zi and Wu together, Zi and Wu represent the two paths of yin and yang, indicating someone who must leave home to establish a career. If the heavenly stems are Gui, Yi, or Ren and are combined with Mao or You, Gui is "xuanwu" (black tortoise), Yi is "liushang" (six harmony), and Ren is "tianhou" (heavenly empress), all indicating secrecy, while Mao and You are private doors, suggesting frequent private relationships between men and women. If the heavenly stems Yi, Xin, and Ding are combined with Si, Hai, and You, "liushang" indicates secrecy, "taiyin" indicates darkness, and "yuzi" indicates deceit, often leading to legal disputes and verbal conflicts due to women. If the heavenly stems are located in the earth branches' tomb or storage, it is necessary to distinguish between tomb with qi as "storage" and tomb without qi as "tomb," and assess fortune and misfortune based on the combination of upper and lower. When "dehe" (virtuous harmony) meets a favorable heavenly stem, it is also necessary to consider the distance between the two pillars in the four pillars. If they are close, the effect will be quick and powerful.

甲寅辛丑，定因官事刑凶。癸末庚申，必為盜賊亡沒。火逢盛土，見庚而生自途中。戊己懼卯，寅休囚而生大疾。丙丁亥子，投於江水波濤。巳午庚辛，男女病多心血。甲申乙酉，小兒風多病肝經。辛卯庚寅，尤忌大人勞骨病。門中有土，土金而腰腳須沉。申巳雙加，遇刑則臂肢有患。丙丁歲月，癸壬遇而眼目有疾。甲乙若見，庚辛忌疾生於頭面。水土同來，寅卯平生膈氣風痰。再入天罡，小腸腹疾。五行十干略定一端，其外參詳依經用法。

Jia wood takes Xin metal as the official star. When the destiny reaches the kind of metal burial places such as Xinwei and Xinchou, the official star enters its burial place and attacks the self, leading to misfortune from official affairs and legal troubles. When Guiwei and Gengshen appear together, Gui is the thief god, Wei is the storage place, and Gengshen belongs to the White Tiger, which governs roads. The thief god enters its burial place and the White Tiger attacks the self, often resulting in death from theft. Those with fire destiny encountering thick earth that drains energy and also seeing Geng metal, which belongs to the White Tiger and governs roads, are likely to be born on the road. When the day stem is Wu or Ji and the month stem is寅 or卯, the wood is strong and the earth is dead, with no vitality, leading to frequent illness or paralysis of the limbs. When丙 day meets亥 or丁 day meets子, the fire reaches its end, indicating drowning in rivers. Metal governed by Geng and Xin belongs to the lungs and large intestine, while fire governed by巳 and午 belongs to the heart. When fire attacks metal, both men and women are prone to heart-related diseases. Wood governed by Jia and Yi belongs to the liver, and when申 or酉 metal attacks, children are likely to suffer from liver wind diseases. When Geng and Xin metal destiny meets寅 or卯 wood, metal attacks wood and injures the tendons and bones, and adults especially dislike labor-related injuries and bone diseases.卯 and酉 are the gates, and when these gates are further blocked by Wu or Ji earth, the earth and metal connect, leading to heavy and difficult movement of the waist and legs. When the destiny has both申 and巳 and encounters a conflict, it indicates injury to the arms and joints.丙 and丁 fire can illuminate objects, hence governing the eyes. When the year, month, day, or hour meets壬 or癸 water, it indicates eye disease. Jia and Yi wood govern the head and face, and when attacked by Geng and Xin metal, the illness occurs on the head and face. When Wu or Ji earth destiny or壬 water destiny meets寅 or卯 wood, wood attacks earth and water reaches the death place, leading to chronic illness and phlegm. If there is also the character辰, which is the Heavenly Gang, it indicates urgent pain in the small intestine and abdomen. The above are just examples of one aspect for each of the ten heavenly stems and five elements. Other types of diseases can be analyzed according to the principles of this text.

東金西木，定生忤逆之男。北丙南壬，必見波濤之客。壬多艮坎，道士須尊。戌亥連陰，家生盜賊。丑中立癸甲，見而釋教之人。乙犯天罡，陰人媒氏之女。甲乙同來，寅卯定生長髮師姑。庚辛申酉，同方人必亡於兵刃。當生有虎，怕入山岩，狼虎之傷，歲刑足病。雀逢天后，翅翼，而中道難安。戊己朝仁田宅，而脹瘡獄訟。癸丁加於干位，鬼賊心血常行。青龍六合逢金，男女尊人之禍。太陰失路，多生婦女之憂愁。天后狂情，到魁罡忌於身厄。

The eastern wood is seated in the western metal, and metal and wood contend with each other, as in the cases of Jiashen and Yiyou, and Gengyin and Xinmao. In such cases, the family will produce rebellious children. Northern water and southern fire are each away from their original positions, and water and fire injure each other, indicating a life of constant travel and hardship. When there is an excess of Ren and Gui water, and they sit on Zi (Kan) and Chou (Gen), and fall into Kongwang, a place without vitality, there will be many monks. Xu and Hai belong to 'Sky', and Ren and Gui are the thieves' gods; when these two are connected, they form a dark and gloomy situation, and the family may produce thieves. Chou contains the original癸water, and if there is also Jiageng (Gongcao), and Chou and Yin are opposite each other, and the upper part is weak and confined, then the family may produce monks. When the wood of Yi is in the position of Chen (Tian Gang), and the branches of Mao and Chen are both present, the family may produce媒婆 and产婆, or other women who deal with the affairs of others. When Jiab and Yib are both present and also see Yin and Mao, the wood is too strong, and the family will produce female nuns who keep their hair. When Geng and Xin are together with Shen and You in the western direction, forming a metal situation, and when the person's fortune reaches Shen and You, they may die from weapons. If a person is born with the White Tiger and six Gengs, and also sees Yin and Mao, they should fear entering mountains and rocks, and be cautious of injuries from wolves and tigers; if they also meet the year of the crime, they will have disputes over words and legal matters, and if they harm the body, they may suffer from foot diseases. When Bing (Zhuque) and Ren (Tianhou) meet, they are like birds spreading their wings, and the person will be talkative all their life, and will not find peace even halfway. When Wu arrives at Yin and Ji arrives at Mao, and there are Jiab and Yib woods that attack the body, there will be disputes over land and property, sores, and lawsuits. When Gui (Xuanwu) and Ding are both in the heavenly stem, they should constantly be cautious of small people's schemes, and also suffer from heart diseases. When Ji (Qinglong) and Yi (Liuhe) are both present, and there is Geng and Xin with Shen and You, which are metal that attacks wood, the elders will suffer misfortune due to small people. When Xin (Taiyin) is the main, which is for women, and it is seated in a weak and confined position, it is a lost path, and the women in the family will be full of worries. When Ren (Tianhou) is present and the person's fortune reaches Chen and Xu (Kui Gang), the earth will attack the water, and the person will suffer from personal misfortunes.

六癸還生，四柱旺相，鬼賊奔流，休囚腎病。休囚十干墓死，而久病尋源。月德雙加有合，而十分作福。見陽干而貴士多升，遇陰干而陰人財力。尊卑同視，十二宮所主何神。三限見詳於四柱。鬼逢生旺後生兮，貴氣崢嶸。進退干支識辨兮，要明得失。全逢本卦相應，而自出尊顯。返戰無功定乃，出軍人作賊。命前臺月，再立墳墓。命後一辰，家宅難尋。生逢酉戌，小人奴婢多憂。丁旺巽坤，女子詩書好酒。龍常未亥卯寅，經商利賂綿綿。甲乙壬癸全逢，女作煙花之色。

On days born under the癸 (Gui) heavenly stem, if the earthly branches of the person's birth chart include亥 (Hai), 子 (Zi), and 丑 (Chou), and the four pillars are prosperous and strong without earth elements controlling the water, then癸 is considered the 'Black Tortoise' thief god, indicating a life of constant movement and instability. If癸 falls in a weak and confined position, it may indicate kidney disease. When the ten heavenly stems are in weak,墓 (mound), or dead positions, the root of long-term illness can be traced from there. If the monthly branch combines with the heavenly stem to form 'Monthly Virtue' or 'Monthly Virtue Harmony', it indicates receiving assistance from a virtuous noble person, bringing great fortune. If the harmonized stem is a yang stem, it suggests receiving help and promotion from scholars and officials; if it is a yin stem, it indicates receiving financial support from women. The heavenly stem is superior, and the earthly branch is inferior; both should be considered together, and the twelve palace positions should be examined to determine which month general is in charge. The year, month, day, and hour are divided into three periods, and the fortune, status, good and bad fortune are analyzed in segments within the four pillars. Official stars are originally called 'ghosts'; when they are weak, they are ghosts, and when they are strong, they are officials. If the ghosts in the four pillars arrive at a place of birth and strength, they can instead indicate a flourishing status. When the earthly branch generates the heavenly stem, it is called 'advancement'; when the heavenly stem generates the earthly branch, it is called 'retreat'. The advancement and retreat can distinguish the gains and losses in a person's life. If the day's main stem forms a triple harmony with the earthly branches within the chart, such as wood destiny with亥 (Hai), 卯 (Mao), and 未 (Wei), or metal destiny with巳 (Si), 酉 (You), and 丑 (Chou), and it is also in a position of life energy, the person will naturally stand out. Conversely, if the chart has a reverse overcoming of the day's main stem, it indicates conflict without success, and the person may become a soldier or thief. The position before the person's destiny is called 'Tai Yue', indicating the need to establish another tomb; the position after is called 'breakdown', indicating difficulty in establishing a family home. If both酉 (You) and 戌 (Xu) are present in the earthly branches, the person is often troubled by petty people and servants. If the day is丁 (Ding) and sits on 未 (Wei) or 巳 (Si) while being in a strong position of Xun (Wind) or Kun (Earth), it indicates that the woman is skilled in poetry and books and enjoys drinking. 辰 (Chen) is the 'Azure Dragon', and 酉 (You) is the 'Great Constant', and when 辰 and 酉 combine, along with 未 (Wei), 亥 (Hai), 寅 (Yin), and 卯 (Mao), it indicates continuous profit in business. If both 甲 (Jia), 乙 (Yi) wood and 壬 (Ren), 癸 (Gui) water are present, and water and wood are too strong and in a place of birth and strength, the woman is likely to become a courtesan.

艮金瘦小，離坎高雄。三丁二丙到金，口舌生瘡。子午陰陽盛衰，兩分卦兆。南多北少，家破人亡。反此之方，男女消散。東方全見妻兒，則難保長春。西旺東衰金盛，則家私不吉。癸壬亥子，工巧之人。癸甲壬金，胡人狡佞。月胎歲合，祖立他門。歲日朝時，自身舍立。合分內外，取於進退之方。略見其強，足見夫妻之勢。合逢四柱，後來妻再立兒郎。隔合居中妻子，財門須見破。造於偏地見多，而二姓三名。時日暗投，孤兒義女。地刑所見，他母所生。

The position of Gen (Mountain) with Chou (Ox) and Yin (Tiger) corresponds to metal in the west, specifically Shen (Monkey) and You (Rooster), which is not abundant, indicating a person of slender and small stature. If Li (Fire) at Wu (Dragon) or Kan (Water) at Zi (Rat) are in a prosperous and vigorous state, fire becomes intense and high, water becomes strong and expansive, indicating a tall and strong person. If there are many Bing (Bing) and Ding (Ding) fire and they reach the metal positions of Shen (Monkey) and You (Rooster), or if there are many Ren (Ren) and Gui (Gui) water and they reach the wood positions of Yin (Tiger) and Mao (Rabbit), it indicates disputes and mouth troubles, and continuous conflicts. Zi (Rat) belongs to water, Wu (Dragon) belongs to fire, and neither should be too strong nor too weak; excess leads to excess, deficiency leads to deficiency, and both extremes should be considered in the divination. If there are many Bing (Bing) and Ding (Ding) in the four pillars and few Ren (Ren) and Gui (Gui), it indicates more daylight than night, more yang than yin, leading to family destruction and loss of people. Conversely, if there is more yin than yang, more night than day, it indicates separation of husband and wife. If there are full wood energies of Jia (Jia) and Yi (Yi) and Yin (Tiger) and Mao (Rabbit) and Chen (Dragon) in the east, although it is a harmonious and refined energy, it inevitably leads to the loss of wife and children, and the wife and children cannot be preserved. If the metal in the west is strong and the wood in the east is weak, the family fortune is not auspicious. Water represented by Ren (Ren) and Gui (Gui) and Zi (Rat) indicates intelligence, and encountering it indicates a person with skill and cleverness. If Gui (Gui), Jia (Jia), and Ren (Ren) meet strong metal and generate water, the water energy becomes even stronger, indicating a person who is cunning and deceitful. If the胎元 (fetal origin) and the year pillar have a heavenly stem combination or a earthly branch combination, it indicates that the ancestors were living under another family's roof. If the year stem combines with the day stem or the hour stem, it indicates that the person left their original family or was adopted by another family. The five heavenly stem combinations should be divided into internal and external combinations: if the day stem combines with another stem, it is an internal combination, indicating gain; if two stems other than the day stem combine, it is an external combination, indicating loss. By briefly considering the strength, one can see the prosperity or decline of the couple's stars. If there are two heavenly stems combining in the four pillars, it indicates a second wife and children. If two pillars combine with another combination in between, it indicates the loss of wife or money. If the combination is in a墓绝 (grave and decline) position and appears frequently, it indicates two surnames and three names, and relying on others for support. If the day stem combines with the hidden stem in the hour pillar, it indicates being an orphan or a foster daughter. If the earthly branch is in a刑 (conflict) position and the position of the secondary mother is present, it indicates being born from a concubine.

壬丁命敗，出於偏房外妾。丁合身敗，須信男女淫。身到旺鄉，有鬼者自須顯貴。坎離子午丙壬，重見兒女雙生。時與胎運月合，必須延月而生。辛多旺相，老婦長年。金盛逢刑，非法亡歿。甲逢壬癸，生於江水之中。遠泛他鄉，孤木柱逢多水。辛干丙巽，術士醫流。陽干支有相刑，生人斜眼之疾。旺中戊己，兒孫為裡內之官。太乙與神后休囚陰謀爭訟。五陽前建，定出清官。五陰後逢犯刑，空盜賊非橫。相沖辰戍丙戊，居墓者凶。

Jia is the Heavenly Stem for the first son, Yi for the second, Bing for the third, Ding for the fourth, Wu for the fifth, Ji for the sixth, Geng for the seventh, Xin for the eighth, Ren for the ninth, and Gui for the tenth. Zi is the first Earthly Branch, Chou the second, Yin the third, Mao the fourth, Chen the fifth, Si the sixth, Wu the seventh, Wei the eighth, Shen the ninth, You the tenth, Xu the eleventh, and Hai the twelfth. Qian represents Heaven, Dui Lake, Li Fire, Zhen Thunder, Xun Wind, Kan Water, Gen Mountain, and Kun Earth. Nayin sound element is the element associated with the stem and branch. Bathing refers to the state of being in a weak and declining position. Heavenly Empress is a term for a female ruler. Six Harmony refers to a harmonious relationship. Day Stem is the stem of the day. Weak and confined refers to a weak and restricted position. Punishment and harm refer to afflictions. Yin and Yang are the two fundamental forces. Kongwang refers to a void or absence. Nin is the Heavenly Empress, associated with women, and Ding is the Six Harmony, associated with men. When these two meet and fall in a position of weakness and decline in the Nayin sound element, it indicates birth to a concubine or secondary wife. When the day stem combines with another stem and itself is in a position of weakness, it suggests that the person may have been involved in illicit relationships. When the day stem reaches a strong position and is accompanied by official ghosts, it indicates success and prosperity. Zi and Wu are the paths of yin and yang. Bing is the eldest son, and Nin is the eldest daughter. When Bing and Ding appear in the position of Yin, or Nin and Gui appear in the position of Shen, it indicates the birth of twins. When the month of birth and the month of the fetal origin are the same, it indicates a birth that is delayed. Six Xin is the Taiyin, associated with women. When there are many Xin and they are in a strong position, it indicates that an old woman may live a long life. When metal is in a strong position and attacks the day stem and is accompanied by afflictions, it indicates a sudden and violent death. When Jia wood is born and meets Nin and Gui water, or sits in the water trinity of Shen, Zi, and Chen, it indicates a birth near a river or water area. When there is an abundance of water in the column of a wood person, leading to floating and instability, it indicates a tendency to move far away. Xin metal is like a needle, and Bing fire is like medicine. Xu and Hai are the heavenly gate, and Chen and Si are the earthly gate. Those who see these in their four pillars are often sages or physicians. When a yang stem is in a relationship of mutual punishment with the earthly branch, it indicates illness of the head, eyes, and face, and may result in a crooked eye. When Wu and Ji earth are strong in the positions of Chen, Xu, Chou, and Wei, their descendants may hold local official positions. Taiyi is in Si, and Shenhou is in Zi. When these two fall in a weak and confined position, it indicates schemes and disputes. The first five yang stems, Jia, Yi, Bing, Ding, and Wu, when in the positions of establishment and fortune, indicate that the family may produce upright officials. The last five yin stems, Ji, Geng, Xin, Nin, and Gui, when afflicted by punishment, harm, or void, indicate troubles, misfortunes, and theft. When Chen and Xu conflict and Bing and Wu are in the position of burial, it indicates misfortune.

辰多而鬥訟官嗔。戌見而兇頑小輩。旬中六甲，多主尊崇。天罡如逢，日時散失。木逢金盛，配遞兒郎。金木安土，門中耗散。五行太過，復為怯敗之根宗。三命道元，推詳強弱之正道。八方之卦，能推陰女盛衰。明路九宮，更辨陽男得失。人逢建破，妨害尊卑。癸巳與乙卯庚申，連戌亥九流之士。各推前五祖宗連，後代皆知。丙丁多或到深山，陽孤陰亂。己庚同會，女子娉婷。乙庚旺相之鄉，男子和明進顯。空中有合，門生虛道閒人。丁巳與丁卯各生，門內官人進納。土居四季，見全而多有田林。

The term "Chen" is called "Tian Luo," and if it appears frequently in the four pillars, the person tends to quarrel and engage in lawsuits, and may be punished by the authorities. "Xu" is called "Di Wang," and if it appears frequently, it often indicates deceitful and wicked people. If someone is born in the Jiazi decade and also has the same decade's Jia in the pillar, such as Jiazi appearing again in the Jiazi decade, the person is noble and respected. If the day pillar or hour pillar meets "Tian Gang," it indicates that the family may lose members. If a person with a wood destiny is strongly attacked by strong metal, their children will marry far away and not be beneficial. If the gates of卯 and酉 are occupied by Wu and Ji earth, the paths are blocked and the family's wealth is wasted. If any of the Five Phases is excessive, it becomes the root of weakness and decline. The three destinies are based on "Jian Yuan," and the strength and weakness are determined by seeking balance and correctness. The eight trigrams can be used to determine the prosperity and decline of women's destinies: Qian represents the father, Kun the mother, Gen the young male, Zhen the elder male, Kan the middle male, Xun the elder female, Dui the young female, and Li the middle female. The nine palaces can further distinguish the gains and losses of men's destinies: Kan one, Kun two, Zhen three, Xun four, Zhong five, Qian six, Dui seven, Gen eight, and Li nine. The palace where the destiny falls determines the fortune. If the destiny is affected by "Yue Po" or is in conflict with "Yue Jian," it may harm the elders and the younger generations. If Guisi and Yimao,Gengshen are connected with Xu and Hai, the wood is attacked by metal, and Xu and Hai are the heavenly gate, there will be many people who practice esoteric arts. By pushing each pillar forward and backward by five positions, the origins of ancestors and the status of descendants can be known. If there is a lot of Bing and Ding fire sitting on Yin (Gan) mountain, it indicates that the family's men are lonely and the women are disorderly. If Ji and Geng meet in a prosperous and strong place, it indicates the birth of beautiful and graceful daughters. If Yi and Geng form a metal relationship in a prosperous and strong place, the man is harmonious, intelligent, and can achieve success. If the four pillars have both heavenly and earthly combinations and also have "Kong Wang," the family will produce people who are idle and like to be lazy and live outside the world. If Dingsi and Dingmao each have strong energy, and Ding and Ren form a moral harmony, the family will produce officials who gain positions through contributions. If the four seasons' earth (Chen, Xu, Chou, Wei) are all present with vitality and strength, the family will have many fields, gardens, and properties.

