Ming Li Tan Yuan (命理探源)

目錄 命理探源簡介 卷一 本原 卷二 起例 卷三 強弱 卷四 宜忌 卷五 化合刑沖 卷六 先賢名論 卷七 潤德堂藏稿 卷八 星家十要 跋

This is the table of contents of the entire book, also a map to understand its structure. "Tracing the Sources of Destiny Theory" is an integrated work of the子平 school during the Republic of China period. Yuan Shushan extensively compiled the theories from "Ziping's Sea of Profundity," "Complete Compendium of the Three Fates," "Ditianmudi," "Shenfeng's Comprehensive Examination," "Qiong Tong Bao Jian," "Zi Ping Zhen Quan," "Xing Ping Hui Hai," and "Xie Ji Bian Fang Shu," organizing them into categories and adding his own annotations to each section. The main text of the book is divided into eight volumes: Volume One "Original Principles" discusses basic symbols such as heavenly stems and earthly branches, the Five Phases, Nayin sound elements, and combinations, clashes, punishments, and harms. Volume Two "Establishing the Method" explains how to arrange the four pillars of year, month, day, and hour, determine the ten heavenly stems, start the big years, and set the position of the命宫 and small limits. Volume Three "Strength and Weakness" discusses the birth, prosperity, decline, and death of the twelve heavenly stems, the prosperity and decline of the four seasons, and the divine omens, serving as a scale to judge the strength of the day's stem. Volume Four "Favor and Avoidance" explains the nature of the ten heavenly stems, the preferences and aversions of the Five Phases in the four seasons, and the favorable and unfavorable aspects of the ten heavenly stems, entering the section on the Useful God. Volume Five "Combination and Punishment and Clash" discusses the patterns of transformed qi, the years, months, days, and hours, the Six Relations, the young and the elderly, and miscellaneous topics. Volume Six "Famous Commentaries of Previous Sages" is a compilation of famous essays from previous generations. Volume Seven "Runde Hall's Hidden Manuscripts" contains Yuan Shushan's own examples of interpreting命. Volume Eight "Ten Essentials of the Star School" discusses the knowledge and ethics that practitioners should possess. Before the volumes, there is an introduction to "Tracing the Sources of Destiny Theory," and at the end, there is a跋. Readers who are beginners should first read Volumes One and Two to become familiar with the symbols and procedures, then proceed to Volumes Three and Four to understand the principles.

甲、乙、丙、丁、戊、己、庚、辛、壬、癸，此為十天干。子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥，此為十二地支。

The Heavenly Stems consist of ten characters, in order: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui; the Earthly Branches consist of twelve characters, in order: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. These twenty-two characters form the basic letters of the entire Zi Ping system of divination. The four pillars of a person's destiny—year, month, day, and hour—each consist of eight characters, with each character selected from these. The Heavenly Stems represent the qi that flows in the heavens and is visible, while the Earthly Branches represent the qi that settles in the earth and forms the physical structure. Yuan Shushan lists the Heavenly Stems and Earthly Branches as the first section of his book, intending for readers to memorize these symbols thoroughly and their order firmly, as all subsequent discussions on the Five Phases, the monthly command, and the ten heavenly stems are built upon them.

《五行大義》云：支干者，因五行而立之，昔軒轅之時，大撓之所制也。蔡邕《月令掌句》云：大撓採五行之情，占斗機所建，始作甲乙以名之，謂之干。作子丑以名之，謂之支。有事於天則用日，有事用地則用辰，陰陽之別，故有干支名也。

Yuan Shushan first cites Xiao Ji's "The Great Meaning of the Five Phases" from the Sui dynasty to explain the origin of the heavenly stems and earthly branches. According to this, the heavenly stems and earthly branches were established based on the principles of the Five Phases. It is said that they originated during the time of the Yellow Emperor, Huangdi, and were created by a minister named Dadi. "The Great Meaning of the Five Phases" further quotes Cai Yong's "Commentary on the Monthly Ordinances" from the Eastern Han dynasty, stating that Dadi collected the characteristics of the Five Phases and observed the direction indicated by the handle of the Big Dipper. He first created names such as Jia and Yi, which are called "ganzheng" or "heavenly stems"; then he created names such as Zi and Chou, which are called "dizhi" or "earthly branches". When recording heavenly matters, the term "ri" (heavenly stem) is used, and when recording earthly matters, the term "chen" (earthly branch) is used. One belongs to yang, the other to yin, clearly distinguished, hence the terms "ganzheng" and "dizhi". This passage aims to explain that the heavenly stems and earthly branches are not arbitrary symbols, but a system of timekeeping established by ancient people in accordance with the Five Phases and celestial phenomena.

支干者，干字有三種不同，一作竿，二作干，三作杆。今解竿字者，此支竿既相配成用，如樹木之有支條莖竿，共為樹體，所以雲竿。有作干者，幹濟為義，支者，支任為義，以此日辰，任濟萬事，故云支干。又作杆字者，亦是竿義，如物之在竿上，能豎立顯然，而亦云干也。世書從易，故多作干支也。

The Great Meaning of the Five Phases continues to examine the writing of the character "干". In ancient texts, this character was written in three different forms: one as "竿", another as "干", and the third as "杆". When written as "竿", it takes the metaphor of a tree, where branches and the main trunk together form a complete tree. The Earthly Branches are like the branches, and the Heavenly Stems are like the main trunk, combining to form a whole, hence the term "竿". When written as "干", it takes the meaning of "干济", which refers to accomplishing affairs. "支" takes the meaning of "支任", which means supporting and bearing responsibility. Using these day branches to undertake and accomplish all worldly matters, they are collectively called "支干". When written as "杆", it still refers to the meaning of "竿", as an object hung on a pole becomes clearly upright, so it is also called "干". Later, for the sake of convenience in writing, it was commonly written as "干支". This passage examines the form and meaning of the character, concluding that regardless of the form, it emphasizes the relationship between the Heavenly Stems as the main and the Earthly Branches as the auxiliary, yet they complement each other.

《群書考異》云：甲者，拆也。言萬物剖符甲而出也，《易》曰：百果草木皆甲拆是也。乙者，軋也，言萬物見初生，自抽軋而出也。丙者，炳也，言萬物炳然著也。丁者，強也，言萬物之丁壯也。故《邦國圖籍》曰：成丁是也。戊者，茂也，言萬物之茂盛，故《漢志》曰：孽茂於戊，是也。己者，紀也，言萬物有形可紀識也。庚者，堅也，言萬物收斂而有實也。辛者，新也，言萬物初新，皆收成也。壬者，任也，言陽氣任養萬物於下也。癸者，揆也，言萬物可揆度也。

Yuan Shushan further cites "Grouping of Divergent Interpretations" and explains the meanings of the ten heavenly stems through phonetic etymology, using homophones to interpret the original characters. The main thread is the entire process of the growth of plants in a year. Jia means "split" (to crack open), as all things break through their outer shells to emerge from the ground, which is exactly the meaning of "All fruits and plants break open" in the "Book of Changes, the Hexagram of Release." Yi means "twist," as all things initially struggle and bend as they grow. Bing means "bright," as all things become bright and prominent. Ding means "strong," as all things reach a stage of robustness, hence "becoming an adult" is referred to as "cheng ding" in "Records of States and Documents." Wu means "prosperous," as all things flourish, as stated in the "Book of Han, the Annals of Measures and Calendars" that "growth is most vigorous at Wu." Ji means "record," as all things have taken shape and can be recorded and identified. Geng means "firm," as all things converge and bear fruit. Xin means "new," as all things have just been renewed and harvested. Ren means "bear," as the yang energy underground bears the responsibility of nurturing all things. Gui means "measure," as all things at this stage can be measured and estimated. Thus, the order of the ten heavenly stems itself represents a life line from sprouting, growing, flourishing, to converging and concealing.

又云：子者，孳也，陽氣既動，萬物孳萌於下也。丑者，紐也，紐者，繫也，續萌而繫長也。寅者，移也，亦去引也，物芽稍吐，引而伸之，移出於地也。巳者，己也，己、起也，萬物至此，已畢盡而起也。午者，仵也，亦云蕪也，萬物盛大，支柯蕪布也。未者，昧也，陰氣已長，萬物稍衰，體曖昧也。申者，身也，萬物之身體，皆成就也。酉者，老也，萬物老極而成熟也。戌者，滅也，萬物皆衰滅也。亥者，核也，萬物收藏，皆堅核也。

The "Group of Book Comparisons and Differences" explains the Earthly Branches in the same way. Zi means "zī," which refers to the initial emergence of yang energy, with all things sprouting underground. Chou means "niǔ," meaning to tie or connect, continuing from the previous sprouting and pulling upward. Yin means "yí," also implying pulling, as the tender sprout slightly emerges and is pulled out of the ground. Si means "jǐ," which also means "qǐ," indicating that all things have completed their growth and now stand upright. Wu means "wǔ," meaning meeting or crossing, also called "wú," indicating that all things are flourishing with dense branches and leaves spreading out. Wei means "mèi," meaning that yin energy has already grown, and all things begin to decline, their forms turning dark. Shen means "shēn," meaning that all things have fully formed. You means "lǎo," meaning that all things have reached their maturity. Xu means "miè," meaning that all things decline and wither together. Hai means "hé," meaning that all things are gathered in and solidified into hard kernels. The original text only explains ten branches: Zi, Chou, Yin, Si, Wu, Wei, Shen, You, Xu, and Hai. The explanations for Mao and Chen are not included in the original text, and readers can infer them based on the growth sequence mentioned in the preceding and succeeding texts.

甲、丙、戊、庚、壬屬陽，乙、丁、己、辛、癸屬陰。子、寅、辰、午、申、戌，屬陽。丑、卯、巳、未、酉、亥，屬陰。《協紀辯方》云：陽從陽，陰從陰，子、寅、辰、午、申、戌，六陽辰即先天乾、兌、離、震納之。丑、卯、巳、未、酉、亥，六陰辰，即先天巽、坎、艮、坤納之。

Among the ten heavenly stems, Jia, Bing, Wu, Geng, and Ren are considered yang, while Yi, Ding, Ji, Xin, and Gui are yin—this is because the odd-numbered stems are yang and the even-numbered ones are yin. Among the twelve earthly branches, Zi, Yin, Chen, Wu, Shen, and Xu are yang, while Chou, Mao, Si, Wei, You, and Hai are yin, following the same pattern of odd-numbered branches being yang and even-numbered ones being yin. The Qing dynasty official compilation "Xie Ji Bian Fang Shu" explains the reasoning behind this distribution: yang follows yang, and yin follows yin. The six yang branches, Zi, Yin, Chen, Wu, Shen, and Xu, correspond to the four yang trigrams—Qian, Dui, Li, and Zhen—in the Earlier Heaven Trigrams. The six yin branches, Chou, Mao, Si, Wei, You, and Hai, correspond to the four yin trigrams—Xun, Kan, Gen, and Kun—in the Earlier Heaven Trigrams. The division of heavenly stems and earthly branches into yang and yin is the first boundary in arranging a person's birth chart. Later discussions about the order of great years for yang males and yin females, the generation, strength, decline, and reversal of yang and yin stems, and the naming of ten heavenly stems based on whether yang meets yin or yin meets yang—all begin from this distinction.

按《易》云，太極生兩儀。朱子謂萬物各具一太極，五行之木、火、土、金、水，乃萬物之最大最著者，其始也具太極，故甲乙同一木也。其繼也生兩儀，故甲屬陽，乙屬陰也。丙丁同一火也，而丙屬陽，丁屬陰。戊己同一土也，而戊屬陽，己屬陰。庚辛同一金也，而庚屬陽，辛屬陰。壬癸同一水也，而壬屬陽，癸屬陰。寅卯同一木也，而寅屬陽，乙屬陰。巳午同一火也，而午屬陽，巳屬陰。申酉同一金也，而申屬陽，酉屬陰。亥子同一水也，而子屬陽，亥屬陰。土居四維，旺在四季之末，故辰、戌丑、未，同一土也，而辰、戌為陽，丑、未為陰也。

Yuan Shushan says: The "Great Treatise" of the "Zhou Changes" says, "The Taiji gives rise to the two principles." Zhu Xi also said that each thing has its own Taiji. The five phases, wood, fire, earth, metal, and water, are the largest and most prominent categories among all things. Originally, each of them was a complete Taiji. Therefore, Jia and Yi both belong to wood. Then, Taiji gives rise to the two principles, and thus the yin and yang are divided. Jia is yang wood, and Yi is yin wood. Similarly, Bing and Ding both belong to fire, with Bing being yang fire and Ding being yin fire; Wu and Ji both belong to earth, with Wu being yang earth and Ji being yin earth; Geng and Xin both belong to metal, with Geng being yang metal and Xin being yin metal; Ren and Gui both belong to water, with Ren being yang water and Gui being yin water. The earthly branches are the same: Yin and Mao both belong to wood, with Yin being yang and Mao being yin; Si and Wu both belong to fire, with Wu being yang and Si being yin; Shen and You both belong to metal, with Shen being yang and You being yin; Hai and Zi both belong to water, with Zi being yang and Hai being yin. Earth is not confined to one direction, but is distributed among the four directions: Chen, Xu, Chou, and Wei. It is strong during the last eighteen days of each season. Therefore, Chen and Xu are yang earth, while Chou and Wei are yin earth. The purpose of this passage is to inform scholars that the yin and yang of the heavenly stems and earthly branches are not arbitrarily assigned, but are natural results of "one phase dividing into two principles."

子鼠、丑牛、寅虎、卯兔、辰龍、巳蛇、午馬、未羊、申猴、酉雞、戌狗、亥豬。王逵《蠡海集》云：子為陰極，幽潛隱晦，以鼠配之，鼠藏跡。午為陽極，顯明剛健，以馬配之，馬快行。丑為陰，俯而慈愛，以牛配之，牛舐犢。未為陽，仰而秉禮，以羊配之，羊跪乳。寅為三陽，陽勝則暴，以虎配之，虎性暴。申為三陰，陰勝則黠，以猴配之，猴性黠。

The twelve Earthly Branches are each paired with an animal, known as the zodiac animals: Zi is paired with the rat, Chou with the ox, Yin with the tiger, Mao with the rabbit, Chen with the dragon, Si with the snake, Wu with the horse, Wei with the sheep, Shen with the monkey, You with the rooster, Xu with the dog, and Hai with the pig. In the Ming dynasty, Wang Kui explained the rationale for these pairings in his work "Lihai Ji," stating that the animals' characteristics are used to symbolize the yin and yang energies of each branch. Zi, representing the extreme of yin, is deep and hidden, so it is paired with the rat, which is good at hiding. Wu, representing the extreme of yang, is bright and vigorous, so it is paired with the horse, which is swift. Chou, belonging to yin, is lowly and compassionate, so it is paired with the ox, which licks its young. Wei, belonging to yang, is lofty and respectful, so it is paired with the sheep, which kneels when nursing its young. Yin, the month of three yangs, has an excess of yang energy, appearing fierce, so it is paired with the tiger, which is fierce. Shen, the month of three yins, has an excess of yin energy, appearing cunning, so it is paired with the monkey, which is sly.

卯酉為日月之門，二肖皆一竅，兔舐雄毛則孕，感而不交也。雞合踏而無形，交而不感也。辰巳陽起而變化，龍為盛，蛇次之，故龍蛇配辰巳。龍蛇者，變化之物也。戌亥陰斂而持守，狗為盛，豬次之，故狗豬配戌亥。狗豬者，鎮靜之物也。

The *Lihai Ji* continues to say:卯 and 酉 are respectively the gates of sunrise and sunset. The animals paired with them, the rabbit and the chicken, each have only one hole. It is said that a female rabbit can become pregnant by licking the fur of a male rabbit, which is a case ofsympathetic response without actual copulation; while the chicken copulates but leaves no visible trace, which is a case of copulation withoutsympathetic response. Thus, they are exactly opposite in their characteristics.辰 and 巳 are the times when yang energy rises and all things undergo transformation. The power of transformation is strongest in the dragon and next in the snake, so dragon and snake are used to match辰 and 巳—both are animals skilled in transformation.戌 and 亥 are the times when yin energy is gathered and all things hold on. The power of guarding is strongest in the dog and next in the pig, so dog and pig are used to match戌 and 亥—both are quiet and steadfast animals. Thus, the pairing of the twelve zodiac animals is based on the correspondence of "energy" and "nature," rather than arbitrary assignment.

《考原》云：十二辰禽象，其說相沿以久。莫知其所自來，雖於經典無見，然以傳記子史考之，則不獨宋以後也。如韓愈《毛穎傳》謂：食之卯地。《祭張員外文》謂：虎取而去，來寅其徵。則唐時有之矣。《管輅傳》推東方朔龍蛇之占，以為變化相推，會於辰巳。又譙周謂：司馬為典午，則漢晉時有之矣。溯而上之，陳敬仲筮者，言當昌於姜姓之國，而釋春秋謂觀之六四。納得辛未，辛為巽長女，未為羊，羊加女為姜，則是周時又已有之也。

Yuan Shushan further cites the "Xing Li Kao Yuan" to use literary sources to examine the origin of the zodiac animals. The "Kao Yuan" states that the twelve earthly branches correspond to twelve animals, a practice that has been in use for a long time, and no one can determine exactly when it first originated; although it is not found in the Confucian classics, examining historical records and writings of the philosophers and historians across generations shows that this concept existed long before the Song dynasty. For example, in Han Yu's "Mao Ying Zhuan" from the Tang dynasty, it says that rabbits "eat at the卯 (Mao) place," and in his "Ji Zhang Yuanwai Wen," it mentions "the tiger takes away, coming at寅 (Yin) as a sign," showing that this idea was already present in the Tang dynasty. Another example is from the "San Guo Zhi · Guan Lu Zhuan," which discusses Guan Lu's interpretation of Dongfang Shuo's divination about dragons and snakes, believing that changes and transformations lead to convergence at辰 (Chen) and巳 (Si). Also, Qiao Zhou of the Shu Han dynasty said "Si Ma is the '典午' (the '典' refers to 'si,' and '午' refers to 'horse'), using the zodiac to refer to the Sima clan in a cryptic way," showing that this concept existed in the Han and Jin dynasties. Going further back, the "Zuo Zhuan" records that Chen Jingzhong consulted a diviner, who said his descendants would flourish in the state of Jiang, and interpreters of the "Chun Qiu" pointed out that this was the sixth line of the Guan hexagram. This line incorporates the heavenly stems and earthly branches, resulting in Xinwei. Xin belongs to Xun, which represents the elder daughter, and Wei belongs to the sheep. Adding the character for sheep to the character for female gives the character for Jiang. Therefore, the use of the zodiac dates back to the Zhou dynasty. The argument in this passage is clear: the zodiac is not a later invention of popular belief, but a concept with very ancient origins.

《空同子》曰：十二支子鼠丑牛等，初皆取象耳，然木人見漆則瘍，貓見寅人則銜其兒走，徙其窠。昨問劉南宮，劉曰：是真有之也，不但取象，朱子論乾馬、坤牛、巽雞、坎豕、艮狗、兌羊，曰此取象自有來歷，非假譬之。由是觀之，十二象真有之矣。

In the Ming dynasty, Li Mengyang's "Kongtongzi" presents another perspective: the twelve earthly branches, such as rat, ox, etc., were originally just symbolic representations. However, people belonging to the wood element get sores when they touch lacquer, and cats see people of the tiger element and carry their kittens to move their nests—these are not mere metaphors. The author says that he once asked Liu Nangong, who replied that such responses are real, not just symbolic. Zhu Xi, when discussing the "Shuogua" section of the "Zhouyi" (I Ching), which associates Qian with horse, Kun with ox, Xun with chicken, Kan with pig, Gen with dog, and Dui with sheep, also said that these symbolic associations have their origins and are not arbitrary metaphors. From this, it appears that the images of the twelve zodiac animals are real. Yuan Shushan recorded this in the "Kaoyuan" after discussing the origin of the zodiac, intending to first present the rationale for the view that the zodiac animals have actual physical responses before addressing the opposing view that they are merely symbols.

按：己酉秋，晤宋午庭先生，詢於貴處東臺。濱海之地，物產必饒。渠云：東海出產，以動物占多數，而尤以閏魚為最奇異。蓋尋常之魚，無論鉅細，形狀不更，每年應時而出。閏魚則閏年不可見也，且形狀不一。按其所閏之年支生肖，而變更焉。如子年則鼠首魚尾，丑年則牛首魚尾，推而至於寅年虎首，卯年兔首，無不酷肖。

Yuan Shushan remarked: In the Jiyou year (1909) autumn, I met Mr. Song Wuting, and asked him about the situation in his hometown, the eastern part of Jiangsu Province, Dongtai. He said that coastal areas must have abundant resources. He replied that the products of the East Sea are mostly animals, among which the most peculiar is the "leap fish." Ordinary fish, regardless of size, have fixed shapes and appear annually according to the seasons; leap fish, however, can only be seen in leap years, and their shapes vary according to the animal sign of the year in which the leap occurs. For example, in the year of the rat, the leap fish has a rat's head and a fish's tail; in the year of the ox, it has an ox's head and a fish's tail, and so on, with the tiger, rabbit, and so forth, all resembling the corresponding animal. Yuan Shushan cited this experience to provide a firsthand account as additional evidence for the previous statement that "the zodiac signs are indeed real creatures."

光緒甲申閏五月，餘會親見閏魚之形狀，猴首魚尾，身長十餘丈，肋骨幾及丈餘者。但此魚非人力所能捕獲，必待海潮驟落，自斃沙灘。乙卯秋，又與葉子實先生，縱談及此，所見亦同，據二君之言，則海隅動物，有若是之靈異，地支生肖，有若是之明證，誰謂干支假設，生肖無憑耶？

Master Song Wuting also said: In the Jiashen year of the Guangxu era (1884), during the leap fifth lunar month, I personally saw the appearance of the leap fish. It had the head of a monkey and the tail of a fish, and its body was several tens of feet long, with ribs almost over a zhang in length. However, this kind of fish cannot be caught by human effort. One must wait for the sea tide to suddenly recede, and it would be found dead on the sandbank by itself. Yuan Shushan then wrote: In the Yimao year (1915) autumn, I again had an in-depth discussion with Master Ye Shishi about this matter. What he saw and heard was the same. According to the words of these two masters, marine creatures can show such miraculous phenomena, and the twelve earthly branches can have such clear verification. Who could still say that the heavenly stems and earthly branches were made up out of nowhere, and that the zodiac signs have no basis? This question is the key point of Yuan Shushan's argument in this section: he first wants to establish the status of the heavenly stems, earthly branches, and zodiac signs as having an original basis. Only then can the various rules used in fortune-telling stand firm.

甲乙屬木，為東方。丙丁屬獲為南方。戊己屬土，為中央。庚辛屬金，為西方。壬癸屬水，為北方。寅卯辰屬木，司春，為東方。巳午未屬火，司夏，為南方。申酉戌屬金，司秋，為西方。亥子丑屬水，司冬，為北方。辰戌丑未四支，單位言之屬土，為四季，為四維。

This is a summary table showing the relationship between the heavenly stems, the five phases, and directions. It serves as a direct reference for determining the abundance of the five phases after arranging the four pillars of a person's birth. Regarding the heavenly stems: Jia and Yi belong to wood and are located in the east; Bing and Ding belong to fire and are located in the south; Wu and Ji belong to earth and are located in the center; Geng and Xin belong to metal and are located in the west; Ren and Gui belong to water and are located in the north. As for the earthly branches: Yin, Mao, and Chen belong to wood, govern spring, and are located in the east; Si, Wu, and Wei belong to fire, govern summer, and are located in the south; Shen, You, and Xu belong to metal, govern autumn, and are located in the west; Hai, Zi, and Chou belong to water, govern winter, and are located in the north. As for Chen, Xu, Chou, and Wei, when considered individually, they belong to earth. They are located at the end of each season and occupy the four corners: northeast, southeast, northwest, and southwest. Therefore, they are called "seasons" and also "four corners." Readers should note that the earthly branches are grouped into three each to correspond to the four seasons, yet each also has its own inherent energy. Chen, Xu, Chou, and Wei, in particular, are "seasonal endings belonging to earth, yet each contains the residual energy of its respective season." This is fundamental for later discussions on the monthly stem and the concept of storage.

《五行大義》云：夫萬物自有體質，聖人象類而制其名，故曰名以定體。無名乃天地之始，有名則萬物之母。以其因功涉用，故云稱謂。《禮》云：子生三月，咳而名之，及其未生，本無名字。五行為萬物之先，形用資於造化，豈可不先立其名，後明其體用耶。

Yuan Shushan again cites The Great Meaning of the Five Phases, first explaining why the Five Phases need to be given names. All things have their own form and substance, and sages take analogy from them to give them names, so it is said that "names are used to determine the nature of things." The Tao Te Ching says, "Nameless is the origin of heaven and earth; named is the mother of all things." Names arise from function, so they are called "designations." The Book of Rites says that when a child is born, he is given a name when he begins to speak, and before birth, there is no name. The Five Phases are the leading elements of all things, their form and function are drawn from the workings of nature, so how can we not first establish their names and then explain their nature and function? This passage serves as an introduction to the following detailed explanation of the meanings of wood, fire, earth, metal, and water. Yuan Shushan wants readers to understand that the names of the Five Phases are not empty labels; the original meaning of each character points to the nature of its element. Only by understanding the meanings of the characters can one truly understand the nature and function of the Five Phases.

《白虎通》云：少陽見於寅，盛於卯，衰於辰。其日甲乙屬木。《春秋元命苞》曰：木者，觸也。觸地而生。許慎云：木者，冒也。言冒地而出，字從中下，象其根也。其時春《禮記》曰：春之為言蠢也，產萬物者也。其位在東方。尸子云：東者，動也，震氣故動。

First, we discuss the Wood element. The "White Tiger Treatise" states that the energy of the Young Yang appears at寅 (Yin), thrives at卯 (Mao), and declines at辰 (Chen); paired with the Heavenly Stems, Jia and Yi belong to Wood. The esoteric text "Spring and Autumn Original Mandate Bundle" says that "wood" means "touch," referring to its growth by pushing against the ground. Xu Shen's "Explanation of Characters" says that "wood" means "emerge," indicating its rising from the ground; the character's upper part is "chou" (a symbol for sprouting plants), and the lower part is a pictograph of tree roots. The Wood element governs the season of spring, as the "Rites of Zhou" says "spring" means "movement" (chun), the season when all things begin to sprout. The direction associated with Wood is the East, as mentioned in "Shi Zi," where "East" means "movement," because the East corresponds to the Zhen trigram, which represents movement, hence called "movement." This passage clearly explains the four attributes of the Wood element: its association with the Heavenly Stems (Jia and Yi), its governing season (spring), its direction (East), and its semantic meaning (touch, emerge, movement). Later statements such as "Jia and Yi correspond to寅 and卯, Wood is vigorous in spring and resides in the East" are all based on this passage.

《白虎通》云：太陽見於巳，壯盛於午，衰於未。其日丙丁屬火。火之為言化也，陽氣用事，萬物變化也。許慎曰：火者，炎上也。其字炎而上，象形者也。其時夏。《尚書大傳》云：何以謂之夏，夏，假也。假者，呼萬物而養之。《釋名》曰：夏假者，寬假萬物，使生長也。其位南方。《尚書大傳》云：物之方任也。

Now let us discuss fire. The "White Tiger Treatise" says: the energy of the sun appears at Si, reaches its peak at Wu, and declines at Wei; when paired with the heavenly stems, Bing and Ding belong to fire. "Fire" is "change," for at this time the yang energy is dominant, and all things undergo transformation. Xu Shen says that the nature of fire is "ascending heat," and the character is written to depict flames rising upward, making it a pictographic character. The season associated with fire is summer. The "Great Transmission of the Book of Documents" asks why it is called "summer," and the answer is that "summer" means "to assume," which refers to calling forth and nurturing all things. The "Explanation of Names" also says that "summer" means to generously allow all things to grow freely. The direction associated with fire is the south. The "Great Transmission of the Book of Documents" says that this is the direction where all things are properly engaged in the task of growth. Taken together: the heavenly stems associated with fire are Bing and Ding, the season is summer, the direction is south, and its nature is ascending heat and governing transformation. These points are precisely the starting points for the later discussion of "Bing fire being fierce" and "the fire of summer exercising its power."

《白虎通》云：土為中宮，其日戊己。《元命苞》曰：土之為言吐也。今吐氣精，以生於物。許慎云：土者，吐生者也。王肅云：土者，地之別號，以為五行也。許慎云：其字二，以象地之下與地之中。以一直畫象物初出地也。其時季夏，季，老也，萬物於此成就方老，旺於四時之季，故曰老也。其位主內，內，通也。《禮斗威儀》云：得皇極之正氣，含黃中之德，能苞萬物。

Next comes the explanation of earth. The "White Tiger Treatise" states that earth is located in the central position, and when paired with the heavenly stems, it corresponds to Wu and Ji. The "Spring and Autumn Primary Mandate" says that "earth" is "to emit," meaning that it emits the essence of qi to generate all things. Xu Shen also says that earth is the thing that gives birth to all things. Wang Su says that earth is another name for "earth," and it is listed among the Five Phases. Xu Shen explains the character "土" by saying that the two horizontal strokes at the top and bottom represent the layers beneath the surface and within the earth, while the vertical stroke in the middle represents the moment when all things first break through the soil. The season associated with earth is the last season of summer (June), "季" meaning "old," as all things have matured and are now turning old. Earth is strong at the end of each of the four seasons, so "old" is the meaning taken from this. The position of earth is internal, and "internal" has the meaning of being accessible or connected. The "Rites of the Celestial Pole and Rituals" say that earth receives the most central and upright qi, embodying the virtue of "Yellow Center" (residing in the center and being upright), and is capable of embracing all things. Earth is not confined to one direction or season but is strong at the end of each of the four seasons, which is the basis for later discussions about Chen, Xu, Chou, and Wei, and the concepts of "earth being strong in the four seasons" and "earth residing in the four directions."

《白虎通》云：少陰見於申，壯於酉，衰於戌，其日庚辛，屬金。許慎云：金者，禁也。陰氣始起，萬物禁止也。金生於土，字從土，左右注象在土中之形也。其時秋。《禮記》云：秋之為言愁也，愁之以時，察守義者也。尸子云：秋，肅也。萬物莫不肅敬恭莊，禮之主也。《說文》曰：天地反覆為秋，其位西方。《尚書大傳》云：西，鮮也。鮮，訊也。訊者，始人之貌也。

Next comes metal. The "White Tiger Treatise" states that the energy of the lesser yin appears at Shen, reaches its peak at You, and declines at Xu; paired with the heavenly stems, Geng and Xin belong to metal. Xu Shen says that "metal" is the same as "ban," meaning at this time the yin energy begins to rise, and all things are restrained from growing. Metal is born from the earth, so the character includes "earth," and the two dots on either side symbolize the appearance of a metal block buried in the earth. The season associated with metal is autumn. The "Rites of Zhou" says that "autumn" is the same as "chou," meaning that according to the season, people feel a sense of melancholy and restraint, thus examining and upholding the principles of righteousness. Shizi says that "autumn" is the same as "sù," meaning all things become respectful and solemn, and it is the essence of propriety. The "Shuo Wen" says that the alternating energies of heaven and earth form autumn. The direction associated with metal is the west. The "Great Transmission of the Book of Documents" says that "west" is the same as "xian," and "xian" is also interpreted as "xun," meaning the appearance of things just taking shape. The four aspects of metal—its heavenly stems Geng and Xin, the season of autumn, the direction of the west, and its nature of being solemn and restrained—are now complete. Later texts say "metal in autumn is in its prime" and "metal is restriction," and their origins are found in this passage.

《白虎通》云：太陰見於亥，壯於子，衰於丑。其日壬癸屬水。水之為言準也。養物平均，有準則也。元命苞曰：水之為言演也，陰化淖濡，流施潛行也。故立字，兩人交一，以中出者為水。一者，數之始，兩人男女陰陽交以起一也。水者，五行始焉，元氣之湊液也。《管子》云：水者，地之血氣，筋脈之流通者，故曰水。許慎云：其字象泉並流，中有微陽之氣，其時冬。尸子云：冬，終也。萬物至此終藏也。其位北方。尸子云：北，伏也。萬物至冬皆伏，貴賤若一也。

The section now discusses water. The "White Tiger Treatise" states that the energy of Taiyin appears at Hai, becomes strong at Zi, and declines at Chou; when paired with the heavenly stems, Ren and Gui belong to water. "Water" is "Zhu," which nurtures all things equally and follows a fixed standard. The "Spring and Autumn Original Mandate" says that "water" is "Yan," meaning that the yin energy transforms into moist and soft substances, spreading and giving out while remaining hidden; thus, the character for water is written with two "people" joined by a single "one," symbolizing the shape of the middle part where the "one" emerges. The "one" represents the beginning of numbers, and the two people signify the union of male and female yin and yang, producing this "one." Water is the beginning of the Five Phases, the essence of the original qi condensed into a liquid. The "Master Guanzi" says that water is the blood of the earth, like the circulation of sinews and vessels, hence it is called water. Xu Shen explains the character for water as resembling flowing springs, with the middle stroke containing a slight yang energy. The season associated with water is winter. The "Corpse Son" says that "winter" means "end," as all things reach their conclusion and are stored away. The direction associated with water is the north. The "Corpse Son" says that "north" means "concealment," as all things are hidden away in winter, regardless of their status. Thus, the meanings of the Five Phases, the heavenly stems, the seasons, and the directions have all been explained. Yuan Shushan includes this entire section to lay a foundation for the book's Five Phases reasoning, ensuring that the names and realities correspond accurately.

甲子乙丑海中金。子屬水，又為湖，又為水旺之地，兼金死於子，墓於丑，水旺而金死墓，故曰海中金。丙寅丁卯爐中火。寅為三陽，卯為四陽。火既得位，又得寅卯之木以生之，此時天地開爐，萬物始生，故曰爐中火。戊辰己巳大林木。辰為原野，巳為六陽，木至六陽，則枝榮葉茂，以茂盛之木，而原野之間，故曰大林木。庚午辛未路旁土。未中之木，而生午位之旺火，火旺則土於斯而受刑。土之始生，未能育物，猶路旁土若也。故曰路旁土。壬申癸酉劍鋒金。申酉金之正位，兼臨官申，帝旺酉，金既生旺，則成剛矣。剛則無逾於劍鋒，故曰劍鋒金。

The following is an explanation of the "Nayin sound element" in groups. The "Nayin sound element" refers to pairing each set of two heavenly stems and earthly branches, and assigning them a Five Phases element and an image-based title. This system is separate from the Five Phases of the heavenly stems and earthly branches themselves, and was traditionally used to examine a person's destiny and divine influences. The first pair, Jiazi and Yichou, is called "Sea of the Sea Gold": Zi belongs to water and resembles a lake, which is the strongest position for water; while gold dies in Zi and is buried in Chou, so water is strong and gold is dead and buried, like gold sunk in the sea, hence called "Sea of the Sea Gold". The second pair, Bingyin and Dingmao, is called "Furnace Fire": Yin is the third month of the three yang months, and Mao is the fourth month of the four yang months, so fire is in its proper position here, and Yin and Mao wood support it. This is the time when the heavens and earth open the furnace and all things begin to be born, hence called "Furnace Fire". The third pair, Wuchen and Jisi, is called "Great Forest Wood": Chen represents the original wild land, and Si is the sixth yang, so wood grows to the sixth yang and becomes lush and full of branches and leaves, growing in the wild land, hence called "Great Forest Wood". The fourth pair, Gengwu and Xinwei, is called "Roadside Earth": The hidden ethyl wood in Wei gives birth to the strong fire in Wu, so the fire is strong and the earth is harmed, and the earth is just formed and cannot nourish all things, just like the floating earth by the roadside, hence called "Roadside Earth". The fifth pair, Renshen and Guiyou, is called "Sword Edge Gold": Shen and You are the proper positions of metal, and metal reaches its officialdom in Shen and its prosperity in You, so it becomes strong and sharp metal. The sharpest thing is the blade of a sword, hence called "Sword Edge Gold".

甲戌乙亥山頭火。戌亥為天門，火照天門，其光至高，故曰山頭火。丙子丁丑澗下水。水旺於子，衰於丑，旺而反衰，則不能為江河。故曰澗下水。戊寅己卯城頭土。天干戊己屬土，寅為艮，艮為山，土積而為山，故曰城頭土。庚辰辛巳白臘金。金養於辰，生於巳，形質初成，未能堅利，故曰白臘金。壬午癸未楊柳木。木死於午，墓於未。木既死墓，雖得天干壬癸之水以生之，終是弱，故曰楊柳木。

The sixth pair, Jia Xu and Yi Hai, are called "Fire on Mountain Peak": Xu and Hai are located at the heavenly gate, and the fire light reaches the heavenly gate, its light being the highest, hence called Fire on Mountain Peak. The seventh pair, Bing Zi and Ding Chou, are called "Water in Gullies": water is strong at Zi but weak at Chou, when it is strong it turns weak, its strength is insufficient to form rivers and lakes, so it can only be the thin stream in mountain gullies, hence called Water in Gullies. The eighth pair, Wu Yin and Ji Mao, are called "Earth on City Walls": the heavenly stems Wu and Ji belong to earth, Yin belongs to Gen in the Eight Trigrams, Gen represents mountain, and earth accumulates to form a mountain, hence called Earth on City Walls. The ninth pair, Geng Chen and Xin Si, are called "White Wax Metal": metal is nourished at Chen and born at Si, its form is just beginning to take shape, and it is not yet hard and sharp, hence called White Wax Metal. The tenth pair, Ren Wu and Gui Wei, are called "Willow and Poplar Wood": wood dies at Wu and is buried at Wei, since it has already died and is buried, although there is water from the heavenly stems Ren and Gui to nourish it, it remains weak, hence called Willow and Poplar Wood. When reading this passage, one should note: the explanation of each Nayin name is derived by combining the directional symbolism of the earthly branches with the twelve cycles of the Five Phases of that element. Once readers master this method, the sixty Jiazi Nayin need not be memorized by rote.

甲申乙酉泉中水。金臨官在申，帝旺在酉。金既生旺，則水由以生，然方生之際，力量未洪，故曰泉中水。丙戌丁亥屋上土。丙丁屬火，戌亥為天門，火既炎上，則土非在下而生，故曰屋上土。戊子己丑霹靂火。丑屬土，子屬水，。水居正位，而納音乃火，水中之火，非龍則神，故曰霹靂火。庚寅辛卯松柏木。木臨官在寅，帝旺在卯。木既生旺，則非柔弱之比，故曰松柏木。壬辰癸巳長流水。辰為水庫，巳為金長生之地，金生則水性已存，以庫水而逢生金，則泉源終不竭，故曰長流水。

The eleventh pair, Jiashen and Yiyou, are called "Water from a Spring": Metal reaches its officialdom in Shen and its prosperity in You, so when Metal is strong and flourishing, it can generate Water. However, the Water is just beginning to form, so its strength is not yet great, only a small stream from a spring, hence called "Water from a Spring". The twelfth pair, Bingxu and Dinghai, are called "Earth on a Roof": Bing and Ding belong to Fire, while Xu and Hai are the heavenly gates. Since Fire rises upward, the Earth generated by Fire is not underground but on high places, hence called "Earth on a Roof". The thirteenth pair, Wuzi and Jichou, are called "Lightning Fire": Chou belongs to Earth and Zi belongs to Water. Water is in its own position, yet the sound element is Fire. Fire arises from Water, which is either a dragon or a god, hence called "Lightning Fire". The fourteenth pair, Gengyin and Xinmao, are called "Cedar and Pine Wood": Wood reaches its officialdom in Yin and its prosperity in Mao. When Wood is strong and flourishing, it is not the same as weak Wood, hence called "Cedar and Pine Wood". The fifteenth pair, Renchen and Guisi, are called "Continuous Flowing Water": Chen is the reservoir of Water, and Si is the place where Metal begins to grow. Since the source of Water is present, the water in the reservoir meets the Metal that generates Water, so the source will never run dry, hence called "Continuous Flowing Water".

甲午乙未沙中金。午為火旺之地，火旺則金敗，未為火衰之地，火衰則金冠帶，敗而方冠帶，未能砟伐，故曰沙中金。丙申丁酉山下火。申為地戶，酉為日入之門，日之此時而藏光，故曰山下火。戊戌己亥平地木。戌為原野，亥為木生之地，夫木生於原野，則非一根一株之比，故曰平地木。庚子辛丑壁上土。丑雖土家正位，而子乃水旺之地，土見水多則為泥，故曰壁上土。壬寅癸卯金箔金。寅卯為木旺之地，木旺則金羸，且金絕於寅，胎於卯，金既無力，故曰金箔金。

The sixteenth pair, Jiawu and Yiwei, are called "Sand-Bedded Gold": Wu is the place where fire is most vigorous, and strong fire weakens gold; Wei is where fire begins to decline, and weak fire allows gold to reach the stage of capping. Although gold moves from a place of decline to capping, it is still too weak to withstand cutting and forging, and can only be scattered gold particles in sand, hence called Sand-Bedded Gold. The seventeenth pair, Bingshen and Dingyou, are called "Fire Below the Mountain": Shen is the earth gate, and You is the gate where the sun sets. At this time, the sun gathers its light, leaving only the remaining glow at the foot of the mountain, hence called Fire Below the Mountain. The eighteenth pair, Wuxu and Jihai, are called "Flat Land Timber": Xu represents the open fields, and Hai is the place where wood is born. Wood growing on open fields is not just a single tree or branch, hence called Flat Land Timber. The nineteenth pair, Gengzi and Xinchou, are called "Wall-Bound Earth": Although Chou is the proper position for earth, Zi is the place where water is most vigorous. When earth meets too much water, it becomes mud, suitable only for coating walls, hence called Wall-Bound Earth. The twentieth pair, Renyin and Guimao, are called "Gold Foil": Yin and Mao are the places where wood is most vigorous. Strong wood weakens gold, and gold is in absolute decline at Yin and in the womb stage at Mao. Gold has no strength, thin as a foil, hence called Gold Foil.

甲辰乙巳覆燈火。辰為食時，巳為隅中，日之將中，豔陽之勢，光於天下，故曰覆燈火。丙午丁未天河水。丙丁屬火，午為火旺之地，而納音乃水，水自火出，非銀漢不能有也，故曰天河水。戊申己酉大驛土。申為坤，坤為地，酉為兌，兌為澤。戊己之土，加於坤澤之上，非其他浮薄之土，故曰大驛土。庚戌辛亥釵釧金。金至戌而衰，至亥而病，金既衰病，則誠柔矣，故曰釵釧金。壬子癸丑桑柘木。子屬水，丑藏金，水方生木，金則伐之，猶桑柘方生，人即採以飼蠶，故曰桑柘木。

The twenty-first pair, Jiachen and Yisi, is called "Covered Lamp Fire": Chen is "Food Time" (the time for breakfast), and Si is "Corner of Midday" (near noon). The sun is almost at its zenith, shining brightly over the world, like a high-hanging lantern illuminating all directions, hence called Covered Lamp Fire. The twenty-second pair, Bingwu and Dingwei, is called "Heavenly River Water": Bing and Ding belong to fire, and Wu is the peak of fire. However, the Nayin sound element is water, which comes out of fire. Except for the Milky Way, there is no other source, hence called Heavenly River Water. The twenty-third pair, Wushen and Jiyou, is called "Great Post Station Earth": Shen belongs to the trigrams of Kun, which represents earth; You belongs to Dui, which represents marsh. Adding Wu and Ji earth to Kun earth and Dui marsh, it is not the same as other thin and weak earths, but is sufficient to carry the great path and post stations, hence called Great Post Station Earth. The twenty-fourth pair, Gengxu and Xinhai, is called "Hairpin and Bracelet Gold": Gold declines at Xu and becomes ill at Hai. Being both weak and ill, it is naturally soft, only suitable for making hairpins and bracelets, hence called Hairpin and Bracelet Gold. The twenty-fifth pair, Renzi and Guichou, is called "Sangzhe Wood": Zi belongs to water, and Chou contains metal. Water begins to grow wood, and metal comes to cut it, just like Sang and Zhe trees beginning to grow leaves, when people cut them to feed silkworms, hence called Sangzhe Wood.

甲寅乙卯大溪水。寅為東北維，卯為正東，水流正東，則其性順，而川澗池沼，俱合而歸，故曰大溪水。丙辰丁巳沙中土。土墓在辰，絕在巳，而天干丙丁之火，至辰冠帶，巳臨官，土既墓絕，旺火復又生之，故曰沙中土。按《考原》云：水長生於申，土亦長生於申，寄生於寅，故土墓在辰而絕在巳也。

The twenty-sixth pair, Jiayin and Yimao, are called "Great Creek Water": Yin is in the Northeast, and Mao is in the East. Water flowing east follows its natural course, gathering from streams, ravines, and ponds along the way, hence called Great Creek Water. The twenty-seventh pair, Bingchen and Dingsi, are called "Sand in the Middle of the River": Earth is buried in Chen and dies in Si. The heavenly stems Bing and Ding, which are fire, reach Chen in the stage of Capping and reach Si in the stage of Officialdom. Since the earth is buried and dying, the strong fire instead generates it, producing only loose, floating sand, hence called Sand in the Middle of the River. Yuan Shushan added a commentary and cited the "Star and Calendar Origin" to explain the origin of "earth buried in Chen and dying in Si": Water is born in Shen, and earth is also born in Shen. Another view says earth is born in Yin. Since earth is born in Yin, following the twelve cycles, it reaches Chen as burial and reaches Si as death, hence saying earth is buried in Chen and dies in Si. This commentary explains the basis of the twelve cycles behind the method of determining the nayin sound elements. Without understanding the birth position of earth, one cannot understand the naming of Sand in the Middle of the River.

戊午己未天上火。午為火旺之地，未中之木，又復生之，火性炎上，又逢生地，故曰天上火。庚申辛酉石榴木。申為七月，酉為八月，此時木則絕矣，惟石榴之木反結實，故曰石榴木。壬戌癸亥大海水。水冠帶在戌，臨官在亥，水力厚矣，又亥為江，非他水之比，故曰大海水。

The twenty-eighth pair, Wuwu and Jiwei, are called "Heavenly Fire": Wu is the strongest point for fire, and the hidden Yi wood in Jiwei comes to nourish it. Fire naturally rises upward, and now it meets a nourishing position, so its power reaches the heavens, hence called Heavenly Fire. The twenty-ninth pair, Gengshen and Xinyou, are called "Pomegranate Wood": Shen is in the seventh month and You is in the eighth month, when the wood energy has already declined, but pomegranate trees bear fruit at this time, hence called Pomegranate Wood. The thirtieth pair, Renxu and Guihai, are called "Great Sea Water": Water reaches its cap in Xu and its official position in Hai. The strength of water is already deep, and Hai itself represents rivers and streams, which are not comparable to other waters, hence called Great Sea Water. The sixty Jiazi pairs' thirty pairs of Nayin sound elements are now fully listed. Observing the entire table, one can see a general rule: although the Five Phases of Nayin are determined by ancient methods, the size, strength, and clarity of each name are derived from the positions and the twelve-year strength and decline of the Five Phases in these pairs. The strong and flourishing are taken as powerful, while the dead and declined are taken as weak.

《淵海子平》云：昔者黃帝將甲子分輕重，而配成六十，號曰花甲子。其花字誠為奧妙，蓋聖人有寓意在焉。夫自子至亥十二宮，各有金、木、水、火、土之屬。始起於子為一陽，終於亥為六陰。其五行所屬金、木、水、火、土，在天為五星，於地為五嶽，於德為五常，於人為五臟，其於命也為五行，是故甲子之屬，乃應之於命。命則一世之事，故甲子納音象聖人喻之，亦如人一世之事也。

Yuan Shushan then cited the "Ziping's Sea of Profundity" from the Xu Ziping school of the Song Dynasty, explaining why the sixty Jiazi are called "Huajiazi." The book says that back in ancient times, the Yellow Emperor assigned the Jiazi according to their light and heavy qualities, pairing them into sixty groups, which were called "Huajiazi." The character "hua" carries profound meaning, representing the sage's deeper intention. From Zi to Hai, the twelve branches each correspond to one of the Five Phases: metal, wood, water, fire, and earth. Starting from Zi, it is the beginning of one yang, and ending at Hai, it is the extreme of six yin. The Five Phases correspond to the five planets in the sky, the five mountains on earth, the five virtues of benevolence, righteousness, propriety, wisdom, and faithfulness in human morality, and the five internal organs in the human body. In terms of destiny, this relates to the Five Phases. Therefore, the system of the sixty Jiazi is meant to apply to human destiny. Destiny refers to a person's entire life, so the sages used the Jiazi's Nayin sound element as an analogy, describing a person's life experiences. The key point of this passage is that the sixty Jiazi are not merely symbols for recording years or days; ancient people regarded them as a model to describe the rise and decline of a person's life.

何言乎？如子丑二位，陰陽始孕，人在胞胎，物藏根苗，未有涯際。寅卯二位，陰陽漸闢，人漸生長，物以拆甲，群葩漸剖，如人將有立身也。辰巳二位，陰陽氣盛，物當華秀，人至三十四十，而有立身之地，進取之象。午未二位，陰陽彰露，物已成齊，人至五十六十，富貴貧賤可知，凡百興衰可見矣。申酉二位，陰陽肅殺，物已收成，人已龜縮，各得其靜矣。戌亥二位，陰陽閉塞，物氣歸根，人當休息，各有歸著。詳此十有二位，先後六十甲子，可以次第而知也。

In Ziping's Sea of Profundity, the twelve branches are sequentially associated with the stages of a person's life. Why is this so? The branches Zi and Chou represent the initial stage of yin and yang, when life is still in the womb, and plants only have their roots and sprouts, with an uncertain future. The branches Yin and Mao mark the gradual unfolding of yin and yang, as a person grows gradually, and plants break through their shells, with flowers blooming one after another, just like a person about to establish themselves in the world. The branches Chen and Si represent the flourishing of yin and yang, when plants are in full bloom, and a person in their thirties or forties has already established themselves, showing a dynamic and ambitious phase. The branches Wu and Wei indicate the clear manifestation of yin and yang, when plants have fully grown, and a person in their fifties or sixties has already seen the distinction between wealth and poverty, with the rise and fall of their life clearly visible. The branches Shen and You represent the turning of yin and yang towards decline, when plants have harvested their fruits, and people become reclusive, retreating into quietness. The branches Xu and Hai mark the closure of yin and yang, when things return to their origins, and people should rest, each finding their own resting place. Understanding the sequence of these twelve branches allows one to grasp the order and significance of the sixty Jiazi. Yuan Shushan recorded this to help readers understand the inherent cycle of rise and decline in the order of the earthly branches, through the analogy of "one year has twelve months" and "a person's life has twelve stages."

《瑞桂堂暇錄》云：六十甲子之納音，以金、木、水、火、土之音而明之也。一六為水，二七為火，三八為木，四九為金，五十為土。然五行之中，惟金、木有自然之音，水、火、土必相假而後成音，蓋水假土，火假水，土假火，故金音四九，木音三八，水音五十，火音一六，土音二七。此不易之論也。

Finally, the book "Rui Gui Tang Xia Lu" is cited to explain the calculation of the Nayin sound element, which is the true principle of calculating the Nayin of the sixty Jiazi. It says: the Nayin of the sixty Jiazi is indicated by the "sound" of metal, wood, water, fire, and earth. According to the numbers generated by the Yellow River Chart, one and six are water, two and seven are fire, three and eight are wood, four and nine are metal, five and ten are earth. However, among the five elements, only metal and wood have natural sounds. Water, fire, and earth must rely on other elements to produce sound—water relies on earth, fire relies on water, and earth relies on fire. Therefore, when calculating the Nayin, the sound number of metal is taken as four and nine, the sound number of wood is taken as three and eight, the sound number of water is taken as five and ten (relying on the number of earth), the sound number of fire is taken as one and six (relying on the number of water), and the sound number of earth is taken as two and seven (relying on the number of fire). This is an unchangeable conclusion. The key point is: the reason why the Nayin often differs from the element of the heavenly stem and earthly branch itself is because it calculates the "sound" rather than the "substance." The sound numbers of water, fire, and earth are all borrowed.

何以言之，甲己子午九也，乙庚丑未八也，丙辛寅申七也，丁壬卯酉六也，戊癸辰戌五也，巳亥四也。甲子乙丑其數三十有四，四者金之音也，故曰金。戊辰己巳，其數二十有三，三者木之音也，故曰木。庚午辛未，其數三十有二，二者火也，土以火為音，故曰土。甲申乙酉其數三十，十者，土也，水以土為音，故曰水。戊子己丑其數三十有一，一者水也，火以水為音，故曰火。凡六十甲子，莫不皆然，此納音之所由起也。

The Ruigui Hall Leisure Records then provide specific calculation methods. First, determine the numbers for each heavenly stem and earthly branch: Jia and Ji, Zi and Wu, are nine; Yi and Geng, Chou and Wei, are eight; Bing and Xin, Yin and Shen, are seven; Ding and Ren, Mao and You, are six; Wu and Gui, Chen and Xu, are five; Si and Hai are four. When calculating, add the numbers of the four characters in a pair of heavenly stem and earthly branch. Look at the units digit of the resulting number to determine which row's sound element it belongs to. For example, Jiazi and Yichou: nine plus nine plus eight plus eight equals thirty-four, the units digit is four, which belongs to the metal sound element, so the nayin is metal. Wuchen and Jisi: five plus five plus nine plus four equals twenty-three, the units digit is three, which belongs to the wood sound element, so the nayin is wood. Gengwu and Xinwei: eight plus nine plus eight plus seven equals thirty-two, the units digit is two, which belongs to fire, and earth uses fire as its sound element, so the nayin is earth. Jiashen and Yiyou: nine plus seven plus eight plus six equals thirty, the units digit is ten (which is the full number for earth), and earth uses water as its sound element, so the nayin is water. Wuzi and Jichou: five plus nine plus nine plus eight equals thirty-one, the units digit is one, which belongs to water, and fire uses water as its sound element, so the nayin is fire. None of the sixty jiazi pairs fail to follow this calculation method, which is the origin of the nayin. Readers can calculate this method themselves, and thus need not memorize the first thirty nayin names by heart.

甲與己合化土，乙與庚化金，丙與辛合化水，丁與壬合化木，戊與癸合化火。《考原》曰：五合者，即五位相得，而各有合也，《河圖》一與六，二與七，三與八，四與九，五與十，皆各有合。以十干之次言之，一為甲，六為己，故甲與己合。二為乙，七為庚，故庚與乙合。三為丙，八為辛，故丙與辛合。四為丁，九為壬，故丁與壬合。五為戊，十為癸，故戊與癸合。

This passage discusses the "Five Harmony" among the ten heavenly stems. Two heavenly stems combine to form a new element of the Five Phases: Jia combines with Ji to form earth, Yi combines with Geng to form metal, Bing combines with Xin to form water, Ding combines with Ren to form wood, and Wu combines with Gui to form fire. The "Star and Calendar Origin" explains the pattern of pairing: the concept of "Five Harmony" refers to the "five positions interrelate and each has its combination" mentioned in the "Great Treatise" of the "Zhou Changes." The numbers in the "Yellow River Chart" pair as one with six, two with seven, three with eight, four with nine, and five with ten, each forming a pair. When the ten heavenly stems are numbered in order, the first is Jia, the sixth is Ji, so Jia combines with Ji; the second is Yi, the seventh is Geng, so Yi combines with Geng; the third is Bing, the eighth is Xin, so Bing combines with Xin; the fourth is Ding, the ninth is Ren, so Ding combines with Ren; the fifth is Wu, the tenth is Gui, so Wu combines with Gui. Thus, the pairing of the Five Harmony is not arbitrary, but arranged according to the relationship of the generating numbers and completed numbers in the "Yellow River Chart" separated by five positions. In the context of the four pillars of destiny, when two heavenly stems combine, it may lightly hinder the stem's full expression, or heavily result in the formation of another element, which is one of the key factors in determining the success or failure of the overall pattern.

陶宗儀《輟耕錄》云：甲己土，乙庚金，丁壬木，丙辛水，戊癸火，此十干化五行真氣也。其法取歲首月建之干，如甲己丙作首，丙為火，火生土，故化土，餘仿此。又一說亦通，謂遇龍則化，龍，辰也，甲己得戊辰，戊屬土，故化土。乙庚得庚辰，庚屬金，故化金。丙辛以下皆然。

In the Yuan dynasty, Tao Zongyi's "Nancun Chuo Geng Lu" provided two methods for calculating the transformation of the heavenly stems. He first stated that Jia and Ji transform into earth, Yi and Geng into metal, Ding and Ren into wood, Bing and Xin into water, and Wu and Gui into fire; these are the true energies generated by the combination of the ten heavenly stems. The first method involves looking at the heavenly stem of the first lunar month of the given year: for Jia and Ji years, the first lunar month starts with Bingyin, which belongs to fire, and fire generates earth, so Jia and Ji combine to form earth; the other four combinations follow the same logic (for Yi and Geng years, the first lunar month starts with Wuyin, which belongs to earth, and earth generates metal, so Yi and Geng combine to form metal; for Bing and Xin years, the first lunar month starts with Gengyin, which belongs to metal, and metal generates water, so Bing and Xin combine to form water; for Ding and Ren years, the first lunar month starts with RENYIN, which belongs to water, and water generates wood, so Ding and Ren combine to form wood; for Wu and Gui years, the first lunar month starts with Jiayin, which belongs to wood, and wood generates fire, so Wu and Gui combine to form fire). The second method is also valid, called "meeting the dragon leads to transformation," where the dragon refers to Chen. For Jia and Ji, using the five tiger遁 method to reach the month of Chen results in Wuchen, which belongs to earth, so Jia and Ji combine to form earth; for Yi and Geng, reaching the month of Chen results in Gengchen, which belongs to metal, so Yi and Geng combine to form metal; the rest follow the same approach. Both methods lead to the same conclusion, and scholars can choose either one. The key is to remember that the transformation of the heavenly stems must be supported by the monthly stem and the energies of the four pillars, otherwise it is just a hollow combination.