四柱五行，定於內外。命之前後，陽前陰後，五辰定見，家宅禍福。生逢兄弟不相親，終見交爭。父子夫妻親外，皆為前法。視於日時，識辨子妻。胎月尊人，推於父母。巽離旺相，丙丁俱全，足見高門。壬癸庚辛，土木同法，亦當貴顯。刑沖破害戊辛，多定出軍人。從魁與亥木丁辛，遇太常酒家利路。亥逢金盛，癱患長生。水立金中，門生陰病。太沖辛乙無氣，而道士抽簪。從魁辛乙相加，主還俗和尚。

The Five Phases in the Four Pillars should be divided into internal and external positions: using Zi, Wu, Mao, and You to determine the four directions. For the eastern side, Mao, Chen, and Si are considered internal, while the western side is external. For the western side, You, Xu, and Hai are considered internal, while the eastern side is external. The rest follow the same pattern. For each person's destiny, count five days forward and backward from the birth time. For a Yang destiny, the five days before are considered the home, and the five days after are the tomb. For a Yin destiny, the five days before are the tomb, and the five days after are the home. The fortune and misfortune of the family home are determined by these two positions. Brothers are represented by the Ji and Jie elements. If the brothers' stars in the pillar are in conflict rather than harmonious, there will eventually be disputes and conflicts. The relationships between father and son, husband and wife, and other relatives should also be analyzed using this method. To determine children and spouse, look at the day pillar and time pillar: the day branch is the spouse, the time stem is the son, and the time branch is the daughter. The month of the Fo Yuan (fetal origin) represents the parents' palace, and the condition of the parents can be determined from the Fo Yuan month. Xun corresponds to Si, and Li corresponds to Wu. The official position (Lü) of Bing is at Si, and the official position of Ding is at Wu. If Bing and Ding are in the strong and prosperous positions of Si and Wu, it indicates that they come from a noble family. The water elements Ren and Gui are located at Hai and Zi, and the metal elements Geng and Xin are located at Shen and You. The earth and wood elements are also analyzed in the same way, looking at the positions of their official positions and prosperity, which indicate high status and prominence. If both Wu and Xin appear together and are involved in punishments, clashes, breaks, or harm, the metal element signifies punishment and military affairs, indicating people involved in military service. You is called "Conggui," which is the god of wine, and Hai is called "Dengming," which is the god of soup. If there is also a meeting of Ding and Xin with "Tai Chang," it indicates the establishment of a wine shop and profit. Hai is the place of growth for the wood element of Ji. If there is strong metal from Geng, Xin, Shen, or You that comes to control it, it indicates a disease of paralysis. If the water elements Ren and Gui are seated on the metal elements of Shen and You, or if the metal elements Geng and Xin are seated on the water elements of Hai and Zi, the metal element generates the water element, and the water element becomes too strong, leading to illness in the internal organs. Mao is called "Tai Chong." If there is a conflict between Xin and Yi at Mao and You, and they are in a weak position, it indicates that a Taoist priest will remove his hairpin and return to secular life. You is called "Conggui." If Yiyou meets Xinmao or Xinyou meets Yimao, it indicates that a Buddhist monk will return to secular life.

辛亥來卯上，定生唇缺之人。酉上逢丁，後須絕嗣。戊己如生，四柱未申中。三四同行，必主甘香肥美。庚辛向無火之鄉，出不義軍人孤女。有氣逢官，定為顯赫。十干五行，見同上法。癸壬旺中，必須流落。盛則太過，小則不及。四清本主俱全，而文武兩升。四仲見之有旺，則門中生貴。季中全犯有升而庫藏之官。我去刑辰，必主兵法之任。乙庚旺相，方外聲名。戊癸炎輪，多主禮德。丙辛真化，木盛陰淫。甲己同交，交之有信。丁壬化木，旺多仁義。

Those born in the Xinhai year, when the day and hour also contain Yimao, have the Jia metal overcoming the Yi wood. Wood represents the head and face, and such people are likely to have a split lip. The酉 (You) represents the gate and is associated with descendants; if there is a Ding fire overcoming it, it indicates no descendants. Those with Wu and Ji earth in their four pillars, born in the positions of Wei and Shen, have earth that is thick and strong, with growth and prosperity, indicating a robust appearance and enjoying a life of comfort. For those with Geng and Jia metal, fire is needed to refine them into useful tools. If there is no Bing or Ding fire in the upper part of the pillar and no Si or Wu fire in the lower part, the metal is not refined, and such people are likely to be unkind and unrighteous soldiers or lonely women. If the day's main element is strong and is overcome by the official star, it indicates great success. The other ten heavenly stems and the Five Phases should be examined in the same way. Those with Ren and Gui water that is strong but without earth to restrain it will have water without limits, leading to a life of wandering. In summary, excess is too much, and deficiency is too little; both extremes are not good. Yin, Shen, Si, and Hai are the four growth points of the Five Phases, known as the 'Four Clear' positions. A clear and strong heavenly stem indicates literary talent, while a clear and strong earthly branch indicates martial ability. If both are present, one can excel in both literature and martial arts. Zi, Wu, Mao, and You are the four strong positions of the Five Phases. If these are present in the pillar with strength, the family will have noble sons. Chen, Xu, Chou, and Wei are the four storage positions of the Five Phases. If all three are present and have strength, the person is likely to hold an official position related to storage. If the day's branch is harmed by the year, month, or hour branches, the person is likely to hold a position involving military and legal affairs; if the day's branch is harmed by the year, month, or hour branches, the person is likely to suffer from military and legal troubles. The Yi and Geng combine to form metal, which represents reputation. If the metal is strong and prosperous, the reputation will spread far and wide. The Wu and Gui combine to form fire, which represents propriety. If the fire is strong and prosperous, the person will have good manners and virtue. The Bing and Xin combine to form air, which represents wisdom. If the air is strong and prosperous, the person is intelligent but may lack private virtue. The Jia and Ji combine to form earth, which represents trust. If the combination is sincere, the person will have trustworthy qualities. The Ding and Ren combine to form wood, which represents benevolence. If the wood is strong, the person will have many benevolent and righteous deeds.

諸卦吉凶，視於遠近。木中有土，鬼怪常聞。金上安仁，門中耗散。火加金位，孤獨貧窮。炎到水鄉，女人癱瘓。巽離同住乾宮，世出冷勞男子。丙壬同居震位，陰陽淫亂之宮。木入煙中疾為下小。旺相休囚問於進退。壬來朝甲，有貴官中女須榮。臺月朝時，建旺則祖先富貴。三交四聚，因官而借出其名。帶刑全申巳寅，定有官刑嗔訟。自刑重見，自死自凶。子卯相刑，門無禮德。丑逢戌未，犯支刑肢病難痊。辰卯相加，必有獄刑腰腳災。

The fortune of each trigram depends on the distance between the two pillars within the four pillars, determining the degree of influence. When wood is seated on earth, such as in Wuyin or Jimao, or when wood appears first and then earth appears in Jiachen, Jiaxu, Yichou, or Yiwei, it indicates that the family often hears strange and terrifying events. When wood is placed on metal, which represents "benevolence," such as in Gengyin, Xinmao, Jiashen, or Yiyou, it indicates that the family suffers from losses and financial ruin. Those born under fire who reach the metal positions of Shen and You will experience loneliness and poverty. Those born under fire who reach the water positions of Hai and Zi will suffer from paralysis in women. Those born under the fire trigrams of Bingwu and Dingsi, when they reach the earth positions of Xu and Hai or the heaven position of Qian, will have generations suffering from diseases of cold deficiency and physical exhaustion. When the fire trigrams of Bing and Ren both fall in the position of Mao in the Zhen trigram, Mao represents the private domain, Bing represents the eldest son, and Ren represents the eldest daughter, indicating a place of yin-yang disorder. When the wood trigrams of Jia and Yi reach the fire positions of Si and Wu, it is like wood entering a fire, leading to a person becoming of low status. Whether a trigram is prosperous or weak should be determined by its advancement, retreat, generation, and destruction. For those born under the water trigram of Ren, seeing Shen indicates long life, seeing Zi indicates prosperity, and if there is also an official star, it indicates honor and prestige, and the middle daughter will also attain honor. If the fetal pillar and the month pillar both support the birth time and are in a position of establishment and prosperity, the ancestors will be wealthy. When the year pillar supports the month, the month supports the day, and the day supports the hour, officials, fortune, and noblemen will connect and guide, allowing one to gain fame through official positions. If the trigrams of Shen, Si, and Yin are all present, Yin represents "Gongcao" which governs official documents and affairs, Si represents "Taiyi" which governs lawsuits, and Shen represents "Baihu" which governs punishment, there will certainly be legal disputes and punishments. If the trigrams of Chen, Wu, You, and Hai are self-inflicting and appear heavily, and also meet the death position with internal and external conflicts, it indicates self-inflicted death. If Zi and Mao are in mutual conflict, with Mao representing the gate and Zi representing the water element, it indicates that the person lacks manners and virtue. If Chou conflicts with Xu and Wei in the three-way trigram conflicts, Chou is the burial place of metal, Xu is the burial place of fire, and Wei is the burial place of wood, and the three burial places are harmed, it indicates that the person will suffer from incurable diseases of the limbs. If Chen and Mao are combined, Chen represents "Tian Gang" which governs prison matters, and Mao represents "Tai Chong" which governs private matters, and wood destroys earth, there will certainly be imprisonment and injuries to the waist and legs.

寅來加巳，子孫憂勞熱燒身。巳立功曹，必見兩官所失。午逢丑位，久病內氣之災。丑入炎陽，必有四肢深厄。子臨井宿，須生脾胃之災。未到子鄉，定見尊凶婦厄。亥申二勢爭強，不爾道路散失。建逢戌酉克戰，鬼賊門病終憂。旺中有卦本全，出自清名。五卦頗同文武，兩卑自顯。分三辨五旺相尊名，死囚休廢卑。子來合丑，宮觀閒人。丑到子鄉，復為貞吉。亥朝寅位，滋養外人。寅入天宮，顯然之兆。天魁到卯，破敗田土。木入天魁，復為吉兆。酉朝罡上，金土兩和。罡到金中，和中有訟。巳刑傳送，道路長行。申到巳中，行人返覆。未午合分，得失未吉午凶。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Hai-Mao-Wei (Wood triad) Si-You-Chou (Metal triad) Well mansion Primary Hexagram Prosperous and strong Mutual control Five Phases Xinchou Bingwu Yin Wood is added to Si Fire, Yin is in conflict with Si, and Wood enters the Fire family, indicating that descendants may suffer from tuberculosis or fever, or face a fire-related calamity. Si is "Taiyi" (Supreme Emperor), and is being punished by Yin "Gongcao" (Minister of Merit), which is a case of subordinates attacking superiors, leading to loss of positions in both places. Wu is a strong fire, and Chou is the grave of metal; Chou and Wu are in mutual harm, and the strong fire scorches the metal in the grave, indicating a long-term illness caused by internal qi. The grave of metal, Chou, meets the intense fire, as in Xinchou and Bingwu, fire overcomes metal, leading to serious calamities in the limbs. Wei is the Well mansion, and Zi and Wei are in mutual harm; strong water is present on Wei soil, indicating illness of the spleen and stomach. Wei is "Xiaoji" (Minor Auspicious), and Zi is "Shenhou" (Queen Mother); Wei approaching Zi's territory indicates that the family's elders and women may face calamity. Hai and Shen are in mutual harm; Hai is "Yinze" (Dark Deceiver), and Shen is "Chuying" (Messenger), both competing, or otherwise indicating travel and loss of people. You is the gate, and meets Xu, the fire grave, which overcomes the strong metal, indicating ghosts and villains invading the gate, leading to lifelong worries and illness. If the day ruler is strong and the earthly branches are complete, such as Hai-Mao-Wei in spring or Si-You-Chou in autumn, it indicates wealth and a clean reputation. Water and Wood represent literature, while Gold, Fire, and Earth represent martial arts; if the Five Phases each have their own hexagram, both literary and martial paths can be successful. Three periods are clear, and the Five Phases are distinct: those that are prosperous and strong are honored and esteemed, while those that are dead, captive, resting, or decayed are lowly. Zi combining with Chou is a reverse combination; Zi is the palace of Huashilu, and Chou is the person in Yunshi, indicating a person who is idle in a palace or temple. Chou combining with Zi is a forward combination, which is favorable and auspicious. Hai combining with Yin is a reverse combination; the water in Hai nourishes the Wood in Yin, indicating nourishment of outsiders. Yin combining with Hai is a forward combination; Hai is the heavenly palace, and Yin receives water nourishment, indicating a sign of success. Xu is "Tian Gui" (Heavenly Guardian); the metal in Xu overcomes the Wood in Yin, and Xu combining with Yin is a reverse combination, indicating destruction of farmland. Yin combining with Xu is a forward combination, which is a favorable sign. You combining with Chen soil transforms metal, which is a forward combination, as metal and earth harmonize. Chen combining with You is a reverse combination; the Wood in Chen conflicts with the metal in You, and there will be disputes in harmony. Si harms Shen "Chuying" (Messenger); Shen represents roads, indicating long-term travel. Shen combining with Si is a reverse combination, indicating travelers going back and forth. Wei and Wu combine, but there is a difference between gain and loss: if Wei meets Wu, fire generates earth, which is favorable; if Wu meets Wei, fire is obstructed by earth, which is unfavorable.

細觀陰陽，居分得失。全逢下克四親孤，尤忌二尊。復克於上多常退，陰人小口。三來克下官嗔。三制上時鬼賊。二上二下同類，則慮妻財之變。一克論於勝負，尤分彼我之情。四時明辨吉凶，災福自然明矣。干要天分，支言十二周還。地裡山岡，足見清濁之用。大小凶衰四神，吉者更兼篙裡。上推日月山河，中見人之內外。循環八卦之內，總推真詳五行。干上十神，言其面也。地支神見，身貌真詳。干傷定頭目之災，支損為四肢之患。

Careful examination of the positions of yin and yang reveals gains and losses. If all four pillars are instances of the earth branch overcoming the heavenly stem (lower overcoming upper), such as Jiashen or Wuyin, it indicates that the four relatives—parents, brothers, wife and children—are isolated, especially causing harm to both parents. Conversely, if all four pillars are instances of the heavenly stem overcoming the earth branch (upper overcoming lower), such as Gengyin or Bingshen, it suggests frequent loss and setbacks for women and young children. If there are three instances of heavenly stems overcoming earth branches, it indicates trouble with officials and lawsuits. If there are three instances of earth branches overcoming heavenly stems, it suggests harm from ghosts, thieves, and petty people. If there are two instances of upper overcoming lower and two instances of lower overcoming upper, there will be worries about the wife and money. If there is only one instance of mutual overcoming, then determine the outcome based on the strength: take the day stem as 'I' and the day branch as 'the other'. If 'I' overcomes 'the other', it is favorable; if 'the other' overcomes 'I', it is unfavorable. Further distinguish good and bad by the four seasons—spring belongs to Jia and Yi, summer to Bing and Ding, autumn to Geng and Xin, and winter to Ren and Gui. Clarify the birth, strength, decline, and confinement of each element, and the distinction between fortune and misfortune will become clear. Heavenly stems should be analyzed according to the ten heavenly stems' territories: Jia corresponds to Yi, Yi to Qi, Bing to Chu, and so on. Earthly branches should be analyzed by cycling through the twelve branches. Earthly branches are also divided into clear and turbid: Zi, Yin, Chen, Wu, Shen, Xu, and Hai are yang, belonging to 'mountain energy' and are clear; Chou, Mao, Si, Wei, You, and Wei are yin, belonging to 'geographical' and are turbid. The fortune and decline of the big and small years should be judged by the four auspicious heavenly stems—Jia, Bing, Geng, and Ren—and also by the 'Hao Li' tomb spirits—Chen, Xu, Chou, and Wei. Ascend to consider the mountains, rivers, and the heavens: Jia represents the sun, Yi the moon, Bing the sky, Ding the earth, Wu the mountains, Ji the city, Geng the country, Xin the person, Ren the rivers and lakes, and Gui the sea. From this, one can discern the internal and external aspects of a person. Within the cycle of the eight trigrams, the five elements should still be carefully analyzed. Heavenly stems correspond to facial color: Jia is green, Yi is greenish, Bing is red, Ding is purple, Wu is yellow, Ji is red, Geng is white, Xin is pale white, Ren is black, and Gui is green. Earthly branches correspond to body shape and appearance: those in birth and strength have a large body, those in decline and confinement have a small body,卯 and酉 indicate thinness, and 子 and 午 indicate robustness. Injury to heavenly stems affects the head, eyes, and face; injury to earthly branches affects the limbs.

四陽俱立，定知難有陰尊。陰覆全逢，不是陽尊老壽。卦逢生氣，天德合，世世長年。身命逢刑，反克而必須夭賤。患難官災，遠近而自分得失。兩分交戰，識取尊卑。三犯月胎，祖宗尤禍。丙戊丁甲，時連戌亥，道士僧人。魁罡見其往來加臨，獄官屠訟。寅申庚甲，商途吏人。子午逢之，他鄉外立。癸乙壬加卯酉，男女多有私情。乙辛丁巳亥酉，官事陰人常有是非。干神支墓，須詳上下吉凶。德合與吉干相逢，觀於遠近。

The four pillars' heavenly stems are all yang and accompanied by punishments and conflicts; the "yin superior" such as a mother is difficult to preserve. The four pillars' heavenly stems are all yin and accompanied by punishments and conflicts; the "yang superior" such as a father is unlikely to live long. If the day stem is seated on "growth" and receives life qi, and also meets "heavenly virtue," the family will have long life. If the day stem is attacked by three punishments and suffers reverse conflict, it indicates early death and low status. Hardship and official matters should not be judged by distance: heavenly stems should be near, earthy branches should be far, and gains and losses will be clear. Heavenly stems are superior, earthy branches are inferior; when superior and inferior clash, one must first recognize the hierarchy and distinguish between host and guest. If the year, month, and fetal positions are all subjected to punishments, there will be misfortune in the ancestors' generation. If the day stem is jia, bing, ding, or bing and is born in the hour of xu or hai, it is likely to become a monk or a Taoist. If the day pillar is "kui gang" and the official star comes to meet, one may become a jailer or be involved in slaughter and litigation. If the earthy branches yin and shen are paired with the heavenly stems geng and jia, "gongcao" governs officials, "songshun" governs roads, and one is a merchant in the government service. If the earthy branches zi and wu are both present, zi and wu represent the two paths of yin and yang, indicating leaving the hometown and establishing oneself elsewhere. If the heavenly stems gui, yi, and ren are combined with the earthy branches maou and you, the three heavenly stems are associated with darkness, and maou and you are private domains, leading to much private affection between men and women. If the heavenly stems yi, xin, and ding are paired with the earthy branches si, hai, and you, this text states "frequent disputes," indicating frequent legal disputes and verbal conflicts due to women. If the heavenly stem is seated on the earthy branch's tomb or storage, one must distinguish between having qi (storage) and lacking qi (tomb), and examine the fortune and misfortune above and below. When "dehe" meets a favorable heavenly stem, one should also consider the distance between the two pillars to determine the speed, lightness, and severity of the outcome.

甲寅辛丑，定因官事刑凶。癸末庚申，必為盜賊亡沒。火逢盛土，見庚而生自途中。戊己懼卯寅休囚，而生大疾。丙丁亥子，投於江水濤波。已午庚辛，男女病見心血。甲申乙酉，小兒風病肝經。辛卯庚寅，尤忌大人勞骨病。門中有土，土金而腰腳須沉。申已雙加遇刑，則臂肢有患。丙丁歲月癸壬日，眼目有疾。甲乙若見庚辛忌，疾生於頭面。水土同來寅卯，平生膈氣風痰。再入天干，小腸腹疾。五行十干，略定一端，其外恭詳，依經用法。

The heavenly stem Jia Wood meets the heavenly stem Xin Metal, which is the proper official star, but if it is in the position of Yin or Chou, the official star is buried and attacks the self, leading to misfortune from official matters and legal troubles. If both Guiwei and Gengshen are present, the thief god is buried and the White Tiger attacks the self, often resulting in death due to theft. For those with a fire destiny encountering thick earth and the heavenly stem Geng Metal, the White Tiger represents roads and indicates death during travel. If the day stem is Wu or Ji and the month stem is in Yin or Mao, the earth is in a dead position with no vitality, leading to serious illness. If the day stem is Bing and meets Hai, or the day stem is Ding and meets Zi, the fire reaches its end, leading to drowning in water; this is originally called 'tai bo', which is the same as 'bo tao' mentioned above. The heavenly stems Geng and Xin represent the lungs and intestines, while the branches Si and Wu represent the heart. When fire and metal are in conflict, both men and women are prone to heart-related illnesses. This passage originally had 'yi' which is a homonym for 'si', a mistake in form. The heavenly stems Jia and Yi represent the liver, and when the branches Shen and You (metal) attack, children are prone to liver wind illness. For those with a metal destiny encountering Yin or Mao, metal attacks wood, and adults especially should beware of overwork causing damage to bones and muscles. If the branches Yin and You are at the gate and the heavenly stems Wu and Ji earth block them, earth and metal connect, leading to heaviness in the waist and legs. If the branches Shen and Si appear together and there is a conflict, there will be illness in the arms and joints. The heavenly stems Bing and Ding represent the eyes, and if the year, month, and hour meet the heavenly stems Ren and Gui water, it leads to eye disease. The heavenly stems Jia and Yi represent the head and face, and if they are attacked by the heavenly stems Geng and Xin metal, illness occurs on the head and face. For those with a earth destiny or a water destiny encountering Yin or Mao, they will have chronic chest congestion and phlegm throughout their lives. If the branch Chen is also present, it leads to urgent pain in the small intestine and abdomen; this passage originally had 'tian gan' but should be 'tian gang' as in the previous text, referring to the Chen branch. The above is only an example of one aspect for each of the ten heavenly stems and five elements. The rest still needs careful consideration according to the meaning and examples in the classic texts.

北丙南壬，必見波濤之客。壬多艮坎，道士須尊。戌亥連陰家生盜賊。丑中立癸，甲見而釋教之人。乙犯天罡，陰人媒氏之女。甲乙同來寅卯，定生長髮師姑。庚辛申酉同方，人必亡於兵刃。當生有虎，怕入山岩，狼虎之傷，歲刑足病。雀逢天后，翅翼而中道難安。戊己朝仁，田宅而脹瘡獄訟。癸丁加於干位，鬼賊心血常行。青龍六合逢金，男女尊人之禍。太陰失路，多生婦女之憂愁。天后狂情到魁罡，忌於身厄。六癸還生，巳柱旺相，鬼賊奔流，休囚腎病。

Jia fire falling in the north, and Ren water falling in the south, with water and fire each leaving their native positions and harming each other, indicates a life of constant travel and turmoil. If Ren and Gui water are numerous and sit on Zi or Chou, and also fall in a place of no strength and Kongwang, they are likely to become respected Taoist priests. Xu and Hai form the 'Sky', and Ren and Gui are the thieves' gods; with the connection of yin energy, there is a risk of thieves in the family. If there is hidden Gui in Chou and also Jia wood is present, with Chou and Yin forming a diagonal opposition, the energy is weak and the person may enter the Buddhist path. If Yi wood is in conflict with Chen and the position of Heavenly Gang, and both Mao and Chen are present, there is a tendency for women in the family to be媒婆 or midwives. If Jia and Yi are both present and also have Mao and Yin, with abundant wood energy, there is a tendency for female Buddhist nuns who keep their hair. If Geng and Xin are gathered in the west along with Shen and You, forming a metal formation, and then the person enters Shen and You again in their fortune, they may die from weapons. If the person is born with 'White Tiger' and also has Mao and Yin, they should be cautious of entering mountains and rocks, fearing injury from wolves and tigers; if they encounter the year of age conflict, they may face disputes and legal troubles, and if they harm their own body, they may suffer from foot injuries. Jia 'Azure Dragon' meeting Ren 'Heavenly Empress' is like a bird spreading its wings continuously, indicating a life of constant talking and instability. If Wu is in Yin and Ji is in Mao, 'Ren' refers to Jia and Yi wood, with wood overcoming earth, leading to disputes over land and property and the danger of sores. If Ji and Ding are both in the heavenly stem, they should constantly be cautious of small people's schemes and also suffer from heart and blood diseases. If Jia 'Azure Dragon' and Yi 'Six Harmony' are overcome by Geng and Xin metal, the elders may suffer misfortune due to small people. If Xin 'Too Yin' represents women, sitting in a weak and confined position indicates being lost, and women in the family may experience much worry. If Ren 'Heavenly Empress' moves to Chen and Xu 'Heavenly Gang', earth overcomes water, indicating danger to oneself. If the person is born with six Gui and their earthly branches are strong and not restrained by earth, they are likely to be unsettled; if they fall into a weak and confined position, they may suffer from kidney disease. This should be 'Si column' but should be 'Four Columns' as mentioned above.

休囚十干墓死，而久病尋源。月德雙加有合，而十分作福。見陽干貴，士多升，遇陰干而陰人財力。尊卑同視十二宮，所主何神。三限見詳於四柱。鬼逢生旺後生兮，貴氣崢嶸。進退干支識辨兮，要明得失。全逢本卦相應，而自出尊顯。返戰無功，定乃出軍人作賊。命前臺月，再立墳墓。命後一辰，家宅難尋。生逢酉戌，小人奴婢多憂。丁旺巽坤，女子詩書好酒。龍常未亥寅卯，經商利賂綿綿。甲乙壬癸全逢，女作煙花之色。艮金瘦小，離坎高雄。三丁二丙到金，口舌生瘡。子午陰陽盛衰，兩分卦兆。南多北少，家破人亡。反此之方，男女消散。

When the Heavenly Stems fall in positions of decline, burial, or death, the root of long-term illness can be traced here. If the monthly branch combines with the Heavenly Stem to form "Monthly Virtue" or "Monthly Virtue Harmony," it indicates receiving support from a nobleman, bringing great blessings. If the harmony produces a Yang Stem, it often brings assistance and promotion from scholars; if it produces a Yin Stem, it usually brings financial help from women. The Heavenly Stem is superior, the Earthly Branch is inferior; when considering their combination, one must also distinguish the twelve branches' respective deities, which are the twelve Month Generals. The year, month, day, and hour are divided into three periods, and the distinctions of status, fortune, and misfortune are analyzed in segments within the four pillars. When the official star declines, it is called "Ghost," and if the Ghost moves to a place of birth and strength, it instead indicates a flourishing noble status. When the Earthly Branch generates the Heavenly Stem, it is called advancement; when the Heavenly Stem generates the Earthly Branch, it is called retreat. The balance between advancement and retreat can clarify one's gains and losses throughout life. If the day's ruler combines with the Earthly Branch in a triple harmony within the native chart, it naturally leads to prominence and honor; conversely, if it is overcome or contested by the same chart, it results in becoming a soldier or thief. The position before the "Tai Yue" (Platform Moon) indicates the need to establish another tomb, while the position after it signifies loss and destruction, indicating difficulty in establishing a household. If both酉 (You) and戌 (Xu) are present in the Earthly Branches, one often suffers from the burdens of petty people and servants. If丁 (Ding) is in a strong position in the巽 (Xun) or坤 (Kun) branches, it indicates that women are knowledgeable in poetry and literature but enjoy drinking. If the辰 (Chen) "Azure Dragon" combines with the酉 (You) "Tai Chang" (Great Constancy), and further includes 未 (Wei),亥 (Hai),寅 (Yin), and卯 (Mao), it indicates continuous profit in business. If both甲 (Jia) and乙 (Yi) and壬 (Ren) and癸 (Gui) are present, with excessive water and wood, women are likely to enter the entertainment industry. If the艮 (Gen) position includes丑 (Chou) and寅 (Yin) and is combined with申 (Shen) and酉 (You) metal, the metal is not broad, indicating a thin and small person; if the离 (Li) (Fire) and午 (Wu) and坎 (Kan) (Water) and子 (Zi) are strong, the person is tall and strong. If there is an excess of丙 (Bing) and丁 (Ding) fire and it moves to the申 (Shen) and酉 (You) metal positions, it indicates mouth sores. The子 (Zi) water and午 (Wu) fire should not be too strong or too weak; excess is overabundance, deficiency is insufficiency, and both sides should be examined for omens in the hexagram. If there is an abundance of丙 (Bing) and丁 (Ding) in巳 (Si) and午 (Wu) and a scarcity of壬 (Ren) and癸 (Gui) in亥 (Hai) and子 (Zi), there is day without night, indicating family destruction; conversely, if there is an excess of Yin and a scarcity of Yang, with night without day, it also indicates the separation of husband and wife.

癸壬亥子，工巧之人。癸甲壬金，須人狡佞。月胎歲合，祖立他門。歲日朝時，自身舍立。合分內外，取於進退之方。略見其強，足見夫妻之勢。合逢四柱，後來妻再立兒郎。隔合居中妻子，財門須見破。造於偏地，見多而二姓三名。時日暗投逢合，孤兒義女。地刑所見，他母所生。壬丁會命敗之鄉，出於偏房外妾。干合身敗，須信男女淫。身到旺鄉有鬼者，自須顯貴。坎離子午丙壬重見，兒女雙生。時與胎運月合，必須延月而生。

Water of Guihai and Renwei in the hours of Hai and Zi is associated with wisdom, and those who possess it are mentally sharp and clever. When Gui, Jia, and Ren are supported by strong metal, the water becomes even more powerful, indicating a person who is cunning and sly. This should be read as 'Hu Ren' rather than 'Xu Ren' as stated in some sources. If the Tai Yuan (fetal origin) (fetal origin) and the year pillar are in harmony, it suggests the ancestor lived with others. If the year stem harmonizes with the day stem or the hour stem, it indicates the person left home or was adopted by another family. The five harmonies of the heavenly stems should be divided into internal and external: when the day stem harmonizes with another stem, it is internal harmony and indicates advancement; when the day stem harmonizes with a stem outside its own, it is external harmony and indicates retreat. By briefly assessing the strength, one can see the prosperity or decline of the couple's stars. When two heavenly stems in the four pillars harmonize, it suggests a second wife and a son. When two pillars harmonize but with another combination in between, it indicates the wife or wealth being lost. If the harmony falls in a Tomb Extinction, Decline, or Depletion (wasteland, decline, or deficiency) and appears frequently, it suggests the person is from a second family or has a different surname, relying on others for support. If the day stem harmonizes with the hidden stem in the hour branch, it suggests being an orphan or a foster daughter. If the earth branch is in conflict and the position of 'secondary mother' is present, it suggests being born from a concubine. The stem Ren is associated with the Heavenly Empress, indicating a woman, and the stem Ding is associated with the Six Harmony, indicating a man. When these two meet and fall in a failed Nayin sound element, it suggests being born from a concubine or a secondary wife. If the day stem is in harmony but the day stem is in a failed position, it suggests infidelity in both men and women. If the day stem reaches its strong position and is accompanied by official stars, it actually indicates great success. The directions of Zi and Wu are the paths of yin and yang. The stem Bing is associated with the eldest son, and the stem Ren is associated with the eldest daughter. When Bing and Ding appear in the direction of Yin and Ren and Gui appear in the direction of Shen, it suggests the birth of twins. If the hour of birth and the month of the Tai Yuan (fetal origin) are in harmony, it suggests the child was born after the due date.

辛多旺相，老婦長年。金盛逢刑，非法亡沒。甲逢壬癸，生於江水之中。遠泛他鄉，孤木柱逢多水。辛干丙巽，術士醫流。陽干支有相刑，生人斜眼之疾。旺中戊己，兒孫後代為官。太乙與神后休囚，陰謀爭訟。五陽前建，定出清官。五陰後逢犯刑空，盜賊非橫。相沖辰戍，丙戍居墓者凶。辰多而鬥訟官嗔。戌見而兇頑小輩。旬中六甲，多主尊崇。天罡如逢日時，散失人口。木逢金盛，配遞兒郎。

The six辛 (Xin) are called 「Too Yin」 and are associated with women. If there are many辛 and they are in a strong position, old women may live long. If strong metal comes to overcome the day stem and is also subjected to punishment, it indicates a sudden and unnatural death. For people with甲 (Jia) wood as their stem, if they meet壬 (Ren) or癸 (Gui) water or are in the water trine of申 (Shen), 子 (Zi), and 辰 (Chen), it indicates they were born by the riverside or in a water region. For people with wood as their stem, if there is a lot of water in their column, they tend to be wandering and without support, indicating they will go far away.辛 (Xin) metal is like a needle and丙 (Bing) fire is like medicine. If the four pillars contain戌 (Xu) and亥 (Hai) which are the heavenly gates, or辰 (Chen) and巳 (Si) which are the earthly gates, the person is likely to be a practitioner or a doctor. If a yang stem is in a relationship of punishment with the earthly branch, it indicates injury to the head, eyes, and face, and the person may have a squint. If 戊 (Wu) or 己 (Ji) earth is strong in 辰 (Chen), 戌 (Xu), 丑 (Chou), or 未 (Wei), their descendants may hold official positions. If巳 (Si) 「Tai Yi」 and 子 (Zi) 「Shen Hou」 are in a weak and confined position, it indicates plots and disputes. The first five yang stems, 甲 (Jia), 乙 (Yi), 丙 (Bing), 丁 (Ding), and 戊 (Wu), if they are in a position of official appointment, indicate that the family will produce upright and honest officials. The last five yin stems, 己 (Ji), 庚 (Geng), 辛 (Xin), 壬 (Ren), and 癸 (Gui), if they are subjected to punishment, harm, or emptiness, indicate theft and sudden misfortune. If 辰 (Chen) and 戌 (Xu) are in conflict and丙 (Bing) is in the storage position, it indicates danger; this is due to a similar appearance of the two 「戌」 characters. 辰 (Chen) is called 「Tian Luo」, and if it appears often, it indicates a tendency for fighting and litigation, and attracting the attention of the authorities. 戌 (Xu) is called 「Di Wang」, and if it appears often, it indicates deceitful and wicked people. If a person is born in the sixth Jia decade and also has the same Jia in the column, they are respected. If the day column or the hour column meets 「Tian Gang」, it indicates loss of speech. If a wood stem is overcome by strong metal, their children will marry far away.

金木安土，門中耗散。五行太過，復為怯敗之根宗。三命道元，推詳強弱之道。八方之卦，能推陰女盛衰。明路九宮，更辨陽男得失。人逢建破，妨害尊卑。癸巳，與乙卯庚申戌亥，九流之士。各推前五，祖宗遠後代皆知。丙丁多，或到深山，陽孤陰亂。己庚同會，女子娉婷。乙庚旺相之相，男子和明進顯。空門有合，門生虛道閒人。丁巳與丁卯，更生門內，官人進納。土居四季見全，而多有田林。

The gates of the卯 and酉 are occupied by the earth of 戊 and 己, causing blockage in the passage and the dispersal of family wealth. Among the five phases, if one phase is excessive, it becomes the root of weakness and disorder. In the three destinies, the "Jianyuan" is fundamental, and the determination of strength and weakness lies in seeking balance. The eight trigrams can indicate the prosperity and decline of a woman's fate: Qian represents the father, Kun the mother, Gen the young male, Zhen the elder male, Kan the middle male, Xun the elder female, Dui the young female, and Li the middle female. The nine palaces can distinguish the gains and losses of a man's fate: Kan one, Kun two, Zhen three, Xun four, Zhong five, Qian six, Dui seven, Gen eight, and Li nine. The fortune is determined by the palace it falls into. If the fate is affected by the month breaker or is opposed by the month builder, it will cause harm to both elders and juniors. When Guisi and Yimao, Gengshen, and 戌亥 appear together, the wood is overcome by metal, and 戌亥 are considered the heavenly gate, leading to many people skilled in esoteric arts. By pushing forward five positions for each year, month, day, and hour, the origins of ancestors and the status of descendants can be known. If there is an excess of 丙丁 fire sitting on the寅 (Geng mountain), it indicates that men in the family are lonely and women are promiscuous. If 己 and 庚 meet in a prosperous and strong place, it indicates the birth of beautiful and graceful women. If 乙 and 庚 form a metal relationship in a prosperous and strong place, men will be harmonious, intelligent, and achieve success. If the pillars have matching dry and branch characters accompanied by kongwang, the family will produce idle and lazy people who live outside the mainstream. If Dingsi and Dingmao appear together with strong energy, and 丁 and 壬 form a moral harmony, the family will produce officials who gain status through donations and contributions. If the four seasonal earths of 辰, 戌, 丑, and 未 are complete and have life energy, the family will have abundant fields, gardens, and produce.

命之前後，陽前陰後，五辰定見，家宅禍福。生逢兄弟不鄉親，終見交爭。父子夫婦親外，皆為前法。視於日時，識辨子妻。推月尊人，推於父母。巽離旺相，丙丁俱全，足見高門。壬癸庚辛，土木同法，亦當貴顯。刑沖破害戊辛多，定出軍人。從魁與亥木，丁辛遇太常，酒家利路。亥逢金盛，癱患長生。水立金中，門生陰病。太沖辛乙無氣，而道士抽簪。從魁辛乙相加，主還俗和尚。辛亥來卯上，定生唇缺之人。酉上逢丁，後須絕嗣。戊己如生四柱，未申中三四同行，必主甘香肥美。庚辛向無火之鄉，出不義軍人孤女。有氣逢官，定為顯赫。十干五行見同上法。

The number of five elements before and after destiny are determined by the five elements of the day. For yang destiny, the five elements before are the residence and the five elements after are the tomb. For yin destiny, it is the opposite. The fortune and misfortune of the family residence are determined by these two positions. If the brothers' stars in the pillar are in conflict and not harmonious, they will eventually become hostile and quarrel. The same rule applies to father and son, husband and wife, and relatives. When examining the day pillar and time pillar, one can distinguish children, wife, and spouse. The day branch represents the wife, the time stem represents the son, and the time branch represents the daughter. To determine the month of the fetal origin, one can know the parents, as the fetal month is the parents' palace. The trigram Xun corresponds to Si, and the trigram Li corresponds to Wu. The wealth of Bing is in Si, and the wealth of Ding is in Wu. If Bing and Ding are both present and located in a strong position, it indicates a noble family origin. The water of Ren and Gui resides in Hai and Zi, and the metal of Geng and Xin resides in Shen and You. The earth and wood are also examined in the same way for the place of birth and wealth, and they also indicate high status. If Wu and Xin appear together and are involved in punishment, clash, destruction, or harm, the metal represents punishment and killing, and there will be many people in the military. The position of You, "Conggui," is the god of wine, and Hai, "Dengming," is the god of soup. If Ding and Xin appear again with "Taichang," it indicates the opening of a wine shop and profit. Hai is the place of growth for Jia wood. If a strong metal comes to control it, it indicates paralysis. If the water of Ren and Gui resides on Shen and You, or the metal of Geng and Xin resides on Hai and Zi, the metal and water generate each other and become excessive, leading to illness in the body. If the position of Mao, "Taichong," has Xin and Yi in conflict and falls in a weak position, it indicates a Taoist monk returning to secular life. If the position of "Conggui" has Xin and Yi together, such as Yiyou meeting Xinmao or Xinyou meeting Yimao, it indicates a Buddhist monk returning to secular life. If a person born in Xinhai has the day and time pillars meeting Yimao, the metal of Xin controls the wood of Yi, and wood represents the head and face, indicating a person with a split lip. You represents the gate and the descendants, and if it is controlled by the fire of Ding, it indicates no descendants. If the destiny of Wu and Ji earth is born in the four pillars of Wei and Shen, and the third and fourth positions are repeated, the earth is thick and has growth and strength, indicating a robust body and enjoyment of delicious food. If the metal of Geng and Xin has no fire to refine it, it will not be shaped, indicating people who are unkind and unrighteous, soldiers, and orphaned girls. If the day stem has strength and meets the official star to control it, it definitely indicates great success. The remaining ten stems and five elements are examined in the same way as above.

壬癸旺中，必須流落。盛則太過，小則不及。四清本主俱全，而文武兩升。四仲見之有旺，則門中生貴。季中全犯有升，而庫藏之官。我去刑辰，必主兵法之任。乙庚旺相，外方聲名。戊癸炎輪，多主禮德。丙辛真化，木盛陰淫。甲己同交，交之有信。丁壬化木，旺多仁義。諸卦吉凶，視於遠近。木中有土，鬼怪常聞。金上安仁，門中耗散。火加金位，孤獨貧窮。炎到木鄉，女人癱瘓。巽離同住乾宮，世出冷勞男子。丙壬同居震位，陰陽淫亂之宮。木入煙中，疾為下小。

When water is strong but there is no earth to control it, the water becomes excessive and floods, indicating a life of wandering and hardship. When something is too strong, it becomes excessive; when too weak, it becomes insufficient. The four long-life positions in the Five Phases, which are寅,申,巳,亥, are called the "Four Clear" positions. A clear and strong heavenly stem indicates literary talent, while a clear and strong earthly branch indicates martial ability. If both are present, one can achieve success in both literary and martial fields. The four central positions, which are子,午,卯,酉, are the strong positions of the Five Phases. If these appear in the column with strong energy, there will be a noble son in the family. The four seasonal positions, which are辰,戌,丑,未, are the storage positions of the Five Phases. If all four are present with energy, the person will hold an official position responsible for storage. If the day branch is harmed by the year, month, or hour branches, the person will hold a position related to military and legal affairs. When 乙 and 庚 combine to form metal, which represents sound, and the metal is strong and prosperous, the person's reputation will spread far and wide. When 戊 and 癸 combine to form fire, which represents propriety, and the fire is strong and prosperous, the person will have good manners and virtue. When 丙 and 辛 combine to form a harmonious relationship, and the person is in a strong position, the person is intelligent but may be involved in private and immoral activities. When 甲 and 己 combine to form earth, which represents trust, and the combination is sincere, the person is trustworthy. When 丁 and 壬 combine to form wood, which represents benevolence, and the wood is strong, the person is benevolent and has a sense of righteousness. The fortune of each trigram depends on the distance between the two columns. When wood is on top of earth, such as in Wuyin, Jimao, or Jiachen, Jiaxu, Yichou, Yiwei, the person often hears strange and frightening things. When wood is placed on top of metal, such as in Gengyin, Xinmao, Jiashen, Yiyou, there will be losses in the family. When a fire destiny reaches the metal positions of 申 or 酉, the person will be lonely and poor. When fire reaches the water position, the woman will suffer from paralysis; this should be interpreted as water rather than fire as originally stated. When the fire of Bingwu or Dingsi reaches the戌 or 亥 positions of the乾 palace, the man will suffer from cold and fatigue. When 丙 and 壬 are both in the卯 position of the震 palace, the卯 represents private matters, and 丙 is the eldest son, while 壬 is the eldest daughter, indicating a place of sexual disorder. When 甲 or 乙 wood reaches the fire positions of巳 or 午, like wood entering fire, the person will become a lowly and insignificant person.

旺相休囚，問於進退。壬來朝甲，有官貴，中女須榮。臺月朝時建旺，則祖先富貴。三交四聚，因官而借出其名。帶刑全，申巳寅，定有官刑嗔訟。自刑重見，自死自凶。子卯相刑，門無禮德。丑逢戌未，犯支刑，肢病難痊。辰卯相加，必有獄刑腰腳之災。寅來加巳子孫憂，勞熱燒身。巳立功曹，必見兩官所失。午逢丑位，久病內氣之災。丑入炎陽，必有四肢深厄。子臨井宿，須生脾胃之災。未到子鄉，定見尊凶婦厄。亥甲二勢，爭強不爾，道路散失。建逢戌酉克戰，鬼賊門病終憂。旺中有卦本全，而出自清名。五卦頗同文武，兩卑自顯。

Prosperity and decline should be determined by looking at the aspects of advancement and retreat, generation and overcoming. For someone born with the water stem Ren, seeing the stem Shen is considered growth, and seeing Zi is considered prosperity. If there is also an official star present, it indicates honor and distinction, and even a middle-aged woman can attain honor and wealth. This passage originally says "Chao Jia" but should be corrected to "Chao Shen" according to the annotations. If both the fetal stem and the monthly stem come to support the birth time and are located in a strong position, the ancestors were wealthy and noble. When the year stem supports the month, the month supports the day, and the day supports the hour, officials and noble persons are connected, and one can gain fame through official positions. If the trines of Shen, Si, and Yin are all present, Yin "Gongcao" governs official documents and affairs, Si "Taiyi" governs legal disputes, and Shen "Baihu" governs punishment, there will certainly be legal disputes and punishment. If the self-trining of Chen, Wu, You, and Hai is heavy and also occurs in a dead position, it indicates self-inflicted death and misfortune. If Zi and Mao are in mutual trining, Mao represents the gate and Zi represents the water element, it indicates the person is disrespectful and lacks virtue. If Chou, Xu, and Wei are in mutual trining, the three graves are injured, leading to difficult recovery from limb diseases. If Chen and Mao are combined, Chen "Tian Gang" governs legal matters, and Mao "Tai Chong" governs private matters. Wood overcomes earth, so there will certainly be imprisonment and injuries to the waist and legs. If Yin wood is added to Si fire, Yin trines with Si and wood enters the fire element, it indicates that descendants may suffer from tuberculosis or fire-related calamities. If Si "Taiyi" is the superior and is overcome by Yin "Gongcao," it indicates a subordinate overcoming a superior, and both official positions are lost. If Wu is a strong fire and Chou is a metal grave, Chou and Wu are in mutual harm, the strong fire scorches the buried metal, leading to prolonged illness originating from internal qi. If buried metal Chou meets intense fire, such as Xinchou meeting Bingwu, there will certainly be heaviness and burden in the limbs. If Zi and Wei are in mutual harm, strong water meets weak earth, leading to diseases of the spleen and stomach. If Wei "Xiaoji" meets Zi "Shenhou," it indicates misfortune for the family's elders and women. If Hai and Shen are in mutual harm, the two contend, or else it indicates travel and loss of people; this passage originally says "Hai Jia" but should be corrected to "Hai Shen." If You, representing the gate, meets Xu fire grave that overcomes strong metal, it indicates ghosts and villains in the family, leading to lifelong worries and illness. If the day stem is strong and the earthly branches are complete, it indicates wealth and honor and a clear reputation. Water and wood govern literature, while metal, fire, and earth govern military affairs. If the five elements each correspond to their original hexagrams, both literary and military talents can achieve success.