子與丑合，屬土。寅與亥合，屬木。卯與戌合，屬火。辰與酉合屬金。巳與申合，屬水。午與未合，午太陽，未太陰也。

Continuing with the "Six Harmony" of the Earthly Branches. The twelve Earthly Branches combine in pairs to form six sets, each transforming into a specific Five Phase: Zi and Chou combine to form Earth, Yin and Hai combine to form Wood, Mao and Xu combine to form Fire, Chen and You combine to form Metal, Si and Shen combine to form Water; Wu and Wei combine without a separate Five Phase, because Wu represents the Sun and Wei represents the Moon, which themselves are the images of the Sun and Moon. The Six Harmony functions similarly to the Five Phase interactions of the Heavenly Stems—when a branch is combined, it is restricted and cannot act freely; if the combination is successful, the entire branch transforms into a new Five Phase. This must be clearly identified when assessing the actual strength of the month's branch, day's branch, and hour's branch. The title of this section is partially missing in the original text, with only the two characters "Five Phases" remaining. Based on the six pairs of Earthly Branches listed below, the original title should have been "Six Harmony Five Phases."

《協紀辯方》云：天者，日也，月也。星者，日月之餘也。午未者離，子丑者坎。離為日，坎為月。午之為日是巳，子之不為月者何？月者，水之精，懸乎上，而受日之光者，非北方子之位也，子丑之氣沖乎上而與日並，其方固必在未也。地者，水也，土也。子水丑土，丑又比水之土，其為地之體，無可疑也。地，土也，故子丑為土也。

The book "Xie Ji Bian Fang Shu" makes an astronomical argument about the Six Harmony. It first states that "Heaven" refers to the sun and moon; the stars are merely the residual energy of the sun and moon. The branches午 and 未 belong to the Li trigram, which represents the sun; the branches 子 and 丑 belong to the Kan trigram, which represents the moon. The branch 午 representing the sun is without question, but why does the branch 子 not represent the moon? Because the moon is the essence of water, suspended in the sky and receiving the light of the sun. This position is not in the northern direction of 子. The energies of 子 and 丑 rise upward and are in line with the sun, so their direction must be 未, hence 未 is considered the moon. As for "Earth," it is composed of water and soil: 子 belongs to water, 丑 belongs to soil, and 丑 is the soil adjacent to water. As the fundamental substance of the earth, this is unquestionable. The earth is soil, so the combination of 子 and 丑 transforms into soil. This passage aims to explain that the Six Harmony is not arbitrarily designated, but derived from the fundamental nature of heaven and earth, specifically the sun, moon, water, and soil.

天為乎上，地位乎下，行乎兩間者，必木、火、金、水矣。子丑為水土，水土之際，木必生焉。所以寅亥為木。木成而火亦出矣，故卯戌為火也。卯戌為火，則戌為黃今天之氣，戊之所居，黃今天之氣始於辰，辰亦戊也。土旺必生金，故辰酉為金，酉者，金之帝也。酉居金位之極，於其未至於極，而水已生於申，對宮為巳，巳金之母也，水必以申巳者，申巳逼於午未最高之地，無水也，舉母則子歸，水不得舍土而自立，其麗於土者，即子丑之位，土之所攝，命為土而不命為水，若其離土而言水，必納於母氣，故申巳為水也。

Continuing from the previous section, the remaining four trigrams are deduced as follows. Heaven is above, Earth is below, and the elements that move between Heaven and Earth must be Wood, Fire, Metal, and Water. Since Zi and Chou represent Water and Earth, the place where Water and Earth meet must give rise to Wood, so Yin (寅) and Hai (亥) combine to form Wood. Once Wood is formed, Fire naturally follows, so Mao (卯) and Xu (戌) combine to form Fire. Since Mao and Xu form Fire, Xu must be the position of the Yellow Center (黄中之气), which is where Wu (戊) Earth resides. This Yellow Center originates from Chen (辰), which also belongs to Wu. When Earth is strong, it must give rise to Metal, so Chen (辰) and You (酉) combine to form Metal—You is the position of the Prosperity (帝旺) of Metal. You has reached the peak of the Metal position, but before reaching the peak, Water has already been born in Shen (申). The opposite position of Shen is Si (巳), which is the mother position of Metal (since Metal is born in Si). Why does Water appear in Shen and Si? Because Shen and Si are close to Wu (午) and Wei (未), the highest positions, where there is no Water. When the mother position is mentioned, the position of the son (子) naturally follows. However, Water cannot exist independently from Earth; the Earth it relies on is precisely the position of Zi and Chou. Therefore, Zi and Chou are determined to be Earth rather than Water. If Water is to be discussed separately from Earth, it must be included in its mother element, so Shen and Si combine to form Water. (In this passage, the text "黄今天之气" is an error and should be "黄中之气".)

水為生物之源，是以麗乎日月，其次則金，其此則火，其次則木，其次則土。五緯之序水最近日，金次之，火又次之，木又次之，土又次之，此麗乎天者自然之序也。水土所生者木上升而為火，土又上升而為金，又上升而為水，如畫卦之由下而上也。此行乎地者，自然之序也，然則五星五行，具有實理，而非人所能強為也。

The final conclusion of "Xie Ji Bian Fang Shu" states that water is the origin of life, so it is closest to the sun and moon, followed by metal, then fire, then wood, and finally earth. The order of the five planets in the sky corresponds exactly to water being closest to the sun, followed by metal, then fire, then wood, and earth being the farthest away—this is the natural order as it relates to heaven. Water and earth produce wood, which rises to become fire, earth then rises to become metal, and further rising becomes water, just as the trigrams are drawn from the lower line to the upper line—this is the natural order as it relates to earth. Therefore, the five stars in the sky and the five elements on earth each have their own real reasons, and they are not something humans can arbitrarily arrange. Yuan Shushan included this entire line of reasoning in order to establish an astronomical and physical basis for the theory of Six Harmony, so that scholars would understand that the harmonious combinations of the earthly branches are not arbitrary conventions of diviners.

申子辰合水局，亥卯未合木局，寅午戌合火局，巳酉丑合金局。《考原》曰：三合者，取生、旺、墓三者以合局也。水生於申，旺於子，墓於辰，故申子辰合水局也。木生於亥，旺於卯，墓於未，故亥卯未合木局也。火生於寅，旺於午，墓於戌，故寅午戌合火局也。金生於巳，旺於酉，墓於丑，故巳酉丑合金局也。

This passage discusses the "Triple Harmony Formation" of the Earthly Branches. The four groups of Triple Harmony are: Shen, Zi, and Chen forming a Water formation; Hai, Mao, and Wei forming a Wood formation; Yin, Wu, and Xu forming a Fire formation; and Si, You, and Chou forming a Metal formation. The "Star Calendar Origin" explains that Triple Harmony is formed by combining the positions of Longsheng (Growth), Diwang (Prosperity), and Muku (Storage). Water's Longsheng is in Shen, its Dwiang in Zi, and its Muku in Chen, so Shen, Zi, and Chen form a Water formation; Wood's Longsheng is in Hai, its Dwiang in Mao, and its Muku in Wei, so Hai, Mao, and Wei form a Wood formation; Fire's Longsheng is in Yin, its Dwiang in Wu, and its Muku in Xu, so Yin, Wu, and Xu form a Fire formation; Metal's Longsheng is in Si, its Dwiang in You, and its Muku in Chou, so Si, You, and Chou form a Metal formation. Triple Harmony is the most powerful combination in divination that can change the strength of the Five Phases: when all three branches are present in a birth chart, the strength of that element often surpasses the original strength of the month's stem; even if only two branches are present (such as Shen and Zi, or Zi and Chen), it is considered a half formation, with half the strength. When determining the strength of the day's stem and selecting useful gods, the first step is to check whether there are any Triple Harmonies or half harmonies among the four branches.

子午相沖，丑未相沖，寅申相沖，卯酉相沖，辰戌相沖，巳亥相沖。萬育吾曰：地支取七位為沖，猶天干取七位之殺之義。如子午對沖，子至午七數。甲逢庚為殺，甲至庚七數，數中六則合，七則過，故相沖擊為殺也。觀易坤元用六，其數有六無七，七乃天地之窮數，陰陽之極氣也。

The Earthly Branches are paired in six groups that oppose each other and clash: Zi and Wu oppose each other, Chou and Wei oppose each other, Yin and Shen oppose each other, Mao and You oppose each other, Chen and Xu oppose each other, and Si and Hai oppose each other. Wan Minying of the Ming dynasty (whose courtesy name was Yiwu, author of the Complete Compendium of the Three Fates) explained that the Earthly Branches are considered to clash when they are seven positions apart, just as the Heavenly Stems are considered to have a 'seven煞' when they are seven positions apart. For example, Zi and Wu oppose each other, and counting from Zi to Wu is exactly seven positions. Similarly, Jia meets Geng as a煞, and counting from Jia to Geng is also exactly seven positions. Counting to six is still harmonious, but when it reaches seven, it exceeds the limit, so they clash and become a煞. Looking at the 'Use of Six' in the Zhou Changes (I Ching)坤卦, the number only goes up to six and does not include seven, showing that seven is the end of the numbers of heaven and earth, and the extreme position of yin and yang energy. In the eight characters, when two Earthly Branches are in opposition, it may cause instability in the root energy and lead to movement and change, and in severe cases, it may open the storage or damage the useful god, which is an essential factor to examine when determining fortune and misfortune.

按：六沖者，即地位相敵，五行相剋之義。子午相沖者，子藏癸水，克午藏丁火，午藏己土，克子藏癸水也。丑未相沖者，丑藏辛金，克未藏乙木，未藏己土丁火，克丑藏癸水辛金也。寅申相沖者，寅藏甲木，克申藏戊土，申藏庚金壬水，克寅藏甲木丙火也。卯酉相沖者，酉藏辛金，克卯藏乙木也。經云：東沖西不動，殆即卯木不能返沖酉金之義。辰戌相沖者，辰藏癸水，克戌藏丁火，戌藏辛金克辰藏乙木也。巳亥相沖者，巳藏庚金，克亥藏甲木，亥藏壬水，克巳藏丙火也。

Yuan Shushan explains: The essence of the Six Clashes is that two branches are opposite in direction, opposing each other, and the Five Phases hidden within the branches mutually control each other. Let's examine each pair: Zi and Wu clash, with the hidden癸water in Zi controlling the hidden丁fire in Wu, while the hidden己earth in Wu controls the hidden癸water in Zi. Chou and Wei clash, with the hidden辛metal in Chou controlling the hidden乙wood in Wei, while the hidden己earth and丁fire in Wei control the hidden癸water and辛metal in Chou. Yin and Shen clash, with the hidden甲wood in Yin controlling the hidden戊earth in Shen, while the hidden庚metal and壬water in Shen control the hidden甲wood and丙fire in Yin. Mao and You clash, with the hidden辛metal in You controlling the hidden乙wood in Mao, since there is nothing in Mao to control the metal in You. Ancient texts say "East strikes West but West does not move," which probably refers to the fact that the wood in Mao cannot return to control the metal in You. Chen and Xu clash, with the hidden癸water in Chen controlling the hidden丁fire in Xu, while the hidden辛metal in Xu controls the hidden乙wood in Chen. Si and Hai clash, with the hidden庚metal in Si controlling the hidden甲wood in Hai, while the hidden壬water in Hai controls the hidden丙fire in Si. Therefore, when examining clashes, one cannot simply look at the names of the two branches, but must open up the hidden "personally originated elements" in the branches and compare them one by one, in order to determine who is harmed and to what extent.

子未相害，丑午相害，寅巳相害，卯辰相害，申亥相害，酉戌相害。《考原》云：六害者，不合也。凡事莫不喜合而忌沖。子與丑合，而未沖之，故子與未害。丑與子合，而午沖之，故丑與午害。寅與亥合，而巳沖之，故寅巳害。卯與戌合，而辰沖之，故辰與卯害。巳與申合，而寅沖之，故巳與寅害。午與未合，而丑沖之，故午與丑害。未與午合，而子沖之，故未與子害。申與巳合，而亥沖之，故申與亥害。酉與辰合，而戌沖之，故酉與戌害。戌與卯合，而酉沖之，故戌與酉害。亥與寅合，而申沖之，故亥與申害也。

The six pairs of Earthly Branches that are considered harmful to each other are: Zi and Wei, Chou and Wu, Yin and Si, Mao and Chen, Shen and Hai, and You and Xu. The "Star Calendar Origin" explains that "harm" refers to the act of disrupting another's harmony. Generally, people prefer harmony and avoid conflict. For example, the branch Jia naturally harmonizes with Yi, but if branch Bing comes to conflict with Yi, it disrupts the harmony between Jia and Yi. In this case, branch Bing is considered harmful to Jia. Applying this principle to each pair: Zi originally harmonizes with Chou, but Wu comes to conflict with Chou, so Zi and Wei are harmful; Chou originally harmonizes with Zi, but Wu comes to conflict with Zi, so Chou and Wu are harmful; Yin originally harmonizes with Hai, but Si comes to conflict with Hai, so Yin and Si are harmful; Mao originally harmonizes with Xu, but Chen comes to conflict with Xu, so Mao and Chen are harmful; Si originally harmonizes with Shen, but Yin comes to conflict with Shen, so Si and Yin are harmful; Wu originally harmonizes with Wei, but Chou comes to conflict with Wei, so Wu and Chou are harmful; Wei originally harmonizes with Wu, but Zi comes to conflict with Wu, so Wei and Zi are harmful; Shen originally harmonizes with Si, but Hai comes to conflict with Si, so Shen and Hai are harmful; You originally harmonizes with Chen, but Xu comes to conflict with Chen, so You and Xu are harmful; Xu originally harmonizes with Mao, but You comes to conflict with Mao, so Xu and You are harmful; Hai originally harmonizes with Yin, but Shen comes to conflict with Yin, so Hai and Shen are harmful. By understanding the principle that "the branch that conflicts with my harmonious partner is harmful to me," one does not need to memorize the six harmful pairs individually.

子刑卯，卯刑子，為無理之刑。寅刑巳，巳刑申，申刑寅，為恃勢之刑。丑刑戌，戌刑未，未刑丑，為無恩之刑。辰、午、酉、亥，為自刑之刑。《陰符經》云：恩生於害，害生於恩，三刑生於三合，亦如六害生於****之義。如申子辰三合，加寅卯辰三位，則申刑寅，子刑卯，辰見辰自刑。寅午戌加巳午未，則寅刑巳，午見午自刑，戌刑未。巳酉丑加申酉戌，則巳刑申，酉見酉自刑，丑刑戌。亥卯未加亥子丑，則亥見亥自刑，卯刑子，未刑丑。合中生刑，猶人夫婦相合而反致刑傷，造化人事，其理一而已矣。

The earthly branches are divided into four types of punishment: Zi (rat) harms Mao (ox), and Mao harms Zi, called "Punishment of Illogical Harm"; Yin (tiger) harms Si (snake), Si harms Shen (monkey), and Shen harms Yin, called "Punishment of Overbearing Power"; Chou (ox) harms Xu (dog), Xu harms Wei (sheep), and Wei harms Chou, called "Punishment of Ingratitude"; and when Chen (dragon), Wu (horse), You (rooster), and Hai (pig) each meet their own branch, it is called "Self-Punishment." The "Yin Fu Jing" says: Favor arises from harm, and harm arises from favor; the three punishments come from the triple harmony, just as the six harms come from the six harmonies (the original text here has the word "six harmonies" missing and replaced with four asterisks). The method is to pair a set of triple harmonies with the next three consecutive branches: the triple harmony of Shen-Zi-Chen is paired with the three consecutive branches of Yin-Mao-Chen, resulting in Shen harming Yin, Zi harming Mao, and Chen meeting Chen as self-punishment; the triple harmony of Yin-Wu-Xu is paired with Si-Wu-Wei, resulting in Yin harming Si, Wu meeting Wu as self-punishment, and Xu harming Wei; the triple harmony of Si-You-Chou is paired with Shen-You-Xu, resulting in Si harming Shen, You meeting You as self-punishment, and Chou harming Xu; the triple harmony of Hai-Mao-Wei is paired with Hai-Zi-Chou, resulting in Hai meeting Hai as self-punishment, Mao harming Zi, and Wei harming Chou. Harm arises from harmony, just as a husband and wife, who are naturally harmonious, may harm each other. The workings of heaven and earth and the affairs of the world are fundamentally the same.

儲泳云：三刑是極數，蓋天道惡盈滿則覆也。翼氏風角曰：金剛火強，自刑其方。木落歸本，水流趨東，故巳酉丑金位，其刑皆在寅午戌火位，其刑皆在南方是金剛火強，自刑其方也。亥卯未木位，其刑皆在北方，亥者木之根，言木落歸本者，草木至冬而搖落，歸根之謂也。申子辰水局，其刑皆在東方，辰者水之府，言水流趨東，逝而不返也。子卯一刑也，寅巳申二刑也，丑未戌三刑也。

In the Song dynasty, Chu Yong explained from another perspective: the Three Punishments arise from numbers reaching their extremes, because the heavenly way dislikes fullness; when something is full, it will collapse. He cited the saying from Yi Feng's "Fengjiao" in the Han dynasty, summarizing the direction of the four groups of punishments with four lines: "Jin Gang Huo Qiang, Zi Xing Qi Fang; Mu Luo Gui Ben, Shui Liu Qu Dong." This means that the groups of Si-You-Chou (Metal triad) belong to the metal position, and the punishments fall within Shen-You-Xu (autumn quarter), which is still within the western direction; the groups of Yin-Wu-Xu (Fire triad) belong to the fire position, and the punishments fall within Si-Wu-Wei (summer quarter), which is still within the southern direction. This is because the nature of metal is strong and the nature of fire is vigorous, and the punishments occur within their own directions. The groups of Hai-Mao-Wei (Wood triad) belong to the wood position, and the punishments fall within Hai-Zi-Chou (winter quarter), the northern direction. Since Hai is the root of wood (wood is born in亥), the phrase "mu luo gui ben" means that when trees and grass wither in winter, they return to their roots. The groups of Shen-Zi-Chen (Water triad) belong to the water trinity, and the punishments fall within Yin-Mao-Chen (spring quarter), the eastern direction. Since Chen is the repository of water, the phrase "shui liu qu dong" means that water flows eastward and does not return. Finally, he summarized: Zi Mao is the first group of punishments, Yin Si Shen is the second group, Chou Wei Xu is the third group. (The original text has a slight error in the phrase "qi xing jie zai yin wu xu huowei," which should be read as "si you chou jin wei, qi xing jie zai xibang; yin wu xu huowei, qi xing jie zai nanfang.")

《三車一覽》云：子卯為無理，子屬水，卯屬木，水能生木，則子水為母，卯母為子。子母相刑，故曰無禮。寅巳申為恃勢，以三位中各有長生臨官，恃強而刑，故曰恃勢。丑戌未為無恩，以三位皆屬土，比和為兄弟，今乃同室操戈，故曰無恩。辰午酉亥為自刑，謂寅申巳亥，有寅巳申互相刑，內有亥無刑。辰戌丑未，有戌丑未互相刑，內有辰無刑。子午卯酉，有子卯互相刑，內有午酉無刑。是以四位謂之自刑，蓋無別物相加，故曰自刑也。

The "San Che Yi Lian" explains the names of the Three Punishments from the perspective of human feelings. The reason why Zi and Mao are called "Punishment of Ingratitude" is that Zi belongs to water and Mao belongs to wood, and water can generate wood. Zi water is the mother and Mao wood is the son, yet mother and son end up harming each other, hence called "Ingratitude." The reason why Yin, Si, and Shen are called "Punishment of Overbearing Power" is that each of these positions contains the energies of growth and officialdom (in Yin, Bing and Wu are in growth, and Ji is in officialdom; in Si, Geng is in growth, and Bing and Wu are in officialdom; in Shen, Wu and Ren are in growth, and Geng is in officialdom). Each relies on its own strength to harm others, hence called "Overbearing Power." The reason why Chou, Xu, and Wei are called "Punishment of Ingratitude" is that these three branches all belong to earth, which are of the same type like brothers, yet they now turn against each other, hence called "Ingratitude." The reason why Chen, Wu, You, and Hai are called "Self-Punishment" is that in the group of Yin, Shen, Si, and Hai, Yin, Shen, and Si form mutual punishments, leaving Hai without a corresponding branch to form a punishment; in the group of Chen, Xu, Chou, and Wei, Xu, Chou, and Wei form mutual punishments, leaving Chen without a corresponding branch to form a punishment; in the group of Zi, Wu, Mao, and You, Zi and Mao form mutual punishments, leaving Wu and You without a corresponding branch to form a punishment. Since these four branches have no other branches to form punishments with, they must punish themselves, hence called "Self-Punishment."

正月建寅，二月建卯，三月建辰，四月建巳，五月建午，六月建未，七月建申，八月建酉，九月建戌，十月建亥，十一月建子，十二月建丑。

The twelve lunar months correspond fixedly with the twelve Earthly Branches, a term known as "month builder" or "月建," which refers to the direction indicated by the handle of the Big Dipper during that month. The first lunar month corresponds to寅, the second to卯, the third to辰, the fourth to巳, the fifth to午, the sixth to未, the seventh to申, the eighth to酉, the ninth to戌, the tenth to亥, the eleventh to子, and the twelfth to丑. This fixed correspondence forms the basis for determining the Earthly Branch of the month in a person's birth chart. Regardless of the year, the Earthly Branch for the first lunar month is always寅, and only the Heavenly Stem above it changes. In Volume Two, the "Five Tiger遁" method for calculating the month is explained, which involves these twelve fixed month builders. It is important to note that in astrology, the division of months is based on the solar terms rather than the beginning of each month. The first lunar month begins with寅 only after the start of the solar term Li Chun (Start of Spring), and the second lunar month begins with卯 only after Jing Zhe (Awakening of Insects), and so on for the remaining months.

鄭康成曰：正月為孟春者，日月會於女取訾，而斗建寅之辰也。二月為仲春者，日月會於降婁，而斗建卯之辰也。三月為季春者，日月會於大梁，而斗建辰之辰也。四月為孟夏者，日月會於實沉，而斗建巳之辰也。五月為仲夏，日月會於鶉首，而斗建午之辰也。六月為季夏者，日月會於鶉火，而斗建未之辰也。七月為孟秋者，日月會於鶉尾，而斗建申之辰也。八月為仲秋者，日月會於壽星，而斗建酉之辰也。九月為季秋者，日月會於大火，而斗建戌之辰也。十月為孟冬者，日月會於析木，而斗建子之辰也。十二月為季冬者，日月會於元枵，而斗建丑之辰也。

In the Eastern Han dynasty, the Confucian scholar Zheng Xuan (styled Kangcheng) explained the origin of the Month Builder from an astronomical perspective. Each month, the sun and moon meet at one of the twelve divisions of the Yellow Path, while the handle of the Big Dipper points to a particular earthly branch. These two factors together determine the name of the month. The first month is called Mengchun, when the sun and moon meet at the division Ju Zi and the Big Dipper's handle points to Yin; the second month is Zhongchun, when the sun and moon meet at the division Jiang Lou and the Big Dipper's handle points to Mao; the third month is Jichun, when the sun and moon meet at the division Da Liang and the Big Dipper's handle points to Chen; the fourth month is Mengxia, when the sun and moon meet at the division Shi Shen and the Big Dipper's handle points to Si; the fifth month is Zhongxia, when the sun and moon meet at the division Chen Shou and the Big Dipper's handle points to Wu; the sixth month is Jixia, when the sun and moon meet at the division Chen Huo and the Big Dipper's handle points to Wei; the seventh month is Mengqiu, when the sun and moon meet at the division Chen Wei and the Big Dipper's handle points to Shen; the eighth month is Zhongqiu, when the sun and moon meet at the division Shou Xing and the Big Dipper's handle points to You; the ninth month is Jiqiu, when the sun and moon meet at the division Da Huo and the Big Dipper's handle points to Xu; the tenth month is Mengdong, when the sun and moon meet at the division Xi Mu and the Big Dipper's handle points to Hai. The original text mistakenly writes "the Big Dipper's handle points to Zi" instead of "points to Hai" in this section. In the eleventh month, the original text is missing the sentence "the eleventh month is Zhongdong, when the sun and moon meet at the division Xing Ji, and the Big Dipper's handle points to Zi." Readers may infer the meaning from the preceding and following entries, but the original text should not be arbitrarily supplemented.

《古歌》云：正月立春雨水節，二月驚蟄及春分，三月清明並穀雨，四月立夏小滿方，五月芒種及夏至，六月小暑大暑當，七月立秋還處暑，八月白露秋分忙，九月寒露及霜降，十月立冬小雪張，冬月大雪與冬至，臘月小寒大寒昌。

This ancient song is a mnemonic for memorizing the twenty-four solar terms. Each of the twelve months is paired with two solar terms, forming six lines of rhyming verse. Reading it once allows one to remember the order of the entire year. Reading sentence by sentence: the first month has the Beginning of Spring and Rain Water; the second month has Awakening of Insects and Vernal Equinox; the third month has Clear and Bright and Grain Rain; the fourth month has Beginning of Summer and Grain Full; the fifth month has Grain in Ear and Summer Solstice; the sixth month has Slight Heat and Greater Heat; the seventh month has Beginning of Autumn and Limit of Heat; the eighth month has White Dew and Autumn Equinox; the ninth month has Cold Dew and Frost Descent; the tenth month has Beginning of Winter and Slight Snow; the eleventh month (also called the twelfth lunar month) has Heavy Snow and Winter Solstice; the twelfth month has Slight Cold and Greater Cold. The words "fang," "dang," "mang," "zhang," and "chang" in the song are added for rhyme and have no actual meaning. In astrology, it is important to distinguish that the first solar term of each month is called "jie" (a solar term) and the second is called "qi" (a middle solar term). When arranging the monthly pillar and calculating the big destiny years, the division is based on "jie," but when determining the命宫 (destiny palace), the "qi" is used. This point will be repeatedly mentioned in volume two, so it must be remembered first.

萬育吾曰：立節中氣，其春秋有分，而不言至，夏冬有至，而不言分。及夫雨水、驚蟄以降，二十四氣，分屬有名。亦必有所以為名者，何言乎？四立者，四時之節氣也，丑之終，寅之始，則為節。月之半則為中。二分者，陰陽相半之謂也。二至者，至有二義：子至巳為六陽，午至亥為六陰，至者介乎巳午亥子之間也。冬至亥陰極，故曰子，子者止也，陽於此生，故亦曰至。夏至巳陽極，故曰午，午者仵也，陰於此生，故亦曰至。

Wan Minying then proceeded to explain the meanings behind the names of the twenty-four solar terms. He first raised a question: among the twenty-four solar terms, the "ji" (beginning) and "zhongqi" (middle) ones, in spring and autumn, only the term "fen" (equinox) is used, not "zhi" (solstice); in summer and winter, only "zhi" is used, not "fen". As for the twenty-four solar terms following Rain Water and Awakening Insects, each has its own name, and each must have its own reasoning for its name. Why is this so? He first explained three groups of names. The four "ji" (beginning) terms, namely Start of Spring, Start of Summer, Start of Autumn, and Start of Winter, are the starting points of the four seasons. The boundary between the end of the previous month and the beginning of the next month is called "ji"; the middle of a month is called "zhongqi". The two "fen" (equinox) terms, namely Spring Equinox and Autumn Equinox, refer to the point where yin and yang each occupy half. The two "zhi" (solstice) terms, namely Winter Solstice and Summer Solstice, the character "zhi" has two meanings: from Zi to Si, the six yang energies are increasing; from Wu to Hai, the six yin energies are increasing. The term "zhi" is located at the turning points between Si and Wu, and between Hai and Zi. At the Winter Solstice, the yin energy at the position of Hai has reached its peak, and the next term is Zi, which means "stop", indicating the beginning of yang energy, hence it is called "zhi". At the Summer Solstice, the yang energy at the position of Si has reached its peak, and the next term is Wu, which means "meeting at noon", indicating the beginning of yin energy, hence it is called "zhi".

自秋分水始涸，立冬水始冰，冬至水泉動，大寒水澤腹堅。雨水者，先是為露，為霜，為雪，皆水氣凝結，以至於寒之極，春則暑氣順行，而又為暑之始。況天一生水，人物之生，皆始於水。春屬木，木生於水，立春後，繼以雨水，宜也。卦氣正月為泰，天氣下降，當為雨水。二月大壯，雷在天上，當為驚蟄，先雨水而後驚蟄，亦宜也。驚蟄者，萬物出乎震，震為雷也。清明者，萬物出乎巽，巽為風也，巽潔齊而曰清明，清明乃潔齊之義。

Wan Minying then explained the naming of the seasonal divisions in spring. He first followed the form of water to explain the year: after the autumn equinox, water begins to dry up; after the beginning of winter, water starts to freeze; at the winter solstice, underground spring water begins to flow; and by the time of the great cold, water has frozen solid at the bottom. As for "Rain Water," it is because before this time, water vapor condensed into dew, frost, and snow, and the cold had reached its extreme. After spring begins, the heat of summer follows the season, and thus becomes the beginning of summer, causing the condensed substances to transform into rain. Moreover, the "Heavenly River Chart" says "Heaven produces water," and the generation of people and all things begins with water. Spring belongs to wood, and wood is born from water, so after the beginning of spring comes rain water, which is reasonable. Looking at the hexagram correspondences: the first month corresponds to the Qie hexagram, with the weather descending, which is appropriate for rain water; the second month corresponds to the Da Zhuang hexagram, whose image is thunder above the sky, which is appropriate for the Awakening of Insects. The order of rain water followed by the Awakening of Insects is also proper. The meaning of "Awakening of Insects" comes from the "Zhou Changes · Shuo Gua" which says "all things emerge from Zhen," Zhen is thunder, and thunder moves, causing the insects to awaken. The meaning of "Clear and Bright" comes from "all things are clean and orderly under Xun," Xun is wind, and the Xun hexagram has the meaning of cleanliness and order, so it is called Clear and Bright—Clear and Bright means cleanliness and order.

穀雨三月中，自雨水後，土膏脈動，至此又雨，則土脈生物，所以滋五合之種也。小滿四月中，先儒云：小雪後，陽一日生一分，積三十日，生三十分，而成一晝，為冬至。小滿後，陰生亦然。夫四月乾之終，謂之滿者，女後初六，羸豕孚，踟躇坤初六，履霜堅冰至。羸豕，喻其小。踟躇喻其滿。履霜，喻其小。堅冰，喻其滿。易言於既生之後，歷言於一陰方萌之初。慮之深，防之預也。小雪後，即大雪，此但有小滿，無大滿，意可知矣。

The "Gu Yu" is the middle solar term of the third lunar month. After the rainwater season, the rich moisture in the soil begins to become active, and by this time it rains again, allowing the soil to nourish all living things and moisten the seeds of various grains. The "Xiao Man" is the middle solar term of the fourth lunar month. The older Confucian scholars said: after the "Xiao Xiao" (Minor Snow), the yang energy grows by one part each day, accumulating thirty parts over thirty days to reach the winter solstice; similarly, after the "Xiao Man", the yin energy also grows in this way. The fourth lunar month marks the end of the Qian hexagram (with all six lines being pure yang), yet it is called "Full". The reason for this can be understood by examining the line statements of two hexagrams: the Gou hexagram's initial line says "A thin pig is restless", and the Kun hexagram's initial line says "Treading on frost, ice comes". "A thin pig" symbolizes the smallness of yin energy, while "restless" symbolizes its approach to fullness. "Treading on frost" symbolizes the smallness of yin energy, while "ice" symbolizes its eventual fullness. The Zhou Yi speaks of yin energy after it has already begun to appear, but the calendar points out the beginning of yin energy's emergence, showing deep consideration and early prevention. After "Xiao Xiao" comes "Da Xue" (Major Snow), yet here there is only "Xiao Man" and no "Da Man". The meaning behind this is now clear—yin energy has just begun to appear, so it can only be described as small, and should not be allowed to grow too large.

至若三月中谷雨，五月中芒種，此二氣獨指穀麥言，谷必原其生之始，谷種於春，得木之氣，殘於秋，金克木也。麥必要其成之終，麥種於秋，得金之氣，成於夏，火克金也。六月節小暑，六月中大暑，夏至後，暑已盛，不當又謂之小，殊不知《易》曰：寒往則暑來，暑往則寒來。寒暑相推，而歲成焉。通上半年之半，皆可為暑，通下半年之半，皆可為寒。正月暑之始，十二月寒之終，而曰大暑、小暑者，不過上半年之詞耳。六月中大暑之極，故謂之大，然則未至於大，則猶為小也。

Now let us discuss the solar terms of Gu Yu and Mang Zhong. The middle term of March is Gu Yu, and the middle term of May is Mang Zhong. Among the twenty-four solar terms, only these two specifically refer to grains and wheat. Regarding grains, we must trace back to their beginning of growth: grains are sown in spring and receive the energy of wood; they wither in autumn because metal overcomes wood. Regarding wheat, we should focus on its point of maturity: wheat is sown in autumn and receives the energy of metal; it matures in summer because fire overcomes metal. For example, the solar term of June is Xiao Shu, and the middle term is Da Shu. Some people wonder: after the summer solstice, the heat is already intense, so how can it still be called "small"? In fact, the "Great Treatise" of the "Zhou Yi" explains clearly: "When cold departs, heat comes; when heat departs, cold comes; cold and heat alternate, and thus the year is completed." Looking at the first half of the year, everywhere can be considered as heat; looking at the second half, everywhere can be considered as cold. January is the beginning of heat, and December is the end of cold. The terms "Da Shu" and "Xiao Shu" refer only to the first half of the year. The middle term of June is the peak of heat, so it is called "Da Shu." Since the heat has not yet reached its peak in the solar term of June, it is called "Xiao Shu," which is logical.

七月中處暑，七月暑之終，寒之始，大火西流，暑氣於是乎處矣。處者，隱也，藏伏之義也。白露八月節，寒露九月節，秋本屬金，金色白金氣寒，白者露之色，寒者露之氣。先白而氣始寒，固有漸也。九月中霜降，露寒始結霜也。立冬後曰小雪、大雪，寒氣始於露，中於霜，終於雪。霜之前為露，露由白而始寒，霜之後為雪，雪由小至而大，皆有漸也。至小寒大寒，《幽風》云：一之日寒發，二之日栗烈，寒發風寒，故十一月之餘為小寒，栗烈氣寒，故十一月之終為大寒也。

The middle solar term of July is called "Heat Dissipates" (Chu Shu): July marks the end of the heat and the beginning of the cold. At this time, the Heart Mansion (Xin Xu) star, also known as the Red Star, sets in the west, and the heat stops here. "Chu" means to hide or to conceal. The solar term of August is called "White Dew" (Bai Lu), and that of September is called "Cold Dew" (Han Lu): autumn belongs to metal, which is white in color and cold in nature. "White" refers to the color of the dew, while "Cold" refers to the climate. First there is white dew, and then the weather turns cold, which is a gradual process. The middle solar term of September is called "Frost Descends" (Shuang Jie): dew becomes cold and begins to condense into frost. After the Beginning of Winter (Li Dong), we have Minor Snow (Xiao Xue) and Major Snow (Da Xue): the cold begins with dew, reaches its middle stage with frost, and ends with snow. Before frost comes dew, which starts white and then turns cold; after frost comes snow, which starts small and gradually becomes larger, all following a gradual progression. As for Minor Cold (Xiao Han) and Major Cold (Da Han), the Book of Songs, Wind of Bin (Bing Feng), says, "On the first day, the wind is fierce; on the second day, the cold is intense." "Fierce wind" describes the cold wind, so after the eleventh month comes Minor Cold; "Intense cold" describes the cold air, so the last day of the eleventh month is called Major Cold. (The original text mistakenly says "Yong Feng" instead of "Bing Feng," and "Han Fa" instead of "Bi Fa.")

大抵合而言之，上半年主長生，曰雨、曰雷、曰風。皆生之氣。下半年言天時，不言農時，農時莫急於春夏也。先儒云：變者化之漸，化者變之成。立春雨水後，寒氣漸變，至立夏則寒盡化為水矣。然曰小暑、大暑，其化固有漸也。立秋、處暑後，暑氣漸變，至冬至則暑氣盡化為寒矣。然曰小寒、大寒，其化亦有漸也。

In summary, the solar terms of the first half of the year focus on growth, with rain, thunder, and wind all representing the rising energy. The solar terms of the second half of the year only discuss the weather and not the farming seasons, because the most important farming activities occur in spring and summer. Elder scholars have said: "Change" is the gradual stage of "transformation," and "transformation" is the completion of "change." After the Beginning of Spring and the Rain Water solar terms, the cold gradually transforms, and by the Beginning of Summer, the cold has completely transformed into water. However, they are still called Minor Heat and Major Heat, showing that this transformation occurs in stages. After the Beginning of Autumn and the Limit of Heat solar terms, the heat gradually transforms, and by the Winter Solstice, the heat has completely transformed into cold. However, they are still called Minor Cold and Major Cold, showing that this transformation also occurs in stages. The key point here is that the names of the twenty-four solar terms all emphasize the concept of "gradual change"—the alternation of cold and heat never occurs suddenly. In命理 (fate or destiny) discussions, the concept of the monthly ruler's entering and exiting energy, and the depth of energy before and after each solar term, is precisely focused on this idea of gradual change.

又曰：日月運行，而四時成，以其常也。故聖人立法以步之，陰陽相錯而萬物生，以其無窮也。故聖人指物以候之，貫六氣終始早晏，五運大小盈虛，原之以至理，考之以至數，而垂示萬古，無有差忒也。經曰：五日謂之候，三候謂之氣，六氣謂之時，四時謂之歲。又曰日為陽，月為陰，行有分紀，周有道理，日行一度，月行十三度而有奇焉。故大小月三百六十五日而成歲，積氣餘而盈閏矣。

Wan Minying also cited the words of predecessors, saying: The sun and moon move to form the four seasons, because they have a constant course, so the sage established the calendar to track them; yin and yang intermingle to generate all things, because their changes are endless, so the sage pointed out specific phenomena to verify them. The calendar encompasses the beginning and end, the early and late times of the six qi, and the waxing and waning of the five movements. It is based on the principle of utmost precision and verified by exact numbers, thus being passed down to future generations without error. The medical text "Huangdi Neijing" says: Five days make a "hou," three hou make a "qi," six qi make a "shi" (season), and four seasons make a "nian" (year). It also says: The sun belongs to yang, the moon to yin; their movements each have their own degrees, and each completes their orbit around the sky. The sun moves one degree per day, the moon moves thirteen degrees and a bit per day. Therefore, by matching the large and small months, 365 days form a year, and the remaining days from the lunar months are accumulated to produce a leap month. This passage places the solar terms back into the calendar system to explain: solar terms are not arbitrary conventions of diviners, but calculations derived from the actual movement of the sun and moon.

經曰：日常於晝夜行天之一度，則一日也，共三百六十日四分之一，而周天度乃成一歲。常五日一候應之，故三候成一氣，即十五日也。三氣成一節，節謂立春、春分、立夏、夏至、立秋、秋分、立冬、冬至此八節也，三八二十四氣，而分主四時，一歲成矣。

The Inner Canon also states: The Sun traverses one degree of the celestial sphere within a day and night, which constitutes one day. Accumulating 365 and 1/4 days completes the entire celestial sphere, forming one year. Usually, every five days correspond to one '候' (watch), so three '候's make up one 'qi' (climate), which is fifteen days. Three 'qi's compose one '节' (node), referring to the eight major solar terms: Start of Spring, Spring Equinox, Start of Summer, Summer Solstice, Start of Autumn, Autumn Equinox, Start of Winter, and Winter Solstice. Multiplying three by eight gives twenty-four '气's, which govern the four seasons of spring, summer, autumn, and winter, completing the year. This passage clearly explains the conversion relationship among the five levels of time measurement: five days make one 'hou', fifteen days make one 'qi', forty-five days make one 'node', and one year consists of twenty-four 'qi's and eight 'node's, forming the shared time framework used in both calendar systems and astrology.

春秋言分者，以六氣言之，則二月半，初氣終，而交二之氣，八月半，四氣盡，而交五之氣。若以四時之分言之，則陰陽寒喧之氣，到此可分之時也，晝夜分五十刻，亦陰陽之中分。故經曰：分則氣異，此之謂也。冬夏曰至者，以六氣言之，則五月半，司天之氣，之其所在。十一月半，在泉之氣，至其所在，以四時之令言之，則陰陽至此，極至之時也。夏至日長，不過六十刻，陽至此而極。冬至日短，不過四十刻，陰至此而極。皆天候之未變，故經曰：至則氣同，此之謂也。

The reason why the Spring and Autumn are called "Fen" and the Winter and Summer are called "Zhi" is as follows. Spring Equinox and Autumn Equinox are called "Fen" because, according to the six qi, when the second month is halfway, the first qi ends and the second qi begins; when the eighth month is halfway, the fourth qi ends and the fifth qi begins. These are the points where one qi separates from another. According to the four seasons, at these times the yin and yang of cold and warmth are exactly divided into two halves, and day and night each have fifty parts, making them the midpoints of yin and yang. Therefore, the Inner Canon says, "When there is a Fen, the qi differs," referring to this. Winter Solstice and Summer Solstice are called "Zhi" because, according to the six qi, when the fifth month is halfway, the governing qi reaches its position; when the eleventh month is halfway, the undergoverning qi reaches its position. According to the four seasons, at these times yin and yang have reached their extremes. At Summer Solstice, the day is longest, not exceeding sixty parts, and yang qi reaches its peak; at Winter Solstice, the day is shortest, not less than forty parts, and yin qi reaches its peak. At these times, the weather has not yet changed, so the Inner Canon says, "When there is a Zhi, the qi is the same," referring to this. Thus, the names, order, and astronomical basis of the twenty-four solar terms are all explained. Yuan Shushan lists this at the end of the first volume "Benyuan" to make readers understand that the measuring rod used in divination for months and qi is originally the measuring rod of the calendar.

推年之法，視人所值生年干支為主，以立春節為綱，其區別有三，如在本年正月立春後生者，皆以本年干支為主；在本年正月立春前生者，皆以上一年干支為主；在本年十二月立春後生者，皆以下一年干支為主。

The method for determining the "year pillar" is based on the heavenly stem and earthly branch of the year of birth, with the dividing line not being the first day of the lunar new year, but the beginning of spring (Lichun). There are three specific cases to follow: First, if born after the beginning of spring in the same year, use the heavenly stem and earthly branch of that year as the year pillar. Second, if born before the beginning of spring in the same year (even though the lunar new year has already passed, the solar term has not arrived), go back one year and use the heavenly stem and earthly branch of the previous year as the year pillar. Third, if born after the beginning of spring in the twelfth lunar month (the old year has not yet ended, but the solar term has already moved into the next year), move forward one year and use the heavenly stem and earthly branch of the following year as the year pillar. This is the first step in arranging the four pillars of destiny and also the most common mistake for beginners: the starting point of a year in divination is the beginning of spring, not the first day of the lunar new year. Whenever the birthday is close to the beginning of spring, it is essential to consult a perpetual calendar to check the exact time of the beginning of spring, as even a difference of one hour can completely change the year pillar.

假如今年乙卯，其人四十九歲，欲知所生之年為何干支，須用掌上捷法推之，便自確當。由本年一歲起乙卯，十一歲起乙巳，二十一歲起乙未，三十一歲起乙酉，四十一歲起乙亥，由乙亥再逆行八位，即知四十九歲為丁卯年也，列式如下：丁卯

This is a quick method for calculating the heavenly stem and earthly branch of a person's birth year using the palm. Let's take an example. Suppose this year is Yi Mao (乙卯), and the person is 49 years old (calculated by the old method of counting age as one year more than actual age). To find out the heavenly stem and earthly branch of their birth year, simply use this palm method. The process is as follows: take this year, Yi Mao, as one year. Then, for every additional ten years, the heavenly stem remains the same, while the earthly branch moves back two positions. So, at 11 years old, it is Yi Si (乙巳); at 21 years old, it is Yi Wei (乙未); at 31 years old, it is Yi You (乙酉); and at 41 years old, it is Yi Hai (乙亥). After Yi Hai, there are still eight more years to reach 49. So, starting from Yi Hai, move back eight positions (Yi Hai, Jia Xu, Gui You, Ren Shen, Xin Wei, Geng Wu, Ji Si, Wu Chen, Ding Mao), which gives the birth year as Ding Mao (丁卯). Therefore, the heavenly stem and earthly branch of the birth year is Ding Mao. The key is that every ten years, the heavenly stem remains unchanged while the earthly branch moves back two positions. The palm method cycles through a 60-year cycle. Once mastered, one can determine the birth year without needing to refer to a calendar.

又如今年丙辰，起人七十一歲，欲知所生之年何干支，亦用掌上捷法推之，由本年一歲起丙辰，十一歲起丙午，二十一歲起丙申，三十一歲起丙戌，四十一歲起丙子，五十一歲起丙寅，周而復始，六十一歲又起丙辰，即知七十一歲又為丙午年也。列式如下：丙午（圖略）

Let us take another example. Suppose this year is the year of Bingchen. A person is seventy-one years old, and we use the palm method to calculate. Taking this year, Bingchen, as one year, the age of eleven is Bingwu, twenty-one is Bingshen, thirty-one is Bingxu, forty-one is Bingzi, fifty-one is Bingyin; after sixty years, the cycle of Jiazi repeats, so sixty-one years brings us back to Bingchen. Therefore, seventy-one years corresponds to Bingwu. The heavenly stem and earthly branch for the year are written as Bingwu. This example deliberately crosses over sixty years to make it clear to the reader that the cycle of heavenly stems and earthly branches repeats every sixty years: if the age difference is sixty years, the heavenly stem and earthly branch of the birth year will be the same. For ages over sixty, simply subtract sixty and then calculate. The original text included a palm diagram, but the current version has omitted it.

又如丙午年正月初九日巳時生，曆書載明是年正月初九日午時立春，是巳時在午時之前，猶未立春，當作乙巳年推。列式如下。 丙午作乙巳。又如丙午年正月初九日午時生，曆書載明是日午時立春。是午時已交立春，即作丙午年推。列式於下：丙午

The following four examples specifically demonstrate how to choose the year pillar before and after the Beginning of Spring. They are practical applications of the three rules mentioned earlier. The first example: someone born on the ninth day of the first lunar month in the Bingwu year at the巳 (Snake) hour. According to the almanac, the Beginning of Spring occurs at the午 (Horse) hour on that day. Since the birth time is before the Beginning of Spring, according to the rules, we should subtract one year, and the year pillar should be considered Yisi. The notation is written as "Bingwu as Yisi," meaning although the almanac records it as the Bingwu year, when calculating the fate, it should be treated as the Yisi year. The second example: the same birth date, but at the午 (Horse) hour. The almanac clearly states that the Beginning of Spring occurs at the午 (Horse) hour on that day. Since the birth time is after the Beginning of Spring, we use the current year's stem and branch, and the year pillar is Bingwu. These two examples differ by only one hour, yet the year pillar changes completely, showing how crucial it is to accurately determine the time of the Beginning of Spring.

又如丙午年十二月十九日戌時生，曆書載明是年十二月十九日酉時立春，是戌時在酉時之後，已過立春，作丁未年推。列式如下： 丙午作丁未。又如丙午年十二月十九日申時生，曆書載明是年十二月十九日酉時立春，是申時在酉時之前，猶未立春，仍作為丙午年推。列式如下： 丙午

The third example and the fourth example demonstrate the situation when the New Year begins on the day of the Start of Spring. The third example: born on the nineteenth day of the twelfth lunar month in the Bingwu year at the戌 hour. According to the almanac, the Start of Spring occurred at the酉 hour on the nineteenth day of the twelfth lunar month of that year. The戌 hour comes after the酉 hour, indicating that the Start of Spring had already passed. According to the rules, the year column should be advanced by one year, so the year pillar is considered Dingwei, written as "Bingwu becomes Dingwei." The fourth example: born on the same date, the nineteenth day of the twelfth lunar month in the Bingwu year, but at the申 hour. The申 hour comes before the酉 hour, meaning the Start of Spring had not yet arrived, so the original year pillar remains as Bingwu. These four examples together illustrate both ends of the "Start of Spring divides the year" rule: if the Start of Spring has not arrived at the beginning of the year, the year is counted as the previous year; if the Start of Spring has arrived by the end of the year, the year is counted as the next year. All other cases follow the original year pillar.

推月之法，由人生年遁月之干支為主，以節令為綱，其區別有三：如在本月節令後生者，即以本月所遁干支為主；在本月節令前生者，即以上月所遁干支為主；在本月下一節令後生者，即以下月所遁干支為主。古歌云：

The method of determining the "month pillar" is as follows: first, use the fixed heavenly stem of the year and apply the mnemonic "Dun" to determine the heavenly stem and earthly branch of each month. The dividing line is the solar term (not the first day of the month). There are three cases. First, if born after the solar term of the current month, use the heavenly stem and earthly branch of the current month as the month pillar. Second, if born before the solar term of the current month, go back one month and use the heavenly stem and earthly branch of the previous month. Third, if born after the solar term of the next month (i.e., the solar term has already moved into the next month), move forward one month and use the heavenly stem and earthly branch of the next month. It is important to distinguish between "solar terms" and "middle terms": the twelve solar terms are 立春 (Lichun), 惊蛰 (Jingzhe), 清明 (Qingming), 立夏 (Lixia), 芒种 (Mangzhong), 小暑 (Xiaoshu), 立秋 (Li Qiu), 白露 (Bailu), 寒露 (Hanlu), 立冬 (Lidong), 大雪 (Daxue), and 小寒 (Xiaohan). Only these are considered for determining the month pillar; the middle terms such as 雨水 (Yushui) and 春分 (Chunfen) are not taken into account. The mnemonic for determining the heavenly stem of the month is the following ancient poem, commonly known as the "Five Tiger遁" (Wu Hu Dun).

甲己之年丙作首，乙庚之歲戊為頭，丙辛必定尋庚起，丁壬壬位順行流，更有戊癸何方覓，甲寅之上好追求。（行夏之時，寅為歲首）甲己年正月起丙寅，乙庚之年正月起戊寅，丙辛之年正月起庚寅，丁壬之年正月起壬寅，戊癸之年正月起甲寅。

This mnemonic is called "Wu Hu Dùn" and is used to determine the heavenly stem and earthly branch of the first lunar month based on the heavenly stem of the birth year. Since the first lunar month is called Yín (寅), which is associated with the tiger, it is called Wu Hu Dùn. Reading it sentence by sentence: if the heavenly stem of the birth year is Jia or Ji, the first month starts with Bing Yín; if it is Yi or Geng, the first month starts with Wu Yín; if it is Bing or Xin, the first month starts with Geng Yín; if it is Ding or Ren, the first month starts with Ren Yín; if it is Wu or Gui, the first month starts with Jia Yín. The note "Xing Xia Zhi Shi, Yín Wei Su Shou" means that since the Xia Dynasty's calendar regarded Yín month as the beginning of the year, the calculation of the months always starts with Yín. The method is: first determine the heavenly stem and earthly branch of the first month using the mnemonic, then count forward in the sequence of the sixty jiazi. For example, if the first month is Bing Yín, the second month is Ding Mao, the third month is Wu Chen, and so on, continuing until the month of birth. The heavenly stem of the year has only ten possibilities, but the heavenly stem of the first month has only five possibilities. Memorizing these five sentences allows one to immediately determine the monthly stem and branch for any year.

《考原》云：上古曆元，年月日時，皆起於甲子。是甲子年必甲子月，為年前冬至十一月也，而正月建寅，故得丙寅，二月丁卯以次順數，至次年正月，得戊寅，故乙年正月起戊寅。從甲至己，越五年，共六十月，花甲周而復始，故己年正月亦為丙寅也。

The *Star Calendar Origins* explains the origin of this method of concealment: in ancient times, the starting point of the calendar was set at Jiazi, so the year, month, day, and hour all began with Jiazi. Therefore, the Jiazi year must be paired with the Jiazi month, which is the eleventh month before the winter solstice of that year. Since the eleventh month is the Jiazi month, and the first month of the year is Yiny, counting from the Zi month to the Yin month is the third position, so the first month of the Jia year is Bingyin. Then the second month is Dingmao, the third month is Wuchen, and so on, continuing in order. By the time we reach the first month of the second year, it is Wuyin, so the first month of the Yi year starts with Wuyin. Counting from the Jia year to the Ji year takes five years, which is sixty months, exactly completing one full cycle of the sixty Jiazi. Therefore, the first month of the Ji year again starts with Bingyin. This explains why the mnemonic verse uses the same line for Jia and Ji, and for Yi and Geng—the heavenly stems are five positions apart, and the heavenly stem and earthly branch of the month complete a full cycle in five years.

假如丁卯年正月初一子時生，曆數載明丙寅年十二月三十日未時立春，是初一日早屬丁卯年正月矣。古歌云：丁壬壬位順行流，是丁年正月遁得壬寅也。列式如下：丁卯 壬寅

Here is an example. First example: born on the day of the first day of the first lunar month in the year Ding Mao. According to the almanac, the previous year Bing Yin's twelfth lunar month on the thirty day at the hour of Wei had already entered the beginning of spring. Therefore, the first day of the first lunar month in the new year Ding Mao had already entered the month of Yin. Both the year pillar and the month pillar are calculated according to the first day of the first lunar month in the year Ding Mao. Then using the ancient verse "Ding Ren Ren position flows in order," the month of Ding Mao's first lunar month is hidden to get Ren Yin. Thus, the year pillar and month pillar are written as Ding Mao and Ren Yin. This example should note that the beginning of spring falls on the last day of the previous year's twelfth lunar month, so although the first day of the first lunar month is the first day of the new year, according to the solar term it has already entered the month of Yin. Therefore, there is no need to adjust the year pillar and month pillar.

又如丙午年正月初九日巳時生，曆書載明是年正月初九日午時立春，是巳時在午時之前，猶未立春，不獨丙午年作乙巳年推，且須作乙巳年十二月推。古歌云：乙庚之歲戊為頭，是乙年正月遁戊寅，以次順數至十二月得己丑也。列式如下：丙午作乙巳 己丑

Second example: Born on the ninth day of the first lunar month in the year of Bingwu at the hour of Si. Checking the almanac, the beginning of spring falls at the hour of Wu on the ninth day of the first lunar month. The hour of Si comes before the hour of Wu, so the beginning of spring has not yet arrived. In this case, not only does the year pillar need to be adjusted to YiSi, but the month pillar must also be adjusted to the twelfth month of the previous year, YiSi. Using the ancient verse "In the year of Yigeng, Wu is the first," the first month of the year of Yi is hidden to get Wu Yin. Then following the order of the sixty jiazi, the months are: first month Wu Yin, second month Ji Mao, third month Geng Chen, fourth month XinSi, fifth month RenWu, sixth month Gui Wei, seventh month Jia Shen, eighth month Yi You, ninth month BingXu, tenth month Ding Hai, eleventh month WuZi, twelfth month Ji Chou. Therefore, the year and month pillars are written as: Bingwu becomes YiSi and Ji Chou. This example shows that if the year pillar is adjusted, the month pillar must also be adjusted to the end of the previous year, not just the year itself.

又如丙午年正月初九日午時生，曆書載明是年正月初九日午時立春，是午時已交立春，即作丙午年正月推。古歌云：丙辛必定尋庚起，是丙年正月遁得庚寅也。列式如下：丙午 庚寅

Third example: Both are born on the ninth day of the first lunar month in the year of Bingwu, but at the hour of Wu. The almanac clearly states that this day is the hour of Wu when the spring begins, so the hour of Wu has already entered the new season. Therefore, both the year pillar and the month pillar are calculated according to the year of Bingwu and the first lunar month. Using the ancient verse "Jingxin must seek Geng to start," the hidden pillar for the first lunar month of the year of Bingwu is Gengyin. Thus, the year and month pillars are written as Bingwu and Gengyin. Comparing this example with the previous one, they are on the same day but differ by one hour. One is born on the twelfth lunar month of the year of Yisi, on the day of Jichou, and the other is born on the first lunar month of the year of Bingwu, on the day of Gengyin. The year and month pillars are entirely different. This is exactly the purpose of Yuan Shushan repeatedly demonstrating the time of seasonal change.

又如丙午年十二月十九日戌時生，曆書載明是年十二月十九日酉時立春，是戌時在酉時之後，已過立春，不獨丙午年作丁未年推，且須作丁未年正月推。古歌云：丁壬壬位順行流，是丁年正月遁得壬寅也。列式如下：丙午作丁未 壬寅

Fourth example: Born on the 19th day of the twelfth lunar month in the year Bingwu at the hour Wu. Checking the almanac, on this day the beginning of spring (立春) occurred at the hour You. The hour Wu comes after the hour You, so the beginning of spring has already passed. Therefore, not only does the year pillar advance to Dingwei, but the month pillar also advances to the first month of the year Dingwei. Using the ancient verse 「丁壬壬位顺行流」, the first month of the year Ding is calculated as Renyin. Thus, the year and month pillars are written as: Bingwu becomes Dingwei, and the month pillar is Renyin. This example is exactly the opposite of the second example: in that case, the year had not yet arrived and it was retreated, while here, the year has already passed and it is advanced. Both cases follow the principle that when the year pillar changes, the month pillar also changes.

又如丙午年十二月十九日申時生，曆書載明是日酉時立春，是申時在酉時之前猶未立春，仍屬丙午年十二月推。古歌云：丙辛必定尋庚起，是丙午年正月遁庚寅，以次順數至十二月遁得辛丑也。列式如下：丙午 辛丑

The fifth example: Two people were born on the 19th day of the twelfth lunar month in the year of Bingwu, but at the hour of Shen. The hour of Shen comes before the hour of You, and the Beginning of Spring has not yet arrived, so the year and month are still calculated according to the year of Bingwu and the twelfth lunar month. Using the ancient verse "Jingxin must seek Gengyin first," the month of the year of Bing is found to be Gengyin. Then we proceed in order: the second month is Xinmao, the third month is Renchen, the fourth month is Guisi, the fifth month is Jiawu, the sixth month is Yiwei, the seventh month is Bingshen, the eighth month is Dingyou, the ninth month is Wuxu, the tenth month is Jihai, the eleventh month is Gengzi, and the twelfth month is Xinchou. Therefore, the year and month columns are written as Bingwu and Xinchou. After completing these five examples, all the situations for determining the year and month columns are covered: first check the solar term to determine the year, then use the heavenly stem of the year to find the hidden month, with the rule of going back before the solar term and forward after the solar term. There is no other method.

推日之法，由人生日定其干支，視曆書所載某月初一某干支，十一某干支，二十一某干支，則每月每日之干支，可屈指得矣。假如丁卯年正月初一日子時生，曆書載明正月初一丙辰，即知為丙辰矣。列式如下：丁卯 壬寅 丙辰

The method of determining the "Day Pillar" is the simplest: the stem and branch of the day have no mnemonic device, and can only be looked up in the almanac. In ancient times, the almanac would mark the stem and branch of the day on the first, eleventh, and twenty-first days of each month. The other days could be calculated by starting from the nearest marked day and counting forward finger by finger. For example, if someone is born at the子时 (hour of the rat) on the first day of the first lunar month of the Dingmao year, and the almanac states that the first day of the first lunar month is Bingchen, then the Day Pillar is Bingchen. The three pillars combined would be written as Dingmao, Renyin, Bingchen. Note that the change of the Day Pillar is determined by the子时 (hour of the rat), and it is not affected by the solar terms; it is only based on the order of days in the almanac. As for how the子时 (hour of the rat) is divided between two days, there is a distinction between "night子时" and "正子时," which is discussed in detail in Chapter Five, "On the Moments and the Difference Between Night子时 and正子时" of this book.

丙午年正月初九日午時生，曆書載明正月初一丁巳，以次順數至初九日，即知為乙丑矣。列式如下：丙午 庚寅 乙丑。又如丙午年十二月十九日戌時生，曆書載明十二月十一日壬戌，以次順數至十九日，即知為庚午矣。列式如下：丙午作丁未 壬寅 庚午

Another example: someone born on the ninth day of the first lunar month in the year of Bingwu at the hour of Wu. The almanac states that the first day of the month is DingSi. Counting eight days from DingSi to the ninth day (second day Wuwu, third day Jiwei, fourth day Gengshen, fifth day Xinyou, sixth day Renxu, seventh day Guihai, eighth day Jiazi, ninth day Yichou), the day pillar is Yichou. The three pillars are written as Bingwu, Gengyin, Yichou. The second example: someone born on the nineteenth day of the twelfth lunar month in the year of Bingwu at the hour of Xu. The almanac states that the eleventh day of the month is Renxu. Counting eight days from Renxu to the nineteenth day (twelfth day Guihai, thirteenth day Jiazi, fourteenth day Yichou, fifteenth day Bingyin, sixteenth day Dingmao, seventeenth day Wuchen, eighteenth day Jisi, nineteenth day Gengwu), the day pillar is Gengwu. The three pillars are written as Bingwu, Dingwei, Gengwu. In the second example, the year and month pillars advance to Dingwei and Renyin because they have passed the beginning of spring, but the day pillar is still calculated based on the actual day, showing that the method of calculating the day pillar is independent of the solar terms.

推時之法，由人生日遁得生時之干支為主。古歌云：甲己還生甲，乙庚丙作初，丙辛從戊起，丁壬庚子居，戊癸何方發，壬子是真途。甲己日起甲子時，乙庚日起丙子時，丙辛日起戊子時，丁壬日起庚子時，戊癸日起壬子時。

The method of determining the "Hour Pillar" is to use a mnemonic to find the heavenly stem of the hour, based on the already determined day stem. This ancient song is called "Wu Shu Duan" (Five Rats Duan), because the hour of Zi (rat) is the starting point, hence the name. Reading it sentence by sentence: if the day stem is Jia or Ji, the Zi hour starts with Jiazi; if the day stem is Yi or Geng, the Zi hour starts with Bingzi; if the day stem is Bing or Xin, the Zi hour starts with Wuzi; if the day stem is Ding or Ren, the Zi hour starts with Gengzi; if the day stem is Wu or Gui, the Zi hour starts with Renzi. The method is to first determine the heavenly stem and earthly branch of the Zi hour according to the mnemonic, then count forward in the sequence of the sixty heavenly stems and earthly branches to the actual birth hour. The earthly branches of the twelve hours are fixed: Zi hour (from 23 to 1), Chou hour (1 to 3), Yin hour (3 to 5), Mao hour (5 to 7), Chen hour (7 to 9), Si hour (9 to 11), Wu hour (11 to 13), Wei hour (13 to 15), Shen hour (15 to 17), You hour (17 to 19), Xu hour (19 to 21), Hai hour (21 to 23). Only the heavenly stem needs to be determined and paired with the fixed earthly branch.

《考原》曰：甲子日起甲子時，從甲子日順數，至此日子時得丙子，故乙日起丙子。從甲至己，越五日暴六十時，花甲周而復始，故己日子時，亦為甲子時也。

The *Star Calendar Origin* explains the origin of the Five Rats遁 (Wushu遁), which follows the same principle as the Five Tigers遁 (Wuhu遁). On a Jiazi day, the first hour (zi) starts with Jiazi. Counting twelve hours in order from the Jiazi day to the next day's zi hour (which is the Yi day), it arrives at Bingzi. Therefore, on the Yi day's zi hour, Bingzi begins. Counting from the Jia day to the Ji day involves five days, which total sixty hours. The sixty Jiazi cycle completes exactly once, so on the Ji day's zi hour, it returns to Jiazi. This is why the mnemonic says that Jia and Ji both start with Jiazi, and Yi and Geng both start with Bingzi—the day stems are five positions apart, and the stem-branch of the hour completes a cycle. Understanding this, the Five Tigers遁 and the Five Rats遁 are actually two applications of the same principle and do not need to be memorized separately.

假如丁卯年壬寅月、丙辰日子時生，古歌云：丙辛從戊起，是丙日子時遁得戊子也。列式如下：丁卯 壬寅 丙辰 戊子。又如丙午年庚寅月乙丑日午時生，古歌云：乙庚丙作初，是乙日子時遁得丙子，以次順數至午，遁得壬午也。列式如下：丙午 庚寅 乙丑 壬午

Take two examples. The first: born in the year of Dingmao, month of Renyin, day of Bingchen, and hour of Zi. The day stem is Bing. Using the mnemonic "Jingxin from Wu starts," Bing day with Zi hour leads to Wu Zi. The hour column is Wu Zi. The four pillars are: Dingmao, Renyin, Bingchen, Wu Zi. The second: born in the year of Bingwu, month of Gengyin, day of Yichou, and hour of Wu. The day stem is Yi. Using the mnemonic "Yi Geng starts with Bing," Yi day with Zi hour leads to Bing Zi. Then count forward: Chou hour is Dingchou, Yin hour is Wuyin, Mao hour is Jimao, Chen hour is Gengchen, Si hour is Xinsi, Wu hour is Renwu. The hour column is Renwu. The four pillars are: Bingwu, Gengyin, Yichou, Renwu. Now the four pillars of year, month, day, and hour are fully determined, forming the foundation for all calculations in divination.

又如丁未年壬寅月庚午日戌時生，古歌云：乙庚丙作初，是庚日子時遁得丙子，以次順數至戌，遁得丙戌也。列式如下：丙午作丁未 壬寅 庚午 丙戌

Another example. A person born in the year of Dingwei, month of Renyin, day of Gengwu, and hour of Xu. The day stem is Geng. Using the mnemonic "Yi Geng uses Bingzi as the beginning" (Yi and Geng are paired with Bingzi), Gengwu at Zi hour is Bingzi. Counting from Zi hour to Xu hour, ten positions are covered (Chou Dingchou, Yin Wuyin, Mao Jimao, Chen Gengchen, Si Xinsi, Wu Renwu, Wei Guiwei, Shen Jiashen, You Yiyou, Xu Bingxu), resulting in the hour pillar Bingxu. The four pillars are written as: Bingwu for Dingwei, Renyin, Gengwu, Bingxu. The year pillar is marked as "Bingwu for Dingwei" because the person was born in the year of Bingwu, but after the start of spring, it is advanced to Dingwei. As the method of calculating the year and month has already been demonstrated, once the four pillars are determined, the next step is to calculate the big luck years.

凡推大運，俱從所生之日，陽男陰女順行，數之未來節，陰男陽女逆行，數之過去節，皆遇節而止。三日為一歲，以知大運之所起，十年一易也。

The general method for starting the "big luck period" (大运) is to count from the day of birth. For a male born in a yang year or a female born in a yin year (referred to as yang male and yin female), count forward to the nearest "jie" (节) after the birth day. For a male born in a yin year or a female born in a yang year (referred to as yin male and yang female), count backward to the nearest "jie" before the birth day. The counting stops when a solar term is reached. The number of days counted is converted into years by dividing by three days per year, which determines the starting age for the big luck period. Each big luck period lasts ten years, and the heavenly stem and earthly branch of the luck period are arranged in order from the month pillar, either forward or backward depending on the direction of counting. Here, the "jie" still refers only to the twelve solar terms such as the Beginning of Spring, Awakening of Insects, and Pure Brightness, and the middle solar terms are not counted. The big luck period is the most important time line outside of the four pillars of destiny: the four pillars determine the overall structure and ultimate height of a person's fate, while the big luck period determines the fortune and adversity of each ten-year period, so the age for starting the big luck period must be calculated accurately.

萬育吾曰：古人以大運一辰應十年，折除以三日為一歲者，何也？蓋一月之終，晦朔周而有三十日，一日之終，晝夜周而有十二時（一時有八大刻，二小刻，十二時周，計有一百二十刻。）；以三日計，有三十六時，合三百六十刻，正應一歲三百六十日為一歲之數；以一月計，有三百六十時，以三百六十時計，合三千六百刻，正應一辰十年，三千六百日也。經云：人生百二十歲為周天，即此義也。

Wan Minying explains the basis for the conversion of "three days equal one year" and "one zodiac sign governs ten years." He asks: why did ancients set one earthly branch as governing ten years, and why do three days equal one year? The answer lies in the correspondence of time units. A month completes a cycle of new and full moons in thirty days; a day completes a day and night in twelve hours (one hour contains eight large divisions and two small divisions, totaling 120 divisions per day). Calculating three days, there are thirty-six hours, which equals 360 divisions, exactly matching the 360 days of a year, hence three days equal one year. Calculating a month, there are 360 hours, which equals 3,600 divisions, exactly matching the 3,600 days of ten years, hence one earthly branch governs ten years. Ancient texts say "a person's life of 120 years completes a cycle," referring to this proportion. Clearly, the conversion is not arbitrary, but derived through layer by layer correspondence between divisions, hours, days, months, and years.

若夫折除之法，必用生者實歷過日時，數其節氣，較其多寡，陽男陰女，則順數至生日後未來節氣日時止，順而行之；陰男陽女，大運以生日前過去節氣日時為數，逆而行之。以三日為一歲，六日為二歲，九日為三歲，三十日為十歲，有餘為零，零即多也。不足當借，借即欠也。假如陽命正月初一日丑時正一刻生，至初四日丑時正一刻立春節，乃足一歲，若在寅時，則多一時，乃零一旬，若春在子時，則少一時，乃借一旬。

Wan Minying then explained the detailed procedures for conversion. Conversion must use the actual days and times experienced by the person at birth, counting up to the solar term. For a yang male or a yin female, count forward from the day of birth to the next solar term, including its time, and the big years are arranged in order. For a yin male or a yang female, count backward from the day of birth to the previous solar term, including its time, and the big years are arranged in reverse. The conversion ratio is: three days equal one year, six days equal two years, nine days equal three years, and thirty days equal ten years. Any remaining days are called "ling" (remainder), which means excess. If there is a shortage, it is called "jie" (borrowing), which means deficiency. For example, a yang male born on the first day of the first lunar month at the hour of Chou and the moment of Chong, reaches the solar term of Lichun on the fourth day at the hour of Chou and the moment of Chong, which is exactly three days, thus exactly one year. If the solar term of Lichun occurs on the fourth day at the hour of Yin, there is an extra hour, which is converted into "ling one sheng" (excess ten days); if the solar term occurs on the fourth day at the hour of Zi, there is a missing hour, which is converted into "jie one sheng" (deficit ten days). This shows that the remaining hours must also be converted into days and recorded. One hour is equivalent to ten days.

至於交運之年，尤需扣足。如甲子陽男十二月二十四日已時生，是月也二十九日申時立春，陽男數以未來之日，自二十四日已時至二十五日已時方是一日之實數，至二十九日申時正得五日三時之節氣，實歷過六十三日折除，過六十三時折除，計六百三十日，乃一歲奇九月之大運，必自十二月生日後，實歷二十有一月，方交大運。如此推之，乃是丙寅年九月二十四日巳時，始行大運。若不得其實歷之數，率以為二歲起運，則失之矣。按百二十刻之說，當參觀論時刻篇

Wan Minying once again emphasized that the year of transition must be calculated precisely. He provided a complete example. A male born in the Jiazi year, a yang year, on the 24th day of the 12th lunar month at the hour of Si; the spring equinox fell at the hour of Shen on the 29th day of that month. For a yang male, the future days are counted in order: from the Si hour on the 24th day to the Si hour on the 25th day is a full day. Counting up to the Shen hour on the 29th day, it totals five days and three hours. According to the calculation of three days as one year, five days equal one year and two days, and the three hours are converted into days. In total, this equals 630 days, which is one year and nine months of big destiny. Therefore, one must wait until twenty-one months have actually passed after the birth date in the 12th lunar month before the big destiny begins. According to this calculation, the destiny begins on the 24th day of the ninth month in the Bingyin year at the hour of Si. If one does not calculate the actual days and hours precisely and simply says the destiny begins at two years old, it would be wrong. (Yuan Shushan's note: The statement "one hour equals 120 moments" mentioned above should be referred to in the chapter "On Hours and the Difference Between the Night Hour and the Morning Hour" in Volume Five.) The practical key point here is: the age of starting destiny should be accurately calculated down to the month, day, and hour, and not just take whole numbers.

陽男者，甲丙戊庚壬五陽年所生之男也。假如丙午年庚寅月九日午時生男，順數至二月初九日卯時驚蟄節，實歷有十天欠三時，以三日為一歲折之，是為十歲欠三十天，起運從生月庚寅順布，始行辛卯，列式如下：丙午 庚寅 乙丑 壬午 初十辛卯 二十壬辰 三十癸巳 四十甲午 五十乙未 六十丙申 七十丁酉 八十戊戌。大運十歲，扣足欠足三十天，每逢乙庚之年十二月初九日，午時交換。

The term "Yang Man" refers to male destinies born in the five yang years: Jia, Bing, Wu, Geng, and Ren. For such individuals, the calculation of their destiny starts with a progressive count in the same direction. For example, a male born on the ninth day of the first lunar month in the Gengyin year, at the noon hour of the Wushen month. Starting from the day of birth, the count proceeds to the day of the Jiachou month's Qizheng festival, which is ten days and three hours later. According to the method of calculation, three days equal one year, so ten days equal three years and one day. Following the original method, this results in ten years minus thirty days. The big destiny starts at ten years old, and the remaining thirty days are subtracted. Therefore, the big destiny changes on the ninth day of the twelfth lunar month at the noon hour of the Yichou year or the Gengyin year. Readers should note two points: first, the destiny stems and branches are arranged in order from the month column, and second, the years and times when the destiny changes can be determined, which are useful for determining the flow of years. The full calculation is as follows: the four pillars are Bingwu, Gengyin, Yichou, and Renwu; the big destiny starts at ten years old with Xinmao, twenty years old with Renchen, thirty years old with Guisi, forty years old with Jiawu, fifty years old with Yiwei, sixty years old with Bingshen, seventy years old with Dingyou, and eighty years old with Wuxu. The start of the destiny is at ten years old, with thirty days still to be subtracted, so the big destiny changes on the ninth day of the twelfth lunar month at the noon hour of the Yichou year or the Gengyin year. Readers should note two points: first, the destiny stems and branches are arranged in order from the month column, and second, the years and times when the destiny changes can be determined, which are useful for determining the flow of years.

陰女者，乙丁己辛癸五陰年所生之女也，又如丙午年十二月十九日戌時生女，作丁未年壬寅月推，起大運當以丁未為陰，壬寅為正月，由丙午年十二月（是月小建）十九日戌時，順數至丁未年正月二十日午時驚蟄節，實歷有三十天欠四時，以三日為一歲折之，是為十歲欠四十天，起運從生月壬寅順布，始行癸卯。列式如下：丙午作丁未 壬寅 庚午 丙戌 初十癸卯 二十甲辰 三十乙巳 四十丙午 五十丁未 六十戊申 七十己酉 八十庚戌。大運十歲，扣足欠四十天，每逢丙辛之年，十一月初九日戌時交換。

The term "yin nu" refers to female destinies born in the five yin years, namely yi, ding, ji, xin, and gui. These female destinies are counted in the same way as yang male destinies, in a forward sequence. For example, a female born on the 19th day of the 12th lunar month in the year bingwu at the hour xu. Since the spring equinox has already passed, the year and month columns are adjusted to dingwei year and renyin month. When starting the destiny calculation, the year stem ding is yin, indicating a yin year female destiny, so the sequence proceeds forward. Starting from the 19th day of the 12th lunar month (this month is a small month with only 29 days) in the year bingwu, the sequence proceeds forward to the day of jingzhe on the 20th day of the first lunar month in the year dingwei at the hour wu. The actual time span is 30 days minus four hours. According to the rule of counting three days as one year, 30 days equals ten years, and the four hours are equivalent to forty days. The destiny calculation starts from the birth month renyin, with the first step being guimao. The full calculation is as follows: the four pillars bingwu are adjusted to dingwei, renyin, gengwu, and bingxu; the first big destiny is guimao at ten years old, then jichen at twenty, yisi at thirty, bingwu at forty, dingwei at fifty, wushen at sixty, jiyou at seventy, and gengxu at eighty. The start of the destiny at ten years old is adjusted by forty days, so the big destiny changes on the 9th day of the 11th lunar month in the years jing or xin at the hour xu.

陰男者，乙丁己辛癸五陰年所生之男也。假如丁卯年壬寅月初一子時生男，逆數至丙寅年十二月三十日未時立春節，實歷有五時，以三日為一歲折之，是為一歲欠三百一十天，起運從生月壬寅布，始行辛丑，列式如下：丁卯 壬寅 丙辰 戊子 初一辛丑 十一庚子 廿一己亥 卅一戊戌 四一丁酉 五一丙申 六一乙未 七一甲午。大運一歲，扣足欠三百一十天，每逢丁壬之年二月二十一日子時交換。

The term "yin male" refers to male destinies born in the five yin years, namely the years of Yi, Ding, Ji, Xin, and Gui. For such individuals, the calculation of their destiny starts by counting backwards. For example, a male born on the first day of the first month of the Renyin year in the Dingmao year at the子 hour. Counting back to the previous year's Bingyin year, on the thirtieth day of the twelfth month at the未 hour, the beginning of the Spring Festival, the actual time span is only five hours. According to the rule of converting three days to one year, since it is less than a year, it is counted as one year but lacking 310 days. The destiny years start from the birth month Renyin and are arranged in reverse order. The first step is Xinchou. The full calculation is as follows: the four pillars are Dingmao, Renyin, Bingchen, Wuzi; the destiny years are: one year Xinchou, eleven years Gengzi, twenty-one years Jihai, thirty-one years Wuxu, forty-one years Dingyou, fifty-one years Bingshen, sixty-one years Yiwei, seventy-one years Jiawu. The start of the destiny years is one year, but since 310 days are still lacking, the destiny years change at the子 hour on the twenty-first day of the second month in the year of Ding or壬. Compare this with the previous two examples: the same method of starting from the month pillar is used, but for a yang male or yin female, the destiny years are arranged in a forward direction (after 庚寅 comes 辛卯), while for a yin male or yang female, the destiny years are arranged in a reverse direction (before 壬寅 comes 辛丑). The key distinction in the method of starting the destiny years is whether it is arranged in a forward or reverse order.

陽女者，甲丙戊庚壬五陽年所生之女也。假如丙午年辛丑月十九日申時生女，逆數至十一月十九日卯時小寒節，實歷有三十天零五時。以三日為一歲折之，是為十歲多五十天，起運從生月辛丑逆布，始行庚子。列式如下：丙午 辛丑 庚午 甲申 初十庚子 二十己亥 三十戊戌 四十丁酉 五十丙申 六十乙未 七十甲午 八十癸巳。大運十歲，扣足多五十天，每逢丁壬之年，二月初九日申時交換。

The term "Yang female" refers to female destinies born in the five yang years: Jia, Bing, Wu, Geng, and Ren. These are calculated in the same way as Yin males, by counting backward. For example, a female born on the 19th day of the Shichen month in the Bingwu year, at the Shen hour. Counting back to the Xiaohan festival on the 11th day of the 11th month at the Maohour, the actual time span is thirty days and five hours. According to the rule of one year for every three days, thirty days equals ten years, and the extra five hours amount to fifty days. The big years start from the birth month, which is Xinchou, and are counted backward. The first step is Gengzi. The full calculation is as follows: the four pillars are Bingwu, Xinchou, Gengwu, and Jiashen. The big years start at ten years old with Gengzi, twenty years old with Jihai, thirty years old with Wuxu, forty years old with Dingyou, fifty years old with Bingshen, sixty years old with Ywei, seventy years old with Jiawu, and eighty years old with Guisi. The start of the big years at ten years old includes an extra fifty days, so the big years change on the second ninth day of the second month in the year of Ding or Ren at the Shen hour. The examples of starting big years for the four types of destinies (Yang male, Yin female, Yin male, Yang female) are now fully presented. Readers can follow the same method to calculate.

木生火，火生土，土生金，金生水，水生木，此為五行相生。《河圖》一六為水居北，二七為火居南，三八為木居東，四九為金居西，五十為土居中。北方水生東方木，東方木生南方火，南方火生中央土，中央土生西方金，西方金生北方水，此五行相生之序也。

The order of mutual generation among the Five Phases is: wood generates fire, fire generates earth, earth generates metal, metal generates water, and water generates wood, forming a continuous cycle. This sequence can be observed in the directions of the Yellow River Chart: one and six represent water, located in the north; two and seven represent fire, located in the south; three and eight represent wood, located in the east; four and nine represent metal, located in the west; and five and ten represent earth, located in the center. Following the directions in a circle, water in the north generates wood in the east, wood in the east generates fire in the south, fire in the south generates earth in the center, earth in the center generates metal in the west, and metal in the west generates water in the north—this is the order of mutual generation among the Five Phases. In the study of destiny, "those who generate me are called my seal," and "those I generate are called my food and affliction," all of which are based on this chain. Only by understanding mutual generation can one proceed to discuss the concepts of seal, food, and affliction, as well as transformation and release.

《白虎通》云：木生火者，木性溫暖，火伏其中，鑽灼而出，故木生火。火生土者，火熱能焚木，木焚而成灰，灰即土也，故火生土。土生金者，金居石依山，津潤而生，聚土成山，山必生石，故土生金。金生水者，少陰之氣，溫潤流澤，銷金亦為水，所以山雲而從潤，故金生水。水生木者，因水潤而能生，故水生木也。

The White Tiger Treatise explains the mutual generation of the Five Phases in terms of physical phenomena. Wood generates fire because wood is warm in nature, and fire is latent within wood; when wood is struck, fire emerges. Fire generates earth because fire can burn wood, and when wood is completely burned, it turns into ash, which is earth. Earth generates metal because metal is contained within stone and relies on the nourishment of earth; when earth accumulates to form mountains, stone is inevitably formed within the mountains, and metal is found within the stone. Metal generates water because the moist and warm air of the lesser yin produces moisture that spreads and nourishes, and melting metal also turns into water; therefore, clouds rising from mountains come from this moisture. Water generates wood because water provides nourishment, and plants and trees can only grow with moisture. These explanations may not all align with modern science, but they reveal the reasoning behind the ancient concept of the Five Phases' mutual generation: it is not abstract symbolic reasoning, but a summary derived from the interdependence of natural properties.

木克土，土克水，水克火，火克金，金克木，此為五行相剋。《洛書》：戴九履一，左三攸七，二四為肩，六八為足，五居中央。一六水克二七火，二七火克四九金，四九金克三八木，三八木克五中土，五中土克一六水，此五行相剋之序也。

The order of mutual control among the Five Phases is: wood controls earth, earth controls water, water controls fire, fire controls metal, and metal controls wood, forming a continuous cycle. This sequence can be seen from the arrangement of the Luo Writing's nine-square grid: the Luo Writing is arranged with nine at the top, one at the bottom, three on the left, and seven on the right. Two and four are the shoulders, six and eight are the feet, and five is in the center. By matching numbers with the Five Phases, one can deduce: one and six belong to water, which controls two and seven (fire); two and seven belong to fire, which controls four and nine (metal); four and nine belong to metal, which controls three and eight (wood); three and eight belong to wood, which controls the central five (earth); and five (earth) controls one and six (water)—this is the order of mutual control among the Five Phases. In divination, "what controls me is called official and evil star," and "what I control is called wealth," all of which are based on this chain. Combining the chains of mutual generation and mutual control forms the complete basis for the naming of the ten celestial stems. Scholars must memorize this thoroughly until they can recite it from memory.

《白虎通》云：五行所以相害者，天地之性眾勝寡，故水勝火也；精勝堅，故火勝金；剛勝柔，故金勝木；專勝散，故木勝土；實勝虛，故土勝水也。按：《白虎通》雖未云克，而云害，雲勝其義同。《說文》云：害傷也。《增韻》云：害，殘也。師古曰：五勝，五行相勝也。《廣韻》云：勝者，負之對也。

The "Baohu Tongyi" explains the principle of mutual control using the contrast of "strong overpowering the weak": the natural order in heaven and earth is that the greater overcomes the lesser, so water overcomes fire; the refined overcomes the hard, so fire overcomes metal; the hard overcomes the soft, so metal overcomes wood; the focused overcomes the scattered, so wood overcomes earth; the full overcomes the empty, so earth overcomes water. Yuan Shushan notes: The "Baohu Tongyi" does not use the character "ke" (overcome), but instead uses "hai" (harm) and "sheng" (overcome). In fact, their meanings are the same. The "Shuowen Jiezi" says "hai" means injury; the "Zengyuan" says "hai" means damage; Yan Shigus notes in his annotations that "wusheng" refers to the overcoming of the five elements. The "Guangyuan" says "sheng" is the opposite of "fu" (defeat). This shows that the characters "ke," "hai," and "sheng" are commonly used interchangeably in ancient texts. Readers should not assume they represent different concepts simply because of the different characters used.

《古歌》云：子宮癸水在其中，丑癸辛金己土同，寅宮甲木兼丙戊，卯宮乙木獨相逢，辰藏乙戊三分癸，巳中庚金丙戊叢，午宮丙火併己土，未宮乙己丁共宗，申位庚金壬水戊，酉宮辛字獨豐隆，戌宮辛金及丁戊，亥藏壬甲是真蹤。

This ancient song explains which heavenly stems are hidden within each of the twelve earthly branches, a concept known as "branch藏着 heavenly stems" or "earthly branch hidden heavenly stems." Here is the detailed breakdown: Zi contains only Gui water; Chou contains Gui water, Xin metal, and Ji earth; Yin contains Jia wood, along with Bing fire and Wu earth; Mao contains only Yi wood; Chen contains Yi wood, Wu earth, and also one-third of Gui water; Si contains Geng metal, along with Bing fire and Wu earth; Wu contains Ding fire and Ji earth; Wei contains Yi wood, Ji earth, and Ding fire; Shen contains Geng metal, Ren water, and Wu earth; You contains only Xin metal; Xu contains Xin metal, Ding fire, and Wu earth; Hai contains Ren water and Jia wood. This section is one of the most important mnemonics in the text: although each earthly branch appears as a single character, it often contains two or three heavenly stems. When discussing the ten heavenly stems, assessing strength, and determining the useful god, one must open up the earthly branches to calculate accurately. Simply looking at the eight characters of the heavenly stems is insufficient for an accurate reading. The terms "three parts," "common root," "Fenglong," and "true trace" in the song are merely rhyming words.

王逵《蠡海集》云：地支內所藏天干者，子午卯酉為四極，寄四祿焉。辰戌丑未為四藏，寓四墓焉。故此八支各藏一陰。寅申巳亥為四開闔，就生四祿焉。故各藏二陽，戊藏辰戌，己藏丑未。陰陽各歸其所，戊藏於巳，己藏於午，則亦就寄祿而藏焉。

Wang Kui's "Li Hai Ji" summarizes the principles of hidden heavenly stems structurally. The branches Zi, Wu, Mao, and You are four main positions (four extremes), each containing the禄 of four yin heavenly stems:癸's禄 is in Zi, 丁's禄 is in Wu, 乙's禄 is in Mao, and 辛's禄 is in You. The branches Chen, Xu, Chou, and Wei are four storage places (four repositories), each containing the Storage of the four elements. Therefore, each of these eight branches mainly contains one yin heavenly stem. The branches Yin, Shen, Si, and Hai are four turning points for opening and closing, where four yang heavenly stems have their Growth: 丙 and 戊 are born in Yin, 庚 is born in Si, 壬 and 戊 are born in Shen, and 甲 is born in Hai. Thus, each of these branches contains two yang heavenly stems. As for the earth heavenly stems: 戊 is hidden in Chen and Xu, 己 is hidden in Chou and Wei, with yin and yang each returning to their proper positions; 戊 is also hidden in Si and 己 is hidden in Wu, which is due to the relationship of禄. This passage highlights a key point: hidden heavenly stems are not haphazard. The four main positions contain禄, the four repositories contain Storage, and the four turning points contain Growth, each with its own order. Once the order is understood, there is no need to memorize by force.

按：支藏之五行，以孟、仲、季區別之，其義有三。四孟者，乃陽干長生臨官寄臨之所也。寅為丙戊之長生，又為甲之臨官，故丙火戊土甲木寓焉。巳為庚之長生，又為丙戊之臨官，故庚金丙火戊土寓焉。申為戊壬之長生，又為庚之臨官，故戊土壬水庚金寓焉。亥為甲之長生，又為壬之臨官，故甲木壬水寓焉。

Yuan Shushan explains: The Five Phases hidden in the Earthly Branches are divided into three categories according to the beginning (Meng), middle (Zhong), and end (Ji) of the seasons. Each category has its own reasoning. First, the four Meng branches: they are the places where the Yang Heavenly Stems are born and hold officialdom.寅 is the place of birth for 丙 fire and 戊 earth, and also the officialdom position for 甲 wood, so 寅 contains 丙 fire, 戊 earth, and 甲 wood.巳 is the place of birth for 庚 metal, and also the officialdom position for 丙 fire and 戊 earth, so 巳 contains 庚 metal, 丙 fire, and 戊 earth.申 is the place of birth for 戊 earth and 壬 water, and also the officialdom position for 庚 metal, so 申 contains 戊 earth, 壬 water, and 庚 metal.亥 is the place of birth for 甲 wood, and also the officialdom position for 壬 water, so 亥 contains 甲 wood and 壬 water. This explains thoroughly the reason why the four birth places each contain two Yang Heavenly Stems: the Heavenly Stems contained are of two types, those born here and those holding officialdom here.

四仲者，乃陰干臨官寄臨之所也。子為癸之臨官，故癸水寓焉。卯為乙之臨官，故乙木寓焉。午為丁之臨官，故丁火己土寓焉。酉為辛之臨官，故辛金寓焉。四季者，乃陰干、陽干、冠帶、墓寄臨之所也。丑為癸之冠帶，金之墓，又為己之墓，故癸水辛金己土寓焉。未為丁己之冠帶，又為木之墓，故辛金丁火戊土寓焉。《考原》云：金長生於巳，故丑可為辛金之墓；水長生於申，故辰可為癸水之墓；木長生於亥，故未可為乙木之墓；火長生於寅，故戌可為丁火之墓也。

Now regarding the four intermediate branches: they are the positions where the yin stems attain officialdom. Zi is the officialdom position of Gui water, so it conceals Gui water; Mao is the officialdom position of Yi wood, so it conceals Yi wood; Wu is the officialdom position of Ding fire, so it conceals Ding fire, and also conceals Ji earth; You is the officialdom position of Xin metal, so it conceals Xin metal. This is the reason why each of the four cardinal branches conceals one yin stem. Now regarding the four seasonal branches: they are the positions where the yin stems and yang stems attain their capping and storage. Chou is the capping position of Gui water and the storage of metal, and also the storage of Ji earth, so it conceals Gui water, Xin metal, and Ji earth; Wei is the capping position of Ding fire and Ji earth, and also the storage of wood, so it conceals Yi wood, Ding fire, and Ji earth (the original text mistakenly writes 'Xin metal, Ding fire, Wu earth', but according to the previous verse, it should be 'Yi wood, Ji earth, Ding fire'). Yuan Shushan later cites the Star and Calendar Origin to explain the method of determining storage: the long life of metal is in Si, counting twelve positions in sequence leads to Chou, which is the storage, so Chou is the storage of Xin metal; the long life of water is in Shen, counting twelve positions leads to Chen, which is the storage, so Chen is the storage of Gui water; the long life of wood is in Hai, counting twelve positions leads to Wei, which is the storage, so Wei is the storage of Yi wood; the long life of fire is in Yin, counting twelve positions leads to Xu, which is the storage, so Xu is the storage of Ding fire. Once this method is understood, it is easy to know what is concealed in the four storage positions.

凡推十干生克，以日干為我，與年干、月干、時干及支中所藏之干相比較，觀其為比、為生、為克。陽見陰，陰見陽，則為正。陽見陽，陰見陰，則為偏。與我比者，為比肩、為劫財、為敗財。我生者，為傷官、食神。我克者，為正財、偏財。克我者為正官、偏官。生我者，為正印、偏印。偏官亦曰七煞，偏印亦曰倒食、又曰梟神。

This section explains the naming of the "Ten Gods" (十神), which serves as the general framework for all fortune-telling terminology. The procedure is as follows. First, identify the "Day Stem" (日干), which is the heavenly stem of the day pillar, as "I," representing the person's own destiny. Second, compare the heavenly stems of the year, month, and hour pillars, as well as the heavenly stems hidden within the four earthly branches, one by one with the Day Stem. Determine whether they are of the same type (ratio), mutually generating (mutual generation), or mutually controlling (mutual control). Third, consider the yin and yang: if one is yin and the other is yang, they are called "positive" (正); if both are yin or both are yang, they are called "biased" (偏). Based on these, ten categories are established: those of the same type as me are called "Twin" (比肩) and "Robbery Wealth" (劫财) and "Loss Wealth" (败财); those I generate are called "Food God" (食神) and "Injury Official" (伤官); those I control are called "Positive Wealth" (正财) and "Biased Wealth" (偏财); those that control me are called "Positive Official" (正官) and "Biased Official" (偏官); those that nourish me are called "Positive Seal" (正印) and "Biased Seal" (偏印). Among these, "Biased Official" is also called "Seven Evil" (七煞), because it is the seventh from the Day Stem. "Biased Seal" is also called "Reverse Food" (倒食), or "Sparrow God" (枭神). These ten categories themselves have no inherent good or bad connotations; whether they are auspicious or inauspicious depends on the strength of the Day Stem and the selection of the "Useful God" (用神). This topic is specifically discussed in the section "Auspicious and Inauspicious" (宜忌) in Volume Four of this book.

五陽干 甲 丙 戊 庚 壬 比肩 甲 丙 戊 庚 壬 敗財 乙 丁 己 辛 癸 食神 丙 戊 庚 壬 甲 傷官 丁 己 辛 癸 乙 偏財 戊 庚 壬 甲 丙 正財 己 辛 癸 乙 丁 偏官 庚 壬 甲 丙 戊 正官 辛 癸 乙 丁 己 偏印 壬 甲 丙 戊 庚 正印 癸 乙 丁 己 辛

This is a chart showing the ten heavenly stems in relation to the five yang heavenly stems. The way to read it is: the top row, 「Jia, Bing, Wu, Geng, Ren」, are the five day stems, each column representing a day stem; the left column is the names of the ten heavenly stems; each cell in the table is the name given to the day stem when it encounters that character. Take the first column, Jia Wood day stem, for example. Reading down the column: meeting Jia is a same-branch same-yin-yang partner, meeting Yi is a same-branch opposite-yin-yang劫财 (loss of wealth), meeting Bing is a same-branch same-yin-yang food god, meeting Ding is a same-branch opposite-yin-yang injurious official, meeting Wu is a same-branch same-yin-yang biased wealth, meeting Ji is a same-branch opposite-yin-yang official wealth, meeting Geng is a same-branch same-yin-yang biased official (seven evils), meeting Xin is a same-branch opposite-yin-yang official, meeting Ren is a same-branch same-yin-yang biased intelligence, meeting Gui is a same-branch opposite-yin-yang official intelligence. The other four day stems, Bing, Wu, Geng, and Ren, can be read in the same way. The arrangement of the entire chart is very systematic: same-branch same-yin-yang is a partner, same-branch opposite-yin-yang is a loss of wealth; what I am born from with same-yin-yang is a food god, with opposite-yin-yang is an injurious official; what I control with same-yin-yang is biased wealth, with opposite-yin-yang is official wealth; what controls me with same-yin-yang is a biased official, with opposite-yin-yang is an official; what nurtures me with same-yin-yang is a biased intelligence, with opposite-yin-yang is an official intelligence. Once you understand the pattern, you don't need to memorize the chart by heart; you can derive it at any time.

五陰干 乙 丁 己 辛 癸 比肩 乙 丁 己 辛 癸 敗財 甲 丙 戊 庚 壬 食神 丁 己 辛 癸 乙 傷官 丙 戊 庚 壬 甲 偏財 己 辛 癸 乙 丁 正財 戊 庚 壬 甲 丙 偏官 辛 癸 乙 丁 己 正官 庚 壬 甲 丙 戊 偏印 癸 乙 丁 己 辛 正印 壬 甲 丙 戊 庚

This is a table of the five yin stems and their corresponding ten heavenly relationships, read in the same way as the previous table: the top row 「Yi, Ding, Ji, Xin, Gui」 are the five day stems. The left column lists the names of the ten heavenly relationships. Reading down a column gives all the ten heavenly relationships for that day stem. Taking Yi wood as an example: seeing Yi is a same-branch companion, seeing Ji is a defeated wealth, seeing Ding is a food god, seeing Bing is a damaging official, seeing Ji is a biased wealth, seeing Wu is a proper wealth, seeing Xin is a biased official, seeing Geng is a proper official, seeing Gui is a biased intelligence, and seeing Ren is a proper intelligence. By comparing this table with the previous one, it can be seen that the pairing of yin stems is the mirror image of that of yang stems—yang stems meeting yang stems are biased, and yin stems meeting yin stems are also biased; yang stems meeting yin stems are proper, and yin stems meeting yang stems are also proper. Together, these two tables contain all 100 combinations of the ten stems. When arranging a birth chart, you can refer to this table for labeling, a process known as 「determining the ten heavenly relationships」 or 「assigning the names of heavenly relationships and malevolent influences.」

按：先賢論命之旨，本乎陰陽，察乎人情，非無因也。觀其以木火土金水之五行，而演成比、食、財、官、印五種，即知其定名之義，莫不親切處來也。

Yuan Shushan remarked: The principles of divination used by predecessors are based on the theory of yin and yang and the generation and overcoming of the Five Phases, and also take into account human emotions and social situations. They do not invent things out of nowhere. By looking at how they transformed wood, fire, earth, metal, and water into the five categories of same type, food and offspring, wealth, officialdom and suppression, and the protective influence, we can see that each name is derived from the most intimate relationships in human life. Same type represents brothers; what I generate represents children and talents; what I overcome represents wealth and spouse; what overcomes me represents officials and laws; and what generates me represents parents and protection. In the following five sections, Yuan Shushan will explain why these five categories are named as such and why they are important in a person's destiny. These sections are where this book demonstrates its greatest expertise in discussing the ten heavenly stems. Readers should not skip them as trivial.

何以謂之我比者，即甲乙木日干，見甲乙木是也。然我比之中，有親疏之別，故有為比肩、為劫財、為敗財之不同。甲屬木為陽，乙屬木為陰，甲見甲，同一屬木，同一為陽；乙見乙，同一屬木，同一為陰，既可同聲相應，又可同氣相求，此我比之親者，故為比肩。甲見乙，同一屬木，有陰陽之異，乙見甲，同一屬木，亦有陰陽之異，雖可聲應，不可氣求，比我比之疏者，故為敗財、劫財。語云：眾擎易舉，獨力難成，故人命貴有比我者之劫財、敗財。而尤貴有比我者之比肩也。（餘干同此）

What is meant by "同类" (same type)? It refers to a day stem such as Jia or Yi (wood) encountering another Jia or Yi (wood). Among the same type, there are distinctions of closeness and distance, so they are divided into three categories: Tong Shen (Twin), Jie Cai (Struggle Wealth), and Bai Cai (Loss Wealth). Jia is Yang Wood and Yi is Yin Wood: when Jia meets Jia, they are both Wood and both Yang; when Yi meets Yi, they are both Wood and both Yin. They can harmonize in sound and seek together in energy, which is the closest relationship among the same type, so it is called "Tong Shen" (Twin, meaning standing side by side). When Jia meets Yi or Yi meets Jia, although they are both Wood, one is Yang and the other is Yin. They can harmonize in sound but cannot seek together in energy, which is a relatively distant relationship among the same type, so it is called "Bai Cai" (Loss Wealth) or "Jie Cai" (Struggle Wealth). There is a saying: "It is easy to lift something when many people work together, but difficult to accomplish anything when one person tries alone." Therefore, in a person's destiny, it is valuable to have the assistance of Jie Cai or Bai Cai of the same type, and especially valuable to have Tong Shen of the same type. (The principles for other stems are the same.) Readers should note: the term "valuable" here refers to when the day stem is weak. If the day stem is already too strong, having too many Tong Shen or Jie Cai can become a problem of competition. The section on "Tong Shen and Jie Cai" in Volume Four will discuss the opposite situation.

何以謂之我生者，如甲乙木日干，見丙丁火是也，然我生之中，有直接間接之分，故有為食神、為傷官之不同。甲屬木為陽，丙屬火亦為陽，甲見丙，以我陽木生彼陽火；乙屬木為陰，丁屬火亦為陰，乙見丁，以我陰木生彼陰火，一氣相生，出乎天然，此我生之直接者，故為食神。甲屬木陽，丁屬火為陰，以我陽木生彼陰火；乙屬木為陰，丙屬火為陽，以我陰木生彼陽火，異氣相生，迫於人情，此我生之見接者，故為傷官。

What is meant by "what I give birth to"? It refers to the Day Stem of wood, Jia or Yi, encountering Bing or Ding, the fire stems. Among the categories of what I give birth to, there is a distinction between direct and indirect. Therefore, we distinguish between food god and injurious official. Jia is yang wood and Bing is yang fire; when Jia meets Bing, it is yang wood giving birth to yang fire. Yi is yin wood and Ding is yin fire; when Yi meets Ding, it is yin wood giving birth to yin fire. The same type of qi giving birth, arising naturally, is the most direct form of giving birth, so it is called "food god." Conversely, when Jia meets Ding, yang wood gives birth to yin fire; when Yi meets Bing, yin wood gives birth to yang fire. Different types of qi giving birth, arising from human effort, is an indirect form of giving birth, so it is called "injurious official." This explains the difference between food god and injurious official: both are expressions of my qi, but food god flows smoothly and naturally, while injurious official expresses itself against the current, displaying talent with a sharp edge.

古云：人貴自食其力，蓋人必聚精會神，始能作事，能作事，始得報酬。得報酬，始能飲食。先賢定名曰我生者為食神、傷官，即此義也。又云：凡人須勤作生活，蓋能生始能活也。然間接生活，不若直接生活之自然，所以食神勝於傷官，故人命貴有我生者之傷官，而尤貴有我生者之食神也。

Ancient people said, "A person is valuable in being self-reliant": one must first concentrate one's mind in order to do things; only by doing things can one receive rewards; only by receiving rewards can one have food to eat. Our elders named what is "born from me" as "food god" and "hurt official," precisely meaning this—these are the paths through which the vital energy of the destiny owner is released to obtain clothing and food. Ancient people also said, "All people must work hard to live." Because being able to "produce" is the way to "live." However, indirect ways of living are less natural than direct ones, so the "food god" is more desirable than the "hurt official." Therefore, in one's destiny, it is valuable to have the "hurt official" which is born from me, and especially valuable to have the "food god" which is born from me. Similarly, we should note: this is speaking about the case when the day master is strong and needs to release its brilliance; if the day master is inherently weak and there is an excess of food and hurt officials, it can instead become harmful, draining the original energy. Therefore, the choice between them still depends on the strength and weakness of the day master.

何以謂之我克者，如甲木日干，見戊己土是也。然我克之中，有偏正之分，故有為偏財、為正財之不同。甲屬木為陽，戊屬土亦為陽，以我陽木克彼陽土；乙屬木為陰，己屬土亦為陰，以我陰土克彼陰土。只有以力假仁之霸，並無陰陽融合之情，此我克之偏者，故為偏財。甲屬木為陽，己屬土為陰，以我陽木克彼陰土；乙屬木為陰，戊屬土為陽，以我陰木克彼陽土。既有陰陽融合之情，又有以德行仁之妙，此我克之正者，故為正財。

What is meant by "what I overcome"? It refers to the Day Stem of Jia Wood encountering Wu or Ji Earth. Among the things that I overcome, there is a distinction between biased and proper, hence the differentiation between偏财 (biased wealth) and正财 (proper wealth). Jia is Yang Wood and Wu is Yang Earth, so my Yang Wood overcomes its Yang Earth; Yi is Yin Wood and Ji is Yin Earth, so my Yin Wood overcomes its Yin Earth. When the same type overcomes, there is only a forceful and霸道 (domineering) approach, relying on strength and using righteousness and benevolence as a pretext, but no harmonious blending of Yin and Yang. This is the biased path of overcoming, hence called 偏财 (biased wealth). Conversely, Jia is Yang Wood and Ji is Yin Earth, so my Yang Wood overcomes its Yin Earth; Yi is Yin Wood and Wu is Yang Earth, so my Yin Wood overcomes its Yang Earth. When different types overcome, there is both a blending of Yin and Yang and the subtle virtue of governing with benevolence. This is the proper path of overcoming, hence called 正财 (proper wealth). Using human affairs as an analogy, 正财 is like rightful and deserved wealth and the wife of the main wife, while 偏财 is like unexpected and unstable wealth and the wife from a secondary relationship. The nature of these two is thus distinguished.

《大學》十章，理財居半，蓋人主所以加惠天下者財，奔走人才者亦財。天子無財，不能澤一民，不能辦一事，而況其下焉者乎？又曰：以義為利，則財恆足。夫利本於義，其出於正可知。利本於非義，其出於偏更可知。故人命貴有我克者之偏財，而尤貴有我克者之正財也。

Yuan Shushan then proceeded to argue from the "Great Learning," pointing out that the last chapter of the text discusses half of its content regarding financial management; because the ruler uses wealth to benefit the people and to attract talents. If the Son of Heaven lacks wealth, he cannot benefit even a single commoner or accomplish a single task, let alone those in positions below the Son of Heaven. The "Great Learning" also says, "If profit is based on righteousness, then wealth will always be sufficient." If profit originates from righteousness, it is evident that it comes from the correct path; if profit originates from unrighteousness, it is even more evident that it comes from the biased path. Therefore, in one's destiny, it is important to have偏财 (biased wealth) that one can obtain, but especially important to have正财 (correct wealth) that one can obtain. This passage connects the concept of the ten heavenly stems in divination with the Confucian distinction between righteousness and profit, a style commonly used by Yuan Shushan. He aims to make readers perceive the names of the ten heavenly stems not merely as terms, but as reflections of real-life situations.

何以謂之克我者，如甲乙木日干，見庚辛金是也。然克我之中，有偏正之殊，故有為偏官、正官之不同。甲屬木為陽，庚屬金亦為陽，以彼陽金克我陽木；乙屬木為陰，辛屬金亦為陰，以彼陰金克我陰木。只有****壓迫之力，並無剛柔寬猛之方，此克我之偏者，故為偏官，為七煞。甲屬木為陽，辛屬金為陰，以彼陰金克我陽木；乙屬木為陰，庚屬金為陽，以彼陽金克我陰木。既有陰陽協合之功，必得勸懲賞罰之效，此克我之正者，故為正官。

What is meant by "those that control me"? It refers to when the Day Stem of wood, either Jia or Yi, encounters Geng or Xin metal. Among the controlling forces, there is a distinction between biased and proper control, which leads to the differentiation between biased official (偏官) and proper official (正官). Jia is yang wood and Geng is yang metal; it is yang metal controlling yang wood. Yi is yin wood and Xin is yin metal; it is yin metal controlling yin wood. When the same elements control each other, there is only a force of oppression, without a balance of firmness and leniency. This is the biased path of control, hence called "biased official" or "seven calamities" (the original text here is missing four characters, but based on the meaning, it should be a term describing strong and oppressive forces). Conversely, Jia is yang wood and Xin is yin metal; it is yin metal controlling yang wood. Yi is yin wood and Geng is yang metal; it is yang metal controlling yin wood. When opposite elements control each other, there is a harmonious balance of yin and yang, and this will surely result in the encouragement of good and punishment of evil, with clear rewards and punishments. This is the proper path of control, hence called "proper official." In terms of human affairs, proper official is like a national judge, restraining me so that I follow rules and regulations; seven calamities are like strong and ruthless individuals, suppressing me without regard for sentiment. However, if seven calamities are properly controlled, they can be transformed into authority.

孔子曰：君子懷刑，小人懷惠。懷刑者，畏官法也；懷惠者，貪貨利也。世人懷官刑，而不貪貨利，則各安生理，有不家齊而國治者乎！故人命貴有克我者之偏官，而尤貴有我克者之正官也。

Yuan Shushan again cites Confucius' words from the "Analects of the Master Lu" to illustrate: "The superior man keeps the law in mind, while the inferior man seeks private gain." By "keeping the law in mind," it means respecting the government's laws and regulations; by "seeking private gain," it means being greedy for wealth and personal benefits. If people in the world all respected the law and did not seek private gain, each person would abide by their own duties and livelihood, how could there be disorder in families and states? Therefore, in a person's destiny, it is important to have a biased official who is controlled by the person, but especially important to have a proper official who controls the person (the original text mistakenly says "I control them" instead of "they control me," a transmission error). This passage again uses the order and laws of the human world to explain the function of official stars: official stars are forces that restrain the day master. When used appropriately, they bring fame and career; when used inappropriately, they bring disaster and oppression.

何以謂之生我者，如甲乙木日干，見壬癸水是也。然生我之中，有偏正之異，故有為偏印、為正印之不同。甲屬木為陽，壬屬水亦為陽，以彼陽水生我陽木；乙屬木為陰，癸屬水亦為陰，以彼陰水生我陰木。只有物質名分之相生，並無陰陽密邇之關切，此生我之偏者，故為偏印。甲屬木為陽，癸屬水為陰，以彼陰水生我陽木；乙屬木為陰，壬屬水為陽，以彼陽水生我陰木。既有物質名分之相生，又得陰陽密邇之關切，此生我之正者，故為正印。

What is meant by "those who generate me"? It refers to the Day Stem of wood, such as Jia or Yi, encountering Ren or Gui water. Among the categories of those who generate me, there is a distinction between partial and complete, which leads to the differentiation between偏印 and正印. Jia is yang wood, and Ren is yang water, which is yang water generating yang wood. Yi is yin wood, and Gui is yin water, which is yin water generating yin wood. When the same type generates, there is only a material relationship of generation, but no emotional closeness between yin and yang. This is the path of partial generation, hence called 偏印. Conversely, Jia is yang wood, and Gui is yin water, which is yin water generating yang wood. Yi is yin wood, and Ren is yang water, which is yang water generating yin wood. When different types generate, there is both a material relationship of generation and an emotional closeness between yin and yang. This is the path of complete generation, hence called 正印. Using human relationships as a comparison, 正印 is like the mother who gives birth to us and the authority of the seal, while 偏印 is like a stepmother or partial protection, generating us but with less affection. Therefore, 偏印 is also called 倒食 and Owl Spirit, because it can take away the food god.

《說文》云：印者，執政所持之印也。萬育吾曰：朝廷設官分職，畀以印綬，使之掌管。官而無印，何所憑據？是以印繼官後，蓋有印之官，始能福民利國，故人命貴有生我者之偏印，而尤貴生我者之正印也。以上五節，悉本人情物理，能明乎此，即愛群、生活、齊家、守法、敦信之道亦寓於中，豈恃為究心命理者，所當知哉。

The Shuowen Jiezi says: "Yin" refers to the official seal held by those in power. Wan Minying says: the court establishes positions and assigns duties, entrusting them with the seal and ribbon, so that they may wield authority. How could one govern affairs without a seal? Therefore, in the order of the ten heavenly stems, the seal comes after the official position. An official with a seal can benefit the people and serve the country. Therefore, in a person's fate, it is valuable to have a birth-giving biased seal, but especially valuable to have a birth-giving proper seal. The above discussion on the five sections of comparison, food, wealth, official position, and seal all stem from human nature and natural principles. If one can understand these, then the principles of cherishing others, seeking one's own livelihood, maintaining family order, obeying laws, and being sincere and trustworthy are all contained within them. This is not only something for those who study divination to know. Yuan Shushan established these five sections, not only to teach people to recognize the ten heavenly stems, but also to use them to explain the principles of being a person. This is what distinguishes him from ordinary diviners.

假如甲子年辛未月甲申日丙寅時，以日干為我，甲屬木為陽，先論天干年干見甲木，為我比者，陽見陽為比肩，月干見辛金為克我者，陽見陰為正官，時干見丙火為我生者，陽見陽為食神。

The following is a practical demonstration of identifying the ten heavenly stems. Suppose someone's four pillars are Jiazi year, Xinwei month, Jiashen day, and Bingyin hour. The first step is to identify the day stem Jia wood as "I". Jia wood is yang wood. The second step is to examine the three heavenly stems: the year stem is Jia wood, which is the same as "I", so yang meets yang, marked as "Twin Brother"; the month stem is Xin metal, which overcomes "I", so yang meets yin, marked as "True Official"; the hour stem is Bing fire, which is what "I" produces, so yang meets yang, marked as "Food God". Please note that the day stem itself is not marked with a heavenly stem, as it is "I". After marking the heavenly stems, we then examine the earth branches, which will be covered in the next part.

次論地支年支見子，《古歌》云：子宮癸水在其中，是子藏癸水也。癸水為生我者，陽見陰為正印。月支見未，《古歌》云：未宮乙己丁共宗，是未藏乙木己土丁火也，乙木為我比者，陽見陰為敗財，己土為我克者，陽見陰為正財，丁火為我生者，陽見陰為傷官。日支見申，《古歌》云：申位庚金壬水戊，是申藏庚金壬水戊土也。庚金為克我者，陽見陽為偏官，即七煞。壬水為生我者，陽見陽為偏印，戊土為我克者，陽見陽為偏財。時支見陰，《古歌》云：寅宮甲木兼丙戊，是寅藏甲木丙火戊土也。甲木為比我者，陽見陽為比肩。丙火為我生者，陽見陽為食神。戊土為我克者，陽見陽為偏財。列式如下：

Third step: open each of the four earthly branches one by one, and mark the heavenly stems they contain with their respective ten heavenly stems. The year branch is Zi. According to the ancient song, "Zi house contains癸water," so the Zi branch contains癸water;癸water generates me, and since it is yin and I am yang, it is marked as "positive mother." The month branch is Wei. According to the ancient song, "Wei house contains乙wood, 己earth, and 丁fire," so the Wei branch contains乙wood, 己earth, and 丁fire;乙wood is of the same type as me, and since it is yin and I am yang, it is marked as "broken wealth." 己earth is what I overcome, and since it is yin and I am yang, it is marked as "positive wealth." 丁fire is what I generate, and since it is yin and I am yang, it is marked as "wounding official." The day branch is Shen. According to the ancient song, "Shen house contains庚metal, 壬water, and 戊earth," so the Shen branch contains庚metal, 壬water, and 戊earth;庚metal overcomes me, and since it is yang and I am yang, it is marked as "biased official" or seven煞. 壬water generates me, and since it is yang and I am yang, it is marked as "biased mother." 戊earth is what I overcome, and since it is yang and I am yang, it is marked as "biased wealth." The hour branch is Yin (the original text says "hour branch is Yin," with "Yin" being a mistake for "寅"). According to the ancient song, "Yin house contains甲wood, 丙fire, and 戊earth," so the Yin branch contains甲wood, 丙fire, and 戊earth;甲wood is of the same type as me, and since it is yang and I am yang, it is marked as "twin." 丙fire is what I generate, and since it is yang and I am yang, it is marked as "food god." 戊earth is what I overcome, and since it is yang and I am yang, it is marked as "biased wealth." All are marked, and the result is as follows.