分三辨五，旺相兩名，死囚休廢，卑賤也。子來合丑，宮觀閒人。丑到子鄉，復為貞吉。亥朝寅位，滋養外人。寅入天宮，顯然之兆。天魁到卯，破敗田土。木入天魁，復為吉兆。酉朝罡上，金土兩合。罡到金中，和中有訟。

Distinguish the three periods of year, month, and day, and identify the properties of the Five Phases: those in a prosperous and strong position will achieve wealth, fame, and renown, while those in a dead,囚, rest, or decayed position will be lowly and unsuccessful. When Zi combines with Chou, it is a reverse combination. Zi represents the palace of the imperial court, and Chou represents a person in a cloud chamber, indicating someone who is idle and detached in a palace or monastery. When Chou combines with Zi, it is a harmonious combination, which is auspicious and correct. When Hai combines with Yin, it is a reverse combination. The water in Hai nourishes the wood in Yin, indicating someone who nurtures outsiders. When Yin combines with Hai, it is a harmonious combination. Hai represents the heavenly palace, and the wood in Yin is nourished by water, indicating a sign of success and prominence. Xu is called 'Heavenly魁'. The metal in Xu overcomes the wood in Mao, and the combination of Xu with Mao is reverse, indicating the destruction of fields and property. When Mao combines with Xu, it is a harmonious combination, which is a favorable omen. When You combines with Chen, the metal in You transforms the earth in Chen into metal, forming a harmonious combination, with metal and earth in harmony. When Chen, called 'Heavenly Gang', combines with You, it is a reverse combination. The wood in Chen overcomes the metal in You, leading to initial harmony followed by disputes.

巳刑傳道，道路常行。申到巳中，行人返覆。未午合分得失，未吉午凶。細觀陰陽，居分得失。全逢下克，四親孤，尤忌二尊。復克於上，多常退，陰人小口。三來克下，官嗔。三制上時，鬼賊。二上二下同類，則慮妻財之變。一克論於勝負，尤分彼我之情。四時明辨，吉凶災福自然明矣。干要天分，支言十二周還。地裡山岡，足見清濁之用。大小凶衰，四神吉者，更兼篙裡。上推日月山河中，見人之內外。循環八卦之內，總推真詳五行。干上十神，言其面也。地支神見，身貌真詳。干傷定頭目之災，支損為四肢之患。

The branch巳 is in conflict with申, and申 is called 「传送」, which governs roads and indicates a person constantly traveling; this should be read as 「传送」 rather than 「传道」. The branch申 joining with巳 is a reverse conjunction, indicating that travelers will go back and forth. The branch未 and午 are joined but their outcomes differ: when未 meets午, fire generates earth, which is favorable; when午 meets未, the fire is obstructed by earth, which is unfavorable. By carefully examining the positions of yin and yang, one can discern the differences between gain and loss. If all four pillars are instances of the earth branches overcoming the heavenly stems (lower overcoming upper), it indicates that the parents, brothers, wife, and children are isolated and lonely, especially harming the parents. Conversely, if all four pillars are instances of heavenly stems overcoming the earth branches (upper overcoming lower), it indicates frequent loss and setbacks for women and children. If there are three instances of heavenly stems overcoming earth branches, it indicates official reprimands and lawsuits. If there are three instances of earth branches overcoming heavenly stems, it indicates harm from ghosts, thieves, and petty people. If there are two instances of upper overcoming lower and two instances of lower overcoming upper, there will be worries about the wife and money. If there is only one instance of mutual overcoming, then it is a matter of victory or defeat: take the day stem as self and the day branch as other. If self overcomes other, it is favorable; if other overcomes self, it is unfavorable. Further distinguish by the four seasons—spring corresponds to 甲 and 乙, summer to 丙 and 丁, autumn to 庚 and 辛, and winter to 壬 and 癸. Clarify the state of birth, strength, decline, and confinement, and the fortune and misfortune will be clear. Heavenly stems should be analyzed according to the ten heavenly stems' territories, while earth branches should be considered in a cycle of the twelve branches. Earth branches can be divided into clear and turbid: 子, 寅, 辰, 午, 申, 戌 are yang and belong to 「山罡」, hence clear; 丑, 卯, 巳, 未, 亥 are yin and belong to 「地理」, hence turbid. The fortune and decline of the big and small years should first consider the four auspicious heavenly stems 甲, 丙, 庚, 壬, then also consider 辰, 戌, 丑, 未, which are the 「蒿里」Tomb Spirit. Ascend to consider the mountains, rivers, and rivers: 甲 governs the sun, 乙 the moon, 丙 the sky, 丁 the earth, 戊 the mountains, 己 the city, 庚 the country, 辛 the people, 壬 the rivers and lakes, 癸 the sea. Thus, one can see the internal and external aspects of a person. Within the cycle of the eight trigrams, it is still necessary to examine the five elements. Heavenly stems govern the complexion, while earth branches govern the body shape and appearance. Injury to heavenly stems affects the head, face, and eyes; injury to earth branches affects the limbs.

陽俱立，定知難有陰尊。四柱天干俱屬陽者，而犯刑剋者，少年須失陰尊。陰覆全逢，不見陽尊老壽。四柱天干俱屬陰者，而犯刑剋者，陽尊非壽也。卦逢生氣、天德合，世世長年。四柱日干十二運，坐長生，或長生之地支，三合得局，如甲日干，亥為長生，而三合亥卯未於命局，或逢天德貴人，或天干五合合化為喜神者，乃世世長年也。

The passage says, "Four yang stems are all established, it is certain that there will be no yin superior." The original text is missing one "four" character. Zhang Yong explains that if all four pillars of the heavenly stems are yang stems such as Jia, Bing, Wu, Geng, and Ren, which are purely yang and lack yin, then the "yin superior" such as a mother will have no support in the destiny. If further afflicted by conflicts and punishments, the person will lose their mother in youth. The passage "yin covers all, no yang superior is seen, old age and longevity are not attained" refers to when all four pillars of the heavenly stems are yin stems such as Yi, Ding, Ji, Xin, and Gui, which are purely yin and lack yang. If they are further afflicted by conflicts and punishments, the "yang superior" such as a father will not live to an old age. The passage "when the hexagram meets the life qi and the heavenly virtue harmony, generations will live long" is based on the twelve cycles of the day stem and the harmonious deities. If the day stem is seated on "longevity" or if the branch of the longevity position forms a triple harmony in the destiny, for example, if the day stem is Jia and the branch亥 is its longevity, and the destiny has亥,卯,未 all together forming a triple harmony, or if the person meets the "heavenly virtue nobleman," or if the five harmonies of the heavenly stems transform into the auspicious deities in the destiny, these are all signs of abundant vital energy and continuous vitality, thus indicating that the family will have generations of long life.

身命逢刑返克，而必須夭賤。命局四柱逢地支三刑，及天干相剋，則為夭賤。來破日，支凶而干見還輕。時柱克破日柱，以支破（即子酉，午卯，申巳，寅亥，辰丑，戌未，相破）較重，干克（天干相剋，或天干五生之克）較輕。患難官災，遠近而自分得失。命中帶死氣刑者，多官災，衰氣帶殺者，多惡難，天干主近，地支主遠。

The passage "If the body and life meet punishment and mutual control, they must result in early death and low status" refers to the day stem itself: in the four pillars of the birth chart, if the branches form three types of mutual punishment, and the heavenly stems also have mutual control that harms the body, the day stem is restricted from both sides, leading to early death and low status. The passage "When the time arrives to break the day, if the branches are evil but the heavenly stems are light" originally lacks the character "time," referring to the relationship between the time pillar and the day pillar: if the time pillar harms and breaks the day pillar, if the branches mutually break—namely, Zi and You, Wu and Mao, Shen and Si, Yin and Hai, Chen and Chou, Xu and Wei—the harm is greater; if only the heavenly stems mutually harm, the harm is lighter. The passage "Troubles, official disasters, near and far are divided into gains and losses" means that if one's fate carries "death qi" and meets mutual punishment, one is often plagued by official disasters; if one carries "declining qi" and also has seven killers, one is often subjected to evil calamities; as for the timing of the disaster, the heavenly stems indicate near events, while the earthly branches indicate distant ones, thus determining gains and losses in the present and the future.

兩分交戰，識取尊卑。天干尊也，地支卑也，干支上克下，則順，下克上，則逆。逆者，戰也，即四柱干支，地支不宜克天干也。丙戊丁甲時連戌亥，道士僧人。日於丙戊丁甲人，戌亥時夜生者，多為道士僧人。魁罡見其往來加臨，獄官屠訟。日柱庚辰、庚戌、戊戌、或戊辰，魁罡貴格，如見官星，為獄官，若臨衰、死之地，且有刑剋者，為屠獄，不義之人也。辰戌乃魁罡之地，忌與官星同處。

The passage "Two divisions contend, discern the superior and inferior" discusses the relationship between heavenly stems and earthly branches, where heavenly stems are above and considered superior, while earthly branches are below and considered inferior. When a heavenly stem overcomes an earthly branch, it is considered a harmonious relationship, as the superior overcomes the inferior. However, when an earthly branch overcomes a heavenly stem, it is considered an inverse relationship, referred to as "battle." Therefore, in the four pillars, it is not advisable for the earthly branches to overcome the heavenly stems. The passage "When the stem and branch meet at the time of戌 and亥, monks and Taoists appear" refers to the relationship between the day stem and the hour branch. For those whose day stem is Jia, Bing, Ding, or Wu, if they are born at the hour of戌 or亥, which are considered the gates of heaven and the realm of the unseen and dark, they are more likely to become monks or Taoists. The original note mentions "日于," where "于" is a mistake for "干." The passage "The魁罡 appears with its coming and going, leading to prison officials and executioners" refers to the "魁罡" in the day pillar. If the day pillar is Gengchen, Gengxu, Wuxu, or Wuchen, it is considered a noble and dignified pattern. If there is an official star in the column, it can indicate someone who serves as a judicial official. However, if the魁罡 is in a weak or dead position and is accompanied by conflicts, it may instead indicate someone involved in execution, imprisonment, or other unjust occupations. The positions of辰 and戌 are naturally the positions of魁罡, and they should be most avoided when they appear together with official stars in the same column.

寅申庚甲，商途吏人。寅為功曹，主曹吏；申為傳送，主道路；甲為青龍，主文書；庚為白虎，主道路。四柱地支寅申，又見天干庚甲者，乃商途公吏也。子午逢之，他鄉外立。子午為陰陽二路，四柱地支子午，又見天干庚甲，主他鄉謀立。

The passage "Yin Shen Geng Jia, Shang Tu Li Ren" refers entirely to the imagery of the Six壬 Twelve Generals and the Ten Heavenly Stems: Yin is "Gongcao," governing clerks and officials; Shen is "Chuan Song," governing travel and roads; Jia is "Qinglong," governing documents; and Geng is "Baihu," also governing roads. Since the four pillars' earthly branches include Yin and Shen, and the heavenly stems include Geng and Jia, the images of documents, officials, and roads converge, so it is interpreted as a person engaged in commercial travel within the government bureaucracy. The passage "Zi Wu Feng Zhi, Ta Xiang Wai Li" means that Zi and Wu represent the two paths of yin and yang. If the four pillars' earthly branches include Zi and Wu, and the heavenly stems again include Geng and Jia, the two deities governing roads and documents, the person will not remain in their native place but will seek to establish themselves elsewhere.

癸乙壬加卯酉，男女多有私情。癸為玄武，乙為六合，壬為天后，卯酉為私門，四柱癸乙壬逢地支卯酉者，多奸私。乙辛丁巳亥酉，陰人之事常有。乙為六合，主私，辛為太陰，主暗，丁為玉女，主奸，巳亥為門戶，此天干地支俱主陰，四柱逢之，常有口舌是非之事。干神支墓，須詳上下吉凶。地支辰戌丑未四墓庫，凡入墓有氣者為庫，無氣者為墓。德合與十干相逢，親於遠近。德合者，陽干甲丙戊庚壬，自處之，陰干乙丁己辛癸，合神也，取干四柱遠近，而言之。

The passage "癸乙壬加卯酉, men and women often have private affairs" refers to three hidden heavenly stems and the private branch:癸 is "Xuanwu" which governs theft and concealment, 乙 is "Liuhe" which governs private relations, and 壬 is "Tianhou" which governs women. 卯 and 酉 are the private positions of sunrise and sunset; when the heavenly stems appear in the four pillars and the earthly branches are 卯 or 酉, both light and dark aspects indicate private matters, hence men and women often have secret affairs. The passage "乙辛丁巳亥酉, official matters often involve secret persons" follows the same reasoning: 乙 "Liuhe" governs private matters, 辛 "Taiyin" governs darkness, 丁 "Yunü" governs infidelity, and 巳 and 亥 are the gate positions. When both heavenly stems and earthly branches are yin, the four pillars encountering these often result in disputes involving women. The passage "Heavenly stem sits on earthly branch墓库, must examine the upper and lower fortune" means when a heavenly stem is on the four Storage (辰, 戌, 丑, 未), it should be divided into those with strength and those without: if the buried stem still has strong energy, it is called "ku" and indicates storage and use; if it has no strength, it is called "mu" and indicates burial and neglect. The passage "Dehe and good heavenly stems meet, observe near or far" refers to "Dehe" as the five yang heavenly stems (甲, 丙, 戊, 庚, 壬) each sitting in their own position and combining with the five yin heavenly stems (乙, 丁, 己, 辛, 癸). The effectiveness of this combination depends on the distance between the two heavenly stems in the four pillars.

甲寅辛未，定因官事刑凶。寅為功曹，主公吏曹官，甲木見辛為正官、未為墓庫，運到辛未，辛金克木，且為官星入墓，主官訟。癸未庚申，必為盜賊亡沒。癸為玄武，未為折足，庚申乃白虎，主道路，癸為賊神，未為墓庫，遇庚申，為賊神入墓，乃白虎犯身，主盜賊而亡或盜賊敗之兆。火逢盛土，見庚而生自途中。庚為白虎，主道路，火逢盛旺之土，而遭庚午，庚子，庚辰等，定生在道途也。

The passage "Jia Yin Xin Wei, Ding Yin Guan Shi Xing Xing" examines the official star and storage: Yin is "Gongcao," representing the chief's subordinate officials; Jia wood takes Xin gold as its official star. Wei is the storage for wood. When the fate reaches Xin Wei, Xin gold will overcome Jia wood, and the official star falls into storage, causing the official position to become a burden, thus leading to troubles from official matters. The passage "Gui Wei Geng Shen, Bi Wei Dao Ze Wang Mei" examines the thief god entering storage and the white tiger attacking the body: Gui is "Xuanwu," the thief god; Wei is storage, also indicating "broken legs"; Geng Shen is "Baihu," representing roads. The thief god enters storage, and the white tiger attacks the body, thus indicating death by thieves or the possibility of being ruined by thieves. The passage "Hu Feng Sheng Tu, Jian Geng Er Sheng Zi Tong Zhong" examines the leakage of energy and the white tiger: a fire destiny meets thick earth, the fire energy is completely drained by the earth, and encountering Gengwu, Gengzi, or Gengchen, which are all "Baihu" representing roads, thus indicating that the person was born on the road.

戊己忌卯寅，休囚而生大疾。日干戊己，月令卯寅木為死令，無氣之地，主有大疾，或四肢風病，或癱瘓之疾。丙丁亥子，投於江水波河。丙到亥，丁到子，為絕地，丙日主見亥時生，丁日主見子時生，主投河而沒，若四柱干支有合可解，惟一生多眼目命。巳午庚辛，男女病多心血。庚辛，金也，主腸肺，巳午，火也，主心。如庚午日，見辛巳時，主男女多心血病也，乃下火克上金。

The passage "戊己忌卯寅，休囚而生大疾" examines the day stem and the month's stem and branch. If the day stem is戊 or己 (earth), but the month's stem and branch are卯 or寅 (wood), then wood is strong and earth is weak. The day stem falls in a place where it has no strength, and its original energy cannot be maintained, leading to serious illness, or even paralysis and wind diseases in the limbs. The passage "丙丁亥子，投于江水波河" refers to the critical points in the twelve earthly branches. When丙 fire reaches亥 or丁 fire reaches子, they are in their critical points. If a person with丙 as the day stem is born at亥 or a person with丁 as the day stem is born at子, fire is extinguished by water, leading to a prediction of drowning in rivers or drowning. However, if there is a combination among the heavenly stems and earthly branches that can resolve this, the person will not die, but will suffer from eye and vision-related diseases throughout life. The passage "巳午庚辛，男女病多心血" refers to the internal organs and the direction of control.庚 and辛 belong to metal, which in the human body corresponds to the large intestine and lungs.巳 and午 belong to fire, which in the human body corresponds to the heart. For example, if the day is Gengwu and the hour is Xinsi, the fire in the earthly branches below burns upward to affect the metal above, causing fire to harm its own position, thus leading to heart and blood diseases in both men and women.

甲申乙酉，小兒風病肝經。甲乙木命，見申酉日或時支，主小兒多肝病也，甲乙木主肝，申酉金克之，乃肝經受邪。辛卯庚寅，尤忌大人筋骨病。寅卯木，屬肝又主筋骨及四肢。庚辛金命，見寅卯日或時，為金克木，主筋骨之疾，或四肢之痛。門中有土，土金而腰腳須沉。卯為日出，酉為日入，故言門戶，及主關格。己卯，己酉日時見之，主腰腳沉帶。甲巳雙加，遇刑則臂肢有患。四柱內見甲，又巳加臨刑剋者，則主臂肢有患。

The passage says, "Jiashen and Yiyou, children suffer from wind disease of the liver channel." This refers to people with Jia or Yi wood destiny, whose day or hour branch is Shen or You. Wood in the body governs the liver, and Shen and You metal directly overcome wood, causing the liver channel to be invaded by pathogenic factors, hence children often suffer from liver diseases. The passage also says, "Xinmao and Gengyin, especially dangerous for adults' muscle and bone diseases." The branches Yin and Mao both belong to wood, which governs the liver and also the muscles, bones, and limbs. For people with Xin or Geng metal destiny, if their day or hour branch is Yin or Mao, metal overcomes wood, leading to diseases of the muscles and bones or pain in the limbs, which adults should be especially cautious about. The passage also says, "If there is earth in the gate, earth and metal cause the waist and legs to be heavy." Mao is the position of sunrise and You is the position of sunset, hence called "gate," and also governs blockage and obstruction. When the day or hour is Jiamao or Jiayou, earth blocks the gate, blocking the flow of qi, hence causing heaviness and difficulty in the waist and legs. The passage also says, "If Shen and Si are both present, meeting the crime leads to illness in the arms and limbs." Originally it should be "Jia and Si both present." If both Jia (or Shen) and Si appear in the four pillars, forming a crime, the injury occurs at the end of the limbs, hence leading to illness in the arms and joints.

丙丁歲月，癸壬遇而眼目有疾。丙丁火命，能照物象，為眼目。若逢年月時壬癸水克，主眼目之疾。甲乙若見庚辛，忌疾生於頭面。甲乙木命，主頭面。若逢庚辛金來刑剋，則主傷於頭面。水土同來寅卯，平生隔氣風痰。日干戊己土命或壬水命，逢寅卯，主風疾之病，乃木克土，壬水見寅卯為病死之地。再入天罡，小腸腹急。壬辰、戊辰為天罡之位，戊己土命或壬水命，逢寅卯，再逢一辰位，主男小腹急疾，女則血病。

The passage says, "When Jia and Yi appear in the year or month, and Ji and Gui meet, there is eye disease." The imagery is based on fire's ability to illuminate things: Jia and Yi, which represent fire, are like eyes, so they govern the eyes in the human body. If water, represented by Ji and Gui, appears in the year or month, it will overcome fire, thus causing eye disease. The passage also says, "When Jia and Yi meet with Geng and Xin, diseases of the head and face are to be feared." Jia and Yi, which represent wood, govern the head and face in the human body. When Geng and Xin, which represent metal, come to harm them, diseases will manifest on the head and face. The passage continues, "When water and earth appear together in寅and卯, there is chronic chest congestion and phlegm." This refers to two types of day stems: if the day stem is Wu or Ji (earth), then the wood of寅and卯 will overcome the earth; if the day stem is Ren (water), then寅and卯 are the dead places for water. When both situations occur, the qi becomes blocked in the chest and diaphragm, leading to chronic chest congestion and phlegm. The passage also states, "If the Heavenly Gang is added, there will be urgency in the lower abdomen." The position of Chen is called the Heavenly Gang. When Renchen or Wuchen appear, the person with a day stem of Wu or Ji (earth) or Ren (water) who has already encountered寅and卯 will have earth dampness and wood stagnation attacking the lower abdomen. Men will suffer from urgency and pain in the lower abdomen, while women will suffer from blood disorders.