乾造前清同治三年六月十五日寅時生 比肩 正官 食神 甲 辛 甲 丙 子 未 申 寅 正印 敗財 正財 傷官 七煞 偏財 偏財 比肩 食神 偏財 七歲壬申 十七癸酉 廿七甲戌 卅七乙亥 四七丙子 五七丁丑 六七戊寅 七七己卯 大運七歲啟行，扣足欠六十天，每逢辛丙之年，四月十五日寅時交換。

This is the complete chart after the previous example, for a male birth (「Qian Zao」meaning male destiny), born on the fifteenth day of the sixth lunar month in the third year of Tongzhi, during the Qing Dynasty, at the寅 hour. The chart is read as follows: the middle two lines 「Jia Xin Jia Bing／Zi Wei Shen Yin」are the four pillars and eight characters, read from right to left as year, month, day, and hour (originally arranged horizontally from left to right in the original text); the line above 「Tieqian, Zhengguan, (the day stem is not marked), Shishi」are the ten heavenly stems of the three heavenly stems, with the day stem not indicated; the line below shows the ten heavenly stems hidden in the four earthly branches, arranged in the order of the Zi branch containing Zhengyin (correct nourishment), the Wei branch containing Baicai (defeated wealth), Zhengcai (correct wealth), and Shanguan (injury), the Shen branch containing Qisashi (seven harmful stars), Piaocai (biased wealth), and Piaocai (biased wealth) (which should be Qisashi, Piaoyin, and Piaocai), and the Yin branch containing Tieqian (same as the day stem), Shishi (food god), and Piaocai (biased wealth). The line below that is the big years (large cycles): starting at age seven with the Renshen cycle, then at seventeen with Guiyou, twenty-seven with Jiaxu, thirty-seven with Yihai, forty-seven with Bingzi, fifty-seven with Dingchou, sixty-seven with Wuyin, and seventy-seven with Jimao—since it is a male birth in a yang year, the cycles are arranged in order from the month pillar Xinwei. The last line notes that the start of the big cycle is at age seven, with a remaining period of sixty days, and the big cycle changes on the fifteenth day of the fourth lunar month in the years of辛 or丙 at the寅 hour. This is the complete content of a standard birth chart.

又如丙午年庚寅月乙丑日壬午時，以日干為我，先論天干。年干見丙火，為我生者，陰見陽為傷官。月干見庚金，為克我者，陰見陽為正官。時干見壬水，為生我者，陰見陽為正印。次論地支，年支見午，《古歌》云：午宮丁火併己土，是午藏丁火己土也。丁火為我生者，陰見陰為食神。己土為我克者，陰見陰為偏財。月支見寅，寅藏甲丙戊，為劫財傷官正財。日支見丑，丑藏癸辛己，為偏印七煞偏財。時支見午同年支。列式如下：乾造清道光二十六年正月初九午時生（式略。）大運十歲，扣足欠三十天。每逢乙庚之年，十二月初九日午時交換。

Another example of a yin day stem. The four pillars are Bingwu year, Gengyin month, Yichou day, Renwu hour. The day stem Yichou is 'I', which is yin wood. First look at the heavenly stems: the year stem Bing fire is what I generate, yin meets yang, marked as 'food god'; the month stem Geng metal controls me, yin meets yang, marked as 'true official'; the hour stem Ren water generates me, yin meets yang, marked as 'true nourishing'. Now look at the earthly branches: the year branch Wu contains Ding fire and Ji earth according to the ancient song. Ding fire is what I generate, yin meets yin, marked as 'food god'; Ji earth is what I control, yin meets yin, marked as 'biased wealth'. The month branch Yin contains Jia wood, Bing fire and Wu earth. For Yichou wood, they are respectively 'biased wealth', 'food god' and 'true wealth'. The day branch Chou contains Gui water, Xin metal and Ji earth, which are respectively 'biased nourishing', 'seven evils' and 'biased wealth'. The hour branch is again Wu, same as the year branch. The chart is as follows: this is a male birth, born on the ninth day of the first lunar month in the 26th year of Qing Daoguang (the original text had a chart here, which is omitted now). The big years start at ten years old, with thirty days still to be deducted, and change every December ninth at noon on the year of Yi or Geng. Comparing this example with the previous one, it can be seen that the determination of the ten heavenly stems for a yin day stem is exactly opposite to that for a yang day stem, and they must not be confused.

又如己卯年丁卯月丙辰日戊戌時： 傷官 己卯 正印 敗財 丁卯 正印 日干 丙辰 正印食神正官 食神 戊戌 正財敗財食神 大運一歲，扣足欠一百六十天。每逢己甲之年，十月初二日戌時交換。

The third example is arranged vertically, with each column representing one pillar. On the left, the heavenly stem's ten heavenly relationships are marked, and on the right, the heavenly stems hidden in the earthly branch are noted. The four pillars are: Ji Mao year, Ding Mao month, Bing Chen day, and Wu Xu hour. The day stem Bing fire is considered 'I'. For the year pillar Ji Mao: the heavenly stem Ji earth is the parent of Bing fire, with a yang stem meeting a yin stem, marked as 'Official Son'. The earthly branch Mao contains Yi wood, which nourishes Bing fire, with a yang stem meeting a yin stem, marked as 'Positive Mother'. For the month pillar Ding Mao: the heavenly stem Ding fire is of the same type as Bing fire, with a yang stem meeting a yin stem, marked as 'Broken Wealth'. The earthly branch Mao remains 'Positive Mother'. For the day pillar Bing Chen: the heavenly stem is the day stem itself, so it is not marked; the earthly branch Chen contains Yi wood, Wu earth, and Gui water, which correspond to 'Positive Mother', 'Taste God', and 'Positive Official' respectively. For the hour pillar Wu Xu: the heavenly stem Wu earth is the parent of Bing fire, with a yang stem meeting a yang stem, marked as 'Taste God'. The earthly branch Xu contains Ding fire, Xin metal, and Wu earth, which correspond to 'Broken Wealth', 'Positive Wealth', and 'Taste God' respectively (the original text lists them as 'Positive Wealth', 'Broken Wealth', and 'Taste God', with a slightly different order). The last line notes that the big year begins at one year old, with a remaining period of 160 days. It changes on the second day of the tenth month of the year Ji or Ji.

又如辛亥年癸巳月丁酉日己酉時 （式略） 大運三歲，扣足多一百七十天。每逢甲己之年，十月十九日酉時交換。

The fourth example includes only the four pillars and the big years, the arrangement is briefly mentioned. The four pillars are:Xinhai year, Guisi month, Dingyou day, Jiyou hour. The day stem, Ding Fire, is considered as 'I'. 丁 is yin fire. Readers can apply the previous method to mark them: the year stem Xin Metal is what 丁 fire is overcome by, yin overcomes yin, which is considered as a biased wealth. The month stem Gui Water overcomes 丁 fire, yin overcomes yin, which is considered as a biased official or seven evils. The hour stem Ji Earth is what 丁 fire generates, yin generates yin, which is considered as food and spirit. In the earth branches,亥 contains Ren Water and Jia Wood, which are considered as the official and the master teacher for 丁 fire. 巳 contains Bing Fire, Wu Earth, and Geng Metal, which are considered as a劫 wealth, a damaging official, and a proper wealth. The two 酉 each contain Xin Metal, both considered as biased wealth. The last line notes that the big years start at the age of three, with a surplus of 170 days. They change every October nineteenth at酉 hour in the year of 甲 or 己. After these four examples, the step of 'determining the ten heavenly relationships' is fully clear: first determine the day stem as 'I', then compare each position in terms of generation, overcoming, and yin and yang, without missing any heavenly stem or earthly branch.

凡推命宮，先由手掌之子位起正月，向亥逆數，至所生之月為止，再以所生之時，加臨生月所臨支位，以次順數，至卯位為止，即以卯字所臨手掌定位之支為某宮。欲知某宮之干，再以年干遁之。

The method of determining the "Ming Gong" (Destiny Palace) involves four steps. First, start counting from the Zi position on the palm, assigning it to the first month, and count backwards towards Hai, with each position representing a month (Zi for the first month, Hai for the second, Xu for the third, and so on). Stop when you reach the month of birth, and note which branch is under the finger at that point. Second, place the birth hour on the branch where the counting stopped. Third, count forward from that position, moving through the branches in order, until you reach the Mao position. Fourth, observe which branch is under the Mao position at that moment; this branch is the branch of the Ming Gong. The heavenly stem of the Ming Gong is determined by using the heavenly stem of the birth year according to the Five Tiger遁 method. The Ming Gong is a separate palace outside the four pillars, and ancient methods considered it to govern one's success and failure in life, complementing the four pillars. If the八字 lacks something, and the Ming Gong happens to make up for it, the person will benefit throughout their life.

巳 午 未 申 八月 七月 六月 五月 辰 酉 九月 四月 卯 戌 十月 三月 寅 丑 子 亥 十一月 十二月 正月 二月

This is the positioning diagram for determining the month based on the palm. Imagine it as a circle: the outer circle has twelve sections representing the fixed Earthly Branches on the palm. The inner circle indicates the months in reverse order. The top row from left to right is the sections for巳, 午, 未, and 申, representing August, July, June, and May respectively. The middle left section is 辰, representing September, and the middle right section is 酉, representing April. Further down, the left section is 卯, representing October, and the right section is 戌, representing March. The bottom row from left to right is 寅, 丑, 子, and 亥, representing November, December, January, and February respectively. The pattern is clear: January falls on the 子 position, and then the months from February to December are assigned in reverse order clockwise as 子, 亥, 戌, 酉, 申, 未, 午, 巳, 辰, 卯, 寅, and 丑. When using this diagram, first locate the branch corresponding to the birth month, then count forward from that branch to 卯 to determine the position of the命宫.

俞曲園《遊藝錄》云：凡欲求命宮，先從子上起正月，逆行十二辰，乃將所生之時，加於所生之月，順行十二位，遇卯即命宮。假令甲子年三月酉時生，如前圖則卯在辰上，仍隨甲子年，起甲年正月丙寅，則辰上之干戊也，即以戊辰為宮。

In the late Qing dynasty, the scholar Yu Yue (styled Quyuan) wrote in his work "Youyi Lu" that the method is the same as above: to find the destiny palace, first start from the position of Zi (the rat) and count backward through the twelve earthly branches to the birth month. Then add the birth hour to the position of the birth month, and count forward through the twelve earthly branches until reaching the position of Mao (the rabbit), which is the destiny palace. He gave an example: a person born in the year Jiazi, in the third lunar month at the hour You (the rooster). The third month falls on the position Xu (the dog). Adding the hour You to the position Xu, count forward: You is on Xu, Xu is on Hai (the pig), Hai is on Zi (the rat), Zi is on Chou (the ox), Chou is on Yin (the tiger), Yin is on Yin (the tiger), Yin is on Chen (the dragon). Thus, the character "Mao" falls exactly on the position Chen, so the earthly branch of the destiny palace is Chen. Then, according to the method of deducing the monthly stem for the year Jiazi: the first month of the year Jia starts with Bingyin, and counting forward: Bingyin, Dingmao, Wuchen. The stem on Chen is Wu, so the destiny palace is determined as Wu Chen. This example fully demonstrates both the heavenly stem and earthly branch of the destiny palace.

按：推命宮之，固以生月為主，然古人謂交過中氣，即作次月推，此又不可不知。中氣者何？正月雨水也，二月春分也，三月穀雨也，餘仿此。

Yuan Shushan points out: Although determining the birth month for the destiny palace is primarily based on the birth month, there is an ancient rule that must be known — once the "middle solar term" has passed, it should be considered as the next month. What is a middle solar term? The middle solar term of the first month is Rain Water, the second month is Spring Equinox, the third month is Grain Rain, and so on for the rest of the months. This rule differs from the method used in determining the monthly pillar: the monthly pillar is divided by the "solar term" (such as Start of Spring, Awakening of Insects, Pure Brightness, etc.), while the destiny palace is divided by the "middle solar term" (such as Rain Water, Spring Equinox, Grain Rain, etc.). The two differ by half a month, and they must not be confused. For those born after the middle solar term, the month for the destiny palace should be advanced by one.

假如丙午年十二月節過了大寒，推命宮須作正月，以正月加臨子位，是至所生之月矣。再以生時之申，加臨正月子位，以次順數，至卯位止，卯字所臨手掌定位是未，即為未宮。再以丙午年起庚寅，即知為乙未宮也。列式如下：

For example, to determine the destiny palace for someone born in the month of December of the Bingwu year, if the person has already passed the middle solar term of Dahan (which is the middle term of December), the month should be considered as the first month. The first month is placed on the position of Zi. Then count forward to the birth month. Add the birth time of Shen (hour) to the position of Zi where the first month is located, and count forward—Shen is on Zi, You is on Chou, Xu is on Yin, Hai is on Mao. Therefore, the character 'Mao' is placed on the position of Wei in the palm. Hence, the branch of the destiny palace is Wei. Then, according to the Bingwu year's heavenly stem, the first month starts with Gengyin. Count forward: Gengyin, Xinmao, Renchen, Guisi, Jiawu, Yiwei. The heavenly stem on Wei is Yi, so the destiny palace is determined as Yiwei. The birth chart is arranged accordingly.

坤造道光二十六年十二月十九日申時生 七煞 丙午 正官正印 劫財 辛丑 傷官劫財正印 庚午 正官正印 偏財 甲申 比肩食神偏印 十歲庚子 二十己亥 三十戊戌 四十丁酉 五十丙申 六十乙未 七十甲午 八十癸巳 大運扣足多五十天，每逢丁壬之年，二月初九日申時交換。 命安未宮 按：安命乙未亦可。

This is the complete chart of the previous example, for a female birth (a "Kun zao," meaning female destiny), born on the 19th day of the 12th lunar month in the 26th year of the Daoguang era at the hour of Shen. The vertical reading is: each row represents a pillar, with the middle part indicating the heavenly stem and earthly branch. On the left, the heavenly stem's ten heavenly stems are noted, and on the right, the heavenly stems hidden within the earthly branch are indicated. The year pillar is Bingwu, with Bing fire overcoming Geng metal, the day master, and the yang stem overcoming the yang stem, making it seven煞 (seven evil stars). The Wu branch contains Ding fire and Ji earth, which are the official and the original teacher for Geng metal. The month pillar is Xinchou, with Xin metal being the same as Geng metal, and the yang stem overcoming the yin stem, making it劫财 (robber wealth). The Chou branch contains Gui water, Xin metal, and Ji earth, which are the injurer, robber wealth, and original teacher. The day pillar is Gengwu, with the heavenly stem being the day master and not marked; the Wu branch still contains the official and the original teacher. The hour pillar is Jiashen, with Ji wood being overcome by Geng metal, and the yang stem overcoming the yang stem, making it偏财 (biased wealth). The Shen branch contains Geng metal, Ren water, and Wu earth, which are the same kind, the food god, and the biased original teacher. The big years are arranged in reverse order because it is a female birth in a yang year: at ten years old, Gengzi; at twenty, Jihai; at thirty, Wuxu; at forty, Dingyou; at fifty, Bingshen; at sixty, Yiwu; at seventy, Jiashen; at eighty, Guisi. This accounts for fifty more days, and the exchange occurs on the 9th day of the second lunar month in the year of Ding or Ren at the hour of Shen. The last two lines note that the palace of destiny is in the Wei palace, and Yuan Shushan added a comment saying that writing it as "Yiwu" including the heavenly stem is also acceptable.

凡推小限，以生年之支，加於命宮之上，以次逆數，至本流年歲支為止，視歲支所臨手掌定位為某支，即知為某限。欲知某限之干，再以本流年之干遁之。

The method of calculating the "small limit" (小限): The small limit is a position that moves through the twelve earthly branches each year, used to examine the fortune or misfortune of a particular year. Unlike the big destiny (大运), which changes every ten years, the small limit is calculated by placing the earthly branch of the birth year on the position of the native's命宫 (life palace). Then, count backwards from that position until reaching the earthly branch of the year being calculated. The branch that falls on the fixed position of the palm at that moment is the small limit for that year. As for the heavenly stem of the small limit, it can be determined by using the heavenly stem of the current year and applying the five tiger遁 (five tiger method). Yuan Shushan emphasized in Volume 5, "On the Annual and Destiny (with a note on the palace and limit)", that the命宫 (life palace) governs the whole life, while the small limit governs each year, neither should be neglected. If the missing useful god (用神) in the八字 (eight characters) is supplemented by the small limit, that year will be favorable. If the small limit conflicts or harms the useful god, that year will be unfavorable.

假如丙午命，乙未宮，於乙卯年推其小限，即以生年之午，加臨未宮，以次逆數，至本流年歲支卯止，卯字所臨手掌定位是戌，即為戌限。再以乙卯年起戊寅，即知為丙戌限也。

Take an example. Suppose someone was born in the year Bingwu (丙午), with their natal palace at Yimao (乙未). To determine the small limit (小限) for the year Yimao (乙卯), place the earthly branch of the birth year, Wu (午), on the position of the natal palace, which is Wei (未). Then count backwards: Wu (午) is on Wei (未), Si (巳) is on Wu (午), Chen (辰) is on Si (巳), Mao (卯) is on Chen (辰)... continue counting backwards until reaching the earthly branch of the current year, Mao (卯). At this point, the character 'Mao' (卯) falls on the position X (戌), so the small limit for this year is X (戌). Next, determine the heavenly stem for the year Yimao (乙卯) by counting forward from the first month of the year Yi (乙) which starts with Wu Yin (戊寅): Wu Yin (戊寅), Ji Mao (己卯), Geng Chen (庚辰), Xin Si (辛巳), Ren Wu (壬午), Gui Wei (癸未), Jia Shen (甲申), Yi You (乙酉), Bing Xu (丙戌). The heavenly stem on X (戌) is Bing (丙), so the small limit is Bing Xu (丙戌). This method is used each year, simply changing the heavenly and earthly branches of the current year.

坤造道光二十六年十二月十九日申時生 七煞 丙午 正官正印 敗財 辛丑 傷官敗財正印 庚午 正官正印 偏財 甲申 比肩食神偏印 十歲庚子 二十己亥 三十戊戌 四十丁酉 五十丙申 六十乙未 七十甲午 八十癸巳 大運十歲，扣足多五十天，每逢丁壬之年，二月初九日申時交換。 命安未宮，小限蒞戌。 按：安命乙未，小限丙戌，亦可。

This is the same horoscope chart with the addition of the small limit (xiao xian). The four pillars, ten gods, and large destiny (da yun) are identical to the previous chart (the monthly pillar is marked as "failed wealth" here, which is the same as "robber wealth" in the previous chart). Only an additional item is added at the end: "the destiny palace is in Wei, and the small limit arrives in Xu" — meaning the destiny palace is in Wei, and this year's small limit is in Xu. Yuan Shushan's commentary says that writing out the heavenly stems together, as "destiny palace Yiwei, small limit Bingxu," is also acceptable. This shows that in addition to the four pillars and large destiny, the destiny palace and the current year's small limit should also be noted on the horoscope chart. When judging the fortune or misfortune of a particular year, all three — the large destiny, the flow year, and the small limit and destiny palace — should be considered together: first check whether the large destiny supports or suppresses the useful god, then check the flow year, and finally check the relationship between the small limit and the destiny palace.

凡推流年，即以所值本流年干支為主，其論生克，亦如上例。經云：太歲為一年主宰，烏不可重視之哉。假如庚金日主，於乙卯年推，即是流年乙卯，乙木為我克者，陽見陰為正財。列式如下：

To determine the "flowing year" or "流年" simply: use the heavenly stem and earthly branch of the year you are analyzing, treating it as an additional set of characters outside the four pillars. Compare it with the day stem using the same method as determining the ten heavenly stems, to assess the relationships of generation and control. Ancient texts say: the sovereign of the year (the heavenly stem and earthly branch of that year) is the master of the year, how can it be ignored? For example, if the day stem is Geng metal, and we are analyzing the year Yimao, the flowing year is Yimao. The wood of Yi is the thing that Geng metal controls. Since it is a yang stem meeting a yin branch, it is labeled "positive wealth." Therefore, this year is dominated by the wealth star. The chart is listed below. When analyzing the flowing year, you cannot only look at this step—you must also check whether the flowing year and the big year (大运) are in conflict or harmony, and whether they support or damage the useful god (用神) in the original birth chart. This topic is specifically discussed in the chapters "On the Flowing Year" and "On the Year and the Big Year" in Volume Five of this book.

坤造道光二十六年十二月十九日申時生 七煞 丙午 正官正印 敗財 辛丑 傷官敗財正印 庚午 正官正印 偏財 甲申 比肩食神偏印 十歲庚子 二十己亥 三十戊戌 四十丁酉 五十丙申 六十乙未 七十甲午 八十癸巳 大運十歲，扣足多五十天，每逢丁壬之年，二月初九日申時交換。 命安未宮，小限蒞戌，流年乙卯，正財主事。

This is the same horoscope chart with additional notes on the current year, and it represents the final standard format of the book. The four pillars, ten heavenly stems, and major years are the same as before. The last line includes all three time elements together: "The native's命宫 is in Wei, the small limit is in Xu, the current year is Yimao, and the main influence is the official wealth." The native's命宫 is in Wei, the small limit for this year is in Xu, and the current year being calculated is Yimao. The wood of Yi is the official wealth for the day stem of Geng metal, so this year is dominated by the wealth star. At this point, the process of calculating the year, month, day, and hour to form the four pillars, determining the ten heavenly stems, starting the major years, setting the命宫, calculating the small limit, and listing the current year has been fully completed. The following sections discuss the胎元, 息, 变, 通, and small years, which are supplementary branches. Yuan Shushan himself also said that these are not strictly necessary to adhere to.

俞曲園《遊藝錄》云：四柱之外，佐以胎元，胎元者，受胎之月也，生月干前一位，支前三位即是。如己巳月生，則胎元在庚申，壬午月生，則胎元在癸酉，餘仿此。《三命通會》云：以當生前三百日，為十月之氣，乃是受胎之正。如甲子日生，即以甲子為受胎之日，蓋五六計三百日也，餘仿此。按：此二說俱有理由，合併錄之。

The "Tao Yuan" is an auxiliary column outside the four pillars, indicating the month of conception. Yu Yue's "You Yi Lu" provides the simplest method of calculation: advance the heavenly stem of the birth month by one position and the earthly branch by three positions. For example, if born in the Jisi month, the heavenly stem Ji is advanced to Geng, and the earthly branch Si is advanced to Shen, making the Tao Yuan Gengshen. If born in the Renwu month, the heavenly stem Ren is advanced to Gui, and the earthly branch Wu is advanced to You, making the Tao Yuan Guiyou. The rest follows the same pattern. This method is based on the concept of a ten-month pregnancy, with the lunar branch differing by three positions from the month of conception to the month of birth. The "Complete Compendium of the Three Fates" offers another approach: the first three hundred days before birth are considered the ten months of pregnancy, and that day is regarded as the actual day of conception. For example, if born on a Jiazi day, Jiazi is considered the day of conception, as the cycle of sixty Jiazi spans exactly three hundred days. The rest follows the same pattern. Yuan Shushan notes: both these methods have their own reasoning, so both are recorded here for scholars to consider and use together.

《淵海子平》云：起息之法，取日主天干合處，地支合處即是。《星平會海》云：假如甲子日主，取天干甲與己合，又取地支子與丑合，即己丑是息。餘仿此。

"Xi" is also an additional stem and branch outside the four pillars. The method of deriving "Xi" is given in "Ziping's Sea of Profundity": take the stem that the day pillar's stem combines with, and the branch that the day pillar's branch combines with, and combine them to form a column. "Star and Level Ocean" provides an example: for a day pillar of Jiazi, the stem Jia combines with Ji (by five harmony), and the branch Zi combines with Chou (by six harmony), so Ji Chou is "Xi"; other days are treated similarly. This method makes use of the five harmonies of stems and six harmonies of branches discussed in the first volume. If readers memorize those two tables, calculating "Xi" is simply a matter of conversion. As for the actual use of "Xi" in divination, ancient texts are vague. Yuan Shushan will provide his own evaluation in the following text.

《淵海子平》云：起變之法，取時上天干合處，時下地支合處即是。《星平會海》云：假如丙寅時，取天干丙與辛合，地支寅與亥合，即辛亥是變。餘仿此。如柱中天干無辛字，地支無亥字，虛邀亦可，不必盡拘。

The method of calculating "bian" is the same as "xi," except that it uses the time pillar instead. Ziping's Sea of Profundity states: take the heavenly stem that the heavenly stem of the time pillar combines with, and the earthly branch that the earthly branch of the time pillar combines with, and combine them into one pillar, which is called "bian." Star and Plain Ocean gives an example: for a time pillar of Bingyin, the heavenly stem Bing combines with Xin, and the earthly branch Yin combines with Hai, so Xin Hai is "bian"; the rest follows the same pattern. It also adds a flexible note: if the four pillars do not contain the character Xin in the heavenly stems or Hai in the earthly branches, it can still be considered as a remote combination, and one does not have to be overly strict. "Xi" is derived from the day pillar, while "bian" is derived from the time pillar. One day and one time, together they are two additional observation points added by ancient people outside the four pillars.

《淵海子平》云：起通法，假如甲子月寅時生，卯上安通，取甲己之年丙作首，即丁卯是通。原注云：寅卯相通，辰巳相通，午未相通，申酉相通，戌亥相通，子丑相同，是也。按：人之窮通，繫乎命運，而宮限之向背，亦與命運攸關，皆亦重視。若胎息變通四法，不過古人言命之一說，似可毋庸拘泥，茲因古籍所載，錄之聊備一格。

The method of "Tong" (passage): Ziping's Sea of Profundity gives an example, stating that a person born in the month of Jiazi and the hour of Yiny, the "Tong" is placed on Mao. Then using the Five Tiger遁 (Five Tiger遁 method) "Jia and Ji years start with Bing," the heavenly stem is determined. For Jia year, the first month is Bingyin, the second month is Dingmao. The stem on Mao is Ding, so Dingmao is the "Tong." The original commentary lists six pairs of connected earthly branches: Yin and Mao are connected, Chen and Si are connected, Wu and Wei are connected, Shen and You are connected, Xu and Hai are connected, Zi and Chou are connected (the original text says "same" but should be "connected"). This means taking the next branch after the original one. Yuan Shushan comments: A person's poverty or success depends on their birth stem and major destiny; as for the direction of the命宫 (destiny palace) and small limit, they also relate to destiny. These two aspects should be given importance. As for the four methods of Tai, Xi, Bian, and Tong, they are merely one school of thought from ancient people in discussing destiny. It seems unnecessary to be overly strict about them. Here, since ancient books mention them, they are merely recorded for reference. This commentary shows Yuan Shushan's attitude of collecting various opinions without blind following, and clearly stating when something has no practical effect.

《星平會海》云：小運之法本由時，陽男陰女順相宜。陰男陽女隨逆轉，一位一歲不差移。假如陽年男命順行，甲子時生，一歲即行乙丑，二歲丙寅，三歲丁卯。陽年女命逆行，甲子時生，一歲即行癸亥，二歲壬戌，三歲辛酉。一位一年，周而復始。陰年男命逆行，陰年女命順行亦然。

The "small fortune" or "small run" is different from the "small limit": the small fortune is calculated starting from the time pillar, moving one position each year, forming a line of fortune for each year. The "Star and Level Ocean" manual states that the method of starting the small fortune is based on the time pillar. For a male born in a yang year, and a female born in a yin year, the sequence proceeds forward; for a male born in a yin year and a female born in a yang year, the sequence proceeds backward. Each year moves one position, without any error. For example, a male born in a yang year, born at the Jiazi time pillar, would have the Yi Chou in the first year, Bing Yin in the second year, and Ding Mao in the third year. A female born in a yin year, born at the same Jiazi time pillar, would have the Gui Hai in the first year, Ren Xu in the second year, and Xin You in the third year. Each position covers one year, and the cycle repeats every sixty years. The same method applies to a male born in a yin year moving backward and a female born in a yin year moving forward. The rules for the direction of the small fortune are the same as those for the large fortune, except that the starting point is the time pillar and each position covers one year. Its main use is to supplement the large fortune—especially for children who have not yet reached the large fortune stage, relying entirely on the small fortune to determine yearly fortune. This topic will be discussed further in Chapter Five, "On the Small Fortune" of this book.

長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養此十干寄臨十二名詞也。甲木長生在亥，乙木長生在午，丙火、戊土長生俱在寅，丁火、己土長生俱在酉，庚金長生在巳，辛金長生在子，癸水長生在卯。陽干順行，陰干逆行。自長生、沐浴、至胎、養，十二支周矣。

The twelve terms, long life, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, fetus, and nourishment, are collectively known as the 'twelve movements'. They represent the twelve different states of energy that the ten heavenly stems experience when placed on the twelve earthly branches. These are used to determine whether a heavenly stem is strong or weak when located on a particular earthly branch. The long life positions for each stem are: Jia wood is born in Hai, Yi wood is born in Wu, Bing fire and Wu earth are born in Yin, Ding fire and Ji earth are born in You, Geng metal is born in Si, Xin metal is born in Zi, and Ren water is born in Mao. The original text here is missing the phrase 'Gui water is born in Shen', which is a lacuna in the source, and readers should infer it according to the pattern, but the original text should not be arbitrarily supplemented. After determining the long life position, the yang stems are arranged in order from the long life position downward through the twelve branches, while the yin stems are arranged upward from the long life position through the twelve branches. From long life to nourishment, the twelve branches complete a full cycle. This system of twelve movements serves as the scale for discussing strength and weakness in this chapter: if the day's stem is in the position of long life, officialdom, or prosperity, it is strong; if it is in the position of death, tomb, or extinction, it is weak.

五陽干生旺死絕定局 甲 丙 戊 庚 壬 長生 亥 寅 寅 巳 申 沐浴 子 卯 卯 午 酉 冠帶 丑 辰 辰 未 戌 臨官 寅 巳 巳 申 亥 帝旺 卯 午 午 酉 子 衰 辰 未 未 戌 丑 病 巳 申 申 亥 寅 死 午 酉 酉 子 卯 墓 未 戌 戌 丑 辰 絕 申 亥 亥 寅 巳 胎 酉 子 子 卯 午 養 戌 丑 丑 辰 未

This is a table showing the twelve cycles for the five yang heavenly stems. The reading is as follows: the top row "Jia, Bing, Wu, Geng, Ren" represents the five heavenly stems, with each column corresponding to one stem. The left column lists the names of the twelve cycles. Each cell in the table indicates the earthly branch where the stem is in that particular state. Taking the first column, Jia Wood, as an example, reading vertically: Longsheng (growth) is in Hai, Muyu (bathing) is in Zi, Guandai (capping) is in Chou, Lin'guan (officialdom) is in Yin, Diwang (prosperity) is in Mao, Shuai (decline) is in Chen, Bing (illness) is in Si, Si (death) is in Wu, Mu (burial) is in Wei, Jie (extinction) is in Shen, Tai (fetus) is in You, Yang (nourishment) is in Xu. Bing and Wu stems are identical (both have Longsheng in Yin). Geng Metal starts from Si, and Ren Water starts from Shen, each following the clockwise order. The entire table follows a single rule: yang stems start from the branch of Longsheng and proceed through the twelve branches in order. To use this table, one can check the strength of a stem in a particular branch by referring to this table—for example, Jia Wood in Yin is Lin'guan (most powerful), while in Shen it is Jie (no strength).

五陰干生旺死絕定局 乙 丁 己 辛 癸 長生 午 酉 酉 子 卯 沐浴 巳 申 申 亥 寅 冠帶 辰 未 未 戌 丑 臨官 卯 午 午 酉 子 帝旺 寅 巳 巳 申 亥 衰 丑 辰 辰 未 戌 病 子 卯 卯 午 酉 死 亥 寅 寅 巳 申 墓 戌 丑 丑 辰 未 絕 酉 子 子 卯 午 胎 申 亥 亥 寅 巳 養 未 戌 戌 丑 辰

This is a table showing the twelve cycles for the five yin stems. It is read in the same way as the previous table. Taking the first column, which is the stem Yi (wood), as an example, reading vertically: the long life (长生) is in Wu, bathing (沐浴) in Si, capping (冠带) in Chen, officialdom (临官) in Mao, prosperity (帝旺) in Yin, decline (衰) in Chou, illness (病) in Zi, death (死) in Hai, tomb (墓) in Xu, extinction (绝) in You, embryo (胎) in Shen, and nourishment (养) in Wei. The stems Ding (fire) and Ji (earth) are exactly the same (both have long life in You). Xin (metal) starts from Zi, and Gui (water) starts from Mao. The pattern of the entire table is still summarized in one sentence: yin stems begin from the branch of long life and proceed in reverse order through the twelve branches. Comparing the two tables, there is another important correspondence: where a yang stem dies, the corresponding yin stem has its long life there. For example, the stem Jia (wood) dies in Wu, so the stem Yi (wood) has its long life in Wu. The stems Bing (fire) and Wu (earth) die in You, so the stems Ding (fire) and Ji (earth) have their long life in You. The stems Geng (metal) dies in Zi, so the stem Xin (metal) has its long life in Zi. The stem Ren (water) dies in Mao, so the stem Gui (water) has its long life in Mao. This is what the text "Xie Ji Bian Fang Shu" refers to as "Yang dies, Yin is born; Yang proceeds in order, Yin proceeds in reverse," which is the most important symmetric relationship in the twelve cycles.

沈孝瞻曰：支有十二月，故每干長生至胎養，亦分十二位。氣之由盛而衰，衰而復盛，逐節細分，遂成十二。而長生沐浴等名，則假借形容之詞也。長生者，猶人之初生也。沐浴者，猶人既生之後，而沐浴以去垢；如果核既為苗，則前之青殼，洗而去之矣。冠帶者，形氣漸長，猶人之年長而冠帶也。臨官者，由長而壯，猶人之可以出仕也。帝旺者，壯盛之極，猶人之可以輔帝而大有為也。

In the Qing dynasty, Shen Xiaozhan, the author of "Ziping Zhenquan," explained the naming of the twelve earthly branches. He said that the earthly branches correspond to the twelve months, so each heavenly stem is divided into twelve positions from birth to fetal stage and nurturing. The energy gradually shifts from prosperity to decline and back to prosperity, divided into these twelve segments. The names such as "Changsheng" (growth), "Muyu" (bathing), "Guandai" (capping), "Lin guan" (officialdom), and "Diwang" (prosperity) are merely metaphorical terms borrowed from human life stages. "Changsheng" is like a person's birth. "Muyu" is like a person washing off dirt after birth; similarly, the outer shell of a seed is removed as it grows into a sprout. "Guandai" refers to the gradual formation of shape and temperament, like a person growing older and tying hair and wearing a cap. "Lin guan" is the transition from growth to strength, like a person being able to hold an official position. "Diwang" is the peak of strength, like a person capable of assisting an emperor and achieving great success. This passage is particularly important: it informs readers that the twelve branches represent a curve of energy decline and rise, and the terms are merely metaphors, not to be taken as literal omens of good or bad fortune.

衰者，盛極而衰，物之初變也。病者，衰之甚也。死者，氣之盡而無餘也。墓者，造化收藏，猶人之埋於土者也。絕者，前之氣已絕，後之氣將續也。胎者，後之氣續而結聚成胎也。養者，如人養母腹也。自是而後，長生循環無端矣。

Shen Xiaozhan then explained the second half of the six positions. "Decay" refers to the peak of prosperity turning into decline, where things begin to change. "Sickness" means the decline becomes more severe. "Death" indicates the energy has been completely used up, leaving nothing behind. "Mourning" means the creative power has hidden it away, like burying a dead person in the earth. "Cutting off" means the energy of the previous cycle has completely ended, and the energy of the next cycle is about to begin. "Fetus" refers to the energy of the next cycle connecting and forming a fetus. "Nurturing" is like the fetus receiving nourishment in the mother's womb. From here, it goes back to "Longevity," continuing in a cycle without end. When combined with the first half, the twelve cycles depict a complete cycle of birth and death: Longevity, Bathing, Capping, Officialdom, Prosperity represent the ascending energy, while Decline, Sickness, Death, Mourning, Cutting off represent the descending energy. Fetus and Nurturing signify the beginning of a new cycle. Judging the strength of the day's ruler and determining whether a character has root in a particular branch depends on its position along this curve.

《考原》曰：木長生於亥，火長生於寅，金長生於巳，水長生於申，土亦長生於申，寄生於寅，各由長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養，順歷十二辰，蓋天道循環，生生不已。故木方旺而火已生，故火方旺而金已生，故金方旺而水已生，故水方旺而木已生。由長生而順推，則必壯，盛則必衰，終而復始，迭運不窮，此四時之所以錯行，無氣之所以順布也。至於土生申而寄於寅，則後天坤艮之位，故易於坤，曰萬物皆致養焉，於艮，曰萬物之所以成終而成始也。

The *Star and Calendar Origins* discusses the twelve cycles from the perspective of the Five Phases. Wood is born in the hour of Hai, fire in the hour of Yin, metal in the hour of Si, water in the hour of Shen, and earth is born in the hour of Shen, with another saying that it is born in the hour of Yin. Each element follows the sequence of birth, bathing, capping, officialdom, prosperity, decline, illness, death, burial, extinction, fetal, and nurturing through the twelve hours. This is because the heavenly way is cyclical and ever-renewing: when wood is strong, fire has already been born (fire is born in Yin, which is the strong hour of wood), when fire is strong, metal has already been born (metal is born in Si, which is near the strong hour of fire), when metal is strong, water has already been born (water is born in Shen), and when water is strong, wood has already been born (wood is born in Hai). Following the sequence from birth leads to strength, and when strength is at its peak, it must turn to decline, and so the cycle continues endlessly—this is the reason for the alternating operation of the four seasons and the sequential distribution of the five energies (the original text says 'no energy' but should be 'five energies'). As for earth being born in Shen and also being born in Yin, this is based on the Later Heaven Trigrams, where the Trigram of Earth (Kun) is in Shen and the Trigram of Earth (Gen) is in Yin. Therefore, the *Zhou Changes* (*I Ching*) says about Kun, 'all things are nurtured here,' and about Gen, 'this is where all things come to an end and begin again.' The meaning of earth's nurturing and beginning and ending is exactly in line with this.

《協紀辯方》云：五行長生之義，《考原》之說甚明，而土之生於寅申，則引而未發，由今考之，水土之同生於申也，申為坤，坤為地，水土之所凝也。土寄於寅者，寅為孟春之月，天氣下降，地氣上騰，天地所以和同，草木所以萌動也。是故洪範家獨以土生於申，為五行之體。陰陽選擇著家，皆以土生於寅，為五行之用。蓋長生在寅，則臨官在巳，乃為土旺金生，與木火水同為一例。然則以土為生於寅者，所以順五行相生之序，與月令土旺於夏秋之交，以順四時相生之序者，同出於理之自然，而非臆說也。

The *Xieji Bianfangshu* continues to address the issue of the earth's long life. It says: The principle of long life in the Five Phases is clearly explained in the *Kao Yuan*, but the question of the earth's birth in寅 and申 is only briefly mentioned without further elaboration. Now, upon careful examination, it is found that water and earth share the same long life in申, because the hexagram position of申 is Kun, which represents earth. Water and earth are precisely condensed here. Earth also resides in寅 because寅 is the first month of spring, when the heavenly qi descends and the earthly qi ascends, and the heavens and earth harmonize, causing plants and trees to begin to sprout. At this time, the nurturing function of earth becomes evident. Therefore, the school that explains the *Hongfan* Five Phases emphasizes that earth is born in申, taking the "body" of the Five Phases. The school of divination that focuses on yin and yang, however, emphasizes that earth is born in寅, taking the "use" of the Five Phases. Because if earth is born in寅, then its official position is in巳, forming a pattern where earth is strong and metal begins to be born, which matches the arrangement of the other three phases—wood, fire, and water—thus forming a consistent system. In this way, the claim that earth is born in寅 is to follow the natural order of the mutual generation of the Five Phases, just as the earth is strong in summer and autumn according to the lunar calendar, following the natural order of the four seasons. This is based on natural reasoning, not an arbitrary invention.

此外又有陽死陰生，陽順陰逆之說。甲木死於午，則乙木生焉。丙戊死於酉，則丁己生焉。庚金死於子，則辛金生焉。壬水死於卯，則癸水生焉。由長生而沐浴，十二位皆逆轉，陽死則陰生，陰死則陽生，此二氣之分也。順逆分合，俱極有妙理，論十干則分陰陽，論五行則陽統陰，皆天地自然之義，故凡言數者皆祖之。

The final section of "Xieji Bianfangshu" clearly states the general principle that "Yang dies and Yin is born, Yang moves in order and Yin moves in reverse." For example, Jia wood dies at Wu, while Yi wood is born at Wu; Bing fire and Wu earth die at You, while Ding fire and Ji earth are born at You; Geng metal dies at Zi, while Xin metal is born at Zi; Ren water dies at Mao, while Gui water is born at Mao. Yin stems move in reverse from birth to bathing, covering twelve positions. The place where Yang stems die is the place where Yin stems are born, and the place where Yin stems die is the place where Yang stems are born. This is the distinction between Yin and Yang energies. Whether discussing separately or together, there is profound meaning in the movement of order and reversal, and in the distinction and combination of statements. If discussing each of the ten stems separately, one must distinguish between Yin and Yang, and arrange their respective twelve cycles. If discussing the Five Phases as a whole, Yang stems govern Yin stems, and only the cycle of Yang stems is used (for example, wood is governed by Jia, and its birth is at Hai). These are all natural principles of heaven and earth, so all those who practice numerology and divination take this as their fundamental principle. In practical application, one should remember: when examining the root energy of a Yin stem, use the method of reversing the Yin stem's cycle; when broadly discussing the strength and decline of a single element, use the method of moving forward with the Yang stem's cycle. Both methods have their uses and do not contradict each other.

甲乙寅卯木，旺於春；丙丁巳午火，旺於夏；庚辛申酉金，旺於秋；壬癸亥子水，旺於冬；戊己辰戌丑未土，旺於四季。《神樞經》云：五行旺各有時，惟土居無所定，乃於四立之前，各旺一十八日。歷例云：立春木，立夏火，立秋金，立冬水，各旺七十二日。土於四立之前，各旺十八日，合之亦為七十二日。總三百六十日，而歲成矣。

"The concept of 'Five Phases in charge' refers to the periods during the year when each phase is dominant, serving as the first standard for determining whether the day's ruler is in its season. Jia and Yi, along with Yin and Mao, belong to wood and are strong in spring; Bing and Ding, along with Si and Wu, belong to fire and are strong in summer; Geng and Xin, along with Shen and You, belong to metal and are strong in autumn; Ren and Gui, along with Hai and Zi, belong to water and are strong in winter; Wu and Ji, along with Chen, Xu, Chou, and Wei, belong to earth and are strong at the end of each season. The Shenshu Jing says: Each of the Five Phases has its own season when it is dominant, but earth has no fixed season. Instead, it is dominant eighteen days before the start of the four solar terms: Start of Spring, Start of Summer, Start of Autumn, and Start of Winter. The calendar regulations explain more clearly: After Start of Spring, wood is dominant; after Start of Summer, fire is dominant; after Start of Autumn, metal is dominant; after Start of Winter, water is dominant, each for seventy-two days. Earth is dominant for eighteen days before each of the four solar terms, and the total of four eighteen-day periods also equals seventy-two days. Each of the Five Phases lasts seventy-two days, totaling three hundred and sixty days, completing the year. In practical terms, one should remember that the last eighteen days of the months of Chen, Xu, Chou, and Wei are when earth is dominant. At this time, when considering the monthly ruler, one should not only consider the wood, fire, metal, or water of the current season."

《白虎通》云：土所以旺四季何？木非土不生，火非土不榮，金非土不成，水非土不高。土扶微助衰，歷成其道，故五行更旺亦須土也。旺四季，居中央，不名時。沈新周曰：春木夏火，秋金，冬水，非言其形，言其氣也。

The White Tiger Treatise explains why earth is divided into the four seasons: wood cannot grow without earth, fire cannot flourish without earth, metal cannot be formed without earth, and water cannot accumulate without earth. Earth supports the weak and completes the deficient, traversing all four seasons to accomplish the ways of each element. Therefore, the five phases taking turns to be dominant all depend on earth. Earth is strong at the end of each season and resides in the center, hence it does not occupy a single season by name. Qing Dynasty scholar Shen Xinzhou said: spring belongs to wood, summer to fire, autumn to metal, and winter to water. What he refers to is not the physical forms of these elements, but the prevailing "qi" of the season. This statement is very important: in fortune telling, the strength and decline of the five phases are judged by the prevailing qi rather than tangible objects. Spring is not everywhere trees, but the qi of growth is dominant. Understanding this, one will not treat the five phases as physical substances.

醉醒子曰：立春之後，則用陽木三十六日，艮土分野，丙戊長生。驚蟄六日後，則用陰木三十六日，癸水寄生。清明後十二日，則用戊土十八日，陽水歸庫，陰水返魂，夏秋冬亦如此。又支中所藏，止以月論，年日時不論，蓋人命重提綱也。

Zuixingzi explains in more detail, dividing the ninety days of spring into three segments. For the first thirty-six days after the Beginning of Spring, the yang wood (Jia) is in charge, at this time the寅 position also includes the territory of Gen earth, and the丙 fire and 戊 earth are born in寅. For the next thirty-six days after the Awakening of Insects, the yin wood (Yi) is in charge, and the癸 water is born in卯. Starting from the eighteenth day after the Clear and Bright, the戊 earth is in charge for the next eighteen days, at this time the yang water (Ren) returns to the辰 warehouse, and the yin water (Kui) revives in辰. Summer, autumn, and winter also follow this method of segmentation. He also says that the heavenly stems hidden in the earth branches are only considered according to the monthly stem, and the year, day, and hour branches are not divided this finely, because when looking at a person's destiny, the most important is the "outline" (monthly stem). These two points are practical key points: the first explains that within the same season, the ruling energy has a sequence and depth, and when selecting the useful god, one should consider the day after the beginning of the season; the second explains that the monthly stem's heavenly stem is most important, and the heavenly stems hidden in the year, day, and hour branches are only for reference.

春木旺，火相，水休，金囚，土死。夏火旺，土相，木休，水囚，金死。秋金旺，水相，土休，火囚，木死。冬水旺，木相，金休，土囚，火死。四季土旺，金相，火休，木囚，水死。《五行大義》云：凡當旺之時，皆以子為相者，以其子方壯，能助治事。父母為休者，以其子當旺氣正盛，父母衰老，不能治事，如堯老禪舜，委以國政也。所克為死者，以其身旺能制殺之，所畏為囚者，以其子為相，能囚仇敵也。

"The Four Seasons' Strength and Weakness" divides the strength of the Five Phases into five levels—Prosperous, Auxiliary, Resting, Captive, and Dead—to measure their power in each season. In spring, Wood is Prosperous, Fire is Auxiliary, Water is Resting, Metal is Captive, and Earth is Dead; in summer, Fire is Prosperous, Earth is Auxiliary, Wood is Resting, Water is Captive, and Metal is Dead; in autumn, Metal is Prosperous, Water is Auxiliary, Earth is Resting, Fire is Captive, and Wood is Dead; in winter, Water is Prosperous, Wood is Auxiliary, Metal is Resting, Earth is Captive, and Fire is Dead; and in the end of the four seasons, Earth is Prosperous, Metal is Auxiliary, Fire is Resting, Wood is Captive, and Water is Dead. "The Great Meaning of the Five Phases" explains the reasoning behind these five levels: the element that generates the Prosperous element is called "Auxiliary," because the son is in his prime and can assist in affairs; the element that is generated by the Prosperous element is called "Resting," because the son is in his prime and the parents, being old, retire and no longer manage affairs, like Yao abdicating the throne to Shun and entrusting the state to him; the element that is overcome by the Prosperous element is called "Dead," because it is strong and can subdue and destroy the other; the element that overcomes the Prosperous element is called "Captive," because the Prosperous element has an Auxiliary to assist it, which is sufficient to imprison the enemy. Thus, these five levels are not rigidly assigned, but are derived from the relationships of generation and overcoming between the current dominant element.

《三命通會》云：盛德乘時曰旺。如春木旺，旺則生火，火乃木之子，子乘父業，故火相；木用水生，生我者父母，今子嗣得時，登高明顯赫之地，而生我者當知退矣，故水休。休者，美之無極，休然無事之義。火能克金，金乃木之鬼，被火剋制，不能施設，故金囚；火能生土，土為木之財，財為隱藏之物，草木發生，土散氣塵，所以春木克土則死。

The Complete Compendium of the Three Fates uses spring as an example to explain each point.the so-called "wan" (prosperous) refers to the flourishing virtue of a heavenly stem that is in command of the season. In spring, wood is prosperous, and wood generates fire, which is the son of wood. The son inherits the father's affairs, so fire is called "xiang" (auxiliary). Wood relies on water to be generated, and water is the parent of wood. Now that the son has achieved prominence, the parents should know when to step back, so water is called "xiu" (resting), which means reaching the peak of beauty and being free from worries, not a bad thing. Fire can overcome metal, and metal is the ghost (one that overcomes wood), so now metal is subdued by fire and cannot act, thus metal is called "qiu" (captured). Fire can also generate earth, and earth is the wealth (what is overcome by me) of wood. Wealth is something hidden; once grass and trees sprout, the earth disperses its energy and dust rises, so in spring wood overcomes earth, and earth is called "si" (dying). The value of this passage lies in demonstrating the method of deduction: once the current season's element is determined, the ranks of the other four elements can be determined by following the order of generation and overcoming, without needing to memorize the entire chart.

夏火旺火，生土則土相，木生火則木休，水克火則水囚，火克金則金死。六月土旺，土生金則金相，火生土則火休，木克土則木囚，土克水則水死。秋金旺，金生水則水相，土生金則土休，火克金則火囚，金克木則木死。冬水旺，水生木則木相，金生水則金休，土克水則土囚，水克火則火死。

The remaining four seasons are calculated in the same way. In summer, fire is strong: fire generates earth, so earth is the supportive element; wood generates fire (wood is the mother of fire), so wood is the resting element; water controls fire (water is the enemy of fire but is itself controlled), so water is the imprisoned element; fire controls metal, so metal is the dead element. In June, earth is strong: earth generates metal, so metal is the supportive element; fire generates earth, so fire is the resting element; wood controls earth, so wood is the imprisoned element; earth controls water, so water is the dead element. In autumn, metal is strong: metal generates water, so water is the supportive element; earth generates metal, so earth is the resting element; fire controls metal, so fire is the imprisoned element; metal controls wood, so wood is the dead element. In winter, water is strong: water generates wood, so wood is the supportive element; metal generates water, so metal is the resting element; earth controls water, so earth is the imprisoned element; water controls fire, so fire is the dead element. Summarized into one mnemonic phrase: the current element is strong, what I generate is supportive, what generates me is resting, what controls me is imprisoned, and what I control is dead. Remember this phrase, and you can quickly determine the twenty-five categories for the five seasons.

觀夏月大旱，金石流，水土焦。六月暑氣增，寒氣滅；秋月金勝，草木黃落；冬月大寒太冷，水結冰，火氣頓減，其旺其死，概可見矣。蓋四時之序，節滿即謝，五行之性，功成必復，故陽極而降，陰極而升，日中則昃，月盈則虧。此天之常道也。人生天地，勢積必損，財聚必散，年少反衰，樂極反悲。此人之常情也。故一盛一衰，或得或失，榮枯進退，難逃此理也。經云：人雖靈於萬物，命莫逃乎五行。斯言盡矣。

The Complete Compendium of the Three Fates then uses real-life examples to illustrate this: in summer, when there is a severe drought, metals and stones melt, and water and soil dry up and wither, showing that fire is strong and metal is dead; in June, the heat increases while the cold disappears. In autumn, the metal energy prevails, and grass and trees wither and fall, showing that metal is strong and wood is dead; in winter, the extreme cold causes water to freeze into ice and fire energy to diminish greatly. Whether something is strong or dead can generally be seen. Originally, the order of the four seasons is that each season reaches its fullness and then declines, and the nature of the Five Phases is that once their function is fulfilled, they necessarily return to their original state. Therefore, when yang reaches its peak, it descends; when yin reaches its peak, it ascends. The sun reaches its zenith and then sets; the moon becomes full and then wanes—this is the constant way of heaven. Human beings exist between heaven and earth; when power accumulates to its peak, it inevitably declines; when wealth accumulates to its peak, it inevitably disperses; when young, one may be weak; when joy reaches its peak, sorrow follows—this is the constant nature of human beings. Therefore, one rise and one decline, one gain and one loss, prosperity and decline, advancement and retreat, none can escape this principle. Ancient books say: "Although humans are the intelligent beings among all things, their fate cannot escape the Five Phases." This statement covers everything.

按：強弱者乃表示盛衰之代名詞也，蓋有強必有弱，有弱必有強，斷無強者終強，弱者終弱之理。須先知天干生旺死絕之法，而尤須深明五行用事，四時休旺之理。否則，用神無所適從，吉凶何由而判耶。

Yuan Shushan remarked: The term "strong and weak" is merely a designation for the waxing and waning of energies. There must be strength where there is weakness, and weakness where there is strength. There is no such thing as strength remaining forever strong or weakness remaining forever weak—when the big years and the flowing years change, the strength and weakness also shift accordingly. Scholars must first master the method of determining the birth, prosperity, decline, and death of the twelve heavenly stems, and especially understand thoroughly the principles of the Five Phases in action and the prosperity and decline of the four seasons. Otherwise, one cannot determine whether the day's ruler is strong or weak, and thus cannot choose the useful god. How then can one judge fortune and misfortune? This annotation summarizes the section on "strong and weak" in this volume and also points out the sequence of divination in the entire book: first determine strength and weakness, then select the useful god, and finally discuss what is favorable or unfavorable, and what is auspicious or inauspicious.

《古歌》云：正丁，二坤中。三壬，四辛同。五乾，六甲上。七癸，八艮逢。九丙，十居乙。子巽，丑庚中。以日主為主，如正月逢丁日，三月壬日是也。《幽微賦》云：仁慈敏惠，天月二德呈祥。

From here we enter the section on "Shen Sha" or divine stars. These are a separate group of auspicious and inauspicious stars outside the four pillars, determined by fixed rhymes based on the year, month, or day. The first one is "Tian De" or Heavenly Virtue, one of the most important auspicious stars. The rhyme from the "Ancient Song" arranges them by month: in January, it is Ding; in February, Kun (i.e., Shen, or possibly Wei); in March, Ren; in April, Xin; in May, Qian (i.e., Hai, or possibly Xu); in June, Jia; in July, Gui; in August, Gen (i.e., Yin, or possibly Chou); in September, Bing; in October, Yi; in November (the month of Zi), Xun (i.e., Si, or possibly Chen); in December (the month of Chou), Geng. The method of checking is mainly based on the day pillar. For example, if someone is born in January and their day pillar is Ding, or if someone is born in March and their day pillar is Ren, then their fate is said to carry Tian De. The "Ouyaifu" says: "Kindness, compassion, wisdom, and benevolence are signs of Tian De and Yue De." This means that people who carry both Tian De and Yue De stars are kind, compassionate, wise, and benevolent, and can overcome misfortune.

《考原》云：天德者，三合之氣也，如寅午戌合火局，故以火為德。正月丁，九月丙，五月乾戌，火墓在乾宮也。卯未亥合木局，故以木為德，六月甲，十月乙，二月坤未，木墓在坤宮也。辰申子合水局，故以水為德，三月壬，七月癸，十一月巽辰，水墓在巽宮也。巳酉丑合金局，故以金為德，四月辛，十二月庚，八月艮丑，金墓在艮宮也。

The Star and Calendar Origin explains the principle of calculating Heavenly Virtue: Heavenly Virtue is based on the Triple Harmony energy. The months of寅, 午, and 戌 form a fire triple harmony, so these three months take fire as their virtue—January (寅) is paired with Ding fire, September (戌) with Bing fire, and May (午) with Qian (戌), because the burial and storage of fire is in the Qian trigram (戌). The months of亥, 卯, and 未 form a wood triple harmony, so these three months take wood as their virtue—July (未) is paired with Jia wood, January (亥) with Yi wood, and February (卯) with Kun (未), because the burial and storage of wood is in the Kun trigram (未). The months of申, 子, and 辰 form a water triple harmony, so these three months take water as their virtue—March (辰) is paired with Ren water, July (申) with Gui water, and November (子) with Xun (辰), because the burial and storage of water is in the Xun trigram (辰). The months of巳, 酉, and 丑 form a metal triple harmony, so these three months take metal as their virtue—April (巳) is paired with Xin metal, December (丑) with Wu metal, and August (酉) with Gen (丑), because the burial and storage of metal is in the Gen trigram (丑). Thus, the Heavenly Virtue paired with each month is the heavenly stem of the row corresponding to the Triple Harmony of that month; the middle旺 branch (子, 午, 卯, 酉) has no heavenly stem to pair with, so the name of the trigram of burial and storage is used instead.

寅申巳亥月，乃五行長生之位，故配陰干。辰戌丑未月，乃五行墓庫之位，故配陽干。子午卯酉月，乃五行當旺之位，故配以墓辰本宮之卦，不用之而用干者，支地也，干天也。名曰天德，又用四卦以代辰戌丑未者，不用地支故也。

In "Xingli Kaoyuan" there is an additional explanation: the months of寅, 申, 巳, and 亥 are the positions of the Five Phases' growth, so they are paired with yin heavenly stems (for example, the first month寅 is paired with丁, the seventh month申 is paired with癸); the months of辰, 戌, 丑, and 未 are the positions of the Five Phases' storage, so they are paired with yang heavenly stems (for example, the third month辰 is paired with壬, the sixth month未 is paired with甲); the months of子, 午, 卯, and 酉 are the positions of the Five Phases' strength, so they are paired with the names of the trigrams corresponding to the Five Phases' storage locations (for example, the fifth month午 is paired with Qian, the eleventh month子 is paired with Xun). Why are heavenly stems used instead of earthly branches? Because branches belong to the earth and stems belong to the sky, and since this divine influence is called "Heavenly Virtue," it naturally takes heavenly stems. The use of the trigrams Qian, Kun, Gen, and Xun to replace the earthly branches 戌, 未, 丑, and 辰 is also because they do not wish to use the earthly branches directly. With this explanation, the reason for the mixture of heavenly stems, earthly branches, and trigrams in the Heavenly Virtue mnemonic becomes clear.

按《淵海子平》謂坤即申，乾即亥，巽即巳，艮即寅，而《考原》謂乾即戌，艮即丑，巽即辰，坤即未。以支論之似異，以卦論之實同，蓋一卦管三山也。然考之《協紀辯方》之月表，二五八十一月並無天德。

Yuan Shushan remarked: Regarding which branch each of the four trigrams refers to, there are two different views. Ziping's Sea of Profundity holds that Kun refers to Wei, Qian refers to Hai, Xun refers to Si, and Gen refers to Yin. However, Xingli Kaoyuan claims that Qian refers to Xu, Gen refers to Chou, Xun refers to Chen, and Kun refers to Wei. From the perspective of earthly branches, these two views appear different, but from the perspective of trigram positions, they are actually the same. This is because geomancers say "one trigram governs three mountains." The Qian trigram governs Xu, Qian, and Hai; the Kun trigram governs Wei, Kun, and Shen; the Xun trigram governs Chen, Xun, and Si; and the Gen trigram governs Chou, Gen, and Yin. Thus, the two views each take one of the three mountains. However, Yuan Shushan also pointed out a fact: checking the monthly tables in Xieji Bianfangshu, the months of February, May, August, and November have no Heavenly Virtue. This is a reminder to readers that the star of Heavenly Virtue in official historical calendars is not present every month. The formulas used by diviners do not fully align with the official calendars, so one should not be rigid in their application.

《淵海子平》云：寅午戌月在丙，申子辰月在壬，亥卯未月在甲，巳酉丑月在庚。以日主為主，正五九月逢丙，三七十一月逢壬日是也。

The "Monthly Virtue" is another auspicious deity, often mentioned alongside the "Heavenly Virtue," and its mnemonic is simpler. According to "Ziping's Sea of Profundity," the Monthly Virtue for the months of寅 (Yin), 午 (Wu), and 戌 (Xu) is 丙 (Bing), for 申 (Shen), 子 (Zi), and 辰 (Chen) it is 壬 (Ren), for 亥 (Hai), 卯 (Mao), and 未 (Wei) it is 甲 (Jia), and for 巳 (Si), 酉 (You), and 丑 (Chou) it is 庚 (Geng). The method of checking is also based on the day pillar: if someone born in the first, fifth, or ninth month (Yin-Wu-Xu months) has a Bing day pillar, or born in the third, seventh, or eleventh month (Chen-Shen-Zi months) has a Ren day pillar, then the person is said to have the Monthly Virtue. The pattern can be summarized as: determine the Triple Harmony Formation to which the current month belongs, and select the yang stem of that element—Fire corresponds to Bing, Water to Ren, Wood to Jia, and Metal to Geng. This is much easier to remember than the Heavenly Virtue, requiring only the identification of the Triple Harmony Formation to which the month belongs.

《協紀辯方》云：月陰也，陰無德，以陽之德為德，其一乎陽者，皆德也；其二乎陽者，皆匿也。是故正五九火則以丙為德。丙天上之火也。天上之火地火之所稟也，故寅午戌火月，以丙為月德，餘仿此。推甲丙庚壬皆陽也，陽者德也，是以不用乙丁辛癸也。

The *Xie Ji Bian Fang Shu* explains why the Monthly Virtue is only calculated using yang stems: the month belongs to yin, and yin itself has no virtue. It is only by adopting the virtue of yang that virtue is established. Anything that is exclusively yang is considered virtuous, while anything that mixes with a second element (i.e., yin) becomes hidden and not apparent. Therefore, the first, fifth, and ninth months, which belong to fire, use the stem Bing as the Monthly Virtue—Bing is heavenly fire, and all earthly fire derives its nature from heavenly fire. Thus, the three fire months, Yin, Wu, and Xu, use Bing as their Monthly Virtue. The other three groups are treated in the same way. Investigating further, the stems Jia, Bing, Geng, and Ren are all yang stems, and yang is considered virtue, so the four yin stems, Yi, Ding, Xin, and Gui, are not used. This passage also explains a distinction between Heavenly Virtue and Monthly Virtue: Heavenly Virtue uses both stems and trigrams, and takes both yin and yang into account, while Monthly Virtue always uses only the four yang stems.

然則天德何以有乙丁辛癸也？曰從天而言之，天稟陽，故德宜陽而陽，德宜陰而陰也。從月而言之，月稟陰，故專以陽為德也。然何以無戊也？曰三合只四行也，土寄其中，無適而非土也，居中者用中，生殺並施，德刑互濟，今專以德言之，則當旺之一為德，自不得及乎土也。土者地也，無德之德，是謂大德，大德者必不德也。

The book "Xieji Bianfangshu" then raises two questions. Since the Monthly Virtue only uses yang stems, why does Heavenly Virtue include the yin stems of Yi, Ding, Xin, and Gui? The answer is: From the perspective of "Heaven," what Heaven receives is yang, so where yang is appropriate, yang is used, and where yin is appropriate, yin is used; both yin and yang are taken into account. From the perspective of "Month," what the Moon receives is yin, and yin itself has no virtue, so it exclusively takes yang as virtue. Another question is asked: Why are both virtues not including the stem Wu (earth)? The answer is: Triple Harmony only includes the four elements of metal, wood, water, and fire, with earth residing among them, so earth is everywhere. The central element uses the "middle" way, carrying out both life and death, and balancing mercy and punishment. Now, since we are specifically discussing "virtue," we only take the dominant element as virtue, so earth naturally does not come into play. Earth is the land, and its virtue without virtue is called great virtue, and great virtue is precisely that which does not claim to be virtuous. This question and answer clearly explain why Heavenly Virtue and Monthly Virtue only take four elements and not earth.

《淵海子平》云：春戊寅，夏甲午，秋戊申，冬甲子。以日主為主，如春月逢戊寅日是也。《三車一覽賦》云：命中若逢天赦，一生處世無憂。《天寶曆》云：天赦者，赦過宥罪之辰也，天之生育甲與戊，地之成立子午寅申，故以甲戊配成天赦也。

" Heavenly Pardon " is a fortunate deity that turns misfortune into good fortune and resolves difficult situations. It appears only four days a year. " Ziping's Sea of Profundity " states that in spring it is on the day of Wuyin, in summer on Jiawu, in autumn on Wushen, and in winter on Jiazi. To determine it, the day pillar is the main reference. For example, if someone is born in spring and their day pillar is exactly Wuyin, they are said to have the Heavenly Pardon in their fate. " The Three Wagon Comprehensive View " says: " If one's fate encounters Heavenly Pardon, they will live a life free from worries. " " Tianbao Calendar " explains its meaning: Heavenly Pardon refers to the day that pardons faults and forgives sins. The heavens produce the two yang stems Jia and Wu, while the earth establishes the four primary branches Zi, Wu, Yin, and Shen. Therefore, the combination of Jia and Wu with these four branches forms the four days of Heavenly Pardon. It is evident that the composition of Heavenly Pardon is simple—only combining the two heavenly stems Jia and Wu with the four earthly branches. In spring and autumn, Wu is used, while in summer and winter, Jia is used. Each season selects the branch according to its growth or strength.

《古歌》云：甲戊庚牛羊，乙己鼠猴鄉，丙丁豬雞位，壬癸兔蛇藏，六辛逢虎馬，此是貴人方。以日主為主，如甲日見丑未，戊日見丑未皆是。《三車一覽賦》云：天乙貴人，得之聰明。

The "Tianyi Nobleman" is the most esteemed auspicious star among the divine influences, indicating intelligence and support, and assistance in times of difficulty. The mnemonic from the "Ancient Song" uses the animal signs to represent the Earthly Branches: for the Heavenly Stems Jia, Wu, and Geng, the Tianyi Nobleman is located in the Ox (Chou) and Sheep (Wei); for Yi and Ji, it is in the Rat (Zi) and Monkey (Shen); for Bing and Ding, it is in the Pig (Hai) and Rooster (You); for Ren and Gui, it is in the Rabbit (Mao) and Snake (Si); and for Xin, it is in the Tiger (Yin) and Horse (Wu). This indicates the positions of the Nobleman. To determine this, one should use the day pillar Heavenly Stem as the main reference, checking whether the corresponding Earthly Branch appears in the year, month, or hour pillars— for example, if on a Jia or Wu day, the branch Chou or Wei is present, then the person is said to have the Tianyi Nobleman in their fate. The "Three Vehicles One View Assignment" states: "The Tianyi Nobleman brings intelligence." It is important to note that each Heavenly Stem has two Noblemen: one belonging to the day (Yang Nobleman) and one to the night (Yin Nobleman), a distinction that will be discussed further by Cao Zhen Gui.

曹震圭曰：天乙者，乃紫薇垣前後門陰陽之界，故陽貴以甲加未順行，甲得未，乙得申，丙得酉，丁得亥，己得子，庚得丑，辛得寅，壬得卯，癸得巳，此晝貴也。陰貴以甲加丑逆行，甲得丑，乙得子，丙得亥，丁得酉，己得申，庚得未，辛得午，壬得巳，癸得卯，此夜貴也。戊以陽土助甲成功，故亦得丑未。若六辛之獨得寅午，則自然所致，更無疑矣。

In the Yuan dynasty, Cao Zhen Gui explained the method of determining the Tianyi Nobleman. Tianyi is a star located at the front and back gates of the Purple Micro Enclosure, which divides yin and yang. Therefore, there are two sets, one for day and one for night. The Yang Nobleman (Day Nobleman) is calculated by placing Jia on Wei and proceeding in order: Jia is on Wei, Yi on Shen, Bing on You, Ding on Si, Ji on Zi, Geng on Chou, Xin on Yin, Ren on Mao, Gui on Si. This set is used for daytime Nobleman. The Yin Nobleman (Night Nobleman) is calculated by placing Jia on Chou and proceeding in reverse order: Jia is on Chou, Yi on Zi, Bing on Si, Ding on You, Ji on Shen, Geng on Wei, Xin on Wu, Ren on Si, Gui on Mao. This set is used for nighttime Nobleman. As for Wu (the Earthly Branch), since it uses the strength of Yang Earth to assist Jia Wood in achieving success, it shares the same positions as Jia, which are Chou and Wei. Only Xin (the Heavenly Stem) alone receives Yin and Wu, which naturally results from the calculation and does not require doubt. Combining both sets, one can determine the two Nobleman positions for each Heavenly Stem as listed in the ancient song. Skilled diviners will also consider the time of birth, whether it is day or night, and choose either the Yang Nobleman or the Yin Nobleman accordingly.

《紫薇斗數》云：甲乙巳午報君知，丙戊中宮丁己雞，庚豬辛鼠壬逢虎，癸人見兔入雲梯。以日主為主，如甲見己，乙見午是也。經云：文昌入命，聰明過人，又主逢凶化吉。

The star Wen Chang is a beneficial star that governs intelligence and literary talent. According to the oral rules of the Purple Micro Star Calculation, for the heavenly stem Jia, Wen Chang is located in the branch Si; for Yi, it is in Wu. For Bing and Wu, it is in the Central Palace (which corresponds to Shen); for Ding and Ji, it is in You (the chicken); for Geng, it is in Hai (the pig); for Xin, it is in Zi (the rat); for Ren, it is in Yin (the tiger); and for Gui, it is in Mao (the rabbit), which signifies reaching the cloud ladder. To determine this, one should use the day pillar heavenly stem as the basis and check if the corresponding branch is present among the four branches. For example, if the day pillar is Jia and the branch Si is present, or if the day pillar is Yi and the branch Wu is present, then the person is said to have Wen Chang in their destiny. Ancient texts state that those with Wen Chang in their destiny are exceptionally intelligent and capable of turning misfortune into good fortune. This star is most closely related to academic success and official rank, and in the past, it was especially important when assessing the destinies of scholars.

按：文昌者，乃食神之臨官長生之所也。甲以丙為食神，丙臨官於巳，故甲以巳為文昌也。乙以丁為食神，丁臨官於午，故乙以午為文昌也。丙以戊為食神，戊寄生於申，故丙以申為文昌也。戊以庚為食神，庚臨官於申，故戊亦以申為文昌也。丁以己為食神，己長生於酉，故丁以酉為文昌也。己以辛為食神，辛臨官酉，故己亦以酉為食神也。庚辛壬癸仿此。

Yuan Shushan remarked: The Wen Chang star is not actually another star; it is the officialdom or growth position of the day stem's food god - once one understands this, there is no need to memorize the mnemonic. For Jia wood, Bing fire is the food god, and Bing's officialdom is in Si, so Jia's Wen Chang is in Si. For Yi wood, Ding fire is the food god, and Ding's officialdom is in Wu, so Yi's Wen Chang is in Wu. For Bing fire, Wu earth is the food god, and Wu is born in Shen, so Bing's Wen Chang is in Shen. For Wu earth, Geng metal is the food god, and Geng's officialdom is in Shen, so Wu's Wen Chang is also in Shen. For Ding fire, Ji earth is the food god, and Ji's growth is in You, so Ding's Wen Chang is in You. For Ji earth, Xin metal is the food god, and Xin's officialdom is in You, so Ji's Wen Chang is also in You (the original text's last sentence 'as food god' should be 'as Wen Chang'). For the four stems Geng, Xin, Ren, and Gui, the pattern follows similarly. This remark best demonstrates Yuan Shushan's skill: he is accustomed to reducing seemingly mysterious deities and omens into combinations of the ten heavenly stems and twelve earthly branches, enabling scholars to understand the underlying principles.

《淵海子平》云：寅午戌見戌，巳酉丑見丑，申子辰見辰，亥卯未見未。以日主為主，如寅午戌日，而年月時見戌者即是。《三車賦》云：華蓋重重，辛勤學藝。《造微賦》云：印逢華蓋，翰苑尊居。經云：華蓋逢空，偏宜僧道。

"Huagai" is a star associated with solitude, art, and religion. "Ziping's Sea of Profundity" states: if the day branch is寅, 午, or 戌, then 戌 is seen; if the day branch is 巳, 酉, or 丑, then 丑 is seen; if the day branch is 申, 子, or 辰, then 辰 is seen; if the day branch is 亥, 卯, or 未, then 未 is seen. The method of checking is based on the day pillar. For example, if the day branch is 寅, 午, or 戌, and the year, month, or hour branches contain 戌, then the person is said to have Huagai in their fate. "Three Wagen Assignments" says: "Huagai appearing repeatedly indicates diligent study of skills" — people with multiple Huagai often devote their lives to mastering skills. "Making the Subtle" says: "When official seal meets Huagai, one holds a prestigious position in the Hanlin Academy" — when official seal and Huagai appear together, it indicates a position of dignity and refinement. Ancient texts also say: "Huagai meeting void indicates suitability for monastic life" — if Huagai falls in a void position, the person's nature is solitary and resolute, and they are suitable for becoming a monk or nun. Note that the "cover" in "Huagai" is part of the term for a canopy or star name, and should not be split to mean "approximately."

《三命通會》云：華蓋者，形象之稱也，蓋天有此星，其形如蓋，常覆乎大帝之座，故以三合本庫為華蓋也。如寅午戌見戌，火庫也，巳酉丑見丑，金庫也，餘仿此。

The Complete Compendium of the Three Fates explains the naming and method of calculating Huagai: Huagai is a name based on its appearance — there is a star in the sky that looks like a canopy, often covering the throne of the heavenly emperor, so the branch that is the storage place of the triple harmony formation is called Huagai. For example, in the Yin-Wu-Xu triple harmony, the storage is Xu; Xu is the storage of fire. In the Si-You-Chou triple harmony, the storage is Chou; Chou is the storage of metal. The other two groups follow the same pattern (in the Shen-Zi-Chen triple harmony, the storage is Chen; Chen is the storage of water; in the Hai-Mao-Wei triple harmony, the storage is Wei; Wei is the storage of wood). Thus, Huagai is the storage branch of the triple harmony of the native's birth year. Since storage represents containment, people with Huagai are usually reserved and lofty in spirit, with a preference for esoteric knowledge. This is why命书 often associates Huagai with monks, Taoists, and artists.

《神逢通考》云：寅午戌見午，巳酉丑見丑，申子辰見子，亥卯未見卯。以日主為主，如寅午戌日，而年月時見午者即是。《古歌》云：將行文武兩相宜，祿重權高足可知。《三命通會》云：將星者，如大將駐紮中軍中也，故以三合中位為將星。如寅午戌三合，午為中位，見午者是；巳酉丑三合，酉為中位，見酉者是，餘仿此。

The star "Jiang Xing" is a fortunate star that signifies power and authority. "Shenfeng Tongkao" states: if the day branch is Yin, Wu, or Xu, then the presence of Wu indicates Jiang Xing; if the day branch is Si, You, or Chou, then the presence of You (the original text says "Chou," but according to the following "Sanming Tonghui," it should be "You") indicates Jiang Xing; if the day branch is Shen, Zi, or Chen, then the presence of Zi indicates Jiang Xing; if the day branch is Hai, Mao, or Wei, then the presence of Mao indicates Jiang Xing. The method of checking is based on the day pillar. For example, if the day branch is Yin, Wu, or Xu, and the year, month, or hour branches contain Wu, then the person is said to have Jiang Xing in their chart. "Gu Ge" says: "Jiang Xing is suitable for both literary and military paths, with heavy official rank and high authority evident." People with Jiang Xing are suitable for both scholarly and military careers, possessing great official status and authority. "Sanming Tonghui" explains the naming and method of calculation: Jiang Xing is like a general stationed in the central tent, so the central position (i.e., the Prosperity branch) of the Triple Harmony Formation is considered Jiang Xing. In the Yin-Wu-Xu Triple Harmony, Wu is in the central position, so the presence of Wu indicates Jiang Xing; in the Si-You-Chou Triple Harmony, You is in the central position, so the presence of You indicates Jiang Xing; the other pairs follow the same pattern. Compared with Huagai, which takes the Storage branch, Jiang Xing takes the Prosperity branch. One signifies storage, the other signifies authority, and they are exactly opposite.

《淵海子平》云：申子辰馬在寅，寅午戌馬在申，巳酉丑馬在亥，亥卯未馬在巳。以日主為主，如申子辰日，見寅即是。原注云：馬前為欄，馬後為鞍，蓋有馬要有鞍，而又必要有欄方好，若無鞍不能乘，無欄不能止，皆無用也。《身命賦》云：馬奔財鄉，發如猛虎。《造微賦》云：馬頭帶劍，威鎮邊疆。帶劍者壬申癸酉是也。

The "Post-horse" is a star indicating travel, movement, and seeking wealth outside. According to "Ziping's Sea of Profundity," when the day branch is in the group of Shen, Zi, or Chen, the Post-horse is in Yin; when it is in the group of Yin, Wu, or Xu, the Post-horse is in Shen; when it is in the group of Si, You, or Chou, the Post-horse is in Hai; and when it is in the group of Hai, Mao, or Wei, the Post-horse is in Si. The method of checking is based on the day pillar. For example, if the day branch is Shen, Zi, or Chen, then the presence of Yin in the four pillars indicates the Post-horse. The original commentary uses a metaphor to explain the importance of the configuration: the position before the Post-horse is called "barrier," and the position after is called "saddle." A horse must have both a saddle and a barrier; without a saddle, one cannot ride, and without a barrier, the horse cannot stop. If either is missing, the horse is of no use. "The Assignment of the Body and Destiny" says: "When the horse runs toward the wealth position, success comes like a tiger." This means that when the Post-horse is in the position of the wealth star, success comes quickly. "The Subtleties of Destiny" says: "A horse with a sword at its head commands the borderlands." This refers to the Post-horse being in the branches Renshen or Guiyou, which are dry and sharp metal branches, indicating a person who holds a military position and commands authority.

《協紀辯方》云：寅為功曹，申為傳送，亥為天門，巳為地戶，皆道路之象也。三合在寅午戌則對寅之申，有驛馬之象焉。三合在巳酉丑則對巳之亥，有驛馬之象焉。又驛馬者，不安其居之謂也。數窮則變，寅午戌之數盡，而恰遇夫申，火則將變而之乎水矣。火生於木，木絕於申，而申又生水以生木，是火以變而不窮也。巳酉丑之數盡，而恰遇夫亥，則金將變而之乎木矣。金生於火土，火土絕於亥，而亥又生木以生火，是金以變而不窮也。申子辰，亥卯未仿此。

The *Xie Ji Bian Fang Shu* explains the symbolic meaning and principles of the "Post-horse" (Yi Ma). In the system of divine officials,寅 is called "Gong Cao,"申 is called "Song Song,"亥 is the "Heavenly Gate," and巳 is the "Earthly Gate," and these four branches all symbolize movement and communication. The Triple Harmony (San He) for Yin-Wu-Xu (Fire triad) is associated with the fire trinity, and the opposing branch to寅 is申; the Triple Harmony forSi-You-Chou (Metal triad) is associated with the metal trinity, and the opposing branch to巳 is亥. These are all the branches that are in the long life position of their respective trinities, and their opposing branches, which perfectly align with the image of the Post-horse. Moreover, the term "Post-horse" signifies restlessness and movement. When a number reaches its limit, it changes: for the fire trinity Yin-Wu-Xu (Fire triad), when it reaches its end, it meets申, and fire transforms towards water. Fire is generated by wood, and wood is exhausted in申, while申 can generate water, and water can generate wood, so even though fire changes, its vitality continues. For the metal trinitySi-You-Chou (Metal triad), when it reaches its end, it meets亥, and metal transforms towards wood. Metal is generated by fire and earth, and fire and earth are exhausted in亥, while亥 can generate wood, and wood can generate fire, so even though metal changes, its vitality continues. The same logic applies to the trinities Shen-Zi-Chen (Water triad) and Hai-Mao-Wei (Wood triad). Therefore, the branches of the Post-horse are precisely the opposing branches of the long life position in their respective trinities, and they are also the turning points of the qi generated by the trinity. The dynamic nature originates from here.

《淵海子平》云：天上三奇甲戊庚，地下三奇乙丙丁，人中三奇壬癸辛。以日主為主，順治者是，逆亂者非。《三命通會》云：凡命遇三奇，主壬精華異常，襟懷卓越，好奇尚大，不博學多能。帶天乙貴人者，勳業超群。帶天月二德者，凶災消散；帶三合入局者，國家良臣；帶空亡生旺者，山林隱士，富貴不淫，威武不屈，誠上格也。

The "Three Marvels" refer to a group of three heavenly stems that form a noble configuration. According to "Ziping's Sea of Profundity," Jia, Wu, and Geng are known as the Three Marvels in the heavens, while Yi, Bing, and Ding are the Three Marvels in the earth, and Ren, Gui, and Xin are the Three Marvels among people. To identify this, the day pillar is the main reference, and the three stems must appear in order (such as year Jia, month Wu, day Geng). If they are reversed or disordered, they do not count. "The Complete Compendium of the Three Fates" states that if a person's fate includes the Three Marvels, they possess extraordinary vitality, an outstanding mind, a love for the unusual and the grand, and are knowledgeable in many fields. If the Three Marvels are accompanied by Tianyi Nobleman, their achievements and careers surpass others. If they are accompanied by Tiande and Yuesheng, misfortunes will naturally disappear. If they form a Triple Harmony, they will become virtuous ministers of the state. If they are accompanied by Kongwang and encounter a favorable and strong position, they will be reclusive hermits in the mountains and forests, who cannot be swayed by wealth and honor, nor intimidated by power and authority, making them an excellent configuration. It is important to note that the Three Marvels must include all three stems in the correct order; if any is missing or the order is reversed, it does not count.

珞王錄子曰：奇者，貴也，異也，謂萬物以貴為奇也。甲戊庚之所以為奇者，得貴人同臨之妙也。蓋先天起貴，三干同臨於丑未；後天起貴，三干亦同臨於丑未，此與別干迥異也。乙丙丁之所以為奇者，得貴人干德配支之妙也。蓋陽貴甲德起子，則乙德在丑，丙德在寅，丁德在卯。陰貴甲德在申，乙德在未，丙德在午，丁德在巳。干干相連無間，此與他干之間羅網，間天空，及不相連者迥異。辛壬癸之所以為奇者，德得天干聯珠相生之妙也。太乙經以為水奇，其義未明，姑闕之。

The *Luolu Zi* explains why the Three Marvels are called "marvels." "Marvel" means nobility and uniqueness, indicating that all things are considered marvelous because of their value. The reason Jia, Wu, and Geng are called marvels is that the three heavenly stems share the same Tianyi Nobleman in the same position: in the Earlier Heaven system, these three stems are all located at Chou and Wei; in the Later Heaven system, they are still located at Chou and Wei. This is different from other heavenly stems. The reason why Bing, Ding, and Jia are called marvels is that their nobleman's heavenly stem qualities connect with the earthly branches: for the yang nobleman, the heavenly stem quality of Jia starts at Zi, so the quality of Yi is at Chou, Bing at Yin, and Ding at Mao; for the yin nobleman, the heavenly stem quality of Jia is at Shen, so the quality of Yi is at Wei, Bing at Wu, and Ding at Si. The four heavenly stems' qualities are connected in sequence without interruption, which is different from other heavenly stems that are separated by barriers or not connected at all. The reason why Xin, Ren, and Gui are called marvels is that the heavenly stems are connected in sequence, with Xin generating Ren and Ren generating Gui. As for the *Taiyi Jing* calling them "water marvels," the meaning is unclear, so it is left in doubt.

《星平會海》云：甲龍乙蛇丙戊羊，丁己猴歌庚犬旁，辛豬壬牛癸逢虎，此是金輿祿神方。以日主為主，如甲日見辰，乙日見巳是也。《三命通會》云：金輿祿星，日時見之最吉，年月減輕，此星入命，主人性柔貌願，婦人逢之多富貴，男子得之多妻妾。

The "Jinyu Lu" star is a fortunate star that signifies security, wealth, honor, and a harmonious marriage. The mnemonic from "Xingping Huihai" uses the animal signs to represent the branches: Jia (甲) is associated with the Dragon (Chen), Yi (乙) with the Snake (Si), Bing (丙) and Wu (戊) with the Sheep (Wei), Ding (丁) and Ji (己) with the Monkey (Shen), Geng (庚) with the Dog (Xu), Xin (辛) with the Pig (Hai), Ren (壬) with the Ox (Chou), and Gui (癸) with the Tiger (Yin). To determine the position of the Jinyu Lu star, one should refer to the day pillar's heavenly stem. For example, if the day pillar is Jia, then Chen is the position; if it is Yi, then Si is the position. According to "Sanming Tonghui," the Jinyu Lu star is most auspicious when it appears in the day or hour branch, but its power is reduced when it appears in the year or month branch. People with this star in their destiny tend to have a gentle nature and a respectful appearance. Women who encounter this star often attain wealth and status, while men who do so usually have multiple wives.

又云：輿者，車也。金者，貴之之義。譬之君子居官得祿，乘高車駟馬，金璧交輝，故金輿常居祿前二辰，如甲祿在寅，前二位為辰，故甲以辰為金輿也，餘仿此。

The Complete Compendium of the Three Fates also explains the method of naming and calculation: "Yu" means a carriage, and "Jin" signifies nobility. It is like a gentleman receiving official salary and riding in a high carriage drawn by four horses, where gold and jade shine together, hence called Jinyu. Its position is fixed at the second branch before the original stem's "Lu" position. For example, the Lu of Jia is in寅, and counting two branches before寅 is辰, so Jia uses辰 as Jinyu; the other stems follow the same pattern (the Lu of Yi is in卯, two branches before卯 is巳; the Lu of Bing and Wu is in巳, two branches before巳 is未; the Lu of Ding and Ji is in午, two branches before午 is申; the Lu of Geng is in申, two branches before申 is戌; the Lu of Xin is in酉, two branches before酉 is亥; the Lu of Ren is in亥, two branches before亥 is丑; the Lu of Gui is in子, two branches before子 is寅). Here, "Lu" refers to the position of Officialdom, which is the same system as the twelve earthly branches. Mastering the formula of "two branches before Lu" allows one to apply the mnemonic without memorizing it.

《淵海子平》云：甲子旬中無戌亥，甲戌旬中無申酉，甲申旬中無午未，甲午旬中無辰巳，甲辰旬中無寅卯，甲寅旬中無子丑。如日元在甲子旬中，年支時支見戌亥，即是空亡，見辰巳即是孤虛。原注云：空亡對沖者為孤虛。《造微賦》云：空亡更臨寡宿，孤獨龍鍾。《三命通會》云：凡帶此煞，生旺則氣度寬大，多火意外名利，死絕則多成多敗，漂泊無蹤，惟與貴人、華蓋、三奇、長生並見者，主大聰明。

"Kongwang" is also called "Xun Kong," which refers to the two missing earthly branches in each of the six ten-day cycles when the sixty jiazi are divided into six periods. "Ziping's Sea of Profundity" lists the kongwang for each ten-day cycle: in the Jiazi cycle, the branches Xin and You are missing; in the Jiaxu cycle, Shen and You are missing; in the Jiashen cycle, Wu and Wei are missing; in the Jiawu cycle, Chen and Si are missing; in the Jiachen cycle, Yin and Mao are missing; and in the Jiayin cycle, Zi and Chou are missing. To determine kongwang, one refers to the ten-day cycle of the day pillar. For example, if the day pillar is in the Jiazi cycle, then seeing Xin or You in the year or hour pillar indicates kongwang; seeing Chen or Si indicates "guxu." The original commentary says that the opposite branch of kongwang is called "guxu." "Zao Wei Fu" says: "Kongwang and Guasu together indicate loneliness and decline." "Complete Compendium of the Three Fates" states: If a person's chart includes kongwang, and it meets a favorable and strong position, then the person has a broad-minded nature and may gain unexpected fame and fortune (the original text says "multi-fire" which should be "multi-have"); if it meets a dead or exhausted position, then the person experiences many successes and failures and has an unstable life; however, if kongwang appears together with Tianyi Nobleman, Huagai, Three Marvels, and Changsheng, the person is exceptionally intelligent.

《考原》云：十日為旬，以十干配十二支，自甲至癸而止，餘二辰天干不及，故為空亡。如甲子至癸酉不及戌亥，故甲子旬以戌亥為空，餘仿此。《協紀辯方》云：劉歆《七略》，有《風后孤虛》二十卷，今其書亡矣。古人以旬空為虛，其對為孤，如甲子旬中無戌亥，則戌亥為空，辰巳為孤也。兵法曰：背孤擊虛，一女可敵十夫。又按：旬中空亡，固不利矣，然猶有火空則發，金空則鳴之義，隨五行之性，輿所謂遇之格以為斷，未可盡以為凶。

The Star and Calendar Origins explains the cause of kongwang: ten heavenly stems are paired with twelve earthly branches, forming a ten-day period called a shen. From Jia to Gui, the ten heavenly stems are used up, leaving two earthly branches without a matching stem, hence called "kongwang." For example, from Jiazi to Guiyou, the branches Xu and Hai are not included, so Xu and Hai are considered kongwang in the Jiazi shen. The other five shens follow the same pattern. The book "Xieji Bianfangshu" adds that the Han dynasty scholar Liu Xin's "Fenghou Guxu" was recorded in the "Qilue," but this book is now lost. Ancient people called the empty branches in a shen "gu" and their opposite branches "xu." For instance, in the Jiazi shen, Xu and Hai are empty, so Chen and Si are considered "gu." Military strategy says "attack the empty and the isolated, one woman can defeat ten men," using this principle to arrange formations. Yuan Shushan's commentary reminds that although kongwang is generally unfavorable, there is also the saying "fire empty brings out fire, metal empty brings out sound." The fortune of kongwang depends on the nature of the element it represents and the overall pattern formed by the person's birth chart, so it should not be universally considered as bad.

《淵海子平》云：甲子並甲午，旬中水絕流；甲寅與甲申，金氣杳難求。甲子甲午旬，生人見水；甲寅甲申旬，生人見金，謂之正犯。如生年不犯，行運至水金處，亦謂之犯。《三命通會》云：凡帶此煞，主一生蹇滯，且多夭折。《壺中子》曰：顏回夭折，只因四大空亡。原注云：六甲中只有甲辰甲戌二旬，金木水火土具全，若甲子甲午旬，則無水矣；甲寅甲申旬，則無金矣。因此四旬五行不備，故曰四大空亡。

The concept of "Four Great Empty Wastes" differs from the previous "decade emptiness." It refers to a complete absence of one of the Five Phases in a particular decade. According to the mnemonic from "Ziping's Sea of Profundity," in the decades of Jiazi and Jiawu, water has completely dried up; in the decades of Jiayin and Jiashen, the metal element is entirely missing. If someone is born in the Jiazi or Jiawu decades and their chart contains water, or born in the Jiayin or Jiashen decades and their chart contains metal, this is called "directly committing the offense." Even if the birth year does not involve this, if during a major life phase one moves to an environment associated with water or metal, it is still considered an offense. "Complete Compendium of the Three Fates" states that if a person's chart includes this evil star, they will experience a life full of obstacles and misfortune, and are likely to have a short lifespan. "The Master of the Pot" says: "Yan Hui's early death was due to the Four Great Empty Wastes." The original commentary explains that among the six Jia decades, only the Jiachen and Jiaxu decades have all five elements of metal, wood, water, fire, and earth in their Nayin sound elements; the Jiazi and Jiawu decades lack water, and the Jiayin and Jiashen decades lack metal. These four decades are incomplete in the Five Phases, hence they are called the Four Great Empty Wastes.

《淵海子平》云：甲辰乙巳與壬申，丙申丁亥及庚辰，戊戌癸亥加辛巳，己丑都來十位神。以日主見者為是，年月時不論。《三命通會》云：此煞入命，未必皆凶。《協紀辯方》云：與天德月德並者不忌，得歲建月建太陽填實者，亦不忌，惟癸亥為干支俱盡，歲得吉解仍忌。

The "Ten Evils and Great Defeat" is an Inauspicious Sha composed of ten specific day pillars. The mnemonic from "Ziping's Sea of Profundity" lists these ten days: Jia Chen, Yi Si, Ren Shen, Bing Shen, Ding Hai, Geng Chen, Wu Xu, Gui Hai, Xin Si, and Ji Chou. The method of checking only considers the day pillar, and the year, month, and hour pillars are not taken into account. However, ancient people had some reservations about its malevolent nature. "Complete Compendium of the Three Fates" states that this凶煞 entering a person's destiny does not necessarily mean it is entirely harmful. "Coordinating the Calendar and Distinguishing Directions" provides more detailed information: if it appears together with Heavenly Virtue or Monthly Virtue, it should not be avoided; if the current year's sovereign, the current month's month builder, or the sun fills that empty position, it should also not be avoided; the only exception is Gui Hai day, where both the heavenly stem and earthly branch reach the end of the sixty-jiazi cycle. Even if a favorable deity in the flowing year resolves it, it still needs to be avoided. This reminds readers that the auspiciousness or malevolence of divine omens should be considered together with other auspicious deities and whether the flowing year fills that position, and one should not judge solely by the name.

《通書》云：甲祿在寅，乙祿在卯，甲辰旬寅卯空，故甲辰乙巳為無祿日也。庚祿在申，辛祿在酉，甲戌旬中申酉空，故庚辰辛巳為無祿日也。丙戊祿在巳，甲午旬辰巳空故丙申戊戌為無祿日也，丁己祿在午，甲申旬中午未空，故丁亥己丑為無祿日也。壬祿在亥，甲子旬中戌亥空，故壬申為無祿日也。癸祿在子，甲寅旬子丑空，故癸亥為無祿日也。此十日，名曰無祿，又曰十惡大敗。

The "Tong Shu" explains the principle behind the ten evil great defeats: it is actually the ten days when the day stem's禄 position falls exactly on the empty position of the current ten-day period, hence it is also called "days without禄". The禄 of Jia is in Yin, the禄 of Yi is in Mao, and in the Jia Chen ten-day period, Yin and Mao are empty, so Jia Chen day and Yi Si day have no禄. The禄 of Geng is in Shen, the禄 of Xin is in You, and in the Jia Xu ten-day period, Shen and You are empty, so Geng Chen day and Xin Si day have no禄. The禄 of Bing and Wu is in Si, and in the Jia Wu ten-day period, Chen and Si are empty, so Bing Shen day and Wu Xu day have no禄. The禄 of Ding and Ji is in Wu, and in the Jia Shen ten-day period, Wu and Wei are empty, so Ding Hai day and Ji Chou day have no禄. The禄 of Ren is in Hai, and in the Jia Zi ten-day period, Xu and Hai are empty, so Ren Shen day has no禄. The禄 of Gui is in Zi, and in the Jia Yin ten-day period, Zi and Chou are empty, so Gui Hai day has no禄. These ten days are collectively called days without禄, which is the ten evil great defeats. Understanding this method allows one to remember the ten days without memorizing them by heart, and also to understand why they are凶 — the凶 lies in the root禄 of the day's stem being empty.

《協紀辯方》云：春庚申辛酉，夏壬子癸亥，秋甲寅乙卯，冬丙午丁巳。以日主為主，年月時不論，如春月逢庚申辛酉日，皆為四廢。《三命通會》云：命帶四廢，主人作事不成，有始無終。如有生扶，不作此論。曹震圭曰：四廢者，干支具絕也。假令庚申辛酉絕於春，寅卯辰也，他仿此。

The "Four Wastes" are inauspicious days determined by the seasons. The "Coordinated Records of the Book of Direction" states that in spring the Four Wastes are Gengshen and Xinyou, in summer they are Renzi and Guihai, in autumn they are Jiayin and Yimao, and in winter they are Bingwu and Dingsi. To determine if someone's fate is marked by the Four Wastes, only the day pillar is considered; the year, month, and hour are not taken into account; for example, if someone is born in spring and their day pillar is Gengshen or Xinyou, their fate is considered to be marked by the Four Wastes. The "Complete Compendium of the Three Fates" says that those with the Four Wastes in their fate are prone to incomplete endeavors and lack of conclusion; however, if there are other supportive elements in their fate, this should not be interpreted in that way. Cao Zhen Gui explains the principle behind the Four Wastes: it refers to when both the heavenly stem and earthly branch are in their "absolute decline" position. For example, on Gengshen and Xinyou days, metal is in its absolute decline during the months of寅,卯, and辰 in spring, so both the stem and branch are in absolute decline, hence called the Four Wastes; the other seasons follow the same logic (water is in absolute decline in summer, wood in autumn, and fire in winter). Thus, the Four Wastes are not an independent deity or astrological symbol, but rather an extreme combination of the twelve cycles of "decline."

《淵海子平》云：春乙卯辛卯，夏丙午戊午，秋辛酉癸酉，冬壬子丙子。以日主為主，如春月逢乙卯日，為天轉；逢辛卯日為地轉。《三命通會》云：命逢此日，必主夭折。《玄微賦》云：韓信被誅，因逢天地轉煞。如有制伏，不作此論。原注云：天地轉者，乃干支納音俱專旺於四時之謂也。如春月乙卯日，干支皆屬木，專旺於春之時也，故為天轉。辛卯日，納音屬木，地支有屬木，亦專旺於春之時也。故為地轉，餘仿此。

"The Heavenly and Earthly Rotation of Evil" is also a day of misfortune determined by the seasons, and it is exactly the opposite of the "Four Wastes." The "Four Wastes" occur when both the heavenly stem and earthly branch are in a state of decline, whereas "Heavenly and Earthly Rotation of Evil" occurs when both the heavenly stem and earthly branch are extremely strong and powerful. According to "Ziping's Sea of Profundity," in spring it is 乙卯 (Yimao) and 辛卯 (Xinmao); in summer it is 丙午 (Bingwu) and 戊午 (Wuwu); in autumn it is 辛酉 (Xinyou) and 癸酉 (Guiyou); and in winter it is 壬子 (Renzi) and 丙子 (Bingzi). The method of checking is based on the day pillar. For example, if someone is born on 乙卯 (Yimao) in the spring, it is called "Heavenly Rotation," and if born on 辛卯 (Xinmao) in the spring, it is called "Earthly Rotation." "Complete Compendium of the Three Fates" states that if one's fate meets this day, it will inevitably lead to an early death. "Xuanwei Fu" says: "Han Xin was executed because he encountered the Heavenly and Earthly Rotation of Evil." However, if there is another god in the person's fate that can control or restrain this, then such a conclusion should not be made. The original commentary explains the principle: "Heavenly and Earthly Rotation" refers to the heavenly stem, earthly branch, or the nayin sound element being extremely strong in that season and having no restraint. For example, on 乙卯 (Yimao) in spring, the heavenly stem 乙 (Yi) and the earthly branch 卯 (Mao) are both of the wood element, which is particularly strong in spring, so it is called "Heavenly Rotation." On 辛卯 (Xinmao), the nayin sound element is wood (Xinmao is the sound of cypress and pine wood), and the earthly branch 卯 (Mao) is also wood, which is also particularly strong in spring, so it is called "Earthly Rotation." The same applies to the rest. It is evident that the凶 of this evil is due to "excessive strength without restraint," which is consistent with the principle in the first volume that "the Three Punishments are extreme numbers, and the heavenly way detests fullness."

《三命通會》云：申子辰見巳，寅午戌見亥，巳酉丑見寅，亥卯未見申。以日主為主，月時見之最重，年較輕，如申子辰日，見巳月巳時是也。《古歌》云：劫煞為災不可當，徒然奔走利名場。原注云：劫者，奪也。自外奪之為劫，蓋劫在五行絕處也。如申子辰水局，絕於巳，巳中戊土劫水，故以巳為劫煞也。寅午戌火局絕於亥，亥中壬水劫火，故以亥為劫煞也，餘仿此。

"Jiesha" is an Inauspicious Sha indicating disaster from external forces and a lack of success in striving. The "Complete Compendium of the Three Fates" states: if the day branch is Shen, Zi, or Chen, then seeing Si is considered to have Jiesha; if the day branch is Yin, Wu, or Xu, then seeing Hai is considered to have Jiesha; if the day branch is Si, You, or Chou, then seeing Yin is considered to have Jiesha; if the day branch is Hai, Mao, or Wei, then seeing Shen is considered to have Jiesha. The method of checking is based on the day pillar, with the heaviest influence when Si, Hai, or Yin appear in the month or hour branches, and a lighter influence when they appear in the year branch. For example, if the day branch is Shen, Zi, or Chen and both the month and hour branches are Si, then Jiesha is present. An ancient song says: "Jiesha brings disaster that cannot be borne, one merely runs about in the fields of fame and fortune in vain." The original annotation explains the meaning: "Jie" means to take away, and external taking away is called Jie. The position of Jiesha is exactly at the "Jue" (termination) point of the five phases in the native's trigram. For example, the water trigram Shen-Zi-Chen has its Jue at Si, and the dry earth hidden in Si takes away the water, so Si is considered Jiesha. The fire trigram Yin-Wu-Xu has its Jue at Hai, and the water hidden in Hai takes away the fire, so Hai is considered Jiesha. The other two trigrams follow the same pattern. Thus, Jiesha is the Jue position of the triple harmony trigram, where the hidden heavenly stem directly takes away the five phases of the trigram.

《三命通會》云申子辰見亥，寅午戌見巳，巳酉丑見申，亥卯未見寅。以日主為主，月時見之最重，年較輕，如申子辰日，見亥月亥時是也。《古歌》云：亡神入命禍非輕，用盡機關心不寧。原注云：亡者，失也，自內失之謂之亡，蓋亡在五行臨官之地也。如申子辰水局，臨官於亥，亥中甲木盜水，故以亥為亡神也。寅午戌火局，火臨官於巳，巳中戊土盜火，故以巳為亡神也。餘仿此。

The term "Wangshen" is opposite to "Jiesha," and it signifies internal loss and mental unrest due to excessive scheming. The "Complete Compendium of the Three Fates" states: if the day branch is Shen, Zi, or Chen, then the presence of Hai is considered Wangshen; if the day branch is Yin, Wu, or Xu, then the presence of Si is considered Wangshen; if the day branch is Si, You, or Chou, then the presence of Shen is considered Wangshen; if the day branch is Hai, Mao, or Wei, then the presence of Yin is considered Wangshen. The method of checking is based on the day pillar, with the month and hour branches being most significant, and the year branch being less so. For example, if the day branch is Shen, Zi, or Chen, and both the month and hour branches are Hai, then Wangshen is present. An ancient song says: "Wangshen in the chart brings serious misfortune, using all one's schemes but the mind remains unrested." The original commentary explains the meaning: "Wang" means loss, and losing from within is called Wang. The position of Wangshen is at the "Lingguan" location of the five phases in the native's chart. For example, in the water trinity of Shen, Zi, and Chen, water's Lingguan is Hai, and the hidden Jia wood in Hai steals the water's energy, so Hai is considered Wangshen. In the fire trinity of Yin, Wu, and Xu, fire's Lingguan is Si, and the hidden Wu earth in Si steals the fire's energy, so Si is considered Wangshen. The other two trinities are treated similarly. Jiesha is in the绝 (terminal) position and is overcome by external gods, while Wangshen is in the Lingguan position and is drained by internal hidden gods—this is the distinction between the two.

《淵海子平》云：戌亥為天羅，辰巳為地網。凡納音火命，見戌亥日為天羅；水土命，見辰巳日為地網，金木二命無之。原注云：此煞入命，多主蹇滯，如並惡煞，而又五行無氣，必主死亡。行運至此，亦然。《三命通會》云：羅網之說，其義明，然何以戌亥為天羅，辰巳為地網，蓋世道汙隆，人事得失，具有終極。戌亥者，六陰之終也；辰巳者，六陽之終也。陰陽終極，則闇昧不明，如人之在羅網也。

"The Tian Luo and Di Wang" are Inauspicious Sha that indicate being trapped and restricted. "Ziping's Sea of Profundity" states:戌 and 亥 are Tian Luo, and 辰 and 巳 are Di Wang. For a destiny with the Nayin sound element of fire, encountering a day of戌 or 亥 is Tian Luo; for a destiny with the Nayin sound element of water or earth, encountering a day of 辰 or 巳 is Di Wang; for a destiny with the Nayin sound element of metal or wood, there is no such煞. The original commentary says: this煞 entering a destiny often indicates obstacles and lack of smoothness; if it appears together with other evil煞, and the Five Phases themselves have no life qi, then death is certain; the same applies when this occurs in a big destiny cycle. "The Complete Compendium of the Three Fates" explains the meaning of the name: the concept of a net is clear, but why specifically take戌 and 亥 as Tian Luo and 辰 and 巳 as Di Wang? Because the rise and fall of the world and the gains and losses of human affairs all have an end.戌 and 亥 are the end of the six yin energies, and 辰 and 巳 are the end of the six yang energies; when yin and yang reach their extremes, they become obscure and unclear, like a person trapped in a net.

咸池 一名敗神，一名桃花煞。《三命通會》云寅午戌見卯，巳酉丑見午，申子辰見酉，亥卯未見子。以日主為主，如寅午戌日，納音又屬火，見卯月卯時皆是。申子辰日，納音又屬水，見酉月酉時皆是。《幽微賦》云：酒色猖狂，只為桃花帶煞。

"The Xianchi" is also known as "Bai Shen," commonly called "Taohua Sha," and it signifies indulgence in wine and women. The Complete Compendium of the Three Fates states: if the day branch is寅, 午, or 戌, then seeing 卯 is considered; if the day branch is巳, 酉, or 丑, then seeing 午 is considered; if the day branch is申, 子, or 辰, then seeing 酉 is considered; if the day branch is亥, 卯, or 未, then seeing 子 is considered. The method of checking involves taking the day pillar as the main reference, and also considering whether the nayin sound element matches. For example, if the day branch is寅, 午, or 戌 and the nayin sound element is also fire, then seeing 卯 month or 卯 time counts; if the day branch is申, 子, or 辰 and the nayin sound element is also water, then seeing 酉 month or 酉 time counts. The Hidden Subtleties Treatise says: "Excess in wine and women is due to Taohua Sha." It is important to note that the four branches 子, 午, 卯, and 酉 selected for Xianchi are exactly the four main positions, which are referred to as the bathing places in the text. In divination, bathing is associated with the image of being naked, hence it is connected to sexual desires.

原注云：《淮南子》曰：日出扶桑，人於咸池，故五行沐浴之地，名咸池。是取日入之義。萬物闇昧之時也。寅午戌合火局，長生於寅，沐浴於卯，故卯為咸池。巳酉丑合金局，長生於巳，沐浴於午，故以午為咸池，餘仿此。

The original commentary explains the naming and method of calculation for Xianchi. The "Huainanzi" says that the sun rises from Fusang and sets into Xianchi (the original text "renyu" should be "ruyu"). Therefore, the position of the Five Phases' bathing is called Xianchi, taking the meaning of sunset, which is the time when all things become dim and unclear. The method of calculation is simple: take the next branch after the branch of growth in the native's chart (i.e., the bathing place). For example, the fire triple combination of Yin-Wu-Xu has fire's growth in Yin and bathing in Mao, so Mao is Xianchi; the metal triple combination of Si-You-Chou has metal's growth in Si and bathing in Wu, so Wu is Xianchi; the other two combinations are calculated in the same way (the water triple combination of Shen-Zi-Chen has water's growth in Shen and bathing in You, so You is Xianchi; the wood triple combination of Hai-Mao-Wei has wood's growth in Hai and bathing in Zi, so Zi is Xianchi). Mastering the formula "the next branch after the growth branch in the native's chart," the branch of Taohua can be determined immediately.

羊刃 對宮曰飛刃，又曰唐符。《淵海子平》云：甲日羊刃在卯，乙日羊刃在辰，丙戊日羊刃在午，丁己日在未，庚日羊刃在酉，辛日羊刃在戌，壬日羊刃在子，癸日羊刃在丑。如甲日，見卯年卯月卯時皆是。經云：煞刃兩停，位之候王。又云：身強遇刃，災禍勃然。

The "Yangren" is the most critical of the ten heavenly spirits and is the most important Inauspicious Sha. Its opposing branch is called "Feiren," also known as "Tangfu." "Ziping's Sea of Profundity" states: For Jia day stem, the Yangren is in Mao; for Yi day stem, it is in Chen; for Bing and Wu day stems, it is in Wu; for Ding and Ji day stems, it is in Wei; for Geng day stem, it is in You; for Xin day stem, it is in Xu; for Ren day stem, it is in Zi; and for Gui day stem, it is in Chou. The method of checking is based on the day stem. For example, if the day stem is Jia and there is a year, month, or hour in Mao, it counts. Ancient texts say: "When the malevolent spirit and Yangren are balanced, one can reach the rank of Marquis and King" — when the seven malevolent spirits and Yangren are evenly matched and check each other, one can achieve high status; they also say: "When the day stem is strong and meets Yangren, calamity will suddenly occur" — if the day stem is already strong and meets Yangren, disaster will suddenly arise. Thus, Yangren is a double-edged sword: if the day stem is weak and meets Yangren, it can help the day stem; if the day stem is strong and meets Yangren, it will cause sudden disaster, depending entirely on the strength and the balance or transformation.

希夷曰：陰陽萬物之理，皆惡極盛，當其極處，火則焦滅，水則潰竭，金則破缺，土則崩裂，木則摧折，故既成而未極則為吉，已極則反為凶。極盛之地，十干中正處是也。卯者，甲之正位，為陽木之極；辰者，乙之正位，為陰火之極；酉者，庚之正位，為陽金之極；戌者辛之正位，為陰金之極；子者，壬之正位，為陽水之極；丑者，癸之正位，為陰水之極。當其極處，其性剛烈，其氣暴戾，所以祿前一辰為羊刃，對沖為飛刃。既盛而未極，則溫柔和暢，故刃後一辰為祿也。

Chen Tuan, known as Master Xiyi, explained the principle of Yangren: yin and yang and all things naturally dislike reaching their peak. When something reaches its peak, fire will burn itself out, water will break through and dry up, metal will be broken, earth will crack, and wood will be broken. Therefore, when something is formed but has not yet reached its peak, it is auspicious; but when it reaches its peak, it becomes inauspicious. The position of extreme prosperity is called the "zhengwei" or proper position of the ten heavenly stems. Mao is the proper position of Jia, representing the peak of yang wood; Chen is the proper position of Yi, representing the peak of yin wood (the original text says "yin fire," which is likely an error for "yin wood"); You is the proper position of Geng, representing the peak of yang metal; Xu is the proper position of Xin, representing the peak of yin metal; Zi is the proper position of Ren, representing the peak of yang water; and Chou is the proper position of Gui, representing the peak of yin water. When something reaches its peak, it is fierce and fierce in nature, and its energy is violent and cruel. Therefore, the branch before the禄 position is called Yangren, and the branch opposite to it is called Feiren. As for when something is prosperous but has not yet reached its peak, it is gentle and harmonious, so the branch after Yangren is the禄 position. In short,禄 represents prosperity at the right time, while 刃 represents excessive prosperity.

按：《易》云，兌為羊，其質好剛滷。《說文》云，刃，刀堅也。象刀有刃之形，古人以極盛之處曰羊刃，極言其至剛堅，而易蹈危險也。《乾元秘旨》泥於祿前一位為刃之說，並不深思五行之義，誤以乙刃在寅，丁己刃在巳，辛刃在申，癸刃在亥，不足為訓也。

Yuan Shushan remarked: The "Zhou Yi · Shuo Gua" says the Dui trigram corresponds to the sheep, and the nature of the sheep is strong and impetuous. The "Shuo Wen Jie Zi" says "ren" refers to the sharp and hard part of a knife, and the character is written as a knife with a blade. The ancients called the extreme point of prosperity "Yangren," precisely indicating its extreme hardness and strength, which easily leads to danger. It also points out a common mistake: "Qian Yuan Mi Zhi" rigidly adheres to the phrase "the position before the official star is the Yangren," without considering the principles of the Five Phases. Thus, it fixes the Yangren of Yi at Yin, of Ding and Ji at Si, of Xin at Shen, and of Gui at Hai. However, for Yin stems, which should be reversed, the Yangren should be counted backward, so proceeding forward is not a proper method. According to the previous reference from "Yuan Hai Zi Ping," the Yangren of Yin stems is at Chen, Wei, Xu, and Chou, which is the correct interpretation. This remark reminds scholars to question the reasoning behind divination formulas, to avoid passing on errors.

又按：吉神化君子也，凶煞猶小人也。親君子，遠小人，古有明訓。然君子小人，又有真偽之分，不可不辯。真君子親之固宜，偽君子又豈可親之乎？真小人遠之固宜，偽小人又何必遠之耶！況偽君子之為禍，人皆不測，故受害獨多。真小人之為禍，人可易防故受害較少。如貴人文昌等，裨益日主，誠君子矣，然有反傷八字之用神者，乃偽君子也，當以凶言。咸池羊刃等，妨礙日主，誠小人矣，然有反助八字之用神者，乃偽小人也，又豈可以凶言乎。此特言其大要而已，至於吉神力微其福輕，凶煞勢盛其禍烈，尤不可不細心鑑別也。

Yuan Shushan then explains that this is a summary of all the divine omens in the system, and it is the most insightful part of this book. He says: good divine omens are like gentlemen, while evil omens are like petty people; one should be close to gentlemen and distant from petty people, as there is a clear teaching from the ancients. However, gentlemen and petty people can also be genuine or fake, and this must be distinguished. Genuine gentlemen should indeed be close to, but fake gentlemen should not be close to. Genuine petty people should indeed be distant from, but fake petty people need not be distant from. Moreover, when fake gentlemen cause harm, it is unexpected by everyone, so they cause the most damage; when genuine petty people cause harm, it is easy to prevent, so they cause less damage. In terms of destiny: Tianyi Nobleman and Wen Chang are beneficial to the day master, and they are indeed gentlemen; but if they instead harm the useful god in the birth chart, they are fake gentlemen and should be treated as evil. Xianchi and Yangren are harmful to the day master, and they are indeed petty people; but if they instead help the useful god in the birth chart, they are fake petty people, and how can they be treated as evil? This is only a general statement; as for the case where good omens have weak power and thus light blessings, and evil omens have strong power and thus severe misfortunes, one must be especially careful to distinguish. In short, the fortune or misfortune of divine omens must be judged by the useful god, and not just by their names.