五行十干，略定一端，其外參詳，依經用法。五行金木水火土，各有所主之疾，甲乙木主頭面，丙丁火主眼目，戊己土主脾胃腹肚，庚辛金主筋骨四肢，壬癸水主膀胱腎。又子丑為足，寅亥為膝，卯戌為中隔，辰酉為肚，申巳胸背，未面，午後。另金主肺，木主肝膽，水主腎，火主心，土主脾胃，日柱干支受克，或命局五行偏枯或過旺，則易災疾。

The passage concludes with the text: "The Five Phases and the Ten Heavenly Stems are briefly outlined, and the rest should be considered according to the principles of the classic." The previous examples merely illustrate one case for each of the Five Phases and the Ten Heavenly Stems; other conditions should be examined according to the principles of the classic text. Zhang Yong then listed all the correspondences. According to the Heavenly Stems, Jia and Yi belong to Wood and govern the head and face, Bing and Ding belong to Fire and govern the eyes and eyes, Wu and Ji belong to Earth and govern the spleen and stomach and abdomen, Geng and Xin belong to Metal and govern the tendons, bones, and limbs, and Ren and Gui belong to Water and govern the bladder and kidneys. According to the Earthly Branches, Zi and Chou belong to the feet, Yin and Hai belong to the knees, Mao and Xu belong to the diaphragm, Chen and You belong to the abdomen, Shen and Si belong to the chest and back, and Wei belongs to the face, while Wu belongs to the back. According to the internal organs, Metal governs the lungs, Wood governs the liver and gallbladder, Water governs the kidneys, Fire governs the heart, and Earth governs the spleen and stomach. Whenever the Heavenly Stem or Earthly Branch of the day pillar is attacked, or the entire birth chart lacks balance in the Five Phases, with one element being overly strong and unchecked, the corresponding body part is prone to illness.

東金西木，定生忤逆之男。東方龍木，不愛金，西方白虎金位，不喜木也。命局金木交戰者，主出忤逆之子，如甲申、乙酉，或庚寅、辛卯。西北壬南，必見波濤之客。水火相傷，各離本位，如丙子，壬午，甲申，乙酉，庚寅，辛卯，丁亥，癸巳，命局見之，主波濤南北之人。壬多艮坎，道土須尊。坎者子也，艮者丑也，如壬癸水立於子丑，且水多坐空亡無氣之地，定出僧道九流之士。戌亥連陰，家生盜賊。戌亥為天空，壬癸為盜賊，命局壬戌、癸亥全，主門戶中出盜賊。

The passage "East metal, west wood, gives rise to rebellious sons" refers to the conflict between directions: the east is the Azure Dragon representing wood, which does not like metal to harm it; the west is the White Tiger representing metal, which does not like wood to invade it. In the destiny chart, metal and wood occupy each other's positions and fight, such as Jiashen and Yiyou where wood is on top of metal, and Gengyin and Xinmao where metal is on top of wood. This inversion of hierarchy leads to the birth of rebellious sons. The passage "North丙 south壬, surely meets travelers on turbulent waters" originally reads "northwest壬 south," referring to water and fire leaving their original positions and mutually harming each other. For example, the branches Bingzi, Renwu, Jiashen, Yiyou, Gengyin, Xinmao, Dinghai, and Guisi, which are mutually controlling in their upper and lower positions, when seen in the destiny chart, indicate that the person will travel north and south, experiencing a life full of waves and difficulties. The passage "Many壬 in the艮 and坎, monks and Taoists are respected" refers to the position of坎 being zi (rat) and艮 being chou (ox). When the water of壬 and癸 stands on zi and chou, and there is too much water sitting on the empty and powerless position of kongwang, the energy is weak and unable to bear responsibilities, thus producing monks, Taoists, and other wandering people. Among them, some are respected by society. The original note "monks and Taoists" has the character "土" which is actually a mistake for "士." The passage "Xu and Hai form continuous darkness, the family produces thieves" refers to Xu and Hai being "kongwang." With壬 and癸 as the gods of theft, when both the columns Renxu and Guihai are present in the destiny chart, the kongwang and the gods of theft form a continuous dark and gloomy situation, leading to the emergence of thieves within the family.

丑中立癸，見甲而釋教之人。丑為十二月之盡，其中立癸，甲為十干之首，寅立於甲，寅為功曹，為道士，丑寅為隔角，上帶休囚無氣者，為僧道。乙犯天罡，陰人媒氏之女。太乙為甲；天罡，辰位也；卯，門戶也。六乙生人，（乙丑，乙亥，乙酉，乙未，乙巳，乙卯日柱），地支卯辰全者，主門戶出陰人、媒人、產婆、藥婆等。甲乙同來寅卯，定出長髮師姑。甲乙生人，見寅卯，或甲寅乙卯全者，定出長髮師姑，木多繁盛矣。庚辛申酉同方，必亡於兵刃。庚辛、申酉金者，或立於旺鄉，或巳酉丑全者，運行至申酉金方，見兵刃而亡。

The passage "Chou contains Ji, when Jia appears, it indicates a person who follows the Buddhist faith" refers to the end of the year and the position of the opposite angle: Chou is the end of the twelfth month, and the hidden element within it is Ji water; Jia is the first of the ten heavenly stems, and Jia's strength is in Yin, which is "Gongcao" and governs Daoists. Chou and Yin are adjacent and form the "opposite angle," between the end and the beginning, with the element in a state of weakness and confinement, and human affairs not connecting, so it leads to entering the Buddhist path. The passage "Yi violates the Heavenly Gang, indicating a woman who is a matchmaker or midwife" refers to Jia as "Taiyi," and the position of Chen as "Heavenly Gang," with Mao as the gate. Those born on the sixth day of the lunar month—Yichou, Yihai, Yiyou, Yiwei, Yisi, and Yimao—when their earthly branches include both Mao and Chen, the gate and Heavenly Gang conflict, so there are women in the family who serve as matchmakers, midwives, or herbalists who move within the household. The passage "Jia and Yi come together at Yin and Mao, definitely producing a nun who keeps her hair" refers to those born with Jia and Yi, and when Yin and Mao are also present, or when both Jiayin and Yimao are present, the wood energy becomes overly abundant without restraint, leading to the emergence of female nuns who keep their hair. The passage "Geng and Xin with Shen and You in the same direction, will surely die by weapons" refers to Geng and Xin, along with Shen and You, gathering in the western direction, either in a strong position or forming the triple harmony of Si, You, and Chou. Metal governs weapons, and when the fortune moves again to the Shen and You metal direction, the metal energy becomes excessive, leading to danger from weapons.

當生有虎，怕入山岩，狼虎之傷，歲刑足病。六庚為白虎，見寅卯，甲申得庚寅重，庚寅得甲申輕。歲刑者，庚寅日，歲到丙申，當有口舌官事，如克身，當有足病。雀逢天后，翅翼而中道難安。六丙為朱雀，六壬為天后，如命局見之難以安靜，主有饒舌之事，啾唧不安之象。戊己朝仁田宅，而腫瘡獄訟。六戊生人到寅，六己生人到卯，或見甲乙，即戊寅己卯又逢甲乙之運，則主田宅獄訟之事。癸丁加於干位，鬼賊心血常行。癸丁生人，防小人鬼賊交侵，及見心血之疾。

The passage says, "At birth, there is a tiger, fearing to enter mountains and rocks, suffering from wounds of wolves and tigers, the year's刑 (legal punishment) affects the feet and causes illness." The six Geng (庚) are called "White Tiger," and寅 (Yin) and卯 (Mao) represent mountains and forests. If someone is born with the White Tiger and also encounters Yin and Mao, it is like a tiger entering mountains and rocks, thus fearing injury from wolves and tigers. Among these, the combination of Jia Shen (甲申) and Geng Yin (庚寅) is more severe, while Geng Yin and Jia Shen is less severe, depending on which side is in the position of overcoming in the conflict between metal and wood.所谓 "岁刑" (yearly刑) refers to, for example, someone born on a Geng Yin day encountering a flow year of Bing Shen (丙申), where Yin and Shen conflict and clash, leading to disputes and lawsuits. If this刑 directly affects the person's day stem, it indicates illness in the feet. The passage says, "The Vermilion Bird meets the Heavenly Empress, wings spread but unable to find peace in the middle." The six Bing (丙) are called "Vermilion Bird," representing speech, and the six Ren (壬) are called "Heavenly Empress," representing women. When these two meet, it is like a bird spreading its wings and not resting, leading to a difficult life of constant talking and disputes, with a restless and quarrelsome nature throughout life. The passage says, "Wu and Ji meet the benevolent field of land and house, leading to swelling, sores, lawsuits, and disputes." "Benevolent" refers to Jia and Yi (甲乙) wood. Those born under Wu (戊) encountering Yin (寅) or Ji (己) encountering Mao (卯), or seeing Jia and Yi in the column, when they meet Jia and Yi in the flow year, wood overcomes earth, and earth represents land and house, thus causing disputes over land and house, legal troubles, and also sores and swellings. The passage says, "Ji and Ding (癸丁) added to the dry position, ghosts and thieves constantly move the heart and blood." Ji (癸) is called "Black Tortoise," representing ghosts and thieves, and Ding (丁) fire represents heart and blood. Those with both Ji and Ding in the heavenly stems need to beware of small people secretly causing trouble and often suffer from heart and blood diseases.

青龍六合逢金，男女尊人之禍。甲乃青龍，甲申或甲見庚，乙乃六合，乙酉或乙見辛，主尊長有小人之災患，乃金克木也。太陰失路，多生婦女之懮愁。辛為太陰，主婦人之象，失路者，即不得旺相之位，而坐休囚死之地，即日干辛逢未、午、巳、辰、卯，多防陰人災害。天后狂情，到魁罡忌於身厄。壬為天后，見辰戌土又見寅者，主身厄難也，壬水見寅為病地，辰戌土克壬水也。

The passage states, "The Azure Dragon and Six Harmony meet metal, causing calamity for male and female elders." Jia is the Azure Dragon; in the Jiashen column or when Jia meets Geng, metal comes to overcome wood. Yi is the Six Harmony; in the Yiyou column or when Yi meets Xin, metal also comes to overcome wood. The Azure Dragon and Six Harmony originally signify matters concerning elders and harmony, but when overcome by metal, there will be misfortune for male and female elders in the family. The passage also says, "The Taiyin loses its path, leading to many worries for women." Xin is the Taiyin, symbolizing women; "losing its path" means not being in a prosperous and strong position but sitting in a weak and confined or dead position, such as when the day stem is Xin and meets the branches Wei, Wu, Si, Chen, or Mao, which are rootless. Women lose their support, hence the family experiences many troubles and sorrows for women. The passage further states, "The Heavenly Empress has wild emotions, encountering the Kui Gang (a term for a specific star or position) which brings personal misfortune." Ren is the Heavenly Empress; if the column contains Chen or Xu earth and also寅, there will be two injuries: Ren water meets寅 in a sickly position, and Chen or Xu earth directly overcomes Ren water, causing water to be restrained and unable to flow, thus leading to personal calamity.

六癸還生，四柱旺相，鬼賊奔流，休囚腎病。六癸生人，地支亥子丑全者，局中無土，主奔流而不定。在休囚之地，主腎病。六癸為玄武，為盜賊也。休囚十干墓地，而久病之源。五行受克，十干受克，及休囚墓死之地，可知病源之出。

The passage "Six癸 are born, four pillars are prosperous and strong, ghosts and thieves flow, and the weak and confined suffer kidney disease" is interpreted from the perspective of strength and decline: if a person is born on a癸 day and the earthly branches include亥, 子, and 丑, which are all northern water elements, and there is no earth to control the water, the water becomes extremely strong with nowhere to go, leading to a life of constant movement and instability.癸 is also the "Black Tortoise" which represents thieves, hence the text refers to "ghosts and thieves flowing." Conversely, if癸 water is in a weak and confined position, the water is too weak to nourish the kidney, resulting in kidney disease. The text "when the ten heavenly stems are weak and confined in their墓 positions, it is the source of long-term illness" provides a general principle for the above statements: whenever the Five Phases are attacked, the ten heavenly stems are attacked, or they are in weak,墓, or dead positions, these are the root causes of long-term illness. By following this, the source of the illness can be identified.

月德雙加有合，而十分作福。月支寅午戌，天干丙辛合；月支亥卯未，天干甲己合；月支辰子申，天干丁壬合；月支巳酉丑，天干乙庚合。為月德貴人及月德合，主有德行貴人助之。見陽干而貴士多升，遇陰干而陰人助力。月德貴人乃陽干也，主貴人扶助接引；月德合乃陰干也，主陰人財力之助也。尊卑同視，十二宮所主何神。天干尊也，地支卑也，十二宮所主神者，乃十二月將之名也。三限見詳於四柱。年月日時，分於三限，言其貴賤吉凶。

The passage "When monthly virtue and its harmonious partner appear together, great blessings are achieved" refers to the simultaneous occurrence of "Monthly Virtue Nobleman" and "Monthly Virtue Harmony." If the month's branch is in the fire trinity of寅, 午, 戌, then the heavenly stem should be 丙 for Monthly Virtue and 辛 for Monthly Virtue Harmony. If the month's branch is in the wood trinity of亥, 卯, 未, then the heavenly stem should be 甲 and 己. If the month's branch is in the water trinity of申, 子, 辰, then the heavenly stem should be 壬 and 丁. If the month's branch is in the metal trinity of巳, 酉, 丑, then the heavenly stem should be 庚 and 乙. When both virtue and harmony are present, it indicates receiving assistance from a nobleman of virtue, leading to great blessings. The passage "Seeing a yang stem indicates many officials will rise, encountering a yin stem indicates assistance from women" explains their respective outcomes: "Monthly Virtue Nobleman" itself is a yang stem, indicating support from officials and noblemen, often leading to promotion; "Monthly Virtue Harmony" is a yin stem, indicating assistance from women, often providing financial help. The passage "Respect and humility are viewed together, what deities are in charge of the twelve houses" means that heavenly stems are considered superior and earthly branches inferior, and both should be viewed together. The so-called deities in charge of the twelve houses refer to the names of the twelve month generals, such as寅 being Gongcao and 卯 being Taichong. The passage "Three periods are more detailed than the four pillars" means dividing the year, month, day, and hour into three segments to examine a person's fortune, with the three periods indicating the different stages of life's fortune and misfortune.

鬼從生旺，後生兮，貴氣崢嶸。鬼即官也，衰者為鬼，若行旺地，作福，凡四柱中遇鬼，逢生旺之處，即主貴氣崢嶸。進退干者，識辨兮，要明得失。支生干，則進，干生支，則退，明其平生得失也。全逢本卦，相應而自出尊顯。木人得地支亥卯全者，金人得巳酉丑全，火人得寅午戌全，水人得申子辰全，土人得辰戌丑未全，或木命得寅卯，火命得巳午，金命得申酉，水命得亥子，土命得辰戌丑未，皆本卦也，如逢生氣者，乃富貴矣。

The passage says, "When the ghost meets the birth and prosperity, it becomes official, and noble energy emerges." First, one must distinguish that "ghost" and "official" are actually the same: they are the spirits that control me. When they are weak and powerless, they are called "ghost," but when they are strong and vigorous, they become "official," which brings noble energy. Therefore, when the four pillars encounter ghost or killing stars, as long as they reach a place of birth and prosperity, the ghost turns into official, and instead brings noble status. The passage also says, "Distinguish the directions of the heavenly stem and earthly branch, and understand gain and loss." What is being distinguished is the direction of birth: when the earthly branch generates the heavenly stem, the energy flows from below to above, which is called "advancing"; when the heavenly stem generates the earthly branch, the energy flows from above to below, which is called "retreating." When advancing and retreating are clear, the gains and losses of a person's life are also clear. The passage further states, "When the original hexagram is complete, it corresponds naturally and brings honor and prominence." The "original hexagram" refers to the three harmonious combinations or directions associated with the main energy of the day's stem: those with wood destiny get Hai-Mao-Wei (Wood triad), those with metal destiny get Si-You-Chou (Metal triad), those with fire destiny get Yin-Wu-Xu (Fire triad), those with water destiny get Shen-Zi-Chen (Water triad), and those with earth destiny get Chen-Xu-Chou-Wei; or, if not fully matched, those with wood destiny get Yin and Mao, those with fire destiny get Si and Wu, those with metal destiny get Shen and You, those with water destiny get Hai and Zi, and those with earth destiny get Chen-Xu-Chou-Wei are also considered as having a complete original hexagram. When the original hexagram is complete and meets the life energy, the foundation is deep, and thus one naturally attains wealth, status, and prominence.

返戰無功，定乃出軍人作賊。火人得申子辰三合水克，水人得辰戌丑未土克，土人得亥卯未木克，木人得巳酉丑金克，金人得寅午戌火克，或火命得亥子水克，水命得辰戌丑未土克，土命得寅卯木克，木命得申酉金克，金命得巳午火克，即卦剋日主，定出軍人作賊。

The text says, "Returning to battle without success, the person becomes a soldier who turns to robbery." This is exactly the opposite of the previous statement: the previous one was when the primary hexagram supported the person, while this one is when the entire hexagram turns against the person. For a fire destiny with the earthly branches of申, 子, and 辰 forming a water triple harmony, or a water destiny with the earthly branches of 辰, 戌, 丑, and 未 forming a complete earth set, or a earth destiny with the earthly branches of 亥, 卯, and 未 forming a complete wood set, or a wood destiny with the earthly branches of 巳, 酉, and 丑 forming a complete metal set, or a metal destiny with the earthly branches of 寅, 午, and 戌 forming a complete fire set; even if we step back, for a fire destiny encountering water of 亥 and 子, a water destiny encountering earth of 辰, 戌, 丑, and 未, a earth destiny encountering wood of 寅 and 卯, a wood destiny encountering metal of 申 and 酉, and a metal destiny encountering fire of 巳 and 午, it is the same principle. The entire hexagram turns back to attack the day master, who is isolated and without support. Engaging in conflict brings no success, so it is predicted that the person will become a soldier who turns to robbery, or even become a thief or bandit.

命前臺月，再立墓墳。即陽干前一位，陰干後一位。命後一辰，家宅難尋。命後一位為破亡，即陽干後一位，陰干前一位，如命後逢之，家宅難為建立，見之，難立家亡。生逢酉戌，小人奴婢懮患焉。如四柱地支酉戌全者，多與小人奴婢懮患焉。丁旺巽坤，女子詩書好酒。丁未好酒之女，丁酉孤女，丁巳詩女，丁卯玉女，如丁未，丁巳生人見全者，主女子好酒、詩書，且貌美之女也。龍常未亥寅卯同，經商利賂綿綿。辰為貴龍，酉為太常，辰酉相合，再加未亥或寅卯，主經商利賂，綿綿不絕。

The passage "Ming qian tai yue, zai li mu fen" refers to the position before one's destiny: for a yang stem, it is the previous one in the order of the heavenly stems; for a yin stem, it is the next one in the reverse order. This position is called "tai yue," which indicates the need to establish another burial ground, suggesting that the family may have to build another tomb. The passage "Ming hou yi chen, jia zhai nan xun" refers to the position after one's destiny: for a yang stem, it is the next one in the order of the heavenly stems; for a yin stem, it is the previous one in the reverse order. This position is called "po wang," which signifies difficulty in establishing a home, indicating that the family's property may not be completed and the family's fortune may decline. The passage "Sheng feng you xu, xiaoren nubì youhuan yan" refers to people whose four pillars include both you and xu in the earthly branches, who are often troubled by small people and servants, frequently facing such troubles. The passage "Ding wang xun kun, nuzi shi shu hao jiu" refers to the old associations of ding with the earthly branches: ding wei indicates a woman who likes to drink, ding you indicates an orphaned woman, ding si indicates a woman skilled in poetry, and ding mao indicates a jade-like woman. If the branches ding wei and ding si appear fully in one's destiny, it indicates that the woman is both learned in poetry and books and enjoys drinking, and has a beautiful appearance. The passage "Long chang wei hai mao yin, jing shang li luo mian mian" refers to the fact that chen is the "qing long," you is the "tai chang," and chen and you are in the six harmony, which originally signify wealth. Adding wei and hai or yin and mao for assistance, it indicates that engaging in business will bring continuous profits.

甲乙壬癸全逢，主作煙花之女。甲乙木也，壬癸水也，水木太和，則生色木也，如在生旺之地，主門戶出花之人，及水旺則泛，火盛則花繁而無實也。艮金瘦小，離坎高雄。艮者丑寅，金者申酉，丑寅申酉地支者，主人瘦小，乃木土金，其質不廣。離者午也，坎者子也，子午也，若乘生旺之氣，主人高雄壯，乃火炎高、水勢漲也。

The passage "Jia Yi Ren Gui are all present, the woman becomes a flower that dazzles the eyes" refers to the excessive harmony between water and wood energies: Jia and Yi belong to wood, while Ren and Gui belong to water. Water nourishes wood, but when both are too strong, the wood only grows flowers and not fruits. If this occurs in a favorable and thriving position, the family may produce women who rely on their beauty to serve others. Excessive water leads to flooding without a destination, and excessive flowers are beautiful but lack substance, which is the metaphor being used. The passage "Gen metal is thin and small, Li and Kan are tall and strong" refers to the physical forms associated with the Five Phases: Gen corresponds to Chou and Yin, metal corresponds to Shen and You. When there are many Chou, Yin, Shen, and You in the earthly branches, the qualities of wood, earth, and metal are not broad, so the person tends to be thin and small. Li corresponds to Wu, and Kan corresponds to Zi. If Wu and Zi are in a favorable and thriving position, the fire energy rises upward and becomes tall and strong, while the water energy fills up and becomes robust, so the person is tall and powerful.