《滴天髓》云：甲木參天，脫胎要火。春不容金，秋不容土。火熾乘龍，水宕騎虎。地潤天和，植立千古。純陽之木，參天雄壯。火者木之子也，旺木得火而愈敷榮。生於春則欺金，而不能容金也；生於秋則助金，而不能容土也。寅午戌，丙丁多見而坐辰，則能歸；申子辰，壬癸多見而坐寅，則能納。使土氣不干，水氣不消，則能長生矣。

From here on, the "Di Tian Mei" discusses the nature and temperament of the ten heavenly stems, with ten sections. Each section begins with a four-character verse followed by an explanation. The first section discusses Jia Wood: "Jia Wood reaches the heavens, requires fire to be born. In spring, it cannot tolerate metal; in autumn, it cannot tolerate earth. When fire is intense, it rides the dragon; when water is vast, it rides the tiger. When the earth is moist and the heavens are harmonious, it stands for thousands of years." The explanation says: Jia Wood is pure yang wood, towering and strong. Fire is the son of wood, and vigorous wood with fire becomes even more flourishing, hence the need for fire to be born. When born in spring, the wood energy is strong and can oppress metal, so it cannot tolerate metal; when born in autumn, the wood is weak and metal is strong, and if earth is present, it will help metal, so it cannot tolerate earth. "Fire intense riding the dragon" refers to the four pillars forming the fire trinity (Yin-Wu-Xu) and having many Bing and Ding, if the day stem is on Chen, which is a water reservoir, the fire energy can be contained. "Water vast riding the tiger" refers to the four pillars forming the water trinity (Shen-Zi-Chen) and having many Ren and Gui, if the day stem is on Yin, which is the official position of wood, the water energy can be contained. As long as the earth energy is not dry and the water energy is not scattered, Jia Wood can grow long-term—hence, "when the earth is moist and the heavens are harmonious, it stands for thousands of years."

乙木雖柔，刲羊解牛。懷丁抱丙，跨鳳乘猴。虛溼之地，騎馬亦憂。藤蘿繫甲，可春可秋。乙木者，生於春如桃李，夏如禾稼，秋如桐桂，冬如奇葩。坐丑未能制柔土，如割宰羊、解割牛然，只要有一丙丁，則雖生申酉之月，亦不胃之；生於子月，而又壬癸發透者，則雖坐午，亦能發生。故益知坐丑未月之為美。甲與寅字多見，弟從兄義，譬之藤蘿附喬木，不畏斫伐也。

The second section discusses the Yi wood: "Yi wood, though soft, can cut sheep and slaughter oxen. It carries Ding and Bings, crosses phoenixes and rides monkeys. In damp and wet places, even riding a horse brings worry. It is tied to Jia wood, suitable in spring or autumn." The explanation says that Yi wood born in spring resembles peach and plum trees, in summer like millet, in autumn like osmanthus and cinnamon trees, and in winter like rare flowers. Although soft, when seated on the soft earths Chou and Wei, it can control the earth easily, like cutting sheep and slaughtering oxen — this is "cutting sheep and slaughtering oxen" (Chou belongs to the ox, Wei belongs to the sheep). If there is a Jin or Ding in the heavenly stem, even if born in the month of Shen or You, where metal is strong, it does not fear being cut by metal (the original text "bu wei zhi" should be "bu wei zhi"), this is "carrying Ding and Bings, crossing phoenixes and riding monkeys" (You belongs to the chicken, which is the phoenix, and Shen belongs to the monkey). But if born in the month of Zi and the heavenly stem has壬 or癸, there is too much water, making the wood float, even if seated on Wu (which is the long life for Yi wood), there is still worry, this is "in damp and wet places, even riding a horse brings worry." This further shows that sitting on Chou and Wei is better. If there are many Jia woods and寅 in the four pillars, the Yi wood is like a younger brother following an elder brother, like vines climbing a tall tree, not afraid of being cut, so it says "tied to Jia wood, suitable in spring or autumn."

丙火猛烈，欺霜侮雪。能煅庚金，逢辛反怯。土眾成慈，水猖顯節。虎馬犬鄉，甲木若來，必當焚滅（一本作虎馬犬鄉，甲來成滅）。火陽精也，丙火灼陽之至，故猛烈，不畏秋而欺霜，不畏冬而侮雪。庚金雖頑，力能煅之，辛金本柔，合而反弱。土其子也，見戊己多而成慈愛之德；水其君也，遇壬癸旺而顯忠節之風。至於未遂炎上之性，而遇寅午戌三位者，露甲木則燥而焚滅也。

Third Rule on Bing Fire: "Bing Fire is fierce and strong, it despises frost and snow. It can smelt Geng Metal, but meets Xin Metal and becomes timid. When there is much Earth, it shows kindness; when there is much Water, it shows loyalty and integrity. When there are the branches of the Tiger, the Horse, and the Dog, if the heavenly stem of Jia Wood appears, it will certainly be destroyed." (Another version says "When there are the branches of the Tiger, the Horse, and the Dog, if Jia Wood appears, it will certainly be destroyed.") The commentary explains: Fire is the essence of Yang, and Bing Fire has the strongest Yang energy, so it is fierce and bold, not afraid of autumn frost or winter snow. Although Geng Metal is hard, Bing Fire has the strength to smelt it; Xin Metal is naturally weak, and when Bing and Xin combine, Bing becomes restrained and appears timid. Earth is the child of Bing Fire, so when there is much Wu and Ji Earth, it shows a kind and compassionate nature. Water is the sovereign (the one that controls me) of Bing Fire, so when there is much Ren and Gui Water, it shows a loyal and righteous character. When the three branches of Yin, Wu, and Xu are all present, and the fire's strength is not fully expressed in its upward movement, if the heavenly stem of Jia Wood appears, it will become too dry and hot, leading to self-destruction. This rule tells us that Bing Fire is most afraid not of water, but of excessive Wood and Fire without control or release.

丁火柔中，內性昭融。抱乙而孝，合壬而忠。旺而不烈，衰而不窮，如有嫡母，可秋可冬。丁干屬陰，火性雖陰，柔而得其中矣。外柔順而內文明，內性豈不昭融乎？乙非丁之嫡母也，乙畏辛而辛抱之，不若丙抱甲而反能焚甲木也，不若乙抱丁而反能晦丁火也，其孝異乎人矣。壬為丁之正君也，壬畏戊而丁合之，外則撫卹戊土，能使戊土不欺壬也，內則暗化木神，而使戊土不敢抗乎壬也，其忠異乎人矣。生於秋冬，得一甲木，則倚之不滅，而焰至無窮也，故曰可秋可冬。皆柔之道也。

Article four discusses Ding fire: "Ding fire is gentle and moderate, with an inner nature that is bright and harmonious. It shows filial piety by embracing Yi, and loyalty by uniting with Ren. When strong, it does not become fierce; when weak, it does not vanish. It is like a嫡 mother, capable of thriving in autumn and winter." The explanation states that Ding belongs to the yin stem, and although fire is yin, it is gentle and moderate. Its exterior is gentle and compliant, while its interior is civilized and luminous. Is its inner nature not bright and clear? It says "embracing Yi shows filial piety": Yi is not the嫡 mother of Ding (the proper nourishing stem is Jia), but Yi fears being harmed by Xin metal. Ding, however, can protect Yi. Unlike Bing fire, which embraces Jia and burns it, or Yi wood, which embraces Ding and dims it, Ding's filial piety is unique. It says "uniting with Ren shows loyalty": Ren is Ding's proper official, representing the proper ruler. Ren fears being suppressed by Wu earth. When Ding unites with Ren, it can externally comfort Wu earth so it does not oppress Ren, and internally transform into the spirit of wood, making Wu earth dare not resist Ren. Thus, Ding's loyalty is also unique. When Ding fire is weak in autumn and winter, as long as there is one Jia wood, it can rely on it, so the fire does not die and its flame remains endless. Therefore, it says "capable of thriving in autumn and winter." All of this is due to the way of gentleness and compliance.

戊土固重，既中且正。靜翕動闢，萬物司命。水潤物生，火燥物病。若在艮坤，怕沖宜靜。戊土非城牆堤岸之謂也，較己特高厚剛燥，乃己土發源之地，得乎中氣而且正大矣。春夏則氣闢而生萬物，秋冬則氣翕而成萬物，故為萬物之司命也。其氣屬陽，喜潤不喜燥，坐寅怕申，坐申怕寅。蓋沖則根動，非地道之正也，故宜靜。

Article Five discusses Wu Tu (戊土): "Wu Tu is solid and heavy, centered and upright. It is quiet and harmonious, and when it moves, it opens up, thus governing all things. Water moistens and brings life, while fire dries and causes illness. If it is in Gen (寅) and Kun (坤), it fears conflict and prefers stillness." The explanation states that Wu Tu is not the rigid earth of walls and embankments, but is instead higher, thicker, and more rigid than Ji Tu (己土); it is the source of Ji Tu, receiving the harmonious and balanced energy, thus being upright and vast. In spring and summer, the energy expands and nurtures all things, while in autumn and winter, the energy contracts and completes all things, hence it is the director of destiny for all things. The energy of Wu is yang, which prefers moisture and does not like dryness. If Wu is in寅, it fears seeing申, and if it is in申, it fears seeing寅—because the conflict between寅 and申 causes the foundation to shake, which is not in line with the nature of the great and quiet earth, so stillness is preferred over conflict. Here, "Gen Kun" refers to寅 (Gen position) and申 (Kun position).

按：今人每以戊土為城牆堤岸之土，謂不能發生萬物，讀此便知其誤。若夫水潤物生，火燥物病二句，其義重潤字、燥字、非謂戊土不宜見火，只宜見水也。若四柱水多，必須火喧，不可以燥言；四柱火多，必須水潤，不可以溼言。明乎此理，不獨可以論戊土，而己土亦可以類推。

Yuan Shushan remarked: nowadays people often regard Wu earth as the earth of city walls and embankments, believing it cannot nourish all things. Reading this passage from "Di Tian Mei" will show that this is wrong. As for the two lines "water moistens and things grow, fire dries and things become ill," the emphasis is on the words "moist" and "dry," not meaning that Wu earth should not see fire and only see water. If there is too much water in the four pillars, fire must be used to warm it, and in this case, the fire should not be called "dry." If there is too much fire in the four pillars, water must be used to moisten it, and in this case, the water should not be called "wet." Understanding this principle allows not only the discussion of Wu earth but also Ji earth can be treated in the same way. This remark points out a common mistake in reading命 books: taking the descriptive words of ancients as rigid rules, fearing fire upon seeing "dry" and fearing water upon seeing "wet," while forgetting that selection and adjustment depend entirely on the imbalance or harmony of the four pillars themselves.

己土卑溼，中正蓄藏。不愁木盛，不畏水狂。火少火晦，金多金光。若要物旺，宜助宜幫。己土卑薄軟溼，乃戊土枝葉之地，亦主中正而能蓄藏萬物。柔土能生木，非木所能克，故不愁木盛；土深而能納水，非水所能蕩，故不畏水狂。無根之火，不能生溼土，故火少而火反晦；溼土能潤金氣，故金多而金光彩，反清瑩可觀。此其無為而有為之妙用。若要萬物充盛長旺，惟土勢深固，又得火氣暖和方可。

Article six discusses Ji soil: "Ji soil is low and damp, central and upright, capable of containing things. It does not worry about excessive wood, nor fear rampant water. When there is little fire, fire becomes obscured; when there is much metal, metal shines. If one wishes for prosperity, support and assistance are needed." The explanation says: Ji soil is low, soft, and damp, being the extension of Wu soil's branches and leaves, also central and upright, capable of containing all things. Soft soil can generate wood, and is not harmed by wood, so it does not worry about strong wood; thick soil can hold water, and is not washed away by water, so it does not fear rampant water. Unrooted fire cannot generate damp soil, so when there is little fire, it is obscured by damp soil; damp soil can moisten metal energy, so when there is much metal, metal shines clearly. This is the subtle use of Ji soil, "acting without action yet achieving results." As for making all things flourish, it requires thick and solid soil, along with fire to warm it up — this is "support and assistance." Comparing Ji soil with the previous Wu soil, we can see that although both are soil, they differ in yin and yang, and in their flexible and rigid uses. This is the essence of the "Dripping Sky Pivot" in discussing heavenly stems.

庚金帶煞，剛健為最。得水而清，得火而銳。土潤則生，土干則脆。能贏甲兄，輸於乙妹。庚金乃天上之太白，帶殺而剛健。健而得水，則氣流而清；剛而得火，則氣純而銳。有水之土，能全其生；有火之土，能使其脆。甲木雖強，力足伐之；乙木雖柔，合而反弱。

Rule seven discusses Geng metal: "Geng metal carries a harsh quality, and is most robust. It becomes clear with water, sharp with fire. Moist earth nurtures it, dry earth breaks it. It can overcome Jia wood, but is defeated by Yi wood." The explanation says: Geng metal is like the bright star Tai Bai in the sky, carrying a severe and killing quality, and is most robust. Being robust and getting water to drain its energy makes its quality flow and become clear; being hard and getting fire to refine it makes its quality pure and sharp. Moist earth can preserve the vitality of Geng metal; dry earth with fire instead causes it to break. Jia wood is strong, but Geng metal has the strength to cut it; Yi wood is weak, but when Geng and Yi combine, Geng is restrained and becomes weaker—thus it defeats Jia brother but is defeated by Yi sister. This rule is consistent with the previous rule about Bing fire "Bing fire can refine Geng metal, but meeting Xin metal causes it to become timid": a yang heavenly stem meets a same type and they compete, thus winning; it meets a different type and they combine, thus being restrained.

辛金軟弱，溫潤而清。畏土之疊，樂水之盈。能扶社稷，能救生靈。熱則喜母，寒則喜丁。辛乃陰金，非珠玉之謂也。凡溫軟清潤者，皆辛金也。戊己土多而能埋，故畏之；壬癸水多而必秀，故樂之。辛為丙之臣也，合丙化水，使丙火臣服壬水，而安扶社稷；辛為甲之君也，合丙化水，使丙火不焚甲木，而救援生靈。生於九夏而得己土，則能晦火而存之；生於隆冬而得丁火，則能敵寒而養之。故辛金生於冬月，見丙火則男命不貴，雖貴亦不忠；女命剋夫，不克亦不和。見丁男女皆貴且順。

Rule eight discusses Xin Jin (辛金): "Xin Jin is soft and delicate, warm and clear. It fears the accumulation of earth and delights in the abundance of water. It can support the state and save living beings. When hot, it prefers its mother; when cold, it prefers Ding." The explanation says: Xin is Yin Jin, not specifically referring to jewels and treasures; any Jin that is warm, soft, and clear is considered Xin Jin. If Wu and Ji earth accumulate heavily, they will bury Xin Jin, hence it fears earth; if Ren and Gui water is abundant, Jin and water will nourish each other, resulting in refined qualities, hence it delights in water. "It can support the state" refers to Xin being the official of Bing (丙), and the combination of Bing and Xin transforms into water, making Bing fire submit to Ren water, thus securing the state. "It can save living beings" refers to Xin being the official of Jia (甲), and by combining with Bing fire, it prevents Bing fire from burning Jia wood, thus saving grass and trees. When born in the intense summer heat, having Ji earth can obscure fire and protect Xin Jin—this is "when hot, it prefers its mother" (earth is the mother of Jin). When born in severe winter cold, having Ding fire can ward off cold and nourish Xin Jin—this is "when cold, it prefers Ding." Therefore, when Xin Jin is born in winter, encountering Bing fire indicates a man's fate is not noble, even if noble, he lacks loyalty; for a woman, it causes marital discord, even if not causing marital problems, it leads to lack of harmony. Encountering Ding fire, however, brings both nobility and harmony for both men and women.

按：辛金軟弱，似如庚金剛健不同。然寒則喜丁，亦有非火不為功者，今人泥辛為珠玉之說，概為忌火毀傷，豈不謬甚。

Yuan Shushan remarked: Although Xin metal appears soft and weak, seemingly quite different from Geng metal's strength and vigor, the rhyme says "in cold conditions it prefers Ding fire," showing that Xin metal sometimes cannot succeed without fire. Modern people rigidly adhere to the analogy of "Xin as jewels and jade," and universally believe that fire is harmful to Xin metal, which is certainly a great mistake. This remark is consistent with the previous remark on Wu earth, both opposing the view of treating ancient symbolic analogies as absolute taboos. The selection and rejection in divination should follow only one standard — examining the coldness, warmth, dryness, and dampness of the four pillars and the needs of the useful god. Even if the condition is extremely cold, fire is still necessary for Xin metal; and even if the condition is extremely hot, the coldness of Ren water is not a problem.

壬水通河，能洩金氣，剛中之德，周流不滯。通根透癸，沖天奔地。化則有情，從則相濟。壬水即癸水之發源，崑崙之水也；癸水即壬水之歸宿，扶桑之水也。有分有合，運行不息，所以為百川者此也，亦為雨露者此也，是不可歧而二之。申為天關，乃天河之口，壬水長生於此，能洩西方金氣。周流之性，沖進不滯，剛中之德猶然也。若申子辰全而又透癸，則其勢沖奔，不可遏也。

The ninth rule discusses the water of Ren: "Ren water flows through the river, able to release the metal energy, embodying the virtue of firmness and moderation, flowing continuously without stagnation. When rooted and癸 water is revealed, it surges upward and flows downward. When transformed, it is affectionate; when following, it supports." The explanation first distinguishes the relationship between Ren and Gui water: Ren water is the source of Gui water, like the water from Kunlun; Gui water is the destination of Ren water, like the water of Fu Sang. They are both separate and united, flowing ceaselessly; they become the myriad rivers, and also transform into rain and dew, so they should not be divided into two separate entities. Shen is in the direction of the celestial gate, the entrance to the天河, so Ren water is born here, thus able to release the metal energy of the west — this is the origin of "flowing through the river" and "releasing metal." The inherent nature of Ren water is to surge forward continuously without stopping, which is precisely its virtue of firmness and moderation. If the four pillars have the three branches of Shen, Zi, and Chen complete and the heavenly stem also reveals Gui water, then the water force surges uncontrollably — this is what is meant by "rooted and revealed, surging upward and flowing downward."

如東海本發端於天河，復成水患，命中遇之，若無財官者，其禍當何如哉！合丁化木，又生丁火，則可謂有情；能制丙火，不使其奪丁之愛，故為夫義而為君仁。生於九夏，則巳、午、未、申火土之氣，得壬水熏蒸而成雨露，故雖從火土，未嘗不相濟也。

The commentary continues: Just as the water of the East Sea originally flows from the Milky Way, once it overflows, it becomes a flood; if one's destiny encounters such a situation and there are no wealth stars or official stars to control it, how great would the calamity be! As for "when transformed, there is affection":壬 water combines with 丁 fire to form wood, and wood can nourish 丁 fire, so it is considered affectionate; moreover, 壬 water can restrain 丙 fire, preventing 丙 from taking away 丁's beloved, so in the relationship between husband and wife, it is an affectionate husband, and in the relationship between ruler and minister, it is a benevolent ruler. As for "when following, they support each other": if born in the height of summer, with a great amount of fire and earth elements in the巳, 午, 未, 申 positions, the presence of 壬 water can transform the heat into rain and dew; thus, even though 壬 water has to follow the trend of fire and earth, it can still support them. These two sentences discuss the ways out for 壬 water in extreme strength and extreme weakness—when extremely strong, it needs wealth and official stars to control it; when extremely weak, it can either transform or follow.

癸水至弱，達於天津。得龍而運，功化斯神。不愁火土，不論庚辛。合戊見火，化象斯真。癸水乃陰之純而至弱，故扶桑有弱水也。達於天津，隨天而運，得龍以成雲雨，乃能潤澤萬物，功化斯神。凡柱中有甲乙寅卯，皆能運水氣，生木制火，潤土養金，定為貴格，火土雖多不畏。至於庚金，則不賴蜞生，亦不忌其多。

Article 10 discusses Gui Water: "癸水 is extremely weak, reaching the Tianjin. With the dragon (i.e., Chen), it can move and transform, achieving divine functions. It does not fear fire and earth, and does not concern with庚 and 辛. When it combines with 戊 and sees fire, the transformation is genuine." The explanation says:Gui Water is purely yin and extremely weak water, so there is a legend that to the east of Fushan there is "Weak Water." It reaches Tianjin (the river crossing to the Milky Way), follows the sky to move, and with the "dragon" (i.e., Chen, which is the water reservoir and also the dragon), it can summon clouds and rain, benefiting all things, with extraordinary functions. If there are 甲 and 乙 or 寅 and 卯 wood in the four pillars, they can transform the water vapor—producing wood, controlling fire, moistening earth, and nurturing metal. This is certainly a noble pattern. Even if there is a lot of fire and earth, it is not a problem, which is why it says "does not fear fire and earth." As for 庚 metal,Gui Water does not rely on it for generation, nor does it dislike it being abundant, which is why it says "does not concern with庚 and 辛" (the original text "不赖蜞生" should be "不赖其生").

惟合戊土化火也，戊生寅，癸生卯，皆屬東方，故能生火。此固一說也，不知地不滿東南，戊土之極處，即癸水之盡處，乃太陽起方也，故化火。凡戊癸得丙丁透者，不論衰旺，秋冬皆能化火，最為真也。

The final explanation discusses the combination of癸 water: it can only transform into fire when combined with戊 earth. One view holds that戊 is born in寅 and癸 is in卯, both belonging to the east, where wood can generate fire, so戊 and癸 combine to form fire. This is indeed one explanation, but looking deeper: the earth is not full in the southeast direction (there is an old saying that "the earth is not full in the southeast"). The end of戊 earth is exactly where癸 water ends, and that is precisely the direction where the sun rises. Thus, their combination transforms into fire. Whenever戊 and癸 combine and the heavenly stem also reveals丙 or丁, regardless of their strength or weakness, even if they appear in autumn or winter, they can transform into fire. This transformation is most genuine—this is what is meant by "when戊 and癸 combine and fire appears, the transformation is truly evident." Thus, the ten discussions on the ten heavenly stems in the "Di Tian Mei" are completed. Upon reading through, one can see that it discusses the heavenly stems without using the ten god names, but directly speaks about the nature, what is favorable and what is unfavorable for each stem. This is the most vivid style in fortune telling, hence Yuan Shushan placed it first in the fourth volume "Yi Ji."

山陰沈孝瞻《子平真詮》云：天地之間，一氣而已。惟有動靜，遂分陰陽。有老少，遂分四象。老者極動靜之時，是為太陽太陰；少者初動初靜之際，是為少陰少陽。有是四象，而五行具於其中矣。水者，太陰也；火者，太陽也；木者，少陽也；金者，少陰也；土者，陰陽老少、木火金水沖氣所結也。

This passage quotes Shen Xiaozhan from his work "Zi Ping Zhen Quan," the opening discussion. He says: Between heaven and earth there is only one qi; this qi has movement and stillness, thus giving rise to yin and yang. Movement and stillness also have old and young, thus giving rise to the four images.the so-called "old" refers to when movement and stillness reach their extremes, which are the Taiyang (Sun) and Taoyin (Moon).the so-called "young" refers to when movement and stillness are just beginning, which are the Shaoyin and Shaoyang. With these four images, the Five Phases are included: water is Taoyin, fire is Taiyang, wood is Shaoyang, metal is Shaoyin, and earth is the harmonious blending of the old and young, yin and yang, and the four phases, resulting in the condensation of qi. This passage aims to find the origin of the Five Phases from "one qi," explaining that the Five Phases are not five separate substances, but rather names for the same qi in different states of movement and stillness. Understanding this is essential to comprehend why the same wood is further divided into Jia and Yi, and why the same寅 and卯 are also distinguished.

有是五行，何以又有十干十二支乎？蓋有陰陽，因生五行，而五行之中，各有陰陽。即以木論，甲乙者，木之陰陽也。甲者，乙之氣；乙者，甲之質。在天為生氣，而流行於萬物者，甲也；在地為萬物，而承茲生氣者，乙也。又細分之，生氣之散佈者，甲之甲，而生氣之凝成者，甲之乙；萬木之所以有枝葉者，乙之甲，而萬木之枝枝葉葉者，乙之乙也。方其為甲，而乙之氣已備；及其為乙，而甲之質乃堅。有是甲乙，而木之陰陽具矣。

Shen Xiaozhan then asked: Since there are the Five Phases, why are there also the ten heavenly stems and twelve earthly branches? The answer is: First there is yin and yang, then the Five Phases arise from them. Within the Five Phases, each one is further divided into yin and yang. Taking wood as an example, Jia and Yi represent the yin and yang aspects of wood. Jia is the "qi" of Yi, and Yi is the "substance" of Jia. The qi that spreads through the heavens and promotes growth in all things is Jia; the substance that forms the body of all things and receives this vital qi is Yi. Breaking it down further: the spreading out of vital qi is Jia within Jia; the gathering and forming of shape is Jia within Yi. The ability of all woods to sprout branches and leaves comes from Yi within Jia; while the specific forms of each branch and leaf come from Yi within Yi. When it is still Jia, the qi of Yi is already present; when it becomes Yi, the substance of Jia is then solidified. With the pair of Jia and Yi, the yin and yang of wood are complete. The key point here is the distinction between "qi" and "substance"—Jia and Yi are not two kinds of wood, but rather the two aspects of the same wood: its qi and its substance.

何以復有寅卯者，又與甲乙分陰陽天地而言之者也。以甲乙而分陰陽，則甲為陽，乙為陰，木之行於天而為陰陽者也。以寅卯而陰陽，則寅為陽，卯為陰，木之存乎地而為陰陽者也。以甲乙寅卯而統分陰陽，則甲乙為陽寅卯為陰，木之在天成象而在地成形者也。甲乙行乎天，而寅卯受之；寅卯存乎地，而甲乙施焉。是故甲乙如官長，寅卯如該管地方。甲祿於寅，乙祿於卯，如府官之在郡，縣官之在邑，而各司一月之令也。

So why are there also Yin and Mao in addition to Jia and Yi? This is dividing yin and yang again between heaven and earth. If we divide yin and yang only between Jia and Yi, with Jia as yang and Yi as yin, this represents the yin and yang of wood moving in the heavens. If we divide yin and yang only between Yin and Mao, with Yin as yang and Mao as yin, this represents the yin and yang of wood remaining in the earth. If we combine Jia, Yi, Yin, and Mao and divide them into yin and yang, then Jia and Yi are yang, and Yin and Mao are yin. This represents the distinction between the manifestation of wood in the heavens and its form in the earth. Jia and Yi move in the heavens, while Yin and Mao receive them; Yin and Mao remain in the earth, while Jia and Yi act upon them. Therefore, Jia and Yi are like officials, and Yin and Mao are like the territories they govern. Jia's strength is in Yin, and Yi's strength is in Mao, just as a prefect governs his prefecture and a county magistrate governs his county, each responsible for a month's season. This analogy is very apt: heavenly stems are flowing officials, and earthly branches are fixed territories. The same wood is in the heavens as a stem and in the earth as a branch; they cannot be confused with each other.

甲乙在天，故動而不居。建寅之月，豈必當甲？建卯之月，豈必當乙？寅卯在地，故止而不遷。甲雖遞易，月必建寅；乙雖遞易，月必建卯。以氣而論，甲旺於乙；以質而論，乙堅於甲。而俗書謬論，以甲為大林，盛而宜斬，乙為微苗，脆而莫傷，可為不知陰陽之理者矣。以木類推，餘者可知，惟土為木火金水沖氣，故寄旺於四時，而陰陽氣質之理，亦同此論。欲學命者，必須先知干支之說，然後可以入門。

Heavenly Stems are in the heavens, thus they are flowing and not fixed: in the first lunar month, the month builder is寅, but the heavenly stem of the month is not necessarily甲; in the second lunar month, the month builder is卯, but the heavenly stem of the month is not necessarily乙. 寅 and 卯 are in the earth, thus they are stationary and not moving: regardless of how the heavenly stems of the years change or how the heavenly stems of the months change, the first lunar month is always 寅 and the second lunar month is always 卯. In terms of 'energy,' 甲 is stronger than 乙; in terms of 'substance,' 乙 is harder than 甲. However, common books make arbitrary statements, saying that 甲 is like a big forest, which is too flourishing and should be cut down, and that 乙 is like a small young sprout, which is too weak to be touched. This is truly the work of someone who does not understand the principles of yin and yang. Using wood as an example, the other four elements can be understood similarly; only earth is the harmonious energy of wood, fire, metal, and water, thus it is strong in the four seasons. The principles of its yin and yang and substance are the same as above. Those who want to learn about destiny must first clearly understand this distinction between heavenly stems and earthly branches, and only then can they begin to enter the field. Shen Xiaozhan's discussion is the threshold of the entire Zi Ping school. Yuan Shushan recorded it after the discussion on the ten heavenly stems in the "Di Tian Mei," intending to provide the theoretical basis for why heavenly stems and earthly branches are divided in this way.

徐大升曰：金賴土生，土多金埋；土賴火生，火多土焦；火賴木生，木多火熾；木賴水生，水多木漂；水賴金生，金多水濁。金能生水，水多金沉；水能生木，木盛水縮；木能生火，火多木焚；火能生土，土多火埋；土能生金，金多土弱。

Xu Dasheng of the Song Dynasty discusses the concept of "excess and deficiency" in the Five Phases, which is one of the most practical sets of mnemonics for selecting the Useful God. The first set explains "too much of what generates me is harmful": gold relies on earth to be generated, but too much earth buries the gold; earth relies on fire to be generated, but too much fire burns the earth; fire relies on wood to be generated, but too much wood causes fire to become excessive and uncontrollable; wood relies on water to be generated, but too much water floats the wood and makes it rootless; water relies on metal to be generated, but too much metal makes the water murky. The second set explains "too much of what I generate is exhausting me": gold generates water, but too much water submerges the gold; water generates wood, but too much wood absorbs the water; wood generates fire, but too much fire burns the wood; fire generates earth, but too much earth buries the fire; earth generates metal, but too much metal weakens the earth. When these two sets are considered together, they represent the concepts of "heavy generation and buried self" and "excessive food and injury stealing energy" in命学. Readers should remember: mutual generation is beneficial, but when it becomes excessive, it leads to imbalance and problems.

金能剋木，木堅金缺；木能剋土，土重木折；土能剋水，水多土流；水能剋火，火多水熱；火能剋金，金多火熄。金衰遇火，必見銷鎔；火弱逢水，必為熄滅；水弱逢土，必為淤塞；土衰遇木，必遭傾陷；木弱逢金，必為砍折。強金得水，方挫其鋒；強水得木，方洩其勢；強木得火，方化其頑；強火得土，方止其焰。強土得金，方制其壅。

The third group explains "the one I overcome becomes too strong and harms me": metal can overcome wood, but if wood is too hard, metal is damaged; wood can overcome earth, but if earth is too thick, wood is broken; earth can overcome water, but if water is too much, earth is washed away; water can overcome fire, but if fire is too much, water is burned and evaporated; fire can overcome metal, but if metal is too much, fire is extinguished. The fourth group explains "when I am weak and meet the one that overcomes me, I will suffer serious harm": weak metal meets fire and is melted; weak fire meets water and is extinguished; weak water meets earth and is blocked; weak earth meets wood and is collapsed; weak wood meets metal and is cut. The fifth group explains "the strong should be released rather than restrained": excessive metal needs water to release its strength, thus reducing its sharpness; excessive water needs wood to release its flow, thus guiding its force; excessive wood needs fire to release its rigidity, thus softening it; excessive fire needs earth to release its intensity, thus controlling its flame; excessive earth needs metal to release its blockage, thus smoothing it. These five groups together form the outline of selecting the useful god: excess should be released or restrained, deficiency should be generated or supported, and release is often better than harsh restraint.

《窮通寶鑑》云：生於春月之木，餘寒猶有。得火溫燠，別無盤屈之患。得水潤之，而有舒暢之美。然水多則木溼，水缺則木枯，必須水火既濟方佳。至於土多則損力堪虞，土薄則豐財可許。如逢金重，見火無傷，假使木強，得金乃發。夏月之木，根幹葉燥，盤而且直，曲而已伸。欲其水盛，而成滋潤之力，誠不可少。忌其火旺，而招焚化之憂，故獨為凶。喜土在薄，不宜重厚，厚則反為災咎。惡金在多，不可欠缺，缺則不能琢削。重重見木，徒以成林。疊疊逢華，終無結果。

The "Qiong Tong Bao Jian" classifies the suitability and inappropriateness of each season based on the Five Phases of the day's main element, making it a convenient introductory table for the method of adjusting the climate. First, let's discuss wood. Wood born in spring still has residual cold; if it receives fire to warm it, it will not be curled and cramped; if it receives water to moisten it, it will be full of vitality and flourish. However, too much water makes the wood damp, and too little water makes the wood dry. Therefore, water and fire must be properly balanced ("Ji Ji") to be good. As for earth, too much earth drains the strength of wood, which is a concern; thin earth allows wood to loosen the earth and gain wealth, which is acceptable. If there is heavy metal, as long as fire controls the metal, it is not a problem; if the wood itself is strong, it actually needs metal to cut and shape it for prosperity. Wood born in summer has its roots, trunk, and leaves withered, though its form is upright, it has already reached its limit. It urgently needs abundant water to moisten it; this is absolutely essential. The greatest danger is excessive fire, which may cause burning. Therefore, summer wood particularly considers fire as harmful. It prefers thin earth rather than thick earth, as thick earth brings misfortune. It dislikes too much metal, but it cannot be entirely absent, for without metal, wood cannot be shaped into useful objects. If wood appears repeatedly, it only grows into a forest without bearing fruit; even if flowers bloom abundantly, they will not bear fruit.

秋月之木，氣漸淒涼，形漸凋敗。初秋之時，火氣未除，猶喜水土以相滋。中秋之令，果已成實，欲得剛金而修削。霜降後不宜水盛，水盛則木漂。寒露節又喜火炎，火炎則木實。木多有多材之美，土厚無己任之才。冬月之木，盤曲在地。欲土金而培養，惡水盛而亡形。金縱多不能克伐，火重見溫燠成功。歸根復命之時，木病安能輔助。惟忌死絕，只宜生旺。

Now about the wood of autumn and winter. Wood born in autumn gradually becomes bleak and withered, and should be divided into three stages to consider: in early autumn, the fire still lingers, so it still prefers water and earth to nourish it; in mid-autumn, the fruits are already formed, so it needs strong metal to shape it into an object; after the frost begins, too much water is not suitable, as excessive water would make the wood float and rootless; at the beginning of cold dew, it prefers fire to warm it, and with warmth, the wood can bear fruit. If there is much wood in autumn, it shows the beauty of having various qualities; if the earth is thick, then the wood lacks strength to bear responsibility ("lacks the talent to take on a role"). Wood born in winter is curled and hidden underground: it hopes for earth and metal to cultivate it, and it most dislikes excessive water which causes its form to vanish (too much water makes the wood float). Even if there is much metal, it cannot cut through it (winter wood is hidden, and the metal is also cold and weak); if there is much fire, several layers are needed to warm it successfully. At this time, it is the season when all things return to their roots, and the wood itself is already sick, so it cannot help others. Therefore, winter wood only fears being in a dead or dying state, and it is most suitable to be in a thriving and vigorous phase.

《窮通寶鑑》云：生於春月，母旺子相，勢力並行。喜木生扶，不宜過旺，旺則火炎。欲水既濟，不愁興盛，盛則霑恩。土多則蹇塞埋光，火盛則傷多爆燥。金見多可以施功，縱重疊妻財猶遂。夏月之火，勢力行權。逢水制，則免自焚之咎。見木助，必招夭折之患。遇金必作良工，得土遂成稼穡。金土雖為美麗，無水則金燥土焦。再加火助，太過傾危。

Now discussing fire. Fire born in spring month has its mother (wood) strong and its son (fire) in the phase of growth, with both mother and son forces active: it prefers wood to generate and support it, but wood should not be too strong, for excessive wood would cause fire to become too intense without control. It hopes for water to harmonize (water and fire in harmony), and does not worry about excessive water, for abundant water is actually beneficial. Too much earth would block the fire's energy and bury its brightness; if fire becomes too strong, it would cause excessive burning and dryness. Excess metal can actually be useful as it allows fire to refine and shape metal, even if metal is abundant, it still brings good fortune in wife and wealth. Fire born in summer month is at its peak of power: encountering water to control it prevents self-destruction; encountering wood to assist it leads to premature death. Meeting metal allows fire to become a skilled craftsman (fire refines metal into tools), and meeting earth allows fire to benefit agriculture (fire generates earth). However, although metal and earth are beneficial, without water, metal would become dry and earth would crack; adding fire to assist further would lead to excess and danger.

秋月之火，性息體休。得木生，則有復明之慶。遇水克，難逃隕滅之災。土重而掩息其光，金多而損傷其勢。火見火以光輝，縱疊見而轉利。冬月之火，體絕形亡。喜木生而有救，遇水克以為殃，欲土制為榮，愛火比為利。見金而難任為財，無金而不遭妻害。天地雖傾，水火難滅。

Now discussing fire in the autumn and winter seasons. Fire born in autumn has its nature exhausted and its form resting; if wood comes to nourish it, there will be joy in its rekindling; if water comes to overcome it, it will suffer the disaster of extinction. Heavy earth will cover its light, and abundant metal will damage its strength. At this time, fire meeting fire becomes a brilliant light, and even if it appears repeatedly, it turns into a favorable situation. Fire born in winter has its form completely extinguished and its essence destroyed; it benefits from wood to nourish it and suffers from water to overcome it. It hopes for earth to control water and thus becomes prosperous, and it prefers fire as a companion to assist it. At this time, if metal appears, the day's main element (the sun) is weak and cannot bear the wealth (metal), thus becoming a burden; without metal, it will not suffer from the harm of wife and wealth. The last sentence, "Although heaven and earth may tilt, fire and water cannot be extinguished," means that although fire is at its weakest, as long as there is a trace of wood and fire, it will not completely vanish. The principles for using fire in the four seasons can be summarized as: spring fire benefits from water and wood, summer fire must be controlled by water, autumn fire needs wood to nourish it, and winter fire requires fire to assist wood and dislikes water.

《窮通寶鑑》云：生於春月，其勢虛弱。喜火生扶，惡木太過。忌水氾濫，欲喜比助。得金而制木為祥，金若多仍盜土氣，夏月之土，其勢燥烈。得盛水滋潤成功，忌旺火煅煉焦赤。木助火炎，生克無良。金生水泛，妻財有益。見比肩蹇滯不通，如太過又喜木襲。

Now discussing earth. Earth born in spring is weak (wood is strong and overpowers earth): it favors fire to generate and support it, and dislikes excessive wood; it fears water overflowing to冲荡 it, and hopes for similar earth to help. If metal comes to control wood, it is a good omen, but if metal is too much, it will still steal the earth's strength. Earth born in summer is dry and fierce: it needs abundant water to moisten it for success, and fears strong fire to roast it dry and cracked. Wood assisting fire makes fire even more intense, which is bad both for generation and for overcoming; metal generating water makes water moist, which benefits wife and wealth. At this time, seeing similar earth (same type of earth) leads to stagnation; if earth is indeed too much, it favors wood to loosen and overcome it. Note that both spring and summer earth favor water, but spring earth's favoring of water is for adjustment beyond the wood overcoming, while summer earth's favoring of water is an urgent need for regulation, and the urgency is very different.

秋月之土，子旺母衰。金多而耗盜其氣，木盛而制伏純良。火重重而不厭，水泛泛而非祥。得比肩則能助力，至霜降不比無妨。冬月之土，外寒內溫。水旺財豐，金多子秀。火盛有榮，木多無咎。再加土助猶佳，惟喜身強足壽。

Now regarding the earth in autumn and winter. Earth born in autumn, when the metal is strong and the earth is weak: too much metal will consume and steal the earth's energy, while strong wood is actually beneficial as it can control and loosen the earth, which is good. Although heavy fire is not disliked, as fire can generate earth, but excessive water is not auspicious. Having similar earth elements can help, but after the frost begins, earth is naturally strong, so even without similar elements it is acceptable. Earth born in winter, with external cold and internal warmth: strong water indicates wealth (as earth controls water, which is considered wealth), abundant metal indicates good sons (as earth generates metal, which is considered sons), strong fire brings honor (as fire warms the earth), and excessive wood does not cause harm. Adding more earth is also beneficial. In summary, only strong earth is desired, as strong earth ensures a long life. The principles for using earth in the four seasons are: spring and summer earth should avoid being weak and dry, autumn earth should avoid being drained, and winter earth should avoid being too cold. Fire and similar elements are almost universally helpful in all seasons.

《窮通寶鑑》云：生於春月，餘寒未盡，貴乎火氣為榮，性柔體弱，欲得厚土輔助。水盛增寒，難施鋒銳之勢。木旺損力，反招銼鈍之危。金來比助扶持最喜，比而無火，失類非良。夏月之金，性尚在柔，形未執方，尤嫌死絕。火多而卻為不厭，水盛而滋體呈祥，見木而助鬼傷身，遇金而扶持精壯。土薄而最為有用，土厚而埋沒無光。

Now discussing metal. Metal born in spring still has residual cold; it is valuable to have fire to enhance its brilliance; it is soft and weak, and it hopes to have thick earth to support it. Excess water will only increase coldness, and the sharp edge of metal cannot be fully expressed; strong wood will consume metal's strength, leading to danger of being blunt and defeated. It most prefers similar metal to support and assist it; but if there is only similar metal without fire, even though there is much of the same kind, it is not good. Metal born in summer is still soft and its form is not yet determined, especially disliking the dead and绝 places (metal dies at午 and is绝 at寅). Too much fire is not disliked (fire can refine metal into tools, but water is needed to balance it), abundant water can nourish metal and is auspicious; encountering wood helps fire, which becomes a harmful force to injure the body, meeting metal gives similar support and makes it strong and vigorous. Thin earth is most useful (thin earth can produce metal without burying it), but thick earth buries metal and makes it dull. Here, the term "助鬼" refers to the god that overcomes me. In summer, fire is the god that overcomes metal; wood generating fire is assisting the harmful force.

秋月之金，當權得令。火來煅煉，遂成鐘鼎之材。土多培養，反為頑濁之氣。見水則精神越秀，逢木則琢削施威。金助愈剛，剛過必缺。氣重愈旺，旺極則害。冬月之金，形寒性冷。木多則難旋琢削之功，水盛而未免沉潛之患。土能制水，金體不寒，火來取土，子母成功。喜比肩聚氣相扶，欲官印溫養為利。

Now discussing the metal of autumn and winter. Metal born in autumn is in its prime and strong: with fire to refine it, it becomes a valuable bell or tripod; with excessive earth to cultivate it, it turns into dull and turbid energy. When it meets water, its spirit becomes more refined and bright (metal and water nourish each other); when it meets wood, it can display its power of cutting and shaping. More metal will only make it harder, and excessive hardness leads to damage; the stronger the energy, the more vigorous it becomes, but when it reaches its peak, it turns into a disaster. Metal born in winter is cold in form and nature: too much wood prevents it from displaying its carving power, and too much water may cause it to be submerged and hidden. Earth can control water, so the metal will not be cold; fire can generate earth, and both son (metal) and mother (earth) can be successful. At this time, it is favorable to have similar elements to gather energy and support each other, and to have official stars and seal tokens to warm and nourish it. The principles for using metal in the four seasons are: spring metal needs fire and earth, summer metal needs water and earth, autumn metal needs fire and water, and winter metal needs fire and earth — all are centered around the concepts of 'warmth' and 'refinement'.

《窮通寶鑑》云：生於春月，性濫滔淫。再逢水助，必有崩堤之勢。若加土盛，則無泛漲之憂。喜金生扶，不宜金盛，慾火既濟，不要火多。見木而可以施功，無土而仍愁散漫。夏月之水，執性歸源，時當涸際，欲得比肩。喜金生而助體，忌火旺而太炎。木盛則耗盜其氣，土旺則剋制其流。

Water is discussed last. Water born in spring is overflowing and unrestrained. If more water comes to assist it, there will be a risk of breaking the embankments. If there is strong earth, there will be no worry of flooding. It is favorable to have metal to generate and support it, but metal should not be too strong (too much metal makes water turbid). It is also good to have fire to assist, but fire should not be excessive. Seeing wood is beneficial because water generates wood and the energy can be guided. However, if there is no earth to control it, there is still worry of dispersion and lack of direction. Water born in summer is stubborn and desires to return to its source, especially during dry periods. It is favorable to have similar elements to gather together. Metal is good to generate and support it, but excessive fire is harmful as it becomes too hot. Strong wood consumes its energy (water generates wood), and strong earth restrains its flow. The key for summer water is "source" — it must have metal as the source and similar elements to assist. Otherwise, it will dry up completely when encountering fire or earth.

秋月之水，母旺水相，裡瑩表光。得金助則能清澄，逢土旺則嫌混濁。火多而財盛，太過不宜。木重而妻榮，中和為利。重重見水，增其氾濫之憂，疊疊逢土，始得清平之意。冬月之水，司令專權。遇火則增暖除寒，見土則形藏歸化。金多反曰無義，木盛是謂有情。土太過剋制水死，水泛漲喜土為堤。

Now let's discuss water in the autumn and winter seasons. Water born in autumn has a strong mother (metal) and is in its phase, appearing crystal clear inside and smooth on the surface. With the help of metal, it can become clear; however, when earth is strong, it tends to become turbid. Too much fire is good as fire is overcome by water (water controls fire, which is considered wealth), but too much is not suitable. Heavy wood brings honor to the wife, but still, moderation is best. If water is repeated, it only increases the danger of flooding; if earth is layered, it brings peace. Water born in winter is in its season and has authority. When it meets fire, it warms and removes cold; when it meets earth, it takes form and is contained, each returning to its proper place. Too much metal is called "no meaning" (both metal and water are cold, mother and son are both cold, only increasing coldness), while too much wood is called "with feeling" (water nourishes wood, and the energy flows smoothly). If earth is too strong, it will suppress water and cause it to die; if water is too strong, it is good to have earth to act as a dam. The principles for using water in the four seasons are: spring water needs earth to control it, summer water needs metal to generate and assist it, autumn water needs metal but dislikes earth causing turbidity, and winter water needs fire to warm it and wood to release its energy. This concludes the section on the favorable and unfavorable elements of the Five Phases in the four seasons from the "Qiong Tong Bao Jian." This is a quick reference table for the use of elements according to the seasons.

按：《滴天髓》之論十干宜忌，可謂義理精深矣，沈孝瞻之論干支異同，可謂發前人之未發矣。徐大升論五行生剋，《窮通寶鑑》之論五行四時宜忌，俱可謂簡括詳明矣。然初學讀此，猶難解悟，茲特提綱攜領言之，俾研究命理者，知宜忌所在，即可定用神之去取也。凡日主屬木者，須辯其木勢盛衰。木重水多則為盛，宜金斫木，金少者逢土亦佳。木微金剛則為衰，宜火制金，火少逢木亦妙。至於水盛則木漂，取土為上，火次之。土重則木折，取木為上，水次之。火多則木焚，取水為上，金次之。

Yuan Shushan remarked: The "Di Tian Mei" discusses the suitability and prohibitions of the ten heavenly stems with profound reasoning. Shen Xiaozhan's discussion on the differences between heavenly stems and earthly branches can be said to have opened new avenues not previously explored. Xu Dasheng's analysis of the generation and overcoming of the Five Phases, and the "Qiong Tong Bao Jian" discussing the suitability and prohibitions of the Five Phases according to the four seasons, are all concise and comprehensive. However, for beginners, reading these works is still difficult to fully grasp. Therefore, the following explanation will summarize and present the key points clearly, so that those studying divination can immediately understand the suitability and prohibitions, and thus determine the selection of the useful god. First, for a day master belonging to the wood element: one must first determine the strength and weakness of the wood. If the wood is heavy and water is abundant, it is considered strong, and gold should be used to cut the wood; if gold is scarce, encountering earth (earth can generate gold) is also good. If the wood is weak and gold is strong, it is considered weak, and fire should be used to overcome gold; if fire is scarce, encountering wood (wood can generate fire) is also effective. As for excessive water causing the wood to float, earth is the best choice (earth can control water), followed by fire; excessive earth causing the wood to break, wood is the best choice (twin elements support the body and relieve the earth), followed by water; excessive fire causing the wood to burn, water is the best choice (water can control fire), followed by gold. This is the practical approach of first determining the strength and weakness, then selecting the useful god.

凡日主屬火者，須辯其火力有餘不足，火炎木多，則為有餘，宜水濟之，水衰者，逢金亦妙。火弱水旺，則為不足，宜土制水，土衰者逢火亦妙。至於木多則火熾，取水為上，金次之。金多則火熄，取火為上，木次之。土多則火晦，取木為上，水次之。凡日主屬土者，須辯其土質厚薄，土重水少則為厚，宜木疏土。木弱者，逢水亦佳。土輕木盛則為薄，宜金制木，金弱者，逢土亦妙。至於火多則土焦，取水為上，金次之。水多則土流，取土為上，火次之。金多則土弱，取火為上，木次之。

For a day stem belonging to fire: first determine whether the fire is excessive or insufficient. If fire is strong and there is a lot of wood, it is considered excessive, and water is suitable to balance it; if water is weak, encountering metal (which can generate water) is also good. If fire is weak and water is strong, it is considered insufficient, and earth is suitable to control water; if earth is weak, encountering fire (which can generate earth) is also good. Regarding wood being excessive, it makes fire stronger, so water is best, and metal is secondary; if metal is excessive, it extinguishes fire (as metal disperses fire's strength in overcoming it), so fire is best (twin fire supports the self), and wood is secondary; if earth is excessive, it dims fire (as fire generates earth and loses its strength), so wood is best (wood can control earth and generate fire), and water is secondary. For a day stem belonging to earth: first determine whether the earth is thick or thin. If earth is heavy and water is scarce, it is considered thick, and wood is suitable to loosen earth; if wood is weak, encountering water (which can generate wood) is also good. If earth is light and wood is abundant, it is considered thin, and metal is suitable to control wood; if metal is weak, encountering earth (which can generate metal) is also good. Regarding fire being excessive, it scorches earth, so water is best, and metal is secondary; if water is excessive, it erodes earth, so earth is best (twin earth supports the self), and fire is secondary; if metal is excessive, it weakens earth, so fire is best (fire can control metal and generate earth), and wood is secondary.

凡日主屬金者，須辯其金質老嫩。金多土厚則為老，宜火鍊金，火衰者逢木亦妙。木重金輕則為嫩，宜土生金，土衰者逢金亦佳。至於土多則金埋，取木為上，水次之。水多則金沉，取土為上，火次之。火烈則金傷，取水為上，金次之。凡日主屬水者，須辯其水勢大小。水多金重則為大，宜土御水，土弱者逢火亦妙。水少土多則為小，宜木克土，木弱者逢水亦佳。至於金多則水濁，取火為上，木次之。火炎則水灼，取水為上，金次之，木多則水縮，取金為上，土次之。

For a day master belonging to the metal element: first determine whether the metal is old or young. If there is a lot of metal and thick earth, it is considered old, and fire is suitable to refine the metal; if the fire is weak, encountering wood (wood can generate fire) is also good. If there is heavy wood and light metal, it is considered young, and earth is suitable to generate metal; if the earth is weak, encountering metal (same element to support the day master) is also good. If there is too much earth, the metal is buried, so wood is the best choice (wood can control earth), and water is the next. If there is too much water, the metal is submerged, so earth is the best choice (earth can control water), and fire is the next. If there is strong fire, it harms the metal, so water is the best choice (water can control fire), and metal is the next. For a day master belonging to the water element: first determine whether the water flow is strong or weak. If there is a lot of water and heavy metal, it is considered strong, and earth is suitable to control the water; if the earth is weak, encountering fire (fire can generate earth) is also good. If there is little water and heavy earth, it is considered weak, and wood is suitable to control the earth; if the wood is weak, encountering water (same element to support the day master) is also good. If there is too much metal, the water becomes turbid, so fire is the best choice (fire can control metal), and wood is the next. If there is strong fire, the water becomes scorched, so water is the best choice (same element to support the day master), and metal is the next. If there is too much wood, the water becomes restricted, so metal is the best choice (metal can control wood and generate water), and earth is the next. For each of the five elements as the day master, the general rule is: first determine whether the element is excessive or insufficient. If it is excessive, take the element that controls and drains it. If it is insufficient, take the element that generates and supports it. If the chosen element is weak, then take the element that generates it as the secondary choice.

萬育吾曰：二氣者，陰陽也；五行者，金、木、水、火、土也，時者，春、夏、秋、冬也；地者，冀、青、兗、徐、揚、荊、梁、雍、豫也。蓋天有陰陽，行於四時；地有五行，具於九州，正朱子所謂五行質具於地、氣行於天，故天有春夏秋冬，地有金木水火，皆以時地相為用也。今之談命者，但知論陰陽五行而不知兼論方隅與晝夜陰晴，所以有年日月時同而貴賤壽夭迥異，便謂五行無據，啟世人不信命之疑，亦誣點。

This passage discusses why people with the same八字 may have vastly different destinies of wealth and poverty. Wan Minying attributes the difference to the place of birth and whether it is day or night, and whether the weather is clear or cloudy. He first lists four variables: the so-called "two energies" refer to yin and yang; the so-called "five phases" refer to metal, wood, water, fire, and earth; the so-called "time" refers to spring, summer, autumn, and winter; and the so-called "place" refers to the nine states divided by the Xia Yu: Ji, Qing, Yan, Xu, Yang, Jing, Liang, Yong, and Yu. Heaven has yin and yang, which operate through the four seasons; the earth has the five phases, which are distributed among the nine states. This is exactly what Zhu Xi said: "the five phases are embodied in the earth, and the energies move in the sky." Therefore, the sky has spring, summer, autumn, and winter, while the earth has metal, wood, water, fire, and earth. The two must rely on time and place to interact with each other. Now, those who discuss fate only consider yin and yang and the five phases, but do not take into account direction and whether it is day or night, and whether the weather is clear or cloudy. Therefore, when they encounter cases where the year, month, day, and hour are all the same, yet the person's wealth, poverty, longevity, and short life are completely different, they say that the five phases have no basis, which causes people to doubt the reliability of fate. This is a misunderstanding and an injustice to the study of fate.

嗟夫，人生天地，莫逃五行；九州分疆，風氣異宜，陰晴寒暖，理難一律。人稟天地靈氣以生一時，得氣各自不同，所以貴賤壽夭難以八字拘也。且以甲乙寅卯屬木，生於兗、青為得地，春令為得時。丙丁巳午屬火，生於徐、揚為得地，夏令為得時。戊己辰戌丑未屬土，生於豫州為得地，四季月為得時。庚辛申酉屬金，生於荊梁為得地，秋冬為得時。壬癸亥子屬水，生於冀、雍為得地，冬令為得時。況晝夜陰晴之間有寒有暖，陰陽造化之內有喜有忌，生剋制化，抑揚輕重，妙在識其通變，不可執一論也。

Wan Minying remarked: Human beings live between heaven and earth, and no one can escape the Five Phases. However, the nine provinces have different territories, and the climate and soil vary, so the principles of yin and yang, clear and rainy days, cold and warm, cannot all be the same. People receive the vital energy of heaven and earth at a particular time, and the energy they receive varies from person to person, so wealth and poverty, longevity and short life cannot be determined solely by the eight characters. He then provided a table of the Five Phases' "getting the right place": Jia and Yi belong to wood, and those born in Yanshou and Qingzhou (present-day Shandong area) are considered to have the right place, and those born in spring are considered to have the right time. Bing and Ding belong to fire, and those born in Xuzhou and Yangzhou (present-day Jiangsu, Anhui, Zhejiang area) are considered to have the right place, and those born in summer are considered to have the right time. Wu and Ji belong to earth, and those born in Yuzhou (present-day Henan) are considered to have the right place, and those born in the fourth months are considered to have the right time. Geng and Xin belong to metal, and those born in Jingzhou and Liangzhou (present-day Hubei, Sichuan, Yunnan, Guizhou area) are considered to have the right place, and those born in autumn are considered to have the right time. Ren and Gui belong to water, and those born in Jizhou and Yongzhou (present-day Hebei, Shaanxi area) are considered to have the right place, and those born in winter are considered to have the right time. Moreover, between day and night, clear and rainy days, there are cold and warm, and within the transformations of yin and yang, there are favorable and unfavorable factors. The principles of generating, controlling, overcoming, transforming, restraining, and balancing, the subtleties lie in understanding change and variation, and one should not stick to a fixed view.

按：凡八字用神所取在木者，生春令，產兗青諸域（此就禹域而言，餘仿此。）必發，晴雨晝夜相同。若生秋令，產荊梁諸域不發，天雨夜深猶可，天晴傍午更遜。用神所取在火者，生夏令，產徐揚諸域必發，天晴傍午大發，天雨夜深稍滅。若生冬令，產冀雍諸域不發，天晴傍午尚可，天雨夜深更遜。

Yuan Shushan says, the above should be made into specific rules for reference. For those whose destiny relies on wood as their useful god: if born in spring and in the area of Yanqing (which refers to the old territories of the Xia Yu's Nine States, same below), they will certainly achieve success, regardless of whether it is sunny, rainy, or night; if born in autumn and in the area of Jingliang, they will not achieve success, but those born during rain or deep night are somewhat better (rain and night belong to water, which nourishes wood), while those born on a sunny day near noon are even worse (sunny noon belongs to fire, which drains wood's energy and helps metal). For those whose destiny relies on fire as their useful god: if born in summer and in the area of Xuyang, they will certainly achieve success, with those born on a sunny day near noon achieving great success, and those born during rain or deep night slightly less so; if born in winter and in the area of Jiyong, they will not achieve success, but those born on a sunny day near noon are somewhat better, while those born during rain or deep night are even worse. The method here is consistent: if the geographical advantage and the heavenly timing support the useful god, success follows; if they damage the useful god, success does not follow. The distinction between day and night, and between sunny and rainy conditions, serves as the final layer of adjustment.

用神所取在土者，生四季，產豫州諸域必發，天晴傍午大發，天雨夜深稍滅。若生春令，產兗青諸域不發，天青傍午尚可，天雨夜深更遜。用神所取在金者，生秋令，產荊梁諸域必發。天雨夜深猶可，天晴傍午稍滅。若生夏令，產徐揚諸域不發，天晴傍午尚可，天域夜深更遜。用神所取在水者，生冬令，產冀雍諸域必發，天雨夜深大發，天晴傍午稍滅。若生夏令及四季，而又生徐揚豫諸域，天雨夜深尚可，天晴傍午更遜。

The Useful God is taken as earth: those born in the fourth, fifth, sixth, or seventh months, and in the Yu State region, will certainly achieve success. If born on a clear day near noon, they will achieve great success; if born on a rainy night, their success will be slightly less. If born in spring and in the Yan and Qing regions, they will not achieve success. If born on a clear day near noon, they can still achieve some success (the original text says 'tian qing' instead of 'tian ying'), but if born on a rainy night, their success will be even worse. The Useful God is taken as metal: those born in autumn and in the Jing and Liang regions will certainly achieve success. If born on a rainy night, they will achieve good success; if born on a clear day near noon, their success will be slightly less. If born in summer and in the Xu and Yang regions, they will not achieve success. If born on a clear day near noon, they can still achieve some success, but if born on a rainy night, their success will be even worse. The Useful God is taken as water: those born in winter and in the Ji and Yong regions will certainly achieve success. If born on a rainy night, they will achieve great success; if born on a clear day near noon, their success will be slightly less. If born in summer or in the fourth, fifth, sixth, or seventh months, and in the Xu, Yang, and Yu regions, then if born on a rainy night, they can still achieve some success, but if born on a clear day near noon, their success will be even worse. By combining these five points, readers can create a four-layer comparison table of 'Useful God - season - region - day and night weather' for reference.

蓋八字用神，全賴天時、地利交互資助。兩得者大發，得天時而不地利者次，得地利而不得天時者又次。若天時地利皆不得，則用神無所依附，獨木不能成林，孤軍不能獨勝，必諸貧夭。然先哲有言，勤儉以救貧，攝生以治夭，此又人力所當自盡力，足以培補後天者也。

Yuan Shushan concluded that the useful god in the four pillars of destiny relies entirely on the mutual assistance of heavenly timing and earthly advantage. If both heavenly timing and earthly advantage are greatly obtained, it is the best case; if one obtains heavenly timing but not earthly advantage, it is a secondary case; if one obtains earthly advantage but not heavenly timing, it is a third-rate case; if neither heavenly timing nor earthly advantage is obtained, then the useful god has no support, just like a single tree cannot form a forest or a lone army cannot win a battle, which will surely result in poverty, low status, and an early death. However, previous sages said: diligence and frugality can save from poverty, and proper health care can cure early death. This is again something that human effort should strive to fulfill, sufficient to make up for the later heaven beyond the earlier heaven. These last two sentences are extremely important, representing Yuan Shushan's consistent position throughout his entire work—destiny only discusses the limits of the earlier heaven, but human affairs still have things that can be done, and one must never give up one's own efforts just because of fate.

《子平撮要》云：比肩要逢官煞制，《玄機賦》云：日干無氣遇劫為強。

From here on, Yuan Shushan explains the suitability and inappropriateness of the ten heavenly stems one by one, categorizing them into five types: ratio, food, wealth, official, and seal. Each section begins with more than two lines of ancient aphorisms, followed by his own commentary that thoroughly explains the underlying principles. This section discusses "Jiapan" (also including "Jiecai" and "Bai Cai" which are treated together). He first quotes two contradictory statements: "Jiapan needs to meet official star and seven evils to be restrained" from "Ziping Cuoyao," meaning Jiapan requires official stars and seven evils to restrain it; and "When the day stem lacks strength, encountering Jiapan becomes strong" from "Xuanji Fu," meaning when the day stem lacks strength, encountering Jiapan instead becomes powerful. These two statements seem contradictory, but they each have their own conditions. The following commentary aims to clarify these two conditions. This is also a common practice in our school: all ancient aphorisms have their conditions for validity. Without clear conditions, each line can be used or discarded.

按：比肩何以要官煞制，蓋日主太強，八字中比肩、劫財、敗財曾見疊出，而傷官、食神鮮見，必須官煞以制之，始可循正軌。猶人之兄弟眾多，必須長官以約束之，嚴師以教導之，乃成優美人材。故《子平撮要》云：比肩要逢官煞制，日干無氣何以遇劫為強，蓋日主太弱，八字中並無正印，而官、煞、財、傷甚重，不得己而籍劫財、敗財之贊助。猶人之身體廢馳，不能自治，必須兄弟輩襄理一切，乃可轉弱為強。故《玄機賦》云：日干無氣，遇劫為強。

Yuan Shushan explains: Why does the same ratio of the same element require official stars or seven evils to restrain? This is in reference to a situation where the day stem is too strong. In the four pillars, the same ratio and the loss of wealth appear repeatedly, while the official stars and the evil stars are rare, with nowhere for the energy to be released. Therefore, it is necessary to use official stars or seven evils to restrain the energy, so that the situation can be brought back to order. It is like a person with many brothers who must be restrained by an official or taught by a strict teacher in order to become an outstanding person. Therefore, the book "Zi Ping Cuo Yao" says, "The same ratio needs to meet official stars or seven evils to be restrained." Conversely, when the day stem is weak, why does encountering the same ratio and the loss of wealth turn it stronger? This is in reference to a situation where the day stem is too weak. In the four pillars, there is no proper birth star to support the day stem, while the official stars, seven evils, wealth, and evil stars are all strong. The day stem is isolated and unable to support itself, and thus has to rely on the same ratio and the loss of wealth to help. It is like a person whose body is weak and unable to take care of himself, who must rely on his brothers to manage everything, thus turning weakness into strength. Therefore, the book "Xuan Ji Fu" says, "When the day stem is weak, encountering the same ratio makes it strong." Clearly, the same ratio and the same loss of wealth can be harmful when the day stem is strong, but beneficial when the day stem is weak. The key to judgment lies only in the strength or weakness of the day stem.

《子平撮要》云：用之食神不可奪，《古歌》云：食神最喜劫財鄉。按：用之食神，何以不可奪？蓋日主太強，八字中比劫林立，而財官卒鮮，正賴食神，盜洩其精華，使之盡其所長，若見印綬以奪之，嗚呼可。猶人之年方少壯，正可抒發抱負，進取利名。若以微祿羈靡之，虛榮束縛之，豈非貽誤人耶？故《子平撮要》云：用之食神不可奪。

This section discusses the food god (食神). It begins with two quotes: "When the food god is used as the useful god, it must not be taken away" from "Ziping Cuo Yao" — meaning that when the food god is used as the useful god, it should not be taken away by the official star (印绶); "The food god most prefers the劫财 (robbery wealth) destiny" from "Guge" — meaning the food god is most favorable when encountering the劫财 destiny. Yuan Shushan explains: why is the food god not to be taken away when it is used as the useful god? This is said when the day master is too strong — in the four pillars, the same zodiac signs and the robbery wealth stars are numerous, while the wealth star and official star are very scarce. At this time, the food god is relied upon to steal and release the essence of the day master, allowing it to fully express its potential. If at this time the official star comes to take away the food god (the official star taking away the food god is called "reverse food" or "the hawk god taking away the food"), it would be bad. It is like a person in his youth and strength, who should express his ambitions and strive for success, yet being bound by a small salary and restricted by empty fame. Is that not a waste of his potential? Therefore, "Ziping Cuo Yao" says "When the food god is used as the useful god, it must not be taken away."

食神又何以最喜劫財？蓋日主太弱，八字中食神重重，而又有財無印，用財星而日主力量難勝，用食神而元氣更傷，不得已籍劫財、敗財之贊助。猶人之精神不足，時務太繁，必須得同心者輔佐之，乃可化難為易。故《古歌》云：食神最喜劫財鄉。

Why does the food god (食神) most favor the劫财 (robbery star)? This is discussed in the context of a weak day master (日主). In a birth chart, if there are many food gods and only wealth stars (财星) without the印绶 (mold star), one cannot use the wealth star because the day master is too weak to bear the burden (too much wealth for a weak body). Using the food god is also not advisable, as it would further drain the vitality. In such a case, one has to rely on the劫财 and败财 (loss stars) to assist. It is like a person with insufficient energy facing too many tasks; he must rely on others to help, making difficult things easy. Therefore, the ancient song says, "The food god most favors the劫财's native land." By reading this section together with the previous one, we can see Yuan Shushan's fixed method of discussing favorable and unfavorable factors: for the same heavenly stem, first discuss how to use it when the day master is too strong, then how to use it when the day master is too weak. By comparing the two, the scope of application of the ancient oral formulas becomes clear.

《古歌》云：傷官傷盡最為奇。又云：傷官見官禍百端。《子平撮要》云：傷官猶喜見財星。《玄機賦》云：傷官用印宜去財。《古歌》云：傷官不怕比劫逢。

This section discusses the concept of "Shangguan" (a type of heavenly stem in divination). It quotes five ancient sayings in succession, which seem to contradict each other at first glance. The "Ancient Song" says, "Shangguan must be fully expressed to be extraordinary" — meaning that Shangguan should be fully manifested to be remarkable. Another line from the same source says, "Shangguan meeting official stars brings hundred misfortunes" — implying that when Shangguan meets the official star, it brings many troubles. The "Ziping Cuyao" states, "Shangguan prefers to see the wealth star" — suggesting that Shangguan is favorable when the wealth star is present. The "Xuanji Fu" says, "When Shangguan uses the seal star, it is better to remove the wealth star" — indicating that when the seal star is used to control Shangguan, the wealth star should be eliminated. Another line from the "Ancient Song" says, "Shangguan does not fear meeting the same heavenly stem or the劫 star" — meaning that Shangguan is not afraid of encountering the same heavenly stem or the劫 star. These five lines together may confuse beginners. Yuan Shushan then explains the underlying premises for each statement. This section is the most logically structured part of the entire school, and readers are advised to study it carefully.

按：傷官何以傷盡為奇？蓋日主太強，八字比劫重逢，而財星太少，正賴傷官生財，以盡其妙。猶人之年少家貧，必須振刷精神，擴張事業，故《古歌》云：傷官傷盡最為奇。傷官又何以見官為禍？蓋日主太強，八字中比劫重逢，而傷官當道，若見正官，則傷官必奮起而箋害之。猶人之背理涉訟，恃強汙官，有不遭譴責者乎？故又云：傷官見官禍百端。

Yuan Shushan says: Why must the official be completely destroyed to be considered extraordinary? This is said when the day master is too strong - in the four pillars, there are many identical elements and very few wealth elements. The official is needed to generate wealth, so the official must be completely destroyed to fully utilize its function. It is like a poor person in his youth who must strive hard and expand his business to find a way out. Therefore, the ancient song says, "The most extraordinary is when the official is completely destroyed." Why does the presence of an official bring disaster when the official is present? It is also due to the day master being too strong - in the four pillars, there are many identical elements and the official is dominant. At this time, if the official appears, the official will certainly rise up to harm it. Just like a person who goes against reason to sue, relying on his strength to insult the authorities, how can he avoid being criticized? Therefore, it is also said, "When the official appears, disaster comes from all directions." Both sentences are based on the strong day master. One explains the use of the official, the other explains the disaster caused by the official, and they are not contradictory.

傷官又何以喜見財？蓋日主太強，八字中比劫重逢，而傷官、正官又同處戰爭地位，則必用財化解。猶人之忤官獲罪，施以罰金，則消患無形矣。故《子平撮要》云：傷官猶喜見財星。傷官用印何以宜去財？蓋日主太弱，八字中傷官疊出，正賴印綬生扶，始免傷官盜瀉之害。若見財星，則印綬破傷。猶人之體弱事繁，正值節勞靜養，服藥調攝之時，豈堪再冒險而謀利乎？

The reason why a wounded official (shāng guān) prefers to see wealth (cái xīng) is still because the day master is too strong. In a birth chart with many similar elements (bǐ jié), and the wounded official and the official (zhèng guān) are in a state of conflict, it is necessary to use the wealth star to resolve the situation: the wounded official generates wealth, and wealth generates the official, both sides benefit. It is like a person who has offended an official and is in trouble; by paying a fine, the trouble is resolved. Therefore, the book "Zi Ping Cuo Yao" says, "A wounded official prefers to see the wealth star." As for the statement "A wounded official using a seal (yìn) is suitable when wealth is removed," this refers to the other side where the day master is too weak. In such a case, the birth chart has many wounded officials, and the day master relies on the seal to generate and support it, to prevent the harm of the wounded official stealing its energy. If wealth appears at this time, wealth will overcome the seal, and the seal is destroyed, leaving the day master without support. It is like a weak person with many tasks; at a time when he should save energy and take medicine, how can he bear the risk of seeking profit? Therefore, in a pattern where the seal controls the wounded official, the wealth star must be removed.

蓋日主太弱，八字中傷官重逢，用傷官而元氣不經盜洩，用財煞，而身體不生摧殘，惟有取比肩、劫財、敗財為用，始免此患。猶人之精神萎靡，不能治事，必賴同氣者協助。故《古歌》云：傷官不怕比劫逢。

The last sentence "The official is not afraid of the rival and the thief" refers to a weak day master. In a birth chart with many officials, if the official is used as the key element, the original energy would be drained by the official; if the wealth star or seven evil stars are used instead, the body would not be able to withstand the damage. Only by taking the same zodiac or the thief of wealth to support the day master can these two dangers be avoided. It is like a person who is spiritless and unable to do things, who must rely on people of the same kind to help. Therefore, the ancient song says "The official is not afraid of the rival and the thief." The five sentences of the mnemonic are now fully explained: the first three sentences talk about a strong day master, and the last two talk about a weak day master. When the day master is strong, the official is used as the key element, and wealth is preferred while officials are disliked. When the day master is weak, the official is considered a problem, and the seal and same zodiac are preferred while wealth and evil stars are disliked. Yuan Shushan's method of "using the strength of the day master as the main principle and the suitability and inappropriateness of the key element as the details" is the most valuable method in this book.

《子平撮要》云：用之財星不可劫。《古歌》云：身強財旺皆為福，若帶官星更妙哉。又云：日主無根財太重，全憑印綬護身軀。《玄機賦》云：財旺者遇比何妨。子平云：日主無根，棄命從財。

This section discusses the wealth star, citing five ancient rules, which seem to contradict each other at first glance. The "Ziping Cuyao" states, "When the wealth star is used as the useful god, it must not be robbed by the rival stars." The "Ancient Song" says, "When the day master is strong and the wealth is abundant, it brings good fortune; if it is accompanied by the official star, it is even better." It also says, "If the day master has no root and the wealth is too strong, it must rely on the seal star to protect the body." The "Xuanji Fu" states, "When the wealth is strong, encountering the same kind of star is not a problem." The method of Ziping also says, "If the day master has no root, it is better to abandon the self and follow the wealth." Sometimes it says the wealth must not be robbed, and sometimes it says encountering the same kind is not a problem. Readers must refer to the following explanation to understand the different premises behind each statement.

按：財星何以不可奪？蓋日主太強，八字財星不多，官煞罕見，正賴財星為用，若見比劫，則財星破矣。猶人之家貧人眾，全賴此少數儲金，為生活之資本，豈堪再經盜瀉。故《子平撮要》云：用之為財不可劫。財旺身強，又何以帶官星妙？蓋日主太強，八字中比劫雖多，而財星頗旺，身強用財，固是美事，再帶官星，以去比劫，妙不可言。猶人之身強家富，固以愉快，若再納粟奏名，顯榮鄉里，其樂又何如耶。故《古歌》云：身強財旺皆為福，若帶官星更妙哉。

Yuan Shushan says: Why is the wealth star not allowed to be robbed? That is when the day master is too strong and the wealth star is scarce - in the four pillars, the wealth star is originally not abundant, and the official stars are rarely seen, so we rely on this small amount of wealth star as the useful god; if there are siblings or劫财 to divide and take away, the wealth star will be destroyed. It is like a poor family with many people, relying on a little savings as the capital for living, how can it bear to be stolen again. Therefore, the book "Ziping Cuo Yao" says "the useful wealth star must not be robbed." When the wealth is strong and the day master is strong, why is it good to have the official star? That is also when the day master is too strong - in the four pillars, there are many siblings and劫财, but the wealth star is strong, having a strong body and using wealth is a good thing; if there is also an official star to control the siblings and劫财, protecting the wealth star, it is wonderful beyond measure. It is like a person with a strong body and a wealthy family, already happy, if he also gets an official title and becomes famous in his hometown, how much more joyful would that be. Therefore, the ancient song says "when the body is strong and the wealth is abundant, it is a blessing; if there is also an official star, it is even better."

財太重，又何以全憑印綬？蓋日主太弱，八字中財星疊見，比劫不逢，必須印綬護持之，乃免財多身弱之患。猶人之資財富足，而無自治能力，必賴椿萱庇廕，始無失散之虞。故《古歌》云：日主無根財太旺，全憑印綬護身軀。財旺又何以遇比劫無妨？蓋日主太弱，八字中財星疊見，印綬無權，必須比劫盜助之，乃得眾擎易舉之效。猶人之財產豐盈，不遑兼顧，須選會計為之管理也。故《玄機賦》云：財旺者遇比何妨。

When the wealth element is too strong, it is still necessary to rely on the official star because the day stem is too weak. In a birth chart, if the wealth element appears repeatedly and there are no siblings or close relatives to support the day stem, the official star must be present to protect the day stem, thus avoiding the problem of "wealth abundance but weak self." Just like a person who has abundant wealth but lacks the ability to manage it, he must rely on his parents' protection to prevent the family fortune from being ruined. Therefore, the ancient song says, "When the day stem has no root and wealth is too strong, it entirely depends on the official star to protect the body." When wealth is strong, why is it not harmful to encounter siblings? It is also because the day stem is too weak. In a birth chart, if the wealth element appears repeatedly but the official star is not strong, there is no official star to use, so it is necessary to rely on siblings to help, thus achieving the effect of collective effort. Just like a person with abundant wealth but unable to manage it, he must hire an accountant to manage it. Therefore, the "Xuanji Fu" says, "When wealth is strong, encountering siblings is not harmful." It is clear that "wealth should not be robbed" and "encountering siblings is not harmful" refer to one situation where the self is strong and another where the self is weak, and they do not conflict with each other.

日主無根，又何以棄命從財？蓋日主太弱，八字中財疊見，欲籍印綬護持，而印綬闕如。欲籍比劫資助，而比劫亦闕如，無已，惟有棄命從財，反取財為用神。猶人之家貧親逝，既無昆仲，又無奧授，只有舍丈夫之特性，作贅婿之新郎，庶可免淒涼之苦，而得家室之歡。故子平云：日主無根，棄命從財。

The last sentence, "The day master has no root, and thus abandons the destiny to follow wealth," refers to a situation where the day master is extremely weak. In the four pillars, the wealth star appears repeatedly, but there is no support from the intelligence star to protect it, nor any help from the same kind of heavenly stem to strengthen it. In such a helpless situation, one can only give up the self and submit to the wealth force, taking the wealth star as the useful god. This is called the "wealth following" pattern. Yuan Shushan still uses human affairs as an analogy: it is like a person whose family is poor and whose parents have died, with no brothers or other support, so he has to abandon the nature of a man who should be self-reliant and become a son-in-law, thus avoiding hardship and gaining the happiness of a family. Therefore, the method of Zi Ping says, "The day master has no root, and thus abandons the destiny to follow wealth." The key is that this "no root" must be complete—there must be no trace of the same kind of heavenly stem or the intelligence star in the four pillars. If there is even a little root, then the pattern cannot be considered as following wealth, but rather becomes a broken pattern called "too much wealth and weak day master." This is the dividing line between the "following" pattern and the non-"following" pattern.

《子平撮要》云：用之正官不可傷。又云：官輕見財為福利。《繼善篇》云：有官有印，無破作廟廊之材。《玄機賦》云：重犯官星，只宜制伏。

This section discusses the proper official (zhang guan), citing four lines of mnemonic verse: The "Zi Ping Cuo Yao" states "The useful god's proper official should not be harmed" — when the proper official is used as the useful god, it should not be harmed by the harmful official; it also says "A light official star with the wealth star is beneficial" — when the official star is weak, encountering the wealth star brings good fortune; the "Ji Shan Pian" says "With both official and seal stars, without damage, one becomes a material for the hall and court" — when both official and seal stars are present without being damaged, one can become a pillar of the state ("temple hall" refers to the court hall); the "Xuan Ji Fu" says "When the official star is repeated, it is only suitable to control it" — when the official star appears multiple times, it is better to control it. The first three lines all treat the official star as something good to protect, while the last line suggests controlling it, which seems contradictory. Typically, the first two lines are based on a strong body, while the last two are based on a weak body. Yuan Shushan then explains each line in detail below.

按：用之官星，何以不可傷？蓋日主太強，八字中比劫甚重，財星不多，正賴官星以制比劫，使之不敢奪財，若見傷官以傷之，則官星失其效力，而比劫猖狂矣。猶人家道饒餘，全憑法律保護，若世亂官箋，則盜賊橫行，身家不保，其害可勝言哉。故《子平撮要》云：用之正官不可傷。

Yuan Shushan says: When the official star is used as the useful god, why can't it be harmed? That is said when the day master is too strong -- in the four pillars, the ratio and劫 are very heavy while the wealth star is not much, and the official star is needed to control the ratio and劫 so they dare not take away the wealth; if the harmful official star comes to harm and control the official star, the official star loses its effectiveness, and the ratio and劫 become rampant. It is like a wealthy family that relies on the law to protect itself; if the world becomes chaotic and the government becomes ineffective (the original text says "official笺" which should be "official残" or "official弛" type of characters), thieves run rampant, and one's property and safety can no longer be protected, the harm is incalculable. Therefore, "Zi Ping Cuo Yao" says "the official star used as the useful god must not be harmed." Here one must understand the cause and effect: the official star is not directly protecting the day master, but protecting the wealth star and controlling the ratio and劫, so when the official star is harmed, the one who suffers is the wealth star.

官星輕又何以見財為福？蓋日主太強，八字中比劫重，官星輕，但憑無力之官星，不能制有氣之比劫，必須籍財生官，而官星始有效力。猶人之因爭而訟，既具充足理由，又占富裕地位，則長官必格外垂青，而速行判直也。故《子平撮要》云：官輕見財為福利。

When the official star is weak, why is it considered a blessing to see wealth? Similarly, when the day master is too strong, in the four pillars the same zhi and jie are heavy while the official star is weak. A single weak official star is unable to control the active same zhi and jie. Therefore, it is necessary to use the wealth star to generate the official star, so that the official star can have effect. (The generation of official star by wealth star is the normal principle of the ten heavenly stems' mutual generation and restriction.) Yuan Shushan still uses human affairs as an analogy: for example, if a person is involved in a dispute and has sufficient reasons and is in a wealthy position, the superior will naturally pay more attention and quickly give a fair judgment. Therefore, the book "Ziping Cuyao" says, "A weak official star with the presence of wealth is a blessing." When this point is viewed together with the previous one, it forms the two main requirements for the pattern of using the official star when the day master is strong: the official star should not be harmed, and when the official star is weak, wealth should be used to generate the official star.

有官又何以要有印？蓋日主太弱，八字中官星頗旺，比劫甚少，必須印綬生扶，而官星始我為福。猶人之既得功名，又受權印，即可建功立業，利國福民。否則不過一閒曹，豈能更圖遠大哉。故《繼善篇》云：有官有印，無破作廟廊之材。重犯官星，又何以只宜制伏？蓋日主太弱，八字中官星疊見，印綬不逢，有可無生，不得已籍傷官以傷之，庶不致摧殘淨盡。猶人之勢孤涉訟，屢遭撲責，必得強有力者，為之據理抗爭，乃可轉危為安。故《玄機賦》云：重犯官星，只宜制伏。

Why do we need an official position and also a seal? This relates to the aspect where the day's main element is too weak — in the four pillars, the official star is very strong but the similar or competitive elements are few, and the day's main element cannot bear the pressure, so it is necessary to have the seal to generate and support it (the seal can transform the official star and generate the day's main element). Only then can the official star become a blessing for me. For example, if a person has both official position and authority, he can achieve great accomplishments and benefit the country and the people; otherwise, he is just an idle official, how can he talk about great achievements? Therefore, the "Ji Shan Chapter" says, "Having both official and seal, without destruction, one becomes a great talent for the hall and corridor." As for why, when the official star appears repeatedly, it is only suitable to control and subdue it? It is also because the day's main element is too weak — in the four pillars, the official star appears repeatedly, and there is no seal to transform it, so although the official star is numerous, it cannot be transformed into the day's main element (the original text says "there is no one to generate" but it should be "there is official star without generation"), so we have no choice but to use the injurious star to injure and subdue it, so as not to completely destroy the day's main element. Just like a person who is isolated and involved in litigation, repeatedly punished, must have a strong person to argue on his behalf, so as to turn danger into safety. Therefore, the "Xuan Ji Fu" says, "When the official star appears repeatedly, it is only suitable to control and subdue it."

《繼善篇》云：身強煞淺，假煞為權。經云：煞輕者喜財生之。《玄機賦》云：煞重身輕，制鄉有益。又云：身弱有印，煞旺無妨。子平云：日主無根，棄命從煞。

This section discusses the seven harmful stars (seven煞). It cites five lines of mnemonic verse: The "Ji Shan Pan" says, "When the self is strong and the seven harmful star is weak, use the seven harmful star as authority" — when the self is strong and the seven harmful star is weak, one can use the seven harmful star as a means of power; an ancient text says, "When the seven harmful star is weak, it is favorable to have the wealth star to generate it" — when the seven harmful star is weak, it is good to have the wealth star to nourish it; the "Xuan Ji Fu" says, "When the seven harmful star is strong and the self is weak, going to a place that controls the seven harmful star is beneficial" — when the seven harmful star is strong and the self is weak, traveling to a place that controls the seven harmful star is helpful; it also says, "When the self is weak but there is the seal star, the strong seven harmful star is not a problem" — if the self is weak but there is the seal star, even a strong seven harmful star is not harmful; the method of Zi Ping says, "When the day master has no root, abandon the destiny and follow the seven harmful star" — when the day master has no root, one should completely submit to the seven harmful star. The seven harmful star is the most凶 of the ten heavenly stems, but among these five lines, two use it, three control or transform it, and the difference lies in the strength of the day master.

按：身強煞淺，何以假煞為權？蓋日主太強，八字中比劫多，財星少，官星晦，正賴七煞補官星之不逮，以制比劫，使之不敢覬覦財星。猶人之財產豐富，既少長官法律之保護，必須聯合鄉黨之強有力者，為之屏障，此即古人自治之義。故《繼善篇》云：身強煞淺，假煞為權。

Yuan Shushan said: Why does a strong day stem with a weak malevolent force need to borrow the seven malevolent forces as authority? This is talking about a situation where the day stem is too strong - in the four pillars, there are many same elements and few wealth elements, while the official star is obscured and weak. In such a case, the seven malevolent forces are needed to make up for the deficiency of the official star, to control the same elements and prevent them from coveting the wealth elements. It is like a person with abundant property who lacks the protection of the government and laws, and thus must rely on strong people in the local community to serve as a barrier. This is exactly the meaning of the ancient concept of self-governance by the local community. Therefore, the "Ji Shan Chapter" says, "When the body is strong and the malevolent force is weak, one must use the malevolent force as authority." Please note that the role of the seven malevolent forces here is the same as that of the official star in the previous section - both are used to control the same elements and protect the wealth elements. The difference lies only in that the official star represents the government and its laws, while the seven malevolent forces represent the strong local figures, one being proper and the other being biased.

煞輕何以喜財生者？蓋日主太強，八字中比劫重，七煞輕，若籍七煞以制比劫，而七煞畏難思退，必須財星生之，乃有效力。猶人之僻居鄉里，因事相爭，每籍鄉里之強有力者，為之排難解紛。然若無隆情酬報，彼亦豈能為我直耶。故經云：煞輕者喜財生之。煞重身輕，又何以制鄉有義？蓋日主太弱，八字中七煞多，比劫少，既無比劫奪財，何須七煞箋身，必賴食神傷官以制之，乃可自存。猶人之家資頗富，並無親族貧乏者與之為難，彼亦何苦受權豪之剝削，是必施其智謀以抵抗之，始可安樂。故《玄機賦》云：煞重身輕，制鄉有益。

Seven evils (seven煞) are light, so they like to have wealth to generate them. The reason is still that the day master is too strong. In the four pillars, the same kind of elements (like the day master) are heavy, while the seven evils are light. The person wants to use the seven evils to control the same kind of elements, but the seven evils themselves are weak and timid, so they need wealth to generate them in order to be effective. It is like a person living in a remote village, who has a dispute with others. He often needs a strong local person to mediate. However, if there is no generous reward, how can others be willing to help? (The "rewarding affection" refers to offering rich gifts, which is the meaning of wealth generating the seven evils.) Therefore, the ancient texts say, "When the seven evils are light, they like to be generated by wealth." As for when the seven evils are heavy and the day master is weak, why is it beneficial to go through a path that controls the seven evils? That is because the day master is too weak. In the four pillars, the seven evils are numerous, while the same kind of elements are few. Since there are no same kind of elements to take away the wealth, there is no need for the seven evils to harm the day master. At this time, the person must rely on the food god and the injurious star to control the seven evils, so that the day master can survive. It is like a person who has a considerable fortune and no poor relatives to trouble him. Why would he suffer from the exploitation of powerful people? Naturally, he needs to use his wisdom to resist, in order to enjoy peace and comfort. Therefore, the "Xuanji Fu" says, "When the seven evils are heavy and the day master is weak, controlling the seven evils is beneficial."

身弱有印，又何以煞旺無妨？蓋日主太弱，八字中七煞雖旺，得印綬生身，仍無他害。猶人之知識淺薄，家資富裕，小人逼處，似屬危險。然得椿萱庇廕，仍可暇豫無傷。故《玄機賦》云：身弱有印，煞旺無妨。日主無根又何以棄命從煞？蓋日主太弱，八字中七煞林立，既無印綬護身，比劫相勢，又無傷食制煞，獨立無援，不得已棄命從煞，反取七煞為用神。猶人之孤身遠行，途遇盜賊，惟有俯首貼耳，聽其搜索，乃可保生命而步康莊，若稍示違抗，能無殺身之禍耶。故子平云：日主無根，棄命從煞。

When the day master is weak but has a wealth god, why is it not harmful even if the seven evils are strong? Because although the day master is weak, if the seven evils are strong in the four pillars, as long as there is a wealth god to transform the evils into life qi (the evils generate the wealth god, and the wealth god generates the day master, turning harmful qi into life qi), there will be no other harm. It is like a person with shallow knowledge but rich resources, surrounded by small people who are threatening, which seems dangerous; however, with the protection of parents, he can still remain safe and unharmed. Therefore, the "Xuan Ji Fu" says, "When the day master is weak but has a wealth god, strong evils are not harmful." As for "the day master has no root, and abandons the self to follow the evils," this refers to a situation where the day master is extremely weak—there are many seven evils in the four pillars, no wealth god to protect, no similar elements to support, and no food god or official star to control the evils. Being isolated and helpless, one is forced to abandon the self and follow the evils, taking the seven evils as the useful god. This is called the "following evils pattern." It is like a person traveling alone who meets bandits on the way; he can only bow his head and submit, allowing them to search, in order to preserve his life and proceed on the right path. If he shows any resistance, he might not escape death. Therefore, the method of Zi Ping says, "When the day master has no root, he abandons the self to follow the evils." The conditions for the patterns of following wealth and following evils are the same—only when there is no root can one speak of following.

《玄機賦》云：印多者形財而發。《子平撮要》云：用之印綬不可破

This section discusses the concept of印绶, citing only two sentences: The "Xuanji Fu" states "Those with many印s should go through wealth to achieve success" — meaning that people with many印s will achieve success when they encounter wealth (the original text mistakenly says "form wealth" instead of "go through wealth"). The "Ziping Cuyao" says "The印s used as the useful god should not be destroyed" — when印s are used as the useful god, they should not be destroyed by the wealth star. One sentence suggests using wealth to break印s, while the other emphasizes protecting印s and not allowing wealth to destroy them, forming a direct contrast. According to the general practice of this school, the first sentence is about a day master that is too strong, and the second is about a day master that is too weak. Yuan Shushan's commentary below clearly distinguishes these two cases and concludes with a summary of the entire school's approach at the end.

按：印多何以行財運而發？蓋日主太強，八字中印綬多，比劫眾，必賴財星破印，始免滿損之虞。猶人之年富力強，衣食豐足，必須發奮經營，多方勞動，而身體始可康寧。若但飽食終日，無所事事，則疾病相侵矣。故《玄機賦》云：印多者喜行財地。用之印綬，又何以不可破？蓋日主太弱，八字中官煞重，比劫輕，正賴印綬生扶，始免摧殘之害。猶人之家富身衰，只宜息肩養性，不可爭利好名。若不知此而妄為，未有不因勞致疾者。故《子平撮要》云：用之印綬不可破。

Yuan Shushan says: Why does one achieve wealth when there are many印绶 in the birth chart? That is when the day master is too strong. In the birth chart, if there are many印绶 and many比劫, the day master is already very strong. Therefore, it is necessary to use财星 to break the印绶, to avoid the danger of "excess leads to loss". It is like a person who is young and strong, with abundant food and clothing. He must work hard and labor in many ways to maintain his health. If he just eats a lot and does nothing, illness will come. Therefore, the "Xuan Ji Fu" says, "Those with many印绶 should favor a wealth environment." But why is it not good to break印绶 when印绶 is the useful god? That is when the day master is too weak. In the birth chart, if there are many官煞 and few比劫, the day master relies on印绶 to generate and support itself, to avoid being harmed by官煞. If财星 comes to break印绶, the day master will lose its support. It is like a person who is wealthy but weak in health. He should only remove heavy burdens and rest, not pursue fame and fortune. If he does not understand this and acts recklessly, he will surely suffer from illness due to overwork. Therefore, the "Zi Ping Cuo Yao" says, "When印绶 is the useful god, it should not be broken."

以上所釋，皆以日主強弱為綱，用神宜忌為目，凡先賢定名取用之義，皆以淺說申明之，非敢謂為盡是，要以不出先賢人情物理，寓勸於懲之意。至於次序先後，與古人略異者，蓋古人以吉凶名詞分先後，茲以十干生克次序分先後，故一曰比劫，二曰食傷，三曰財星，四曰官煞，五曰印綬。猶人之先有身體，後有學術，再後有財產，有財產而後籍長官保護，權印設施，乃可治安。此理勢之自然，斷非人力私智之所能造作也。沈孝瞻曰：財與印不分偏正，同為一格論，故此篇偏財、偏印不另贅述。

This is a summary of the "Suitable and Inappropriate" section. Yuan Shushan said: The above explanations are all based on the strength and weakness of the day's stem as the main framework, and the suitability and inappropriateness of the useful god as the details. All the meanings established by previous scholars in naming and selecting the useful god are explained in simple language, without claiming to be entirely correct, but only seeking not to exceed the human nature and physical principles of the predecessors, as well as the intention of admonishing through punishment. As for the order of arrangement in this section, it is slightly different from that of the ancients: the ancients divided them according to the order of auspicious and inauspicious deities, placing wealth, official positions, seals, and food and drink first, and evils, injuries, scavengers, and blades later. Here, however, they are arranged according to the order of the ten heavenly stems' generation and overcoming. Therefore, the first is the same zhi, the second is food and drink, the third is wealth, the fourth is official positions and evils, and the fifth is the seal. This order is like a person first having a body, then having knowledge and skills, then having property, and only after having property does one need the protection of superiors and the assistance of authority to achieve stability. This is the natural order of things, and certainly not something that a person can fabricate with private wisdom. Finally, Shen Xiaozhan's words are cited to explain a certain convention: wealth and the seal are not distinguished between biased and balanced, and are treated in the same category, so this section does not repeat the discussion on biased wealth and biased seals.

何以為之病？原八字中原有所害之神也。何以為之藥？如八字有所害之字，而得一字而去之之謂也。如朱子所謂各因其病而藥之也。故書云：有病方為貴，無傷不是奇，格中如去病，財祿兩相隨。命書萬卷此四句為之括要。

From here we enter the section on "Useful God" or "Yongshen." The first chapter discusses "Disease and Medicine," which is the hallmark theory of Zhang Shenfeng's "Shenfeng's Comprehensive Examination" from the Ming Dynasty. What is "Disease"? It refers to the harmful deity already present in the four pillars. What is "Medicine"? It refers to a character in the four pillars that both causes harm and can be removed by another character; this latter character is the medicine. As Zhu Xi said, "Administer medicine according to the disease." Therefore, the fortune books say: "Only when there is a disease is it valuable; without harm, it is not extraordinary. If the disease can be removed within the pattern, wealth and official rank will follow." Among countless fortune books, these four lines summarize the essential principles. The key point of this section is that the "Useful God" is not merely a general "favorable deity," but specifically the medicine used to treat the disease in the four pillars.

蓋人之造化雖貴中和，若一一於中和則安得探其消息，而論其休咎也？若今之至富至貴之人，必先勞其筋骨，餓其體，空乏其身，然後動心忍性，增益其所不能，人命之妙其猶此乎。愚嘗先來喑病藥之說，屢以中和以究人之造化，十無一二有驗，又以財官為論，亦具無歸趣。後始得悟病藥之旨，再以財官中和參看，則嘗失八九，而得其造化所以然之妙矣！

Zhang Shenfeng continued to explain the origin of this theory. Although the transformation of human destiny is indeed valuable in being balanced and harmonious, if everything is exactly balanced and harmonious, where would we find clues to investigate and judge auspicious or inauspicious signs? Looking at those who are extremely wealthy and powerful today, they must first labor their muscles and bones, suffer hunger and physical hardship, and face poverty and adversity, only then can their hearts be stirred, their character become resilient, and their originally lacking abilities be enhanced (this is the meaning of the passage from Mencius, Gaozi Xia). The subtlety of human destiny is probably similar. He described his own insights: I used not to understand the principle of remedies and diseases, and often used the concept of balance and harmony to investigate human destiny, but out of ten times, not even once or twice were accurate. I also tried to analyze using the patterns of wealth and official positions, but found no clear direction. Later, I finally understood the principle of remedies and diseases, and then compared it with the patterns of wealth and official positions and the concept of balance and harmony, and found that most of the time it was accurate (the original text "cháng shī bājiǔ" should be interpreted as "cháng dé bājiǔ"), thus grasping the subtle essence of destiny. This self-reflection of the master clearly shows that the theory of remedies and diseases arises from numerous failed practical observations.

何以言之，假如人八字中四柱純土，水日干，則為煞重身輕；如金日干，土厚埋金；火日干，則晦火無光；水日干，則為財多身弱；土日干，則為比肩太重。是則土為諸格之病，具喜木為醫藥，以去其病也，如用財見比肩為病，喜官煞為藥也；如用食神傷官，以印為病，喜財為藥也；或本身病重而藥少，或本身病輕而藥重，又宜行運以取其中和也。

Zhang Shenfeng gives examples of how to identify the sickness and how to prescribe remedies. Suppose someone's four pillars of destiny are entirely made up of earth. If the day stem is water, it becomes a heavy affliction with a weak body; if the day stem is metal, it becomes thick earth burying metal; if the day stem is fire, it becomes obscured fire with no light; if the day stem is wood, it becomes excessive wealth with a weak body (the original text repeats 'water day stem', but according to the meaning, it should be 'wood day stem'); if the day stem is earth, it becomes excessive same-king. In this way, earth becomes the common sickness in all these patterns, and they all prefer to use wood as the remedy to remove this sickness. The rest can be similarly inferred: if wealth star is used as the beneficial element but is opposed by same-king, same-king becomes the sickness, and official star or affliction star is preferred as the remedy (official or affliction star controls same-king); if food god or injurer is used as the beneficial element but is opposed by scholar-official, scholar-official becomes the sickness, and wealth star is preferred as the remedy (wealth can break scholar-official). Sometimes the sickness is heavy but the remedy is scarce, sometimes the sickness is light but the remedy is excessive. In such cases, one needs to rely on the fortune of the big years to adjust, seeking balance. It is clear that 'sickness' is the element that harms the beneficial element, 'remedy' is the element that removes the sickness, and the big year is the hand that adjusts the amount of the remedy.

若病重而得藥大富大貴之人也，病輕而得藥略富略貴之人也，無病而無藥不富不貴之人也。究人之命，將何以探其玄妙？如八字中先看了日干，次看了月令，且如月令中支中所屬是火，先看月令中次一火字起，又看年上或有火，又看月時上或有火，且雖指點次火，做一處看，或為病，或非病，又或地支雖又藏有別物，且不必看，若再看別物，則泥雜不明。故曰從重者論，此理是看命下手處。

Zhang Shenfeng then explains the distinction between high and low and the order of operations. Those who are seriously ill but just happen to get the right medicine are great wealthy and noble people; those who are slightly ill but get the medicine are somewhat wealthy and noble; and those who are neither ill nor have the medicine, living a plain and ordinary life, are neither wealthy nor noble. So, when investigating a person's destiny, where should one start to explore its subtleties? Once the four pillars are obtained, one should first look at the day stem, then the month stem. For example, if the month stem's branch belongs to fire, one should first examine the fire in the month stem, then check the year pillar for fire, then the month stem and the hour pillar for fire, pointing out all these fire elements and examining them together to determine whether they are a disease or not. As for the hidden elements in the earth branches, they can be temporarily ignored; if one looks at them all at once, it will become confused and complicated. Therefore, it is said, "Focus on the heavier one"—only pay attention to the most significant aspect. This is where one should start when examining a destiny. This passage is extremely practical: it teaches people to first grasp the main contradiction and not to be confused by all the branches and hidden elements at the beginning.

若以火論，又再看水，看金，看土，則不知命理之要也。若財官印綬有病，即要醫其財官印綬也。如身主有病，就要醫身主也，如八字純然不旺不弱，原財官印綬具無損傷，日干氣又得中和，並無起發可觀，此是平擦常人也。然病藥之說，此是第一家緊要，售斯術者不可不精察也。

Zhang Shenfeng emphasized that if one has already determined that fire is the main element, yet looks at water, metal, and earth as well, considering everything, then one does not understand the essentials of divination. If the problem lies in wealth, official position, or the official seal, one should treat those elements; if the problem lies in the day stem itself, one should treat the day stem itself. If the八字 is average, neither strong nor weak, and the wealth, official position, and official seal are not damaged at all, and the energy of the day stem is exactly balanced, then there is nothing remarkable to see, and this is just an ordinary person. However, the concept of disease and medicine is the most important method in divination. Those who rely on this skill for a living must carefully examine it. The ending of this passage states clearly that "without disease and without medicine, one is an ordinary person," which is the greatest difference between the disease and medicine theory and the school that emphasizes "harmony."

按：病藥之說，乃張神峰所創造，然實從子平所云，有病方為貴，無傷不是奇，太過宜剝削，不及宜生扶，之數語推演而得，誠論用神之入手法也。

Yuan Shushan remarked: The concept of "disease and medicine" was first proposed by Zhang Shenfeng, but in reality it was derived from the old Zi Ping theory's saying "only when there is a disease is it valuable, without injury it is not extraordinary; if excessive, it should be restrained; if insufficient, it should be supported." This indeed refers to the method of using the "useful god." This remark explains the origin and status of the "disease and medicine" theory: it is not a separate school of thought, but rather a more specific elaboration of the original Zi Ping idea that "if excessive, it should be restrained; if insufficient, it should be supported." First, identify the character that harms the pattern (the disease), then find the character that can remove it (the medicine), and the useful god is found in the medicine. Yuan Shushan ranked it as the first article under the section of "useful god" because it is most accessible for beginners.

《滴天髓》云：能知衰旺之真機，其於三命之奧，思過半矣。旺則宜瀉宜傷，衰則喜幫喜助，子平之理也。然旺中有衰者存，不可損也；衰中有旺者存，不可益也。旺之極者不可損，以損在其中矣；衰之極者不可益，以益在其中矣。至於實所當損者，而損之反凶；弱所當益者。而益之反害。如此真機，皆能知之，又何難於詳察三命之微奧焉。

This passage discusses the concepts of decline and strength in divination. It begins by quoting a key statement from the "Di Tian Mei" (Drop Heaven Pearl): "If one can understand the true essence of decline and strength, then one has already grasped more than half of the profound mysteries of destiny." Knowing the true key to decline and strength allows one to comprehend most of the deep aspects of divination. The subsequent explanation states that when something is strong, it should be released or harmed; when it is weak, it should be supported or assisted. This is a fundamental principle in Zi Ping study. However, within strength there may be decline, so it should not be further diminished; within decline there may be strength, so it should not be further enhanced. When something is extremely strong, it should not be diminished, because the principle of diminishing is already contained within it (extreme strength should be followed naturally). When something is extremely weak, it should not be enhanced, because the principle of enhancing is already contained within it (extreme weakness should be followed naturally). If one mistakenly diminishes what should be diminished and causes harm, or enhances what should be enhanced and causes damage, one can recognize such situations. In that case, understanding the subtle and profound aspects of divination would not be difficult. The main point of this passage is that strength and weakness should not be judged solely by their surface quantity, but also by whether they are "strong but can be diminished" or "extremely strong and cannot be diminished." This is precisely where it is easy to make mistakes when selecting the useful god.

按：欲求用神之所在，當知衰旺之真相。欲知衰旺之真相，當知旺中有衰，衰中有旺，旺極忌損，衰極忌益之義。否則似是而非，豈能鑑別榮枯耶。

Yuan Shushan said: To find the useful god, one must first understand the truth of decline and strength; to understand the truth of decline and strength, one must first grasp the meaning of "strength contains decline, decline contains strength, extreme strength should avoid damage, extreme decline should avoid enhancement." Otherwise, what one sees seems correct but is actually wrong, how can one distinguish the prosperity and decline of a person's life? This note connects the quoted passage from "Di Tian Mei" with the previous article "Bing Yao": the theory of "disease and medicine" teaches people to find the disease and treat it accordingly, while the theory of decline and strength reminds people to first determine whether this "disease" is real or not. To forcefully suppress when strength is extreme, or to forcibly support when decline is extreme, are both wrong ways of treating the disease, which can cause great harm. The reason why "Zhuang Wang Ge" and "Cong Ge" in命学 (fortune telling) should not be opposed is rooted in this principle.

沈孝瞻曰：財官印食，四吉神也，然用之不當，亦能破格。如食神帶煞，透財為害，財能破格也；春木火旺，見官則忌，官能破格也；煞逢食制，透印無功，印能破格也；財旺生官，露食則雜，食能破格也。是故官用食破，印用財破，譬之用藥，參、苓、芪、術，本屬良材，用之失宜，反足害人。

Shen Xiaozhan said: Wealth, official, seal, and food are four auspicious deities, but if they are used improperly, they can also ruin the pattern. Here are four examples: A pattern where the food deity controls the seven evils (food deity restrains evil), if the wealth star appears in the heavenly stem, it becomes a disaster - wealth can drain the food and generate the evil, so wealth can ruin the pattern. In a birth chart with strong wood and fire (wood and fire as injurious officials), seeing the official star becomes a hostile deity - so the official can ruin the pattern. In a pattern where the seven evils are restrained by the food deity, if the official star also appears, it is wasted effort - the official can restrain the food, leaving the seven evils unchecked, so the official can ruin the pattern. In a pattern where wealth generates the official, if the food deity appears, it becomes mixed - the food deity can restrain the official, so the food deity can ruin the pattern. Therefore, using the official star is afraid of the food deity breaking it, and using the official star is afraid of the wealth star breaking it. This is like medicine: ginseng, poria, astragalus, and white atractylis are originally good herbs, but if used inappropriately, they can be harmful. This passage aims to break the notion that seeing wealth, official, seal, and food is always auspicious.

沈孝瞻曰：煞傷梟刃，四凶神也，然施之得宜，亦能成格。如印綬根輕，透煞為助，煞能成格也。財逢比劫，傷官可解，傷能成格也。食神帶煞，靈梟得用，梟能成格也。財逢七煞，刃可解厄，刃能成格也。是故財不忌傷，官不忌梟，煞不忌刃，如治國長搶大戟，本非美具，而施之得宜，可以戡亂

Shen Xiaozhan also said: the seven deadly stars, the official's daughter, the hawk god (biased printing), and the Yang Ren are four凶神, but if arranged properly, they can also form a good pattern. Here are four examples: when the root of the official's daughter is weak and the seven deadly stars appear to generate the official's daughter, it is helpful - so the seven deadly stars can form a pattern. When the wealth star meets a rival or a thief to compete, having the official's daughter can resolve the conflict (the rivals and thieves generate the official's daughter, and the official's daughter generates the wealth star) - so the official's daughter can form a pattern. In a pattern with the food god and the seven deadly stars, sometimes it is necessary to use the hawk god to balance it (if the food god is too strong, the seven deadly stars will not be controlled, and the hawk god can control the food god) - so the hawk god can form a pattern. When the wealth star meets the seven deadly stars to compete, having the Yang Ren can resolve the crisis (the Yang Ren combines with the seven deadly stars) - so the Yang Ren can form a pattern. Therefore, the wealth star does not fear the official's daughter, the official star does not fear the hawk god, and the seven deadly stars do not fear the Yang Ren. This is like governing a country; long spears and large halberds are not necessarily beautiful tools, but if used properly, they can stabilize chaos. When viewed together with the previous passage, it is a contrast between positive and negative, breaking away from the fixation on the names of the ten heavenly stems.

按：四吉神能破格，四凶神能成格，古人間有言之者，多不明瞭。熟讀此篇，固不致見財、官、印、食即言吉，見煞、傷、梟、刃即言凶，且可知成格，破格所以然之理。

Yuan Shushan remarked: The four auspicious deities can break the pattern, and the four malevolent deities can form a pattern. Ancient scholars occasionally mentioned this, but mostly they did not explain it clearly. If one thoroughly studies Shen Xiaozhan's two essays, he will not simply regard wealth, officialdom, seal, and food as auspicious when they appear, nor regard malevolent stars, wounds, hawks, and blades as evil when they appear. He will also understand the reasons why a pattern is formed or broken. This remark complements the final remark under the "Gods and Malevolent Stars" section in volume three, "Auspicious deities may be fake gentlemen, and malevolent stars may be fake petty people," both of which are key points that Yuan Shushan repeatedly emphasized throughout his entire work. The fortune-telling of good and evil has never been determined by the names, but by the role these characters play in relation to the original useful deity of the birth chart. If scholars can firmly grasp this point, they have already surpassed the level of half-baked fortune-tellers.

沈孝瞻曰：八字用神，專求月令，以日干配月令地支，而生克不同，格局分焉。財官印食，此用神之善而順用之者也；煞傷劫刃，用神之不善而逆用之者也。當順而順，當逆而逆，配合得宜，皆為貴格。

This is the most famous passage from "Ziping Zhenquan." Shen Xiaozhan says: The essential god (yongshen) in the four pillars is specifically sought from the monthly branch. By matching the day stem with the monthly branch's earthly branch, different patterns are formed due to varying relationships of generation and overcoming. There are two major categories of yongshen: wealth, official, seal, and food are benevolent yongshen, which should be used in accordance with their nature (to generate or protect them); evils, injuries, seizures, and blades are malevolent yongshen, which should be used in opposition (to control or transform them). Whether to follow or oppose, as long as the combination is appropriate, they can all form noble patterns. Please note that the concept of yongshen here by Shen differs slightly from the yongshen mentioned in the section on sickness and medicine. The yongshen he refers to is the heavenly stem revealed in the monthly branch, which is the main element of the pattern; while the yongshen in the sickness and medicine section refers to the medicine that cures the sickness. Each has its own function, and readers should treat them separately.

是以善而順用之，則財喜食神以相生，生官以護財；官喜透財以相生，生印以護官；印喜官煞以相生，劫財以護印；食喜身旺以相生，生財以護食。不善而逆用之，則七煞喜食神以制伏，忌財印以資扶；傷官喜佩印以制伏，生財以化傷；陽刃喜官煞以制伏，忌官煞之俱無；月劫喜透官以制伏，利用財而透食以化劫。此順逆之大略也。凡看命者，先看用神之何屬，然後或順或逆，以年、月、日、時、逐干、逐支參配，則權衡之，則富貴貧賤，自有一定之理也。不向月令求用神，而妄取用神者，執假失真也。

Shen Xiaozhan then listed four points for the method of following the order and four points for the method of going against the order. For the favorable and following method: the wealth star is favorable when the food god star is present to generate it, and when the official star is generated to protect the wealth; the official star is favorable when it is revealed with the wealth star to generate it, and when the seal star is generated to protect the official; the seal star is favorable when the official star or evil star is present to generate it, and when the劫财 star is present to protect the seal star (the劫财 star can block wealth, so wealth does not destroy the seal); the food god star is favorable when the day master is strong to generate it, and when the wealth star is generated to protect the food god. For the unfavorable and opposing method: the seven evil stars are favorable when the food god star restrains them, and they are unfavorable when the wealth and seal stars support them; the wounded official star is favorable when the seal star restrains it, and favorable when it generates wealth to transform and discharge the wounded official; the yang blade is favorable when the official star or evil star restrains it, and most unfavorable when there is no official star or evil star at all; the劫财 star in the month is favorable when the official star is revealed to restrain it, and it can also use wealth with the food god star to transform and discharge the劫财. This is the general idea of the following and opposing methods. When examining a person's destiny, one should first determine which category the useful god belongs to, then either follow or oppose, and combine the year, month, day, and hour with each heavenly stem and earthly branch to weigh them, so that wealth, nobility, poverty, and low status have definite reasons. If one does not seek the useful god from the month and instead randomly chooses another, then one is grasping the false and losing the true.

按：論用神專求月令，以日干配月令地支，而生克不同，格局分焉。此數語，為用神執扼要法。至於財喜食以相生，生官以護財；煞喜食以制伏，忌財印以資扶之，皆備列於宜忌門中，學者宜參觀互證之。

Yuan Shushan remarked: "Discussing the use of the useful god should focus solely on the month's stem, matching the day stem with the branch of the month, and the differences in generation and control lead to different patterns." These few sentences present the most concise method for determining the useful god (the original text "zhí èyào fǎ" should be "zhī èyào fǎ"). As for specific entries such as "wealth, joy, and food god mutually generate, and the official is born to protect wealth" and "malevolent stars rejoice in the food god's subjugation, and wealth and printed materials are to be avoided," these are all fully listed in the previous volume four under the section "Suitable and Forbidden." Scholars should compare and verify these two sections. This annotation clarifies the structure of this book: the "Suitable and Forbidden" section discusses the favorable and unfavorable aspects of each of the ten heavenly stems individually, while the "Useful God" section explains how to determine the pattern based on the month. The two are essentially two aspects of the same thing—first determining the main pattern from the month, then matching its favorable and unfavorable gods according to the rules in the "Suitable and Forbidden" section.

沈孝瞻曰：用神專尋月令，以四柱配之，必有成敗。何謂成？如官逢財印，又無刑沖破害，官格成也。財生官旺，或財逢食生而身強帶比，或財格透印而位置妥貼，兩不相剋，財格成也。印輕逢煞，或官印雙全，或身印兩旺而用食傷洩氣，或印多逢財而財透根輕，印格成也。食神生財，或食帶煞而無財，棄食就煞而透印，食格成也。身強七煞逢制，煞格成也。

Shen Xiaozhan said: The useful god must be sought specifically from the month stem, and then combined with the four pillars, which will result in success or failure. What is meant by 'success'? Here are examples for each pattern. For the official pattern: when the official star meets the wealth star and the scholar star (wealth generates official, official generates scholar, the three flow together), and there is no punishment, clash, destruction or harm, the official pattern is successful. For the wealth pattern: when wealth generates official and official is strong, or when wealth meets the food god to generate wealth and the day master is strong with a companion, or when wealth is revealed with the scholar star and the position is properly arranged, with wealth and scholar not mutually controlling, the wealth pattern is successful. For the scholar pattern: when the scholar is light and meets the seven evils to generate it, or when official and scholar are both present, or when the body and scholar are both strong and the food god is used to release the talent, or when there is too much scholar and wealth is present, wealth is revealed in the sky and has a light root (slightly breaking the excessive scholar), the scholar pattern is successful. For the food god pattern: when the food god generates wealth, or when the food god accompanies the seven evils without wealth, or when the food god is abandoned for the seven evils and the scholar is revealed, the food god pattern is successful. For the seven evils pattern: when the body is strong and the seven evils meet a controlling force, the seven evils pattern is successful.