三丁二丙到金，口舌生瘡。丙丁火人到申酉之地，或壬癸水人到寅卯之地，主口舌生瘡，生是非。子午陰陽盛衰，兩分卦兆。子為水，午為火，不可盛，亦不可衰，盛則太過，衰則不及，火太過則炎盛，盛中有失，遇水則無光。水太過則太泛，泛中有流，遇土則有滯。大凡五行，只求平均、中庸，不過盛，亦不偏衰。

The passage says, "Three Dings and two Bings reach metal, mouth sores arise," meaning that fire, represented by Bing and Ding, when reaching the metal elements of Shen and You, is blocked by metal and accumulates above, leading to mouth sores or disputes involving the mouth. Similarly, water, represented by Ren and Gui, when reaching the wood elements of Yin and Mao, is drained by wood and becomes dry. Both situations result in mouth sores and disputes. The passage also states, "Zi and Wu represent the extremes of yin and yang, dividing the hexagram's fortune." Zi belongs to water and Wu to fire, representing the extremes of yin and yang. Neither should be too strong nor too weak. If fire is too strong, it becomes excessive and fierce, and when it reaches its peak, it loses its brilliance upon encountering water. If water is too strong, it becomes overwhelming and flows uncontrollably, but when it meets earth, it becomes blocked. In general, the five elements seek balance and harmony, avoiding excess or deficiency. The fortune of the hexagram is determined by these two extremes.

南多北少，家則破人亡。命有東南西北，及晝夜和陰陽之分，命局全者，主大富大貴。南多北少，乃指四柱多丙丁巳午，而少見壬癸亥子，乃陽多陰少，有晝無夜，主凶。反此之方，男女消落。易言之，南少北多，即有夜無晝，陰多陽少，亦主不吉。東方全見，妻兒則難保長春。凡見甲乙，及寅卯辰三會木，為一氣秀氣，雖然富貴，未免克妻子之懮。西旺東衰，金盛則家不吉。凡見庚金，及申酉戌三會金，主家私不吉。

The text says, "More in the south, less in the north, family destroyed and people perish." First, establish a general principle: a person's destiny is divided into the four directions and day and night, yin and yang. If all four directions are present and yin and yang are balanced, it indicates great wealth and honor. "More in the south, less in the north" refers to a situation where there are many propitious fire elements such as Bing, Ding, Si, and Wu in the four pillars, while there are few water elements such as Ren, Gui, Hai, and Zi. This indicates excessive yang and deficient yin, with day but no night, thus leading to misfortune. The text also says, "Reverse this situation, and husband and wife will scatter." If instead there is more in the north and less in the south, meaning there is night but no day, with excessive yin and deficient yang, it is also not auspicious, and husband and wife will be separated and dispersed. The text further states, "If the east is fully present, wife and children will not be long preserved." If a person's chart has both Jia and Yi, along with the three combinations of eastern wood such as Yin, Mao, and Chen, the wood is strong and harmonious, indicating wealth and honor. However, because strong wood overpowers the earth, and earth represents wealth and wife, there is a risk of harming wife and children, making it difficult to preserve them. The text also says, "If western metal is strong and eastern wood is weak, family property is not auspicious." If a person's chart has strong metal such as Geng, along with the three combinations of western metal such as Shen, You, and Xu, the metal is strong and wood is weak, leading to inauspicious family property.

癸壬亥子，工巧之人。凡見壬癸亥子水也，主智，人多巧也。癸甲壬金，胡人狡佞。壬癸，玄武也，甲主胡，壬水太常也，命局癸甲壬，逢金，乃旺金生癸水，胡狡佞。月胎歲合，祖立他門。月胎，受胎之月，年為祖墓，即胎元與年柱有干合或支合者，則主祖上立他人門戶也。歲日朝時，自身舍立。年干與日或時干有干合者，如庚年干乙日或時干，或丙年干辛日或時干，主自身舍離本家，或過繼之人。

The passage states "Gui Ren Gui Hai, people skilled in craftsmanship." If a person's birth chart contains Ren and Gui water in the Zi and Hai positions, water in the Five Constants represents wisdom, so such people are mentally sharp and skilled in craftsmanship. The passage also says "Gui Ji Ren Jin, people of the Hu nationality who are cunning and deceitful." Ren and Gui are associated with the Black Tortoise, which governs concealment. Old interpretations associate Ji with people from the Northwest. If a person's chart contains Gui, Ji, and Ren together and also has Jin (metal), the strong metal generates Gui water, increasing the water's strength and making it more secretive, thus indicating a person who is clever but tends toward deceit. The passage continues "Month's birth and year's combination, ancestors reside elsewhere." "Month's birth" refers to the month of birth, or the胎元 (fetal origin), while the year column represents the ancestral tomb. If the heavenly stems of the fetal origin and the year column are in harmony, or if their earthly branches are in harmony, the two are connected, indicating that the ancestors reside under someone else's roof. The passage further states "Year and day, or year and time, the person establishes their own household." If the heavenly stem of the year column is in harmony with the heavenly stem of the day or time column, such as the year stem being Geng and the day or time stem being Bing, or the year stem being Bing and the day or time stem being Geng, the year represents the root, while the day and time represent the self. When the self and the root are in harmony and extend outward, it indicates that the person leaves their original family to establish their own household, or is adopted by someone else.

合分內外，取於進退之方。天干五合，分內合及外合。內合，以日干合他干者，如己日干合甲年干為內合者，主進。日干除外之干合者，如己時干合甲月干，謂外合則主退。略見其強，足見妻夫之勢。男以財為妻，女以官為夫，觀夫妻星坐下之地，以論運勢強弱。合逢四柱，後來妻再產兒郎。凡四柱中，見天干兩相合者，主後妻再產兒郎。隔合居中，妻子財間須見破。即兩柱相合，中隔一柱他合，如丁日與壬年合，中隔戊月與癸時合，謂之隔合居中，主妻或財破散。

The text says, "Combination divides internal and external, taking into account the direction of advancement and retreat." The five heavenly stems' combinations should be divided into internal and external combinations: if the day stem combines with another heavenly stem, it is called an internal combination, such as the day stem Ji combining with the year stem Jia, the qi returning to me, indicating advancement; if two heavenly stems outside the day stem combine with each other, it is called an external combination, such as the hour stem Ji combining with the month stem Jia, the qi not returning to me, indicating retreat. The text says, "Slightly showing its strength, it is enough to see the trend of the husband and wife." For a male's fortune, the wife is represented by the wealth star, and for a female's fortune, the husband is represented by the official star. By observing where the husband and wife stars are located in the earth branches, one can determine the strength of the husband and wife's fortunes. The text says, "When combination occurs in the four pillars, a wife comes later and children are born." If there are two pairs of combined heavenly stems in the four pillars, combining again, it indicates a second wife giving birth to children. The text says, "A combination separated by another combination indicates a wife in the middle, and the wealth door must be broken." If two pillars originally combine, but another combination is in between, such as the day stem Ding combining with the year stem Ren, while the month stem Wu combines with the hour stem Gui in between, this is called "a combination separated by another combination," indicating that the connection is cut off by someone in the middle, thus indicating the dispersion of the wife or wealth.

合於偏地見多，而二姓三名。若合在無力之地，臨破絕之鄉也，例如：乙庚合在丑寅墓絕之地，又如戊癸合在亥戌墓絕之地，主二姓三名之人，此乃合之不得力，主傍他人而立身之命。時日暗投逢合，孤兒義女。日干為己身，時柱為子女，日干與時支藏干合，謂之時日暗投逢合，如癸日巳時，巳藏戊，為戊癸合，餘如辛巳，壬午，甲午，丁亥，戊子，仿此例，皆主孤兒義女。地刑所見，次母所生。次母者，地支申子辰人見戌，巳酉丑人見未，寅午戌人見辰，亥卯未人見丑，如犯兩重者，主次母所生也。

The passage says, "Meeting many in a biased place, with two surnames and three names," which refers to the union of the heavenly stems falling in a position of weakness, and being located in a place of destruction and decline. For example, the union between Yi and Geng falls in the earth branches of Chou and Yin, which are places of burial and decline, and the union between Wu and Gui falls in the earth branches of Hai and Xu, also places of burial and decline. When the union is not strong, it cannot stand on its own, so it indicates a person with two surnames and three names, needing to rely on others for stability. The passage also says, "Meeting in secret at the time and day, an orphan or a foster daughter." The day stem represents oneself, and the time pillar represents children; when the day stem and the hidden heavenly stem in the time pillar secretly combine, it is called "secret meeting at the time and day." For example, if someone is born on a癸 day and at a巳 time, the巳 branch contains the hidden stem of Wu, and Wu and Gui secretly combine. Other combinations such as Xinsi, Renwu, Jiawu, Dinghai, and Wuzi follow the same pattern, all indicating an orphan or a foster daughter. The passage also says, "Seeing the earth's punishment, born from another mother." The calculation for the position of the "second mother" is as follows: those with earth branches of Shen, Zi, and Chen see Xu; those with earth branches of Si, You, and Chou see Wei; those with earth branches of Yin, Wu, and Xu see Chen; and those with earth branches of Hai, Mao, and Wei see Chou. If the chart contains two such instances, it indicates that the person was born from a secondary mother.

壬丁於命敗之鄉，出於偏房外妄。壬為天后主婦人，丁為六合主男子，壬丁相會，干名私門，主邪淫身不正之人也，如立於命敗之鄉，主出於偏房外妄所生，木敗子，金敗午，火敗卯，水土敗酉，以納音五行十二運為之，例如丁卯與壬子，為火敗與木敗。干合身敗，須信男女娼淫。日干為己身，有合又遇敗地，皆主男女娼淫，例如己酉日，遇甲午，為土敗酉，金敗午。身到旺鄉，有鬼者自須貴顯。如甲木到寅卯之地，謂之旺鄉，上帶官鬼者，主榮貴顯達。

The passage states, "Ren and Ding are destined to fail, born from a concubine or a secondary wife." Ren represents the Heavenly Empress, associated with women, while Ding represents the Six Harmony, associated with men. When these two meet, they form a private relationship, indicating a person whose conduct is improper. If this combination occurs in the Bathing (bathing) or failure position of the Nayin sound element (Nayin sound element), it indicates that the person was born from a concubine or secondary wife. The concept of failure is determined by the twelve cycles of the Five Phases of the Nayin sound element: wood fails in Zi, metal fails in Wu, fire fails in Mao, and water and earth fail in You. For example, when both Ding Mao and Ren Zi appear, it indicates fire failure and wood failure occurring together. The passage also says, "When the body reaches its flourishing place, if there is a ghost, one will surely achieve honor and prestige." In reverse, if the day stem, representing oneself, reaches its flourishing place, such as when the day stem is Jia Wood and it is in the position of Yin or Mao, which are the flourishing places for wood, and if the column also contains a ghost (offensive force) that restrains it, the strong body can bear the official force, thus leading to honor and prestige. Another example is when the day stem is Ji You, and it meets Jia Wu, Ji Earth fails in You, and Jia Metal fails in Wu, indicating two layers of failure.

坎離子午丙壬，重見兒女雙生。子午為陰陽之路，丙為長男，壬為長女，丙丁到寅，火長生之地，見二三重者，主雙生男，而壬癸到申，水長生之地，見二三重者，主雙生女。時與胎運月合，必須延月而生。胎者，受氣也，生時與胎月合者，主延月生也，如胎元癸卯，時柱戊寅，戊癸合。辛多旺相，老婦長年。六辛為太陰，主婦人臨旺氣者，定主陰人壽長也。

The passage states, "Kan, Yin, Wu, Bing, Ren, and the repetition of children born in pairs." Zi and Wu are the two paths of yin and yang interaction. Bing, representing the eldest son in the Eight Trigrams, and Ren, representing the eldest daughter, are involved. Bing and Ding reach the birthplace of fire at寅, which is the place of growth for fire; when this appears multiple times, it indicates the birth of twin boys. Similarly, Ren and Gui reach the birthplace of water at申, which is the place of growth for water; when this appears multiple times, it indicates the birth of twin girls. The birthplace signifies the beginning of life, and when it appears again, it splits into two, hence the prediction of twins. The passage also states, "When the time of birth and the month of conception coincide, the child must be born after the month." "Tao" refers to the month of conception. When the time of birth coincides with the month of conception, the qi is restrained and does not descend immediately, hence the child is born after the month. For example, if the fetal month is Gui Mao and the time pillar is Wu Yin, Wu and Gui combine. The passage further states, "When there are many Xin and they are prosperous and strong, the old woman will live a long life." The six Xin represent "Tai Yin" and symbolize women. When there are many Xin and they are in a prosperous and strong position, the yin energy is full, hence the women in the family will live long.

金盛逢刑，非法亡沒。金臨盛旺之鄉，克身者，主非橫殺傷亡歿也，如甲日見庚，且庚臨申酉旺地，克甲也。甲逢壬癸，生於江水之中。如甲生人逢壬癸水，或坐申子辰三合水之地，主生於江水之地中，即水多木泛之象，主人湖海生涯。運泛他鄉，孤木柱逢多水。木生人，逢二三重水在旺地，主漂泛。辛干丙巽，術士醫流。戌亥，為天門，乃天醫，辰巳為地戶，乃地醫，丙藥醫師，乾為天門，巽為地戶，辛金為針，丙火為藥，醫卜卦命僧道之術。

The passage says, "When metal is strong and meets a刑 (punishment), it leads to illegal death." Metal represents weapons and killing, so if metal is strong and comes to harm the person, such as when someone with a Jia (甲) wood day stem meets a Geng (庚) metal, and Geng is seated in a strong position like Shen (申) or You (酉), the force of the metal is uncontrolled, leading to a sudden and unnatural death. The passage also says, "Jia meets Ren and Gui, born in the middle of the river." For someone with a Jia (甲) wood day stem, if there is Ren (壬) or Gui (癸) water in the column, or if the column forms the triple harmony water pattern of Shen (申), Zi (子), and Chen (辰), the water is abundant and the wood floats, so it is said that the person was born by the river or in a water town, and their life is mostly spent near lakes and seas. The passage also says, "Going far away from home, a single tree meets much water." If there is a single tree in the column and multiple layers of water, all in strong positions, the tree has no root and drifts with the water, so it indicates the person will travel far away and live an unsettled life. The passage also says, "Xin (辛) stem and Bing (丙) trigram, the practitioner of medicine and divination." This refers to the image of the heavenly gate and earthly gate, and the use of needles and medicine: Xu (戌) and Hai (亥) are the heavenly gate, which is where Tianyi (天医) is located; Chen (辰) and Si (巳) are the earthly gate, which is where Diyi (地医) is located. Qian (乾) is the heavenly gate, Xun (巽) is the earthly gate; Xin (辛) metal represents the needle, and Bing (丙) fire represents the medicine. If these elements appear together in the four pillars, the person is likely to be involved in medicine, divination, or the Buddhist and Taoist arts.

陽干支有相刑，主人斜眼之疾。陽干者，甲丙戊庚壬，其干支有刑剋者，主頭面眼目疾。旺中戊己，兒孫後代為官。戊己土旺在辰戌丑未盛旺之鄉，主兒孫為鄉里之官。太乙與神后休囚，陰謀爭訟。太乙巳也，神后子也，子主陰淫，巳主爭訟，如命中巳子全，犯休囚者，主陰謀爭訟。五陽前建，定出清官。甲乙丙丁戊，為前五陽，在建陽之地，上臨官祿，主門出清顯官人。五陰後逢犯刑空，盜賊非橫。己庚辛壬癸，為後五陰，如犯空亡、刑害，主是非橫事之災也。

The text says, "When a yang heavenly stem is in conflict with its earthly branch, the person may suffer from crooked eyes." The five yang heavenly stems, Jia, Bing, Wu, Geng, and Ren, if they are in conflict or in subjugation to their earthly branches, will affect the upper and outer parts of the body. Therefore, the person may suffer from crooked eyes or eye disorders. The text says, "When the earthy stems Wu and Ji are strong, their descendants will hold local official positions." The earthy stems Wu and Ji are strong in the earthly branches Chen, Xu, Chou, and Wei. Since earth represents cities, fields, and homes, when earth is strong in its native branch, it indicates that the person's descendants will hold official positions in the local community. The text says, "When Taiyi and Shenhou are weak and confined, there will be secret plots and lawsuits." The earthly branch Si is called Taiyi, and Zi is called Shenhou. Zi represents hidden matters and secret affairs, while Si represents disputes and lawsuits. If both Si and Zi are present in a person's chart and are weak and confined, the energy is weak and the affairs are obscure, leading to secret schemes and disputes. The text says, "When the five yang heavenly stems are in the position of Jian, they will produce upright officials." The first five heavenly stems, Jia, Yi, Bing, Ding, and Wu, if they are in the position of Jian (a favorable position for officialdom), and are accompanied by official stars and禄 positions, their energy is pure and unimpeded, leading to the emergence of upright and distinguished officials. The text says, "When the five yin heavenly stems encounter empty and conflicting positions, there will be theft and sudden misfortunes." The last five heavenly stems, Ji, Geng, Xin, Ren, and Gui, if they are in empty and conflicting positions, their energy is weak and they lose their strength, leading to unexpected troubles and theft.

相沖壬戌，丙戌居墓者凶。壬戌上見墓，丙辰、丙戌、戊辰、戊戌，為凶。辰多而鬥訟官嗔。辰為天羅，命局多見者，主好鬥訟。戌見而兇頑小輩。戌為地網，命局多見者，主虛詐小人。旬中六甲，多主尊榮。六甲旬中生人，又得六甲，主人尊重，若再有氣，主建官星之地，尊榮者，如甲子旬中，又見甲子是也。

The passage states "When there is a clash between Chen and Xu, those with Jia and Wu in the墓库 are凶." Originally, it should read "When there is a clash between Ren and Xu, those with Bing and Xu in the墓库 are凶." Ren Xu is itself sitting on the墓 of water, and when it clashes with Chen, it opens the Storage and disperses the energy; similar cases such as Bing Chen, Bing Xu, Wu Chen, and Wu Xu are all instances where the heavenly stem is sitting in the墓, hence it is considered凶. The passage also says "When there are many Chen, there will be disputes and anger from officials." Chen is "Tian Luo," and when it appears frequently in the destiny chart, it means being entangled by a net, leading the person to be quarrelsome and prone to litigation, often attracting the blame of officials. The passage further states "When Xu appears, there are wicked and unruly younger people." Xu is "Di Wang," and when it appears frequently in the destiny chart, it indicates the presence of deceitful and wicked individuals. The passage also says "When the ten-day cycle includes six Jia, it often indicates respect and honor." Those born in the six Jia cycle have the heavenly stem of the column again appearing within the same cycle, such as seeing Jia Zi again in the Jia Zi cycle, which means the beginning of the cycle is repeated, indicating a person of noble character and dignity; if this stem also has strength and is located at the official star's position, it is a destiny of great honor and success.

天罡如逢日時，散失人口。木盡為天罡，六癸是也，日時癸酉、癸未、癸巳、癸卯、癸丑、癸亥逢之，主散失人口。木逢金盛，配遁兒郎。若木人逢金盛旺來克者，則主兒女配遁他鄉，而不得力，如子女宮有此者，則準。金上安土，門中耗散。卯酉為門戶，凡卯酉上見戊己土，為隔間之病，謂門不通，有黤散焉。五行太過，復為怯敗之根宗。命中五行求其中和平衡，太過與不及，均屬不美。三命建元，推詳強弱之正道。凡命要均平，不可太過不及，升降之氣不要衰旺，故曰元有本也，正道也，各得其正也。

The passage says, "Heavenly Gang encountering the day and hour, leads to the loss of people." Zhang Yong takes the place where the wood energy is exhausted as "Heavenly Gang," which refers to the six癸 (Gui) days. If the day pillar or hour pillar meets Guiyou, Guiwei, Guisi, Guimao, Guichou, or Guihai, it indicates that people in the family will scatter and disappear. The passage also says, "Wood meets strong metal, leading to the marriage of children." For people with a wood destiny, encountering strong metal that overcomes wood, which represents children, leads to the children being far away and not helpful. If this overcoming occurs precisely in the children's position, the prediction is more accurate. Another passage says, "Metal and wood with earth, leads to loss in the household." The branches卯 (Mao) and酉 (You) represent the doors and gates. If the branches卯 and酉 have the earth elements戊 (Wu) and己 (Ji), the earth blocks the doors and gates, causing blockage and leading to the secret loss of family wealth. Another passage says, "Excess in the Five Phases leads to the root of weakness and failure." In a person's destiny, the Five Phases should be balanced and harmonious. Excess or deficiency is not good, and excessive strength can become the root of failure. Another passage says, "The Three Destinies and the Origin of Destiny, the correct way to examine strength and weakness." This originally reads "Three Destinies and the Origin of Destiny." All destinies should be balanced, neither too much nor too little, and the rising and falling energies should not be overly strong or weak. Therefore, the original energy has its own foundation and can each achieve their proper state, which is the correct way to examine strength and weakness.

八方之卦，能推陰女盛衰。八卦推婦女之象，干者陽也，主父、公。坤者陰也，主母、姑。艮，小男。震，長男。坎，中男。巽，長女。兌，小女。離，中女。凡女命在死絕無氣之地，定為如常人家女也，若在三合，支合，干合，或壬癸、亥子水，及生旺之地，則為淫賤之女，因其水多也。一路九宮，更辨陽男得失。九宮者，坎一、坤二、震三、巽四、中五、干六、兌七、艮八、離九等是也，將四時上下之類，若合多少起，便從所得之宮起之：一吉、二宜、三生、四殺、五鬼、六害、七傷、八難、九厄。人逢建破，妨害尊卑。凡人之命，犯月破，月建沖者，主妨尊卑。

The passage "Eight Trigrams of the Four Directions, can be used to determine the prosperity and decline of women" employs the human relationships represented by the Eight Trigrams to assess female destiny. Qian belongs to Yang, representing father and grandfather; Kun belongs to Yin, representing mother and grandmother; Gen represents the young son, Zhen represents the elder son, and Kan represents the middle son. Xun represents the elder daughter, Dui represents the younger daughter, and Li represents the middle daughter. If a woman's destiny falls in a place of death and decline, she is merely an ordinary woman from a common family. However, if her destiny involves Triple Harmony, branch harmony, and stem harmony, with layers of connection, or if there is an excess of water from壬癸 and亥子, and it is located in a place of birth and prosperity, the abundance of water indicates a tendency towards promiscuity, and she is judged as a woman of low morality. The passage "Clarifying the Nine Palaces, further distinguishing the gains and losses of Yang men" states that the order of the Nine Palaces is Kan one, Kun two, Zhen three, Xun four, Zhong five, Qian six, Dui seven, Gen eight, and Li nine. By combining the numbers of the four seasons and the upper and lower numbers, the number obtained determines the starting palace, and the sequence is one as auspicious, two as suitable, three as life, four as destruction, five as ghosts, six as harm, seven as injury, eight as difficulty, and nine as calamity. The judgment is based on which palace the person falls into. The passage "When a person meets the Month Builder and Month Breaker, it causes harm to the hierarchy" indicates that if a person's destiny is affected by the Month Breaker or is in conflict with the Month Builder, the conflict shakes the foundation, thus causing harm to both the higher and lower ranks.