傷官生財，或傷官佩印而傷官旺，印有根，或傷官旺、身主弱而透煞印，或傷官帶煞而無財，傷官格成也。陽刃透官煞而露財印，不見傷官，陽刃格成也。建祿月劫，透官而逢財印，透財而逢食傷，透煞而遇制伏，建祿月劫之格成也。

The remaining three patterns of "success" are as follows. For the pattern of wounded official (Wang Guan): if the wounded official generates wealth, or if the wounded official is accompanied by the official seal and the wounded official is strong with the official seal having a root, or if the wounded official is strong and the day master is weak, with the heavenly stem revealing a harmful star and the official seal (the harmful star generating the official seal, the official seal controlling the wounded official to benefit the day master), or if the wounded official is accompanied by the seven harmful stars without wealth, then the pattern of wounded official is established. For the pattern of the Yang Blade: if the Yang Blade is present and the heavenly stem reveals the official or harmful star, and also reveals wealth and the official seal to generate the official or harmful star, and there is no wounded official to disrupt, then the pattern of the Yang Blade is established. For the pattern of built wealth or month's劫 (the month's stem is the day master's wealth or劫): if the official star is revealed and there is wealth and the official seal to support, or if the wealth star is revealed and there are food and injury stars to mediate, or if the seven harmful stars are revealed and there is control, then the pattern of built wealth or month's劫 is established. The conditions for the eight patterns are now fully listed. Upon a general review, it can be summarized as follows: a pattern of good spirits must have both generation and protection, while a pattern of evil spirits must have both control and transformation, and there must be no conflicting characters to disrupt.

財旺生官者，月令星旺，四柱有官，則財旺自生官；或月令財星而透食神，身強則食神洩秀，轉而生財。財本忌比劫，有食神則不忌而喜，蓋有食神化之也。或透印而位置妥貼者，財印不相礙也。如年干透印，時干透財，中隔比劫，則不相礙；隔官星則為財旺生官，亦不相礙，是為財格成也。

Shen Xiaozhan further explains the wealth pattern, demonstrating what is meant by "appropriate position."the so-called wealth being strong and generating official power: if the wealth star is strong in the month and there is also an official star in the four pillars, the strong wealth naturally generates the official. Or if the month is the wealth star and the heavenly stem reveals the food god, as long as the day master is strong, the food god can release the brilliance, turning to generate wealth. Wealth is usually disliked by similar and competitive forces, but with the presence of the food god, it is not only not disliked but actually welcomed, because the food god can transform and release the energy of similar and competitive forces to generate wealth. As for "revealing the printing star with appropriate position," it refers to the wealth and printing star being present in the four pillars but not interfering with each other— for example, if the heavenly stem of the year reveals the printing star and the heavenly stem of the hour reveals the wealth star, with the middle being occupied by similar and competitive forces, the wealth star cannot reach the printing star, and they do not interfere with each other; if the middle is occupied by the official star, then it becomes a smooth sequence of wealth generating official, and official generating printing, which is even more non-interfering. In such cases, the wealth pattern is established. This passage shows great skill: the same few characters, arranged in different positions, result in completely different success or failure of the pattern. This is the most unique insight in "Zi Ping Zhen Quan."

何謂敗？官逢傷克刑沖，官格敗也；財輕比重，財透七煞，財格敗也；印輕逢財，或身強印重而透煞，印格敗也；食神逢梟，或生財露煞，食神格敗也；七煞逢財無制，七煞格敗也；傷官非金水而見官，或生財而帶煞，或佩印而傷輕身旺，傷官格敗也；陽刃無官煞，刃格敗也；建祿月劫，無財官，透煞印，建祿月劫之格敗也。

What is meant by "failure" (败)? Here are examples for each of the eight patterns. In the official (正官) pattern, if the official star is harmed by the harmful official (伤官) or is subjected to punishment and clash (刑冲), the official pattern fails. In the wealth (财) pattern, if the wealth is weak and the same kind of element (比劫) is strong, or if the wealth star appears along with the harmful star (七煞) (wealth generating harmful star that attacks the body), the wealth pattern fails. In the scholar (印) pattern, if the scholar is weak and is attacked by the wealth, or if the body is strong and the scholar is heavy but the harmful star (七煞) appears (the more it is generated, the stronger it becomes), the scholar pattern fails. In the food god (食神) pattern, if the food god is taken by the hawk (枭神) (biased scholar), or if the food god generates wealth and the harmful star (七煞) appears, the food god pattern fails. In the harmful star (七煞) pattern, if the harmful star is generated by wealth and there is no control, the harmful star pattern fails. In the harmful official (伤官) pattern, if it is not a metal or water type of harmful official and the official star appears, or if the harmful official generates wealth and the harmful star (七煞) appears, or if there is a scholar (佩印) but the harmful official is weak and the day master is strong (the scholar is strong but the harmful official is weak, there is no good thing to release), the harmful official pattern fails. In the yang blade (阳刃) pattern, if there is no official or harmful star to control it, the yang blade pattern fails. In the built-up fortune (建禄) or month's injury (月劫) pattern, if there is no wealth or official to use, but instead the harmful star or scholar appears, the built-up fortune or month's injury pattern fails. The reasons for failure in the eight patterns can be summarized as: when the auspicious god is harmed or taken, or the ominous god has no control or transformation, it is considered failure.

成中有敗，必是帶忌；敗中有成，全憑救應。何謂帶忌？如正官逢財而又逢傷；透官而又逢合；財旺生官而又逢傷逢合；印透食以洩氣，而又遇財露；透煞以生印，而又透財，以去印存煞；食神帶煞印而又逢財；七煞逢食制而又逢印；傷官生財而財又逢合；佩印而印又遭傷，透財而逢煞，是皆謂之帶忌也。

When a pattern is already formed but then turns to failure, it must be due to "jealousy" (带忌); when a pattern is already failed but then turns to success, it entirely depends on "salvation" (救应). What is "jealousy"? For example: in a pattern of the official star (正官格), there is both wealth to nourish it, yet the official star is also harmed by the harmful star (伤官); the official star is revealed, yet it is also combined with another heavenly stem; wealth is strong to nourish the official star, yet it meets the harmful star or a combination; the pattern of the seal (印格) is revealed, yet the food star (食神) drains its essence, and wealth is also revealed (wealth destroys the seal); the seven harmful stars (七煞) are revealed to nourish the seal, yet wealth is also revealed, removing the seal and leaving only the harmful star (wealth nourishes the harmful star, harmful star has no transformation); in a pattern of the food star with harmful star and seal, yet wealth is also present; the harmful star is restrained by the food star, yet the seal comes to take away the food star; the harmful star nourishes wealth, yet wealth is combined with another; wearing the seal but the seal is harmed by the harmful star, wealth is revealed yet the harmful star is also present—these are all called "jealousy." In summary, "jealousy" refers to when the pattern is already properly formed, yet an extra character comes in to disrupt the harmony.

成中之敗，亦變化萬端，此不過其大概也。如財旺生官，美格也，身弱透官，即為破格。傷官見官，為格之忌，透財而地位配置合宜，則傷官生財來生官，反可以解，種種變化，非言說所能盡，在於熟習者之妙悟耳。

Shen Xiaozhan reminds us that the success of a middle position may lead to failure in various ways, and the examples listed above are only general. For instance, a strong wealth element generating official power is a good pattern, but if the day's ruler is weak and the official star is revealed, it becomes a broken pattern (the weak ruler cannot bear the wealth and official power). Another example is that seeing official power with a damaging official is a major taboo in pattern formation, but if the wealth element is revealed and the position is properly arranged, the damaging official will first generate wealth, and wealth will then generate official power, leading to a smooth flow and thus overcoming this taboo. All these changes cannot be fully explained by words; they depend on the subtle understanding of experienced practitioners. This passage from "Ziping Zhenquan" is the key to understanding the whole text: it establishes clear rules while repeatedly emphasizing that there are also considerations of position, strength, and mutual assistance beyond the rules. If learners only memorize the rules without considering the configuration, they will still not be able to make accurate judgments.

何謂救應？如官逢傷而透印以解之，雜煞而合煞以清之，刑沖而會合以解之；財逢劫而透食以化之，生官以制之，逢煞而食神制煞以生財，或存財而合煞；印逢財而劫財以解之，或合財而存印；食逢梟而就煞以成格，或生財以護食；煞逢食制，印來護煞，而逢財以去印存食；傷官生財透煞而煞逢合；陽刃用官煞帶傷食，而重印以護之；建祿月劫用官，遇傷而傷被合，用財帶煞而煞被合，是謂之救應也。八字妙用，全在成敗救應，其中權輕權重，甚是活潑。學者從此留心，能於萬變中融以一理，則於命之一道，其庶幾乎！

What is called "rescue and response" refers to a situation where the original structure has already been ruined, and another character appears to provide relief. For example, if the official star is attacked by the injurious star, revealing the seal star can resolve the issue (as the seal star controls the injurious star); if the official and malevolent stars are mixed, combining away the malevolent star makes the structure clear; if there is punishment and clash, using triple harmony or six harmony can resolve it. If the wealth star is taken by the劫财, revealing the food star can transform it (as the劫财 generates the food star, which in turn generates the wealth star), or generating the official star to control the劫财; if wealth meets the malevolent star, using the food star to control the malevolent star allows the wealth to nourish me, or preserving the wealth by combining away the malevolent star. If the seal star is broken by the wealth star, using the劫财 to resolve it (as the劫财 takes the wealth to protect the seal star), or combining away the wealth to retain the seal star. If the food star is taken by the hawk star, it can instead form a pattern with the malevolent star, or generate wealth to protect the food star. The malevolent star is originally controlled by the food star, but if the seal star protects the malevolent star (as the seal star controls the food star), then encountering the wealth star to remove the seal star and retain the food star restores the pattern. If the injurious star generates wealth and the malevolent star appears, the malevolent star is combined away. In the Yang Blade pattern, using the official and malevolent stars with the injurious and food stars to control the official and malevolent stars, heavy use of the seal star is needed to protect the official and malevolent stars. In the built-up fortune month and劫财 pattern, using the official star, if the injurious star appears and is combined away; using wealth with the malevolent star, and the malevolent star is combined away. All these are called rescue and response. The subtle use of the八字 lies in the three layers: success, failure, and rescue and response. The importance of each varies greatly. Scholars should pay attention to these aspects, and be able to integrate all changes into one principle, then they will have a good grasp of the art of destiny.

沈孝瞻曰：八字之中，變化不一，遂分成敗；而成敗之中，又變化不測，遂有因成得敗，因敗得成之奇。是故化傷為財，格之成也，然辛生亥月，透丁為用，卯未會財，乃以黨煞，因成得敗矣。印用七煞，格之成也，然癸生申月，財，因成得敗也。如此之類，不可勝數，皆秋金重重，略帶財以損太過，逢煞則煞印忌因成得敗之例也。

Shen Xiaozhan said: In the eight characters, there are many variations, so there is distinction between success and failure; within success and failure, there are also unpredictable changes, hence there are strange situations such as "achieving success leading to failure" and "achieving failure leading to success."the so-called achieving success leading to failure refers to a situation where a formed pattern is broken by the same condition. For example, transforming a harmful official into a wealth star is originally a successful pattern; however, if the person is born in the month of Hai (which contains the wealth star, the wood of the month, and the harmful official), and the heavenly stem reveals Ding fire as the useful element (Ding is the seven evil official for Xin metal, but Shen used it as the official or evil official), and if the earth branch does not have the stem of Mao to form a wood pattern, the wealth star will instead form a group to nourish the evil official and attack the body, thus achieving success leading to failure. Another example is when the pattern uses the seven evil official to nourish the seal, which is originally a successful pattern; however, if the person is born in the month of Shen and the wealth star breaks the seal, it will instead help the evil official attack the body, which is also achieving success leading to failure. There are countless such examples. (The original text has some disordered and missing parts from "Nian Gui Sheng Shen" onwards, and the phrase "Autumn metal is heavy, slightly with wealth to reduce excessive strength" does not connect with the previous text. The original text is missing some words, so readers should only understand the principle that the same configuration can lead to success or failure depending on its strength and weakness, and should not make up the missing parts.)

官印逢傷，格之敗也，然辛生戊月，年丙時壬，壬不能越戊克丙，而反能洩身為秀，是因敗得成矣。煞刃逢食，格之敗也，然庚生酉月，年丙月丁，時上逢壬，則食神合官留煞，而官煞不雜，煞刃局清，是因敗得成矣。如此之類，亦不可勝數，皆因敗得成之例也。其間奇奇怪怪，變幼無窮，惟以理權衡之，隨在觀理，因時運化，由他奇奇怪怪，自有一種至當不易不論。觀命者毋眩而無主、執而不化也。

What is meant by "achieving success through failure" is when something that originally breaks the pattern ends up succeeding because of the same condition. For example, in an official and seal (印格) pattern, if the official is harmed by the official's enemy (伤官), it is originally a failure of the pattern. However, if the person is born in the fifth month of the earth (戊月), which is the month of the seal, and the year stem is丙火 (official), while the hour stem is壬水 (official's enemy), the Ren Water is blocked byWu Earth from reaching Bing Fire (戊 can restrain壬), so it cannot harm the official. Instead, it can release the strength of the Xin Metal (the person's own strength), making the pattern refined and elegant. This is achieving success through failure. Another example is the pattern of a harmful star and the yang blade (煞刃格), where the food god (食神) harms the harmful star and official. This is originally a failure of the pattern. However, if the person is born in the酉 month (the month of the yang blade), and the year stem is Bing Fire (harmful star), the month stem is Ding Fire (official), and the hour stem is Ren Water (food god), the Ren Water combines with Ding Fire (the official), leaving the Bing Fire (harmful star) alone. Thus, the harmful star and official are not mixed, and the harmful star and yang blade are balanced, making the pattern clear and pure. This is also achieving success through failure. There are countless such examples. The situations are strange and ever-changing (the original text says "变幼" which should be "变化"), and can only be judged by reason. One should observe the principles wherever they are found, and adapt according to the circumstances. No matter how strange or varied the situations may be, there is always a most appropriate and unchangeable way of judging. Those who read fate should not be confused by superficial appearances and lose their judgment, nor should they rigidly cling to rules without flexibility.

沈孝瞻曰：論命惟以月令用神為主，然亦須配氣候而互參之。譬如英雄豪傑，生得其時，自然事半功倍；遭時不順，雖有奇才，成功不易。是以印綬遇官，此謂官印雙全，無人不貴。而冬木逢水，雖透官星，亦難必貴，蓋金寒而水益凍，凍水不能生木，其理然也。冬木，尤為秀氣，以冬木逢火，不惟可以洩身印兩旺，透食則貴，凡印格皆然。而用之身，而即可以調候也。

This passage discusses "tiaohou" or "climate adjustment," which refers to the necessity of considering the coldness, warmth, dryness, and dampness of the month when selecting the useful god. Shen Xiaozhan says: Although the main focus in discussing a person's destiny is the useful god derived from the month's stem, it is also essential to consider the climate. Just as heroes and outstanding individuals achieve great success when born in a favorable era, they struggle to succeed when born in an unfavorable time. Therefore, when the印绶 (nurturing power) meets the official star (authority), it is called "official and nurturing power both present," and this is sure to lead to high status. However, in winter, when wood meets water, even if the official star is revealed, it is not guaranteed to result in high status—because in winter the metal is cold, and the water generated from the metal becomes even colder, and cold water cannot nourish wood. This is the reason. Conversely, if wood in winter meets fire, it not only dispels the body's excess but also warms and thaws the water, making it particularly refined. Therefore, wood in winter encountering fire is especially admirable. For all cases where the body and nurturing power are both strong, when the food and injury stars are revealed, it leads to high status, and this applies to all such nurturing power patterns. When applied to the case of wood in winter, this step also serves the function of adjusting the climate. (The original text had this passage in a disordered sequence, with the sentences about "wood in winter being especially refined" not fitting well with the surrounding text. The passage has been rearranged to make the meaning clearer as above.)

傷官見官，為禍百端，而金水見之，反為秀氣。非官之不畏夫傷，而調候為急，權而用之也。傷官帶煞，隨時可用，而用之冬金，其秀百倍。傷官佩印，隨時可用，而用之夏木，其秀百倍，火濟水，水濟火也。傷官用財，本為貴格，而用之冬水，即使小富，亦多不貴，凍水不能生木也。傷官用財，即為秀氣，而用之夏木，貴而不甚秀，燥土不甚靈秀也。

Shen Xiaozhan then gave five examples to illustrate how the principle of adjusting the climate (tiaohou) can override the usual rules. The usual rule is that a person with a wounded official (shangguan) meeting an official star is a disaster, but for those with metal and water wounded officials (born on days of Geng or Xin in the months of Hai or Zi), meeting the official star is actually refined and elegant. It is not that the official star is not afraid of the wounded official, but rather that adjusting the climate is more important. Weighing the importance, this usage is adopted (because metal and water are cold, and without the fire of Bing or Ding, the situation cannot be warmed). A wounded official combined with a seven killer (qixia) is usually usable at any time, but in winter on metal, the elegance is even greater. A wounded official with an official star is usually usable at any time, but in summer on wood, the elegance is even greater—because using water on summer wood is like using water to nourish fire, and using fire on winter metal is like using fire to nourish water. A wounded official using wealth is a noble pattern, but when used on water in winter, even if it brings small wealth, it is rarely noble, because frozen water cannot grow wood. A wounded official using wealth is usually refined, but when used on wood in summer, it is noble but not very refined, because summer wood produces dry earth, which is not as refined. This shows that the same pattern, when placed in different seasons, can have very different results.

春木逢火，則為木為通明，而夏木不作此論；秋金遇水，則為金水相涵，而冬金不作此論。氣有衰旺，取用不同也。春木逢火，木火通明，不利見官；而秋金遇水，金水相涵，見官無礙。假如庚生申月，而支中或子或辰，會成水局，天干透丁，以為官星，只要壬癸不透露干頭，便為貴格，與食神傷官喜見官之說同論，亦調候之道也。食神雖逢正印，亦謂奪食，而夏木火盛，輕用之亦秀而貴，與木火傷官喜見水同論，亦調候之謂也。此類甚多，不能悉述，在學者引伸觸類，神而明之而已。

Shen Xiaozhan gives three more examples. In spring, wood meets fire, which is called "wood and fire illuminate each other," but in summer, wood cannot be treated this way (summer wood is already dry, and meeting fire would result in burning). In autumn, metal meets water, which is called "metal and water complement each other," but in winter, metal cannot be treated this way (winter metal is already cold, and meeting water would result in freezing). The energy of things has periods of decline and strength, and the way to use them naturally differs. The same two patterns, "wood and fire illuminate each other" in spring is not favorable when the official star appears (the official star controls the body and takes away its brilliance), but "metal and water complement each other" in autumn is not affected by the official star. For example, if a person is born in the month of Shen with the earth branch containing Zi or Chen to form a water trinity, and the heavenly stem reveals Ding fire as the official star, as long as Ren and Gui water do not appear in the heavenly stem (to avoid harming Ding), it becomes a noble pattern. This is the same as the saying "food god and official star are favorable to official star," which is also a way of adjusting the climate. Another example is when food god meets the correct official, which is called "taking away food," but in summer when wood is strong and fire is vigorous, using a little official star instead can result in elegance and nobility. This is the same as the saying "wood and fire food god are favorable to water," which is also a way of adjusting the climate. There are many such cases, which cannot all be listed here. It is entirely up to the learner to understand by analogy and grasp the meaning.

按：比、食、財、官、印，乃五行生剋變化之名詞，其義備列宜忌門中。然餘為人談命，每多詳言五行，而略論名詞者，何也？蓋木、火、土、金、水之五行，乃有形之物質，與人談論，其理顯然易曉，非比、食、財、官、印之名詞。高深費解也。然欲知五行之真理，必先明調候之道，須熟玩此篇，尤須將五行宜忌門中義理，反覆尋思，乃得要領。

Yuan Shushan remarked: The terms such as "bǐ" (competitor), "shí" (food), "cái" (wealth), "guān" (authority), and "yìn" (seal) are merely names representing the changes of the Five Phases. Their meanings are already fully listed in the section on "Suitable and Inappropriate." However, when I discuss someone's fate, I often elaborate on the Five Phases and only briefly mention these terms. Why is this so? Because wood, fire, earth, metal, and water are tangible substances, and when discussing them with people, the principles are clear and easy to understand. In contrast, terms like "bǐ," "shí," "cái," "guān," and "yìn" are more abstract and difficult to grasp. However, to truly understand the principles of the Five Phases, one must first comprehend the concept of "tiaohou" (adjusting the climate). Therefore, one must carefully study this passage, especially the principles in the section on "Suitable and Inappropriate," to grasp the essence. This remark reveals Yuan Shushan's practical approach when discussing fate: explaining concepts such as coldness, warmth, dryness, humidity, and the properties of the Five Phases is more straightforward and closer to the essence of fate analysis than using the terminology of the ten heavenly stems.

沈孝瞻曰：月令既得用神，則別位亦必有相，若君之有相，輔者是也。如官逢財生，則官為用，財為相；財旺生官，則財為用，官為相；煞逢食制，則煞為用，食為相。然此乃一定之法，非通變之妙。要而言之，凡全局之格，賴此一字而成者，均謂之相也。傷用神甚於傷身，傷相甚於傷用。

This passage introduces the concept of "xiang shen" (auxiliary god), a unique term found only in the "Ziping Zhenquan." Shen Xiaozhan explains that once the yong shen (useful god) is determined by the month's stem, there must be another "xiang" (auxiliary) in another position, just as a monarch has an assistant. For example, if the official star is supported by wealth, the official star is the yong shen and wealth is the xiang shen; if wealth strengthens the official star, wealth is the yong shen and the official star is the xiang shen; if the seven evil star is controlled by the food god, the seven evil star is the yong shen and the food god is the xiang shen. However, this is only a fixed method and not the flexible and profound application. In short, any character that is essential for the entire pattern to be established is called the xiang shen. The most important point is that damaging the yong shen is more serious than damaging the day master, and damaging the xiang shen is even more serious than damaging the yong shen—because if the yong shen is damaged, it can still be rescued, but if the xiang shen is lost, the entire pattern collapses immediately.

如甲用酉官，透丁逢壬，則合傷存官以成格者，全賴壬之相；戊用子財，透甲並己，則合煞存財以成格者，全賴己之相；乙用酉煞，年丁月癸，時上逢戊，則合去癸印以使丁得制煞者，全賴戊之相。癸生亥月，透丙為財，財逢月劫，而卯未來會，則化水為木而轉劫以生財者，全賴於卯未之相。庚生申月，透癸洩氣，不通月令而金氣不甚靈，子辰會局，則化金為水而成金水相涵者，全賴於子辰之相。

Shen Xiaozhan gave five examples to illustrate the concept of "xiangshen" (auxiliary deity). The first example: Jia wood takes You metal's Xin gold as its official star. If the heavenly stem reveals Ding fire to harm the official star, fortunately there is Ren water, which combines with Ding fire to protect the official star, allowing the pattern to be established. The entire pattern relies on Ren water as the xiangshen. The second example: Wu earth takes Zi's Gui water as its wealth. If the heavenly stem reveals Ji wood as a harmful star, fortunately there is Ji earth, which combines with Ji wood to protect the wealth star, allowing the pattern to be established. The entire pattern relies on Ji earth as the xiangshen. The third example: Yi wood takes You metal's Xin gold as its seven harmful star. The heavenly stem's Ding fire could control the harmful star, but the monthly stem's Gui water would harm the Ding fire. Fortunately, there is Wu earth at the hour stem, which combines with Gui water to remove the beneficial star, allowing the Ding fire to control the harmful star. The entire pattern relies on Wu earth as the xiangshen. The fourth example:癸 water is born in Hai month, and the heavenly stem reveals Bing fire as its wealth. However, Hai is the劫财 (wealth thief) of癸, so the wealth is taken by the wealth thief. Fortunately, the earthly branches have Mao and Wei, which form a wood pattern, transforming water into wood and turning the wealth thief into a wealth producer. The entire pattern relies on Mao and Wei as the xiangshen. The fifth example: Geng metal is born in Shen month, and the heavenly stem reveals Gui water to drain its energy. If it does not connect with the month's stem, the metal energy is not very active. Fortunately, Zi and Chen form a water pattern, transforming metal into water to create "jin shui xianghan" (metal and water complementing each other). The entire pattern relies on Zi and Chen as the xiangshen.

如此之類，皆相神之緊要也。相神無破，貴格已成；相神相傷，立敗其格。如甲用酉官，透丁逢癸印，制傷以護官矣，而又逢戊，癸合戊而不制丁，癸水之相傷矣；丁用酉財，透癸逢己，食制煞以生財矣，而又透甲，己合甲而不制癸，己土之相傷矣。是皆有情而化無情，有用而成無用之格也。凡八字排定，必有一種議論，一種作用，一種棄取，隨地換形，難以虛擬，學命者其可忽諸？

These examples all illustrate the importance of the auxiliary deity. If the auxiliary deity is not harmed, the noble pattern is already established; once the auxiliary deity is injured, the pattern immediately collapses. Here are two examples where the auxiliary deity is injured: For a Jia wood person, the metal in You is the official star, and if the Tian Gan reveals Ding, which is a harmful official, fortunately there is Gui water to control Ding and protect the official—Gui is the auxiliary deity. However, if another Wu earth appears, Gui and Wu combine and Gui cannot control Ding, thus the auxiliary deity Gui is injured. For a Ding fire person, the metal in You is the wealth, and if the Tian Gan reveals Gui, which is a seven evil star, fortunately there is Ji earth to control the evil star and generate wealth—Ji is the auxiliary deity. However, if another Jia wood appears, Ji and Jia combine and Ji cannot control Gui, thus the auxiliary deity Ji is injured. These are all cases where originally harmonious relationships turn into discordant ones, and originally useful patterns turn into useless ones. In summary, once the four pillars are fixed, there must be a specific interpretation, a particular function, and a certain selection and rejection, varying according to their positions, and it is difficult to determine them arbitrarily. How can those who study destiny ignore this aspect?

沈孝瞻曰：八字既有用神，必有格局，有格局必有高低，財官印食煞傷劫刃，何格無貴？何格無賤？由極貴而至極賤，萬有不齊，其變千狀，豈可言傳？然其理之大綱，亦在有情無情、有力無力之間而已。如正官佩印，不如透財，而四柱帶傷，反推佩印。故甲透酉官，透丁合壬，是謂合傷存官，遂成貴格，以其有情也。財忌比劫，而與煞作合，劫反為用。故甲生辰月，透戊成格，遇乙為劫，逢庚為煞，二者相合，皆得其用，遂成貴格，亦以其有情也。

This passage discusses the distinction between high and low patterns in a person's birth chart. Shen Xiaozhan says: When a birth chart has a useful god, it must have a pattern; and when it has a pattern, it must have both high and low ones. Among the eight patterns—wealth, official, seal, food, evil spirit, injury, competition, and blade—has any of them not produced noblemen? Has any not produced commoners? From the highest nobility to the lowest commonalty, there are countless differences and various changes, how could they all be explained? However, the general principle lies only in the two aspects of "having affection or not" and "having strength or not." First, "having affection": For the official pattern, the seal is not as good as the wealth being revealed (since wealth can generate official). However, if the four pillars contain a rival official, it is better to rely on the seal (since the seal can control the rival official and protect the official). For example, if the wood is Jia and the metal is Xin in You, which is the official, and the heavenly stem reveals Ding, the rival official, with Ren water to harmonize with Ding, this is called "harmonizing the rival official to preserve the official," thus forming a noble pattern because it has affection. Another example: Wealth is usually disliked by rivals, but if the rival combines with the seven evil spirits, the rival becomes a useful god. For example, if the wood is Jia born in the month of Chen, and the heavenly stem reveals Wu, the wealth, encountering wood as the rival and metal as the seven evil spirits, and the rival combines with the seven evil spirits, both the rivals and the seven evil spirits become useful gods, thus forming a noble pattern, also because it has affection.

身強煞露而食神又旺，如乙生酉月，辛金透，丁火剛，秋木盛，三者皆備，極等之貴，以其有力也。官強財透，身逢祿刃，如丙生子月，癸水透，庚金露，而坐寅午，三者皆均，遂成大貴，亦以其有力也。又有有情而兼有力，有力而兼有情者。如甲用酉官，壬合丁以清官，而壬水根深，是有情而兼有力者也。乙用酉煞，辛逢丁制，而辛之祿即丁之長生，同根月令，是有力而兼有情者也。是皆格之最高者也。

Further, there is strength. When the day's main element is strong, the seven deadly stars are revealed and the food god is also strong, for example, when the wood is born in the酉 month, the metal is revealed as the deadly star, and the fire is strong enough to control the deadly star. The wood is also strong in autumn, and the deadly star, food god, and the day's main element all have sufficient strength, which is the highest rank of noble destiny, because it is strong. When the official star is strong and the wealth is also revealed, and the day's main element sits on its own禄 or 刃, for example, when the fire is born in the 子 month, the water is revealed as the official star, and the metal is revealed to generate the official star, while the day's main element sits on 寅 or 午 (寅 is the growth of fire, 午 is the prosperity and 刃 of fire), the official star, wealth, and the day's main element are evenly matched, thus becoming great wealth, also because it is strong. There are also cases that are both meaningful and strong, or both strong and meaningful. For example, when the wood uses the酉 official star, the water combines with the fire to clear the official star, and the water itself has deep roots, which is meaningful and also strong. When the wood uses the酉 deadly star, the metal is controlled by the fire, and the metal's禄 position (酉) is exactly the growth of the fire, and both are rooted in the month, which is strong and also meaningful. These are the highest ranks in the destiny patterns.

如甲用酉官，透丁逢癸，癸克不如壬合，是有情而非情之至。乙逢酉逢煞，透丁以制，而或煞強而丁稍弱，丁旺而煞不昂，又或辛丁並旺而乙根不甚深，是有力而非力之全，格之高而次者也。至如印用七煞，本為貴格，而身強印旺，透煞孤貧，蓋身旺不勞印生，印旺何勞煞助？偏之又偏，以其無情也。

The next level is when there is affection but not to the extreme, and strength but not to the full. For example, if Jia wood uses the酉 metal official, and the heavenly stem reveals Ding fire official to injure the official, but also has Gui water to restrain the Ding — using restraint is not as clean as using combination (if Ren water combines with Ding fire, the Ding is completely useless; but if Gui water restrains Ding fire, the Ding still has some remaining strength). This is affection but not affection to the extreme. Another example is when Yi wood uses酉 metal as a harmful influence, and Ding fire is revealed to control the harmful influence, but either the harmful influence is too strong and the Ding is weak, or the Ding is too strong but the harmful influence is not sufficiently prominent, or both辛 and 丁 are strong but the Yi wood's root is not deep enough. This is strength but not strength to the full. These are higher-level patterns but of the next level. As for the无情 (unfeeling) type: the印格 (nourishing pattern) using seven harmful influences to nourish the印 is a noble pattern, but if the body is already strong and the印 is also strong, and the seven harmful influences are revealed, it leads to loneliness and poverty — if the body is already strong, there is no need for the印 to nourish it; if the印 is already strong, why do we need the harmful influences to help? This is bias on top of bias, so it is called无情.

傷官佩印，本秀而貴，而身主甚旺，傷官甚淺，印又太重，不貴不秀，蓋欲助身則身強，制傷則傷淺，要此重印何用？是亦無情也。又如煞強食旺而身無根，身強比重而財無氣，或夭或貧，以其無力也。是皆格之低而無用者也。然其中高低之故，變化甚微，或一字而有千鈞之力，或半字而敗全局之美，隨時觀理，難以擬議，此特大略而已。

Another example of something无情 (unfeeling) and无力 (powerless). A person with a wounded official (shāng guān) and a seal (yìn) is usually both refined and noble, but if the day stem is very strong and the wounded official is weak, the seal becomes too heavy, resulting in neither nobility nor refinement. If the seal is used to support the day stem, the day stem is already strong; if it is used to control the wounded official, the wounded official is already weak. What use is a heavy seal in such a case? This is无情. Another example is when the seven deadly stars (qī shā) are strong and the food god (shí shén) is also strong, but the day stem has no root; or when the day stem is strong but the same kind of heavenly stem (bǐ jié) is also heavy, but the wealth star (cái xīng) has no strength. Such a destiny may result in a short life or poverty, because it is powerless. These are all low-level patterns that are useless. However, the difference between high and low is extremely subtle. Sometimes one character can have the power of a thousand catties, while half a character can ruin the whole pattern. It can only be observed at the right time, and it is difficult to predict in advance. This is just a general statement. The ending of this passage is consistent with the conclusion of the previous section "On the Success and Failure of the Useful God (yòng shén)" in warning scholars not to apply rules mechanically.

沈孝瞻曰：月令用神，配以四柱，固有每字之生克以分吉凶，然有同此生克，而先後之間，遂分吉凶者，尤談命之奧也。如正官同是財傷並透，而先後有殊。假如甲用酉官，丁先戊後，則以財為解傷，即不能貴，後運必有結局。若戊先而丁後時，則為官遇財生，而後因傷破，即使上運稍順，終無結局，子嗣亦難矣。

This passage discusses how the same character can have different auspicious or inauspicious implications depending on its position in the sequence, representing one of the most refined aspects of the "Ziping Zhenquan." Shen Xiaozhan explains that when the "useful god" is combined with the four pillars, it is essential to determine auspiciousness based on the interactions of each character through generation and overcoming. However, sometimes the relationships of generation and overcoming are identical, yet the difference in their sequence leads to different outcomes, which is especially profound in the study of fate. For example, in the case of a "proper official" pattern where both the "wealth star" and "harmful official" are revealed, the different sequence of these characters results in different outcomes. Suppose the jia wood is considered to have the metal in you as its official. If the ding fire (harmful official) appears first and the wu earth (wealth star) follows, then it is a case of the harmful official first, followed by the wealth star to rescue it—harmful official generating wealth, wealth generating official. Although this does not lead to great fortune, the later years will certainly bring a conclusion. However, if the wu earth appears first and the ding fire is in the hour pillar, then the official star is first supported by wealth, but later is destroyed by the harmful official—although the early part of the fortune may be somewhat smooth, ultimately there will be no conclusion, and even children will be difficult (the hour pillar governs children).

印格同是貪財壞印，而先後有殊。如甲用子印，己先癸後，即使不富，稍順晚境；若癸先而己在時，晚景亦悴矣。食神同是財梟並透，而先後有殊。如壬用甲食，庚先丙後，晚運必亨，格亦富而望貴。若丙先而庚在時，晚運必淡，富貴兩空矣。七煞同是財食並透，而先後大殊。如己生卯月，癸先辛後，則為財以助用，而後煞用食制，不失大貴。若辛先而癸在時，則煞逢食制，而財轉食黨煞，非特不貴，後運蕭索，兼難永壽矣。

The same applies to other patterns. For the official pattern, it is also "greed for wealth destroys the official," but the order differs and makes a difference: For Jia wood, the癸 water in the Zi hour is the official. If the己 soil (wealth) comes first and the癸 water comes later, that means wealth comes first and the official comes later to rescue, even if not rich, the later years will still be somewhat smooth. If the癸 water comes first and the己 soil is in the time column, that means the official is used first and then destroyed by wealth, so the later years will be bleak. For the food god pattern, it is also the case that wealth and the枭 god are both revealed: For Ren water, the甲 wood is the food god. If the庚 metal (枭) comes first and the丙 fire (wealth) comes later, that means the food god is first taken away and then wealth comes later to control the枭 and protect the food god, so the later years will certainly be prosperous, the pattern is rich and can also expect high status. If the丙 fire comes first and the庚 metal is in the time column, that means wealth protects the food god first, but later the枭 takes away the food god, so the later years will certainly be dull, and both wealth and status will be lost. For the seven evils pattern, it is also the case that wealth and food are both revealed, but the difference in order is greater: For己 soil born in the卯 month (the乙 wood in the卯 is the evil), if the癸 water (wealth) comes first and the辛 metal (food) comes later, that means wealth helps the use first and then the food god controls the evil, not losing great honor. If the辛 metal comes first and the癸 water is in the time column, that means the evil has already been controlled by the food god, but wealth turns around to help the evil (wealth drains the food god and generates the evil), not only not being honored, but the later years will be bleak and difficult to live long.

丙生辛酉，年癸時己，傷因財間，傷之無力，間有小貴。假如癸己產並而中無辛隔，格盡破矣。辛生申月，年壬月戊，時上丙官，不愁隔戊之壬，格亦許貴。假使年丙月壬而時戊，或年戊月丙而時壬，則壬能克丙，無望其貴矣。以上舉官星為例，餘如印畏財破，財懼比劫，食傷忌梟印，意義相同。救應之法，亦可例推矣。

Shen Xiaozhan later gave two examples regarding "intermediate position" (隔位). The first example: A day stem of Bing fire is born in the month of Xinyou (酉), where the metal of Xinyou is the wealth (财). The heavenly stem of the year is Gui water, which is the official (官), and the heavenly stem of the hour is Ji earth, which is the injurious (伤官). The injurious and the official are separated by the wealth, so the injurious cannot transmit its strength, thus the person may only attain a small degree of honor. If the official and the injurious are placed closely together without the wealth in between, the entire pattern is destroyed. The second example: A day stem of Xin metal is born in the month of Shen. The heavenly stem of the year is Ren water, which is the injurious, the heavenly stem of the month is Wu earth, which is the official, and the heavenly stem of the hour is Bing fire, which is the official. The water of Ren is far away from the official of Bing, being separated by Wu earth, so it cannot harm the official. Therefore, the pattern is still promising for high status. However, if the order is changed to year Bing, month Ren, and hour Wu, or year Wu, month Bing, and hour Ren, the water of Ren would directly harm the official of Bing, and there would be no hope for high status. The above examples all use the official as an example. Other cases, such as the seal (印) being afraid of wealth (财) to break it, wealth being afraid of the same element (比劫) to take it away, and the injurious and food (食伤) being afraid of the hawk (枭印) to harm them, are all similar in principle. The method of salvation and adjustment can also be inferred in the same way. This passage, when read together with the previous section "On the Importance of the Supporting Element (相神)", forms the two main pillars of the "Position" (位置) discussed in "Zi Ping Zhen Quan". Not only should we look at what elements are present, but also where they are located in the pillars, whether they are adjacent or separated.

經云：甲遇己，得辰戌丑未則旺相。乙遇庚，得巳酉丑則掀轟。丙遇辛，得申子辰則奮發。丁遇壬，得亥卯未則清高。戊遇癸，得寅午戌則顯榮。是以五運以五宮為正廟，我入母宮為福德，我入子宮為盜洩，我入鬼宮為刑傷，我入妻宮為財帛。然子能制鬼，不可概作凶言，當以五運深淺，及生剋制化評斷。

This passage discusses "Huaqi Ge," which refers to how to interpret a person's destiny when two heavenly stems combine to form another element. The ancient texts say: When Jia combines with Ji, they form earth, and if the earthly branches have Chen, Xu, Chou, or Wei (the native positions of earth), then the earth element is prosperous and strong; when Yi combines with Geng, they form metal, and if the earthly branches have Si, You, or Chou (the metal trinity), then the metal element is powerful; when Bing combines with Xin, they form water, and if the earthly branches have Shen, Zi, or Chen (the water trinity), then the water element is vigorous; when Ding combines with Ren, they form wood, and if the earthly branches have Hai, Mao, or Wei (the wood trinity), then the wood element is refined; when Wu combines with Gui, they form fire, and if the earthly branches have Yin, Wu, or Xu (the fire trinity), then the fire element is prominent. Therefore, the element formed by the combination is called "Wuyun" (Five Movements). The native position of the original element is called "Zhengmiao" (the most favorable place). When the transformed element enters the palace that generates me, it is called "Fude" (Fortune Virtue), which corresponds to the印 (mother). When it enters the palace that I generate, it is called "Daoyeh" (stealing and draining), which corresponds to the食伤 (food and injury). When it enters the palace that controls me, it is called "Xingshang" (punishment and injury), which corresponds to the官煞 (official and punishment). When it enters the palace that I control, it is called "Caibo" (wealth), which corresponds to the财 (wealth). However, the son I generate can reverse and control the ghost that controls me (food and injury controlling official and punishment), so we cannot generally judge it as bad. Instead, we should evaluate based on the depth of the transformed element's movement and the actual situation of generation, control, and transformation.

總之，化氣主體，首重日干，年月時次之，須要日辰得旺氣，始為美備。若得月中旺氣，又得時上旺氣，固妙。若不得月中旺氣，僅得時上旺氣，亦可用。若月日時具得旺氣，則富貴壽考矣。《淵海子平》云：化之真者，名公鉅卿；化之假者，孤兒異姓，及此義也。

In summary, the pattern of transformed qi (hua qi ge) takes the day stem as its main element, with the year, month, and hour pillars as secondary factors. It is only considered complete and perfect when the branch of the day pillar has the strong presence of the transformed spirit (hua shen). If both the month and hour branches have the strong presence of the transformed spirit, that is especially excellent. If only the hour branch has the strong presence, it is still usable. If all three—the month, day, and hour—have the strong presence, then one will achieve wealth, honor, and a long life. The Ziping's Sea of Profundity says: "True transformation leads to high officials and great ministers; false transformation leads to orphans and people of different surnames." This refers precisely to this meaning—true transformation can lead to positions of great officials and ministers, while false transformation often results in a life of hardship and dependence on others. Remember that the first condition for the establishment of a transformed qi pattern is not only the mutual combination of two stems, but also the presence of the transformed spirit in the branch to support it. Otherwise, the combination will not result in transformation, but merely a hindrance.

至於干合又得支合者，如甲戌見己卯，甲辰見己酉之類，同在一旬，必須辯其，陽為君陰為臣。君位居上，臣位居下始順，反此則悖逆矣。如甲子見己丑，甲午見己未之類，互見兩旬，謂之夫婦聚會。蓋遭遇有本郡之夫，亦有他郡之妻，故互見兩旬，必須上下和美，貴神贊助，乃妙。若沖破刑煞，則無益矣。

When both the heavenly stems and earthly branches are compatible, such as Jia Xu and Ji Mao (Jia and Ji are compatible, and Mao and Xu are compatible), or Jia Chen and Ji You (Jia and Ji are compatible, and Chen and You are compatible), and the two pillars are in the same sheng (ten-year cycle), one must distinguish the order of upper and lower positions: the yang stem is the ruler, and the yin stem is the minister. The ruler is above, and the minister is below, which is considered harmonious. The reverse is considered rebellious. For example, Jia Zi and Ji Chou, Jia Wu and Ji Wei (Jia and Ji are compatible, Zi and Chou are compatible, Wu and Wei are compatible), these two pillars belong to different shengs, and are called "husband and wife meeting together." It is like in marriage, there is a husband from the same region and a wife from another region, hence they live apart in different shengs. This kind of combination must have harmonious upper and lower positions and also be supported by noble spirits to be excellent. If there is a conflict, punishment, or evil spirits, it becomes ineffective. This passage discusses the detailed distinctions of dual compatibility between heavenly stems and earthly branches in the context of the transformed qi pattern. In actual fortune telling, one must first examine the upper and lower positions and the shengs of the two pillars.

又有轉角進化者，干合中見支辰四角相順連者，如甲辰己巳之類，日時遇此，功名易成。有轉角退化者，干合中見支辰四角逆連者，如甲午見己巳之類，日時遇此，功名不晚得，一切遲緩。有坐下自化者，乃干支暗合，如壬午日，丁祿在午，與壬化合。丁亥日，壬祿在亥，與丁化合是也。戊子、甲午、辛巳、癸巳日同此。然獲福之厚薄，仍當隨八字全體觀之，庶無差誤。

There are also three other categories. The first is called "turning corner evolution": when the two pillars that form a heavenly stem combination have their earthly branches connected in sequence, for example, Jia Chen paired with Ji Si (Chen and Si are connected in order); if the day pillar and hour pillar encounter this configuration, success in official positions is easily achieved. The second is called "turning corner regression": when the two pillars that form a heavenly stem combination have their earthly branches connected in reverse order, for example, Jia Wu paired with Ji Si (Wu and Si are connected in reverse); if the day and hour pillars encounter this, success in official positions comes later, and everything tends to be delayed. The third is called "self-formation in the pillar": it occurs when the heavenly stem of the pillar combines with the hidden heavenly stem within the earthly branch of the same pillar. For example, on a Ren Wu day, the official of Ding is in Wu, and the Ding fire in Wu combines with Ren; on a Ding Hai day, the official of Ren is in Hai, and the Ren water in Hai combines with Ding. The days Wu Zi, Jia Wu, Xin Si, and Gui Si follow the same principle (on a Wu Zi day, the hidden癸 in Zi combines with Wu; on a Jia Wu day, the hidden己 in Wu combines with Jia; on a Xin Si day, the hidden丙 in Si combines with Xin; on a Gui Si day, the hidden戊 in Si combines with Gui). However, the extent of the blessings obtained still depends on the overall analysis of the entire birth chart to avoid errors.

按：化氣有得時失令之不同，如化土於季月為得時，反此皆為失令。化木為亥卯未月，及正月，為得時，反此皆為失令。得時者為真化，失令者為假化。然有真化而經破傷者，不啻真化，此又不可不知。破傷者何？如化土格，而天干間以乙字庚字，暗地化金，盜洩土氣，或間以丁字壬字，暗地化木，損傷土質，即書云：我入子宮為盜洩，我入鬼宮為刑傷是也。資助者何？如化土格，而天干間以戊字癸字，暗地化火，為土之印，或間以丙字辛字，暗地化水為土之財，即書云：我如母宮為福德，我如妻宮為財帛是也。大運宜忌，亦如是論。再參觀五運深淺，生剋制化，則百不失一矣。

Yuan Shushan says: The concept of "hu qi" (change of qi) has distinctions between being in a favorable time and being in an unfavorable time. For example, if someone has the pattern of earth, being born in the months of Chen, Xu, Chou, or Wei (the fourth, sixth, eighth, and tenth months) is considered favorable, but not all months outside these are considered unfavorable. If the time is favorable, it is called "zhen hua" (true transformation), and if it is unfavorable, it is called "jia hua" (false transformation). However, there are cases where true transformation may be interrupted by something that damages it, and in such cases, it should no longer be considered as true transformation. This point should not be overlooked. What is meant by "po shang" (damage)? For example, if someone has the earth pattern and there is a character "Yi" or "Geng" in the heavenly stems in between, "Yi" and "Geng" can secretly transform into metal, which steals the earth's energy; or if there is a character "Ding" or "Ren" in between, "Ding" and "Ren" can secretly transform into wood, which damages the earth's quality. This is exactly what was previously mentioned: "When I enter the uterus, it is a theft and leakage; when I enter the ghost's palace, it is a punishment." What is meant by "zuzhu" (support)? For example, if someone has the earth pattern and there is a character "Wu" or "Gui" in the heavenly stems in between, "Wu" and "Gui" can secretly transform into fire, which is the earth's mother; or if there is a character "Bing" or "Xin" in between, "Bing" and "Xin" can secretly transform into water, which is the earth's wealth. This is exactly what was previously mentioned: "When I enter the mother's palace, it is fortune and virtue; when I enter the wife's palace, it is wealth." The favorable and unfavorable aspects of the big years (dazheng) should also be judged in the same way. Further reference should be made to the depth of the transformation of qi in the big years and the principles of generation, overcoming, control, and transformation, so that there will be no mistakes.

今人不明此理，但知化氣宜真忌假，而不知真中有假，假中有真，甚至謂真始為化氣，假者不為化氣。尤屬謬妄。殊不知《淵海子平》一則云化之真者，一則云化之假者，此真假同以化言之明證也。《三命通會》泥一陰一陽，夫婦配合，化生萬物之說，謂為一己二甲，一甲二己，皆不能化，只可作妒合論。阜頗不謂然，

Yuan Shushan then refutes two common misunderstandings. Modern people do not understand the above principles, but only know that true transformation is favorable while false transformation is not, without realizing that true transformation may contain false elements and false transformation may contain true elements. Even some people claim that only true transformation counts as a transformation pattern, while false transformation does not, which is even more absurd. In fact, the Complete Compendium of the Three Fates mentions both "true transformation" and "false transformation," using the word "transformation" in both cases, which clearly proves that both true and false transformations belong to the transformation pattern. For example, the Three Fates Compendium is rigid in its belief that "one yin and one yang, husband and wife combine, and thus all things are generated," and insists that one Ji paired with two Jia or one Jia paired with two Ji cannot transform, and should only be considered as "jealous combination" (competing combination). Yuan Shushan states his own opinion: I (Fu) do not agree with this. He is about to refute this with three examples cited in Shenfeng's Comprehensive Examination.

及觀《神峰通考》從化篇，載肖丞相造：癸巳、丁巳、癸酉、戊午，二癸一戊，作化火格論。又方狀元造：辛亥、辛丑、丙子、己亥，二辛一丙，作化水格論。又李知府造：丁酉、丙午、丁巳、壬寅，二丁一壬，作化木格論。愈覺《通會》之說非是。

Yuan Shushan cited three counterexamples. According to the "From Transformation Chapter" in Shenfeng's Comprehensive Examination, the birth chart of Xiao Chancellor is Gui Si, Ding Si, Gui You, Wu Wu, with two Guis opposing one Wu, yet it is still considered as a transformation into fire pattern (Wu and Gui transform into fire, with the four pillars containing Si, Wu, and Si, which are all fire elements and extremely strong). The birth chart of Fang状元 is Xin Hai, Xin Chou, Bing Zi, Ji Hai, with two Xins opposing one Bing, yet it is still considered as a transformation into water pattern (Bing and Xin transform into water, with the hidden branches Hai, Zi, and Chou, which are all water elements and strong). The birth chart of Li Prefect is Ding You, Bing Wu, Ding Si, Ren Yin, with two Dings opposing one Ren, yet it is still considered as a transformation into wood pattern (Ding and Ren transform into wood, with the hidden branch Yin wood being in its native place). All three examples are cases of two opposing one, yet they are still considered as transformation patterns. This shows that the claim in the Complete Compendium of the Three Fates that when there is one opposing two, transformation is not possible and only considered as a competing combination is incorrect. Yuan Shushan used actual examples to refute the theory, which is consistent with his method of verification.

蓋合則化，不合則不化，既名曰妒合，而又曰不化，有是理乎？如白與黑相和則化為灰，黑與紅相和則化為紫，和即和也。及和矣，而仍以本色目之，雖愚之甚者，亦知為不然，若曰一陰一陽，為盡美盡善之化；一陰二陽，一陽二陰，雖不盡美盡善，而陰陽未嘗不化，則無語病矣。甲子春阜改正。

Yuan Shushan explained the principle: when things are in harmony, they must transform; only when they are not in harmony do they remain unchanged. Since it is already called "duhe" (a term implying harmony), acknowledging that they are in harmony, yet saying they do not transform, is there any such logic in the world? It is like white and black blending into gray, and black and red blending into purple—blending is blending. Once blended, still calling it by its original color is something even the most foolish person would find illogical. If instead, one says: the pairing of one yin with one yang is the perfect transformation; one yin with two yangs, or one yang with two yins, though not perfect, still yin and yang have transformed—then there is no grammatical error. The note at the end, "Jiazi chun Fu changed," is Yuan Shushan's own record: in the year Jiazi (1924) spring, he revised this section. This annotation is the most vigorous refutation of predecessors in the entire text, revealing his attitude of not blindly trusting old doctrines in his scholarly discussions.

《三命通會》云：夫大運者，人生之傳舍，探命之法，先以三元、四柱、五行生死、格局喜忌，以定根基，然後考究運氣，協而從之，以定平生之吉凶也。蓋根基如木，運氣如春，春無木而不著，木無春而不榮。根基淺薄者，如蒿萊之微，春風潛發，亦能敷茂，惟不得長久。根基厚壯者，如松柏之實，雖經臘雪，亦不凋殘，故先論根基，後言運氣也。凡行運在干，兼用地支之神；在支，則棄天干之物。蓋大運重地支，故有東方、南方、西方、北方之稱。大抵損用神者，得運制之；益用神者，得運生之，皆吉，反是則凶。

The Complete Compendium of the Three Fates says: A great destiny is like an inn on the way of a person's life. The method of divining a person's fate first determines the "foundation" of the destiny by using the three elements of heavenly stem, earthly branch, and human element, the four pillars of year, month, day, and hour, the state of birth and death of the Five Phases, and the preferences and aversions of the destiny pattern. Then, the fortune of the great destiny is examined, and the two are combined to determine the fortune of a person's life. The foundation is like a tree, and the fortune is like spring: without a tree, spring cannot be seen; without spring, the tree cannot flourish. A shallow foundation is like wild grass, which can grow vigorously with a spring breeze, but cannot last long; a solid foundation is like pine and cypress, which remain unharmed even through the heavy snow of winter. Therefore, we should first discuss the foundation, then the fortune. When considering a great destiny, the five years of the heavenly stem are combined with the heavenly stem's underlying earthly branch; the five years of the earthly branch can be disregarded from the heavenly stem — because the great destiny emphasizes the earthly branch, there are terms like Eastern fortune, Southern fortune, Western fortune, and Northern fortune. In summary: if the great destiny is harmful to the useful god, and the fortune can control it, it is good; if the great destiny is beneficial to the useful god, and the fortune can generate and support it, it is good; the opposite is bad.

《三命通會》云：流年者，逐年遊行之太歲也。主一年之禍福，為四時之吉凶，不可不細察之。經云：太歲乃眾煞之主，入命未必為凶，如逢戰鬥之鄉，必主刑傷本命。蓋太歲如君也，大運如臣也。君臣和悅，其年則吉；君臣戰鬥，其年則凶。經云：歲傷日主，有禍必輕；日犯歲君，見災必重。如庚金太歲克甲木日主，謂之歲傷日主，猶之君治臣，父治子，上治下，順也，雖有舛誤，必無大害。如甲木日主，克戊土太歲，謂之日犯歲君，猶之臣殺君，子殺父，下凌上，逆也，雖有理由，亦遭譴責。

The Complete Compendium of the Three Fates says: The flow year, or the current year's Tai Sui, is the Tai Sui that moves each year. It governs the fortune and misfortune of the year and the auspiciousness and misfortune of the four seasons. It must be carefully examined. The ancient classics say: Tai Sui is the master of all evils. Entering the destiny does not necessarily mean misfortune; only when it meets a place of conflict will it certainly cause injury to the native's destiny. Because Tai Sui is like a sovereign, and the big destiny is like a minister: when the sovereign and minister are harmonious, the year is auspicious; when they are in conflict, the year is inauspicious. The ancient classics also say: "When the year harms the day master, the disaster is light; when the day master harms the year's sovereign, the disaster is heavy." For example, when the Tai Sui of Geng Metal harms the day master of Jia Wood, it is called "the year harms the day master." This is like a sovereign governing a minister, a father governing a son, or the superior governing the inferior. It is a proper relationship, so even if there is a mistake, there will be no great harm. Conversely, when the day master of Jia Wood harms the Tai Sui of Wu Earth, it is called "the day master harms the year's sovereign." This is like a minister killing the sovereign, a son killing the father, or the inferior surpassing the superior. It is an inverted relationship, so even if the day master is right, it will still be condemned. This is the first principle in determining the flow year: between the day master and the Tai Sui, it is better to be controlled rather than to commit a transgression.

若五行有救，四柱有情，其禍較減，如甲木日主，克戊土太歲，四柱原有庚申金，或大運中亦有金制伏甲木，使之不敢克犯戊土，謂之五行有救。經云：戊己愁逢甲乙，干頭需要庚辛是也。如大運與四柱中有一癸字，與戊相合，謂之四柱有情。經云：壬以癸妹配戊，凶為吉兆是也。若二字具全，凶反為吉，有一字者，凶半，二字具無，凶不能解。經云：五行有救，其年反必為財；四柱無情，故論名為克歲是也。

However, if there is "Five Phases salvation" or "Four Pillars with affection," the calamity will be lessened. What is "Five Phases salvation"? For example, if the day master is Jia Wood and it overcomes Wu Earth as the year's stem, but the original Four Pillars already contain Geng Metal or Shen Metal, or the big year also has metal to control Jia Wood, making it unable to offend Wu Earth, this is called "Five Phases salvation." An ancient text says: "Wu and Ji fear meeting Jia and Yi; the heavenly stem must have Geng and Xin," which means exactly this. What is "Four Pillars with affection"? For example, if there is a Ji in the big year or Four Pillars that combines with Wu Earth (combination means no conflict), this is called "Four Pillars with affection." An ancient text says, "Ji, as the younger sister of Ren, combines with Wu, turning misfortune into good fortune," which also means this. If both control and combination are present, misfortune turns into good fortune; if only one is present, the misfortune is halved; if neither is present, the misfortune cannot be resolved. An ancient text says, "If there is Five Phases salvation, the year will surely bring wealth; if there is no affection in the Four Pillars, it is called 'overcoming the year'," which refers to this distinction. It is clear that the second step in judging the flow year is to check whether there is a controlling element or a combining element in the Four Pillars and big year.

又有真太歲，徵太歲之說，如甲子日主，逢甲子流年，謂之真太歲，又名轉趾煞，顯官得之，其年必有君臣慶會之喜；士人得之，亦主雲程進步。惟必須與大運用神協和乃吉，若值刑沖破害則凶。常人遇之，尤主災訟，如癸巳日主，逢丁亥流年，日主干支沖剋太歲干支，亦曰真，皆主凶禍。

There are also two terms, "true Tai Sui" and "prosperity Tai Sui." For example, if the day pillar is Jiazi and the year pillar is also Jiazi, the day pillar and the Tai Sui share the same heavenly stem and earthly branch, which is called "true Tai Sui," also known as "turning foot demon." Officials