癸巳與乙卯庚申戌亥，九流之士。癸巳暗合戊，乙卯旺木，庚申旺金，木被金克，又庚申為白虎守道，戌亥乃天門之象，主九流之人也。各推前五，祖宗運後代皆知。年為祖，月為父母，日為妻，時為子息。年前五位知祖，月後五位知父母門戶，日前五位知己身妻妄，時後五位知子孫，各推年月日時支，前五位互相推之，則知父母、兄弟、妻妾、子孫，而其臨生旺衰死之地，高下而已。丙丁多或到深山，陽孤陰亂。寅乃艮宮，艮為山，寅為丙長生，又主火，為陽孤，寅山火多，即命局丙丁火，或內丁坐寅，主門戶出陽人孤、陰人亂。

The passage states "Guisi and Yimao Gengshen, connected with Xu and Hai, the nine streams of scholars." Examining it word by word: in Guisi, the hidden Wu earth is contained within Si, which暗暗 combines with癸. Yimao represents strong wood, while Gengshen represents strong metal, and wood is overcome by metal, thus unable to flourish. Gengshen is also "White Tiger" ruling the path, and Xu and Hai further represent the heavenly gate. Combining these meanings, the person is from the path of the nine streams of divination. The passage continues "Each column is pushed forward by five, ancestors and descendants are all known." First, set up the positions of the four pillars: year represents ancestors, month represents parents, day represents wife, and hour represents children. Then, push each pillar forward by five positions: the five positions before the year reveal information about ancestors, the five positions after the month reveal information about parents, the five positions before the day reveal information about oneself and wife, and the five positions after the hour reveal information about children. By pushing the branches of year, month, day, and hour forward by five positions, the situations of parents, brothers, wife, and children can be known. Then, observe whether each position is in a position of growth and strength or decline and death, and the distinctions of high and low become clear. The passage continues "If there are many Bing and Ding, they may reach deep mountains, with yang solitude and yin chaos."寅 belongs to the Gen palace, and Gen represents mountain.寅 is also the long life position of Bing fire, and fire is solitary and strong, hence called "yang solitude." When fire is abundant on a寅 mountain, it indicates that if there are many Bing and Ding in the destiny or if Bing and Ding are seated on寅, it suggests that men in the family are solitary and women are chaotic.

己庚同會，女子娉婷。女命，己庚在旺相，如庚日巳時，或己日庚時，辛月生，主出秀麗娉婷之女。乙庚旺相之鄉，男子和明進顯。庚主剛堅，男生之有顯，乙庚合金，坐旺相之鄉，主男有和明進顯。空中有合，門生虛道閒人。命局干合、支合，上帶空亡者，主門生虛道閒人。丁巳與丁卯各生，門內官進納。丁與壬，為德合，故有丁巳與丁卯、丁亥，各主旺者，主門戶出進納官人也。土居四季見全，而多有田林。土多生萬物也，辰戌丑未上見己土者，生旺之氣，而有田園。

The passage says, "Ji and Geng meet, the woman is graceful and elegant." It refers to a woman's destiny where Ji earth and Geng metal meet and both are prosperous and strong. For example, if Geng day is born at the time of Si, or Ji day is born at the time of Geng, and the month's stem is Xin, earth and metal mutually generate, the quality is refined and elegant, so the woman is graceful and elegant. The passage says, "In the place where Bing and Geng are prosperous and strong, the man is harmonious and prominent." Geng metal represents firmness and strength, and a man with Geng is capable of achieving success. Bing and Geng combine to form metal, and if they are in a prosperous and strong position, they are firm yet harmonious, so the man is gentle, wise, and capable of achieving high status. The passage says, "There is a union in the air, but the people are idle and untrustworthy." In the destiny, although there are combinations in the heavenly stems and earthly branches, they are accompanied by Kongwang, so the combinations are empty and not real, leading to people who are superficial and like to be idle and live outside society. The passage says, "Ding Si and Ding Mao each generate, the officials in the family gain wealth and status." Ding and Ren are harmonious, so if the pillars of Ding Si, Ding Mao, and Ding Hai are each in a prosperous position, the family will produce officials who gain status through financial contributions. The passage says, "Earth is in the four seasons, and when complete, there is much farmland and forest." Earth can nourish all things, and if the four seasons of Chen, Xu, Chou, and Wei have Ji earth and are in a prosperous and strong position, farmland and forest will naturally be abundant.

四柱五行，定於內外。子午卯酉，定四方也，卯辰巳以東為內，以西為外，酉戌亥以西為內，以東為外，午未申以南為內，以北為外，子丑寅以北為內，以南為外也。命之前後，陽前陰後五辰，定見家宅禍福。陽命前五辰為宅，後五辰為墓，陰命前五辰為墓，後五辰為宅，如甲子陽命人，前五辰乃（巳），為宅。後五辰乃（未），為墓。若大小二運，太歲到此二位論生克門戶，有何災福而言之。

The passage states, "The five elements of the four pillars are determined by internal and external positions." First, the four cardinal directions are established using the branches of Zi, Wu, Mao, and You. Then, internal and external positions are divided: the section from Mao to Chen to Si takes the east as internal and the west as external; the section from You to Xu to Hai takes the west as internal and the east as external; the section from Wu to Wei to Shen takes the south as internal and the north as external; and the section from Zi to Chou to Yin takes the north as internal and the south as external. Once the directions are fixed, the five elements in the pillars are assigned to their respective positions, and the distinction between internal and external becomes clear. The passage also says, "The fate before and after is determined by the yin and yang. The five stars determine the presence of home and family fortune and misfortune." For a yang destiny, the five stars before are considered the home, and those after are the tomb; for a yin destiny, the five stars before are the tomb, and those after are the home. For example, a person with the destiny of Jiazi, a yang destiny, counts five stars forward to reach Si, which is the home, and five stars backward to reach Wei, which is the tomb. When the big destiny, small destiny, or the current year's destiny reaches these two positions, it is examined according to their relationship of generation and overcoming with the original destiny, and thus the fortune and misfortune of the family and home are judged.

生逢兄弟不相親，終見交爭。比劫為兄弟，如甲見乙為敗財，乙見甲為劫財，即陽日干同行陰干為順，如甲見乙，丙見丁，戊見己，庚見辛，壬見癸等為敗財，陰日干見同行陽干為逆，如乙見丙，丁見戊，己見庚，辛見壬，癸見甲等為劫財，若內戰並刑剋，終見交爭，敗財主兄弟交爭，命局有財多者，不懼。父子夫婦親外，皆同前法。視於日時，識辨子妻。日支為妻，時干為子，時支為女。觀其胎月，知於父母。受胎之月，為父母宮，胎月之上，推其父母。

The passage says, "Meeting brothers who are not close leads to eventual disputes." In divination, brothers refer to the same type of heavenly stems, known as the "jia" and "jiecai" (liabilities). On a day with a yang stem, encountering a yin stem of the same type is considered "jiecai" (liability), such as Jia meeting Yi, Bing meeting Ding, Wu meeting Ji, Geng meeting Xin, and Ren meeting Gui. On a day with a yin stem, encountering a yang stem of the same type is considered "baitian" (loss of wealth), such as Yi meeting Bing, Ding meeting Wu, Ji meeting Geng, Xin meeting Ren, and Gui meeting Jia. If these brother stars are in conflict within the chart and are also subject to punishments or conflicts, disputes and hostility will inevitably arise. However, if there are many wealth stars in the chart, they are not afraid of brothers dividing the wealth. The passage also says, "The father, son, and spouse, as well as relatives outside the family, all follow the same method." The method for calculating the father, son, and spouse, as well as external relatives, is the same as above. The passage further states, "By observing the day and hour, one can identify the wife and children." The day branch represents the wife's palace, the hour stem represents the son, and the hour branch represents the daughter. The passage also says, "The month of conception and the month of birth are respected as the parents' palace, and from the month of conception, one can determine the condition of the parents." The month of conception represents the parents' palace, and from the month of conception, one can determine the condition of the parents.

巽離旺相，丙丁俱全，足見高明。巽，巳也。離，午也。丙丁火在巳午之上，為丙祿在巳，丁祿在午，臨祿地旺相，足見高門。壬癸庚辛，土木同法，亦當貴顯。如壬癸居亥子，庚辛居申酉，戊己居巳午，甲乙居寅卯，當為旺相建祿之地，亦主貴顯。刑沖破害戊辛多，定出軍人。戊乃辛之母，金為白虎，旺相也，戊辛人，犯刑沖破害，主為軍人，金主武，戊寅日辛酉時，或戊申日辛巳時。從魁與亥木，丁辛遇太常，酒家利路。酉從魁酒神，亥登明漿神，巳太乙主酒家，未小吉，太常主酒食，未亥巳見辛丁者，主酒家利路。

The passage says, "The trigrams Xun and Li are prosperous and strong, with both Bing and Ding present, indicating a high-ranking family." The trigram Xun corresponds to the branch Si, and the trigram Li corresponds to the branch Wu. Bing's official position is in Si, and Ding's official position is in Wu. Bing and Ding fire are seated on Si and Wu, which are their official positions, thus being prosperous and strong. Therefore, it indicates that the person comes from a high-ranking family. The passage also says, "Ren Gui and Geng Xin, with earth and wood in harmony, also indicate nobility and prominence." This is the same principle applied more broadly: Ren and Gui are located in Hai and Zi, Geng and Xin are located in Shen and You, Wu and Ji are located in Si and Wu, and Jia and Yi are located in Yin and Mao. These are all positions of prosperity and official positions, thus also indicating nobility and prominence. The passage further states, "Wu Xin suffer punishment and clash, often leading to military careers." Wu earth is the mother of Xin metal, and metal is the White Tiger, which governs military affairs. When Wu and Xin are both present and suffer punishment and clash, the killing energy is revealed, thus often leading to military service. For example, a person born on Wu Yin day paired with Xin You hour, or a person born on Wu Shen day paired with Xin Si hour. The passage also says, "From Kui and亥 wood with Ding and Xin, encountering Tai Chang is beneficial for a wine shop." This is based on the imagery of the twelve generals: You is From Kui, the god of wine; Hai is Deng Ming, the god of wine; Si is Tai Yi, which governs wine shops; and Wei is Xiao Ji, also Tai Chang, which governs food and wine. When the positions of Wei, Hai, and Si are present along with the presence of Xin and Ding, it indicates that one is engaged in the business of wine shops and will benefit.

亥逢金盛，癱瘓長生。亥為甲木之長生，逢庚辛申酉，盛旺之金來克，主癱瘓之疾。水立金中，門生陰病。凡壬癸水居申酉金之上，或庚辛居亥子水上，或合巳酉丑金上，或居乙庚合金之鄉，金又生水，主門生陰病。太沖辛乙無氣，而道士抽簪。卯酉上見辛乙相剋，或臨無氣之地，卯酉乃日月之門戶，又主陰私，而道士抽簪也。

The passage states, "When亥 meets strong metal, it leads to paralysis and the growth of the wood."亥 is the place where 甲 wood is born, which naturally promotes growth; however, when strong庚 or 辛 metal and 申 or 酉 metal come to control it, the growth is cut off at the beginning, thus leading to paralysis. The passage also says, "When water stands in metal, it causes illness of the yin." Any 壬 or 癸 water sitting on 申 or 酉 metal, or any 庚 or 辛 metal sitting on 亥 or 子 water, or forming the metal triad of 巳, 酉, and 丑, or being in the land of 乙 and 庚 where metal and wood combine, the metal again generates water, making the water stronger and more yin, thus causing illness of the yin. The passage also says, "When 辛 and 乙 are without strength, the道士 pulls out his hairpin." 卯 is called "太冲," and when 辛 metal and 乙 wood are in conflict at 卯 and 酉, or when both the heavenly stem and earthly branch are in places without strength, 卯 and 酉 are the gates of the sun and moon, and also represent private matters. When these gates are broken, the道士 pulls out his hairpin and becomes a layman.

從魁辛乙相加，主還俗和尚。乙酉見辛卯，辛酉見乙卯，乙沙門，為辛舍，主和尚還俗也。辛亥來卯上，定生唇缺之人。辛亥生人，有乙卯木日時，謂辛金克乙木，乙卯木也，主頭面之疾，遭克缺唇也，辛卯日時有者，是也。酉上逢丁，後須絕嗣。酉為門戶，主後嗣，酉為丁火克之，主絕後嗣。

The passage states "From Qiu Xinhui and Yi add up, the master is a layman monk." The branch You is "Qiu." When Yiyou meets Xinmao, and when Xinyou meets Yimao, they are both cases of Xinhui and Yi intersecting, with the heavenly stems and earthly branches exchanging positions. Old interpretations take Yi as a monk and Xin as the dwelling place of the monk. The dwelling place and person are in mutual control, so it indicates that monks return to secular life. The passage also says "When Xinhai comes to Mao, it definitely produces people with missing lips." For those born in Xinhai, if their day or hour is Yimao, the metal Xin will control the wood Yi. Wood in the human body represents the head and face, and when controlled, it causes damage to the lips, hence the indication of people with missing lips. Similarly, if the day or hour is Xinmao, the result is the same. The passage also says "When You meets Ding, there will be no descendants later." The branch You represents the position of the door and is associated with descendants. When the fire Ding controls the metal You, the door is injured, hence the indication of no descendants.

戊己如生四柱，未申中三四同行，必主甘香肥壽。土主豐肥，又遇長生旺相，主肥壽，戊己土為重厚之物，如到未申長生之地，逢建旺，主有壽也。庚辛向無火之鄉，出不義軍人孤女。金主義，若無火制，則不成器，主人不義，庚辛局中上不見丙丁，或下不見巳午火克，主出不仁不義之軍人孤女。有氣逢官，定為顯赫。如甲乙木在有氣之地，逢庚辛金克為官星，定主顯赫。十干五行，見同上法。餘之天干在有氣之地，逢官克也是。癸壬旺中，必須流落。土為堤防，水無土，主人流落，水多在旺地，多主飄蓬，主性不定而流落也。

The text says, "When Wu and Ji are born in the four pillars, and the positions of Wei and Shen are in the third and fourth places, it will surely indicate sweet and delicious food." Earth is associated with richness and abundance, and Wu and Ji are heavy and substantial elements. If the positions of Wei and Shen appear together in the third and fourth places among the four pillars, the earth reaches its place of growth and strength, resulting in a full and prosperous form, delicious food, and also indicating longevity. The text also says, "When Geng and Xin are in a place without fire, it will result in soldiers who are not righteous and lonely women." Metal is associated with righteousness, and it needs fire to be refined into a useful tool. If the positions of Geng and Xin do not have the presence of Bing and Ding or the fire of Si and Wu below, the metal remains unrefined, leading to soldiers who lack morality and women who are lonely and unfortunate. The text further states, "When there is vitality and an official star is encountered, it will surely result in prominence." For example, if wood of Jia and Yi is in a place of vitality and encounters the metal of Geng and Xin, which acts as an official star, the person can bear the official position, and will surely achieve prominence. The text also says, "The ten heavenly stems and the five phases follow the same principle." The same logic applies to other heavenly stems when they are in a place of vitality and encounter an official star. The text continues, "When Gui and Ren are strong, they must be wandering." Earth serves as the barrier for water, and without earth to restrain it, water will spread everywhere. If there is an excess of water and it is in a strong position, the person's nature is unstable, and they will lead a life of wandering and drifting.

盛則太過，小則不及。四清本主俱全，而文武兩升。寅申巳亥，為五行之四長生，干旺清，主文。支旺清，主武。四柱見之有旺，則門中生貴。子午卯酉，乃五行旺地，木旺於卯，火旺於午，金旺於酉，水土旺於子，陽干清，陰支濁，則主門中生貴子。季中全犯有氣，而庫藏之官。辰戌丑未，乃五行庫印之鄉，上見有氣者，而為庫藏之官。我去刑辰，必主兵法之任。日支刑年月時支，兵刑之任，年月時支刑日支，則主犯兵刑厄。

The passage "When excessive, it becomes excessive; when weak, it becomes insufficient" is a general summary that connects the previous and following statements: excessive strength is called "excessive," and excessive weakness is called "insufficient," and both extremes are not in the middle path. The passage "Four Clear Positions are the original masters, and both literary and military paths rise" refers to the four positions of growth in the Five Phases, called "Four Clear Positions":寅, 申, 巳, and 亥. The heavenly stems that are strong and clear are associated with literary achievements, while the earthly branches that are strong and clear are associated with military achievements. When both are complete, one can succeed in both literary and military paths. The passage "When the Four Middle Positions are seen to be strong, then the family will produce a noble son" refers to the four strong positions in the Five Phases: 子, 午, 卯, and 酉. Wood is strong at 卯, fire at 午, metal at 酉, and water and earth at 子. Yang heavenly stems are clear, while Yin earthly branches are turbid. When clear and turbid are properly matched, the family will produce a noble son. The passage "When all three are fully involved, there will be an official who manages granaries and treasuries" refers to the four repository positions in the Five Phases: 辰, 戌, 丑, and 未. If there is also a strong heavenly stem present, it indicates an official who manages granaries and treasuries. The passage "When I刑辰, it will certainly lead to a position involving military strategy" refers to the day branch as "I": if the day branch is in conflict with the year, month, or hour branches, it means I control others, indicating a position involving military and legal affairs. Conversely, if the year, month, or hour branches conflict with the day branch, it means others control me, indicating personal troubles with legal cases and military conflicts.

乙庚旺相，方外聲名，金主聲，乙庚合金，若臨旺相之地，而四方之外，有名聲。戊癸炎輪，多生禮德。火主禮，戊癸合火，若在旺相之地，多有禮德。丙辛真化，水盛陰淫。水主智，丙辛合化水，在旺相之地，多智陰淫之象。甲己同交，交之有信。土主信，甲己合化土，在旺相之地，主有信行。丁壬化木，旺多仁義。木主仁，丁壬合化木，在旺相之地，主有仁義。

The following five passages interpret the five harmonies and their transformed energies in relation to the five constants. The text states, "Yi and Geng are prosperous and strong, their fame spreads beyond the borders." Yi and Geng combine to form metal, which governs sound. If the combined energy of Yi and Geng is in a prosperous and strong position, their fame will spread throughout the world. The text also says, "Wu and Gui produce intense heat, often indicating propriety and virtue." Wu and Gui combine to form fire, which governs propriety. If the combined energy of Wu and Gui is in a prosperous and strong position, the person will have proper conduct and virtue. The text further states, "Bing and Xin truly transform, leading to excessive wood and secret misconduct." Bing and Xin combine to form water, which governs wisdom. If the combined energy of Bing and Xin is in a prosperous and strong position, the person will be overly intelligent but may indulge in private and improper behavior. The original text mentions "excessive wood," but the commentary clarifies that it should be understood as transformation into water, so the correct interpretation is transformation into water. The text also says, "Jia and Ji meet, their meeting is trustworthy." Jia and Ji combine to form earth, which governs trustworthiness. If the combined energy of Jia and Ji is in a prosperous and strong position, the person will be sincere and trustworthy in their words and actions. The text further states, "Ding and Ren transform into wood, with prosperity leading to benevolence and righteousness." Ding and Ren combine to form wood, which governs benevolence. If the combined energy of Ding and Ren is in a prosperous and strong position, the person will be benevolent and righteous.

諸卦吉凶，視於接近。木中有土，鬼怪當聞。木中有土，戊寅己卯是也，或先見木，後見土，甲辰，甲戌，乙丑，乙未，主有驚恐怪異。金上安仁，門中虛耗。仁者，木也。金上安仁，如庚寅，辛卯，或甲申，乙酉昆也，主門中虛耗。火加金位，孤獨貧窮。火命人，丙丁者，到申酉之位，主孤獨貧窮。火到水鄉，女人癱瘓。火到亥子丑之位，主女人有癱瘓之疾。

The divination text says, "The fortune or misfortune of each hexagram depends on the proximity or distance." The extent to which each hexagram manifests depends on how close or far apart the relevant two pillars are in the four pillars. The text also says, "Wood contains earth, and ghosts and strange noises are often heard." Wood containing earth refers to pillars where earth sits on wood, such as Wuyin and Jimao, or pillars where wood comes first and then earth, such as Jiachen, Jiaxu, Yichou, and Yiwei. Wood overcomes earth and the energies are not harmonious, so there are often strange noises and frightening events at home. The text also says, "Wood is placed on metal, and there is loss in the household." "Wood" here refers to benevolence. Placing wood on metal refers to pillars where metal sits on wood, such as Gengyin and Xinmao, or pillars where wood sits on metal, such as Jiashen and Yiyou. Metal and wood clash, leading to loss of wealth in the household. The text also says, "Fire reaches the metal position, resulting in loneliness and poverty." People with a JING and DING fire destiny who travel to the SHEN and YOU metal positions, where fire overcomes metal and both are harmed, will experience loneliness and poverty. The text also says, "Fire reaches the water region, leading to women suffering from paralysis." When fire reaches the HA, ZI, and CHOU water positions, fire is extinguished by water, and the yang energy does not reach the extremities, leading to women suffering from paralysis.

巽離同住乾宮，世出冷勞男子。丙午、丁巳到戌亥之地，則主男子患冷勞之疾，蓋己亥為而沖地擊，丙丁臨旺盛之鄉。丙壬同居震位，陰陽淫亂之宮。丙壬生人，遇卯時，謂之人私門。丙長男也，壬長女也。卯上謂之私門，凡命中見之，則男女不正也。木人煙中，疾為下小。甲乙木到巳午火鄉，謂之木人煙中，主為下小之人。旺相休囚，問於進退。壬來朝申有貴官，中女須榮。壬生人，申為長生，上逢官星，主榮貴，子為中女，子亦為壬之帝旺，主榮貴。

The text says, "The trigrams Xun and Li share the Heaven palace, and generations produce men suffering from cold and laborious illnesses." Xun and Li both represent fire, and the Heaven palace corresponds to Xu and Hai. When columns with extremely strong fire energy, such as Bingwu and Dingsi, reach Xu and Hai, the fire enters the heavenly gate and is impacted, causing excessive yang energy to float outward while the inner energy becomes weak, thus leading to generations of men suffering from cold and laborious diseases. The text says, "Jing and Ren share the Zhen position, which is a place of disorder between yin and yang." The Zhen position corresponds to Mao, which is called the "private gate." Jing, representing the long son in the Eight Trigrams, and Ren, representing the long daughter, when people born under Jing and Ren encounter the hour of Mao, the images of male and female both enter the private gate, indicating improper behavior between men and women. The text says, "Wood entering smoke leads to a lowly and inferior fate." When the wood of Jia and Yi reaches the fire land of Si and Wu, it is like wood being thrown into smoke and fire, where the wood is burned and cannot become useful, thus leading to a fate of being lowly and inferior. The text says, "Prosperity, strength, decline, and weakness, inquire about advancement and retreat." One should still inquire about advancement and retreat based on the principles of generation and overcoming. The text says, "Ren comes to pay homage to Jia, indicating that the noble official and the middle daughter will achieve honor." The annotation states that "paying homage to Shen" is correct: For a person born under Ren, Shen is their long life, and if an official star is encountered at Shen, it indicates honor and prominence. Zi, representing the middle daughter in the Eight Trigrams, is also the place of prosperity for Ren water, so the middle daughter in the family will also achieve honor.

胎月朝時建旺，則祖先富貴。胎月俱來朝生時，又臨建旺之鄉，則祖宗富貴。三交四聚，因官而借出其名。年朝月、月朝日、日朝時，互為官鄉祿馬朝拱，自有貴人接引成名，四柱有官祿交馳，貴人接引者，主大貴。帶刑全申巳寅，定有官刑嗔訟。寅為功曹主文章書曹吏，巳為太乙主官訟，申為白虎主刑，如申巳寅全，則主有官司刑訟。自刑重見，自死自凶。辰午酉亥，為自刑。若更內外戰克，臨死地，凶也。

The passage says, "When the month's stem and branch are in a prosperous and strong position, the ancestors become wealthy." If the胎元 and the month pillar both support and converge towards the birth time, and they are in a place of prosperity and strength, the foundation is solid and the outcome is determined by the time, so the ancestors become wealthy. The passage also says, "Three intersections and four gatherings, due to official positions, the name is established." When the year, month, and day all support the hour, and they mutually support each other in the official position and the禄 and 马, there is a nobleman guiding them; when the four pillars have intersecting official positions and are supported by a nobleman, it indicates great wealth, and their fame is established through their official positions. The passage further states, "If there is a self-inflicted crime, there will be self-destruction and misfortune." When the branches of Chen, Wu, You, and Hai appear together, it is considered self-inflicted crime; if there is also internal and external conflict and mutual control, and they are in a dead position, self-harm without salvation, it results in misfortune.

子卯相刑門戶，全無禮德。卯為三元之戶，子為水神之元，命見子卯相刑，主無禮德之人。丑逢戌未犯支刑，肢病難痊。丑為金墓，戌為火墓，未為木墓，命見丑戌未地支三刑，各持墓之毒元有傷，主四肢之病難痊。辰卯相加，必有獄刑腰腳。辰為天罡主獄事，卯為太沖主私門，卯木克辰土，必有獄刑、腰腳之病。寅來加巳，子孫懮勞熱燒身。寅木，巳火，謂木人火家之象，寅為陽火長生，克陽金長生巳，命逢寅巳，主子孫有癆病，發熱也，或有火燒身之病，乃寅刑巳也。

The passage states, "Zi and Mao are in mutual punishment, and the gate lacks propriety and virtue." Mao is the gate of the three elements, and Zi is the origin of the water god. When Zi and Mao are in mutual punishment, it signifies water and wood harming each other, with the root and the branch in conflict. Therefore, the person lacks propriety and virtue. The passage also says, "Chou meets Xu and Wei, committing branch punishment, leading to illness in the limbs that is hard to recover from." Chou is the burial place of metal, Xu is the burial place of fire, and Wei is the burial place of wood. When these three are in mutual punishment, it is as if all three burial places are disturbed at once, and their toxic energies harm the root, thus causing illness in the limbs that is difficult to cure. Another passage says, "Chen and Mao combine, there will certainly be imprisonment and punishment, and injuries to the waist and legs." Chen is "Heavenly Gang," which governs prison matters, and Mao is "Tai Chong," which governs private affairs. The wood of Mao overcomes the earth of Chen, so there will certainly be legal disputes and punishment, along with injuries to the waist and legs. Another passage states, "Yin comes to add Si, there will be worries about descendants, labor, and fever burning the body." Yin belongs to wood, and Si belongs to fire, symbolizing wood entering the home of fire. Yin is also the growth of yang fire, which instead overcomes the yang metal growth of Si. When Yin and Si are in mutual punishment in a person's fate, it leads to descendants suffering from tuberculosis and fever, with the body experiencing high fever, and even the danger of being burned by fire.

巳立功曹，必見兩宮所失。乙巳，十二辰中，太乙為尊，被功曹所刑，有犯上之過，有所失也。午逢丑位，久病內氣之災。午為旺火也，丑乃金墓也，丑午相害，故旺火克墓中之金，主久病由內氣之災。丑人炎陽，必有四肢深厄。丑乃金墓也，炎陽，火也，火克金，如辛丑見丙午火，主四肢深厄。子臨井宿，須生脾胃之災。未乃井宿，子未相害，子旺水臨未土，主有脾胃之疾。未到子鄉，定見尊凶婦厄。未，小吉也，子，神后也，主婦人及尊人須有厄也。

The text says, "When Si is established as the official of merit, there will certainly be losses in both official positions." Si in the twelve earthly branches is "Taiyi," the most exalted position, but now it is harmed by Yin, the "Gongcao" (official of merit), which is a case of a lower position offending a higher one, indicating an offense against superiors, hence losses in both official positions. The text says, "When Wu meets Chou, there will be a long illness caused by internal qi." Wu is the strong fire, and Chou is the metal grave; Wu and Chou are mutually harmful. The strong fire boils the metal in the grave, and the illness is deep within rather than on the surface, thus indicating a long illness caused by internal qi. The text says, "When Chou enters the heat of fire, there will certainly be severe afflictions in the limbs." Chou is the metal grave, and fire is the heat; fire harms metal, and when Xinchou meets Bingwu, the metal in the grave is further injured by fire, thus causing severe afflictions in the limbs. The text says, "When Zi approaches Jingxiu, there will certainly be illness in the spleen and stomach." Wei is Jingxiu, and Zi and Wei are mutually harmful; strong water presses upon the earth of Wei, and the earth is insulted by water, thus causing illness in the spleen and stomach. The text says, "When Wei reaches Zi's territory, there will certainly be misfortune for the superior and calamity for the wife." Wei is "Xiaoji" (favorable), and Zi is "Shenhou" (goddess of marriage), which are mutually harmful. Since Shenhou governs women, both the wife and the superior will suffer calamity.

亥申二勢爭強，不久道路散失。亥申相害，亥、陰賊，申、傳送，主爭竟道路散失之象。建逢酉戌克戰，鬼賊門病終懮。酉為門戶，逢戌火之墓，而克旺金，主門房有鬼賊，小人相害也。旺中有卦本全，而出自清名。如亥卯未生春，巳酉丑生秋，寅午戌生夏，申子辰生冬，土生於辰戌丑未也，五行各得其局者，謂各有本卦全者，有氣旺相，乃富貴之人，清名而出也。

The passage states, "The forces of Hai and Shen contend strongly, otherwise people and goods will be lost on the roads." Hai and Shen are harmful to each other. Hai represents "hidden evil," while Shen represents "transportation" and is associated with roads. The two forces struggle fiercely, leading to continuous disputes or loss of people and property on the roads. The passage also says, "When the Ji (establishment) meets Xu and You, there will be conflict and ghosts and thieves causing illness and worries." You is the position of the gate, but it meets Xu, which is the burial place of fire, thus weakening the metal. The gate is harmed, leading to ghosts, thieves, and small people causing harm within the family, and lifelong worries from illness. The passage further states, "When the strong element has the complete trigram, it originates from a clear reputation." For example, if the wood trigram of Hai, Mao, and Wei is formed in spring; the metal trigram of Si, You, and Chou is formed in autumn; the fire trigram of Yin, Wu, and Xu is formed in summer; the water trigram of Shen, Zi, and Chen is formed in winter; and the earth trigram is formed in Chen, Xu, Wei, and You. Each of the five elements has its own trigram and is in the season when it is strong, with pure energy and no mixture, thus making one a wealthy and noble person with a clear and upright reputation.

五卦頗同，文武兩班自顯。水木主文，金火土主武，如各得本卦，主貴顯，如木人得亥卯未或寅卯木。分三辨五，旺相兩名，死囚休廢，為卑賤也。分三主，辨五行，論旺相富貴，死囚休，為卑賤也。

The text says, "Five hexagrams are similar to Wen and Wu, and two inferior ones become prominent." The Five Phases are divided into two paths: water and wood represent Wen, while metal, fire, and earth represent Wu. If each person's hexagram is formed according to their own, such as a person with a wood destiny obtaining the triple harmony of Hai-Mao-Wei (Wood triad) or the original qi of Yin and Mao, they will achieve success in their respective path, whether in the Wen or Wu category. The text also says, "Divide into three, distinguish the Five Phases, those in prosperous and strong positions gain fame and wealth, while those in dead, captive, resting, or exhausted positions remain low and unsuccessful." "Divide into three" refers to dividing according to year, month, and day, and "distinguish the Five Phases" refers to identifying the attributes of the Five Phases. Those in prosperous and strong positions attain wealth and fame, while those in dead, captive, resting, or exhausted positions remain low and unsuccessful.

子來合丑，宮觀閒人。子丑相合也，子為華釋之宮，丑為雲室之人，子人合丑為逆，為宮觀閒人。丑到子鄉，復為貞吉。丑人合子，順也，為貞吉。亥朝寅位，滋養外人。亥為木之長生，寅為火之長生，木生火，寅亥合，又亥藏壬水，滋甲木，但亥人合寅馬逆，故滋養外人。寅人天宮，顯然之兆。亥為天宮，寅人就亥水滋長之兆，寅人合亥，順也。

The Six Harmonies divide into favorable and unfavorable directions. When I go to meet people, it is unfavorable; when people come to me, it is favorable. Favorable directions bring benefit, while unfavorable directions mean being used by others. The passage says, "The rat comes to join the ox, making a place for idle people." The rat and ox are naturally harmonious. The rat symbolizes a palace of flowers and the ox symbolizes a person in a cloud chamber. When the rat goes to join the ox, it is unfavorable, and the self is in a guest position, thus becoming only an idle person in the palace. The passage also says, "The ox arrives at the rat's place, resulting in a favorable and auspicious outcome." When the ox goes to join the rat, it is favorable, and each occupies its proper position, thus resulting in a favorable and auspicious outcome. The passage further states, "The pig arrives at the tiger's position, nourishing outsiders." The pig represents the growth of wood, and the tiger represents the growth of fire. The tiger and pig are harmonious, and the wood can nourish the fire. The water hidden in the pig nourishes the wood of the tiger; however, when the pig goes to join the tiger, it is unfavorable, and the nourishing effort is directed toward others, hence the saying "nourishing outsiders." The passage also says, "The tiger enters the heavenly palace, indicating a clear omen." The pig represents the heavenly palace, and when the tiger goes to join the pig, it is favorable. The tiger wood is nourished by the pig water, leading to growth, thus indicating a prosperous omen.

天魁到卯，破敗土田。天魁為戌也，藏辛金，克卯藏乙木，主破敗田土，故戌合卯為逆。木人天魁，復為吉兆。卯合戌，為順，主吉。酉朝罡上，金土兩合。酉金合辰土，相合為金。罡到金中，和中有訟。天罡辰也，金指酉也，辰中有乙木，酉中有辛金，辛金克乙木，故辰酉先和而後訟。

The passage says "Heavenly Gang reaches the卯, causing destruction to fields and land." The戌 is "Heavenly Gang," and within戌 is hidden 辛 metal, which goes to overcome the乙 wood hidden in卯. The戌 also governs fields and land, and its main energy is injured, hence it indicates the destruction of property. The戌 approaches the卯, which is an inverse combination. The passage also says "Wood entering Heavenly Gang brings good fortune." In reverse, the卯 approaching the戌 is a harmonious combination, and the wood finds its proper place, hence it is auspicious. The passage also says "When the metal meets Heavenly Gang in the酉, metal and earth harmonize." The酉 metal approaches the辰 earth and transforms its energy to metal, which is a harmonious combination, and thus metal and earth harmonize with each other. The passage also says "Heavenly Gang reaches the metal, harmony with contention." The辰 is "Heavenly Gang," and the metal refers to the酉. The辰 approaching the酉 is an inverse combination. The辰 contains乙 wood, and the酉 contains 辛 metal, which necessarily overcomes the乙 wood. Thus, although they combine, they first harmonize and then give rise to disputes.

巳刑傳送，道路長行。申，傳送，為道路，巳刑申，則主道路長行也。申到巳中，行人返復。申、金也，巳、火也，申合巳，逆也，故於人返復。未午合，分得失，未吉午凶。未逢午則吉，乃土逢火生也，午逢未則凶，乃午火見未土，而晦滯。

The passage states "巳刑传送, roads are long and travel is prolonged." Since Shen represents "transmission" and is associated with roads, the刑 (injury) of Si upon Shen causes disturbance and unrest in the roads, leading to prolonged travel outside the home. The passage also says "Shen arrives in Si, travelers come and go repeatedly." Shen belongs to metal and Si to fire; the union of Shen and Si is an inverse union, and fire overcomes metal, hence travelers come and go repeatedly, going and returning. The passage further states "Wu and Wei combine but are divided, gain and loss are not auspicious, Wu is凶 (inauspicious)." Wu and Wei are a combined pair, but depending on direction, the outcome differs: when Wei meets Wu, fire nourishes earth, thus it is auspicious; when Wu meets Wei, fire is buried in earth, leading to obstruction and darkness, thus it is inauspicious.

全逢下克，四親孤，尤忌二尊。支克干，謂下克，如甲申、戊寅，若四柱均俱下克上，主父母、兄弟、妻、子孤嘆，尤忌父母。復克於上，多常退陰人小口。干克支，如庚寅、丙申，若四柱均俱上克下，主常退陰人小口。三來克下官嗔。若四柱中有三干克支者，主官中嗔訟。三制上時鬼賊。若四柱中有三支克干者，主有鬼賊之害。

The passage states "When all are instances of lower overcoming upper, the four relatives are lonely, especially fearing the two elders." When the earthly branch overcomes the heavenly stem, it is called "lower overcoming upper," as in Jiashen and Wuyin. If all four pillars are instances of lower overcoming upper, the lower is disrespectful to the upper, leading to loneliness among the four relatives: parents, brothers, wife, and children. Among these, the parents are especially affected. The passage continues, "When upper overcomes lower, often there is loss of women and young children." When the heavenly stem overcomes the earthly branch, it is called "upper overcoming lower," as in Gengyin and Bingshen. If all four pillars are instances of upper overcoming lower, the upper is too strict, leading to frequent loss of women and young children in the family. The passage also says, "When three instances of upper overcoming lower occur, there will be official reprimands." If there are three instances in the four pillars where the heavenly stem overcomes the earthly branch, the upper overcomes the lower too much, leading to official disputes and reprimands. The passage further states, "When three instances of lower overcoming upper occur, there will be ghosts and thieves." If there are three instances in the four pillars where the earthly branch overcomes the heavenly stem, the lower overcomes the upper too much, leading to harm from ghosts and thieves.

二上二下同類，則慮妻財之事。若四柱有二干克支，二支克上，互相交克者，則懮妻財也。一克論於勝負，尤分彼我之情。以日干為我，日支為彼，我克彼則吉，彼克我則凶。四時分辨吉凶，災福自然明矣。四時者，春甲乙，夏丙丁，秋庚辛，冬壬癸，辨其生旺休囚，則明其禍福矣。干要天分，支言十二用。天分十干者，甲夷，乙齊，丙楚，丁蠻，戊韓，己魏，庚秦，辛冉趙，壬燕，癸狄，寅燕，卯宋，辰鄭，己楚，午周，未秦，申晉，西趙，戌魯，亥衛，子齊，丑吳。

The passage states, "When two heavenly stems are above and two earthly branches below of the same type, there is concern about changes in wife and wealth." In the four pillars, when two heavenly stems control the earthly branches and two earthly branches control the heavenly stems, there is mutual control between upper and lower, leading to internal and external instability, hence the worry about changes in wife and wealth. The passage also says, "When there is one instance of mutual control, it is judged by victory and defeat, and the relationship between self and other is distinguished." When there is only one instance of mutual control, it is simply judged by victory and defeat: taking the day stem as self and the day branch as other, if self controls other it is auspicious, if other controls self it is inauspicious. The passage further states, "By distinguishing the four seasons, the auspicious and inauspicious become clear." Each season has its ruling heavenly stem—spring belongs to Jia and Yi, summer to Bing and Ding, autumn to Geng and Xin, and winter to Ren and Gui—by discerning their birth, prosperity, decline, and confinement, the fortune and misfortune become clear. The passage also says, "Heavenly stems are associated with the heavens, and earthly branches with the twelve cycles." Heavenly stems each have their corresponding regions: Jia corresponds to Yi, Yi to Qi, Bing to Chu, Ding to Man, Wu to Han, Ji to Wei, Geng to Qin, Xin to Zhao, Ren to Yan, and Gui to Di. Earthly branches also each have their corresponding regions: Yin corresponds to Yan, Mao to Song, Chen to Zheng, Si to Chu, Wu to Zhou, Wei to Qin, Shen to Jin, You to Zhao, Xu to Lu, Hai to Wei, Zi to Qi, and Chou to Wu, with the twelve branches cyclically recurring.

地理山罡，足見清濁之用。子寅辰午申戌為陽為山罡，丑卯巳未亥為陰為地理，陽支清，陰支濁。大小凶衰，四神吉者，更兼蒿里。四神吉者，乃甲丙庚壬，蒿里者，乃墓神，辰戌丑未也。上推日月山河，中見人之內外。甲主日，乙主月，丙主天上，丁主地下，戊主山，己主城，庚主國，辛主人，壬主水河，癸主海。循環八卦之內，總推各該五行。

The passage states, "In the land, mountains and ridges, one can see the use of clarity and turbidity." The twelve earthly branches are divided into yin and yang: Zi, Yin, Chen, Wu, Shen, and Xu belong to yang and are called "mountain yang"; Chou, Mao, Si, Wei, Hai belong to yin and are called "geography." Yang branches are considered clear, while yin branches are considered turbid. Once clarity and turbidity are distinguished, their use becomes clear. The passage also says, "Large and small fortune and decline of the four divine spirits, the auspicious ones are further combined with the蒿li." When examining the fortune and decline of the big and small years, first take the four auspicious spirits: Jia, Bing, Geng, and Ren, then also consider "Hao Li," which refers to the four burial spirits: Chen, Xu, Chou, and Wei. The passage continues, "Looking upward at the sun and moon, mountains, and rivers, in the middle one sees the internal and external aspects of people." Each of the ten heavenly stems has its own symbolic representation: Jia represents the sun, Yi the moon, Bing the sky, Ding the earth, Wu the mountain, Ji the city, Geng the country, Xin the person, Ren the rivers and lakes, and Gui the sea. From these symbols, one can discern the internal and external, near and far aspects of human affairs. The passage further states, "Cycling within the eight trigrams, ultimately one must refer to the five phases." The eight trigrams cycle and repeat, but ultimately they must be analyzed according to their respective five phases.

將十神言其面色。甲青，乙碧，丙赤，丁紫，戊黃，己紅，庚白，辛淡白，壬黑，癸綠。詳日時之上，言其面色也。地支神見，身貌俱詳。支神生旺為大，休囚為小，卯酉為瘦，子午為雄。干傷頭面之災，支損者四肢為患。

The passage states, "The heavenly stems above refer to the face," meaning that the heavenly stems indicate a person's facial color: Jia represents green, Yi represents blue-green, Bing represents red, Ding represents purple, Wu represents yellow, Ji represents red, Geng represents white, Xin represents pale white, Ren represents black, and Gui represents green. By carefully examining the heavenly stem in the day pillar and hour pillar, one can determine a person's complexion. The passage also says, "When the earthly branches appear, the body and appearance are clearly revealed," meaning that the earthly branches indicate a person's physical form: if the branch spirits are strong and flourishing, the body is tall and robust; if they are weak and confined, the body is short and frail. The branches of卯 and酉 indicate a slender build, while the branches of子 and午 indicate a strong and robust build. The passage concludes, "When the heavenly stems are injured, it indicates illness in the head and eyes; when the earthly branches are damaged, it indicates illness in the limbs," emphasizing that heavenly stems, being above, when harmed, affect the head and eyes, while earthly branches, being below, when harmed, affect the limbs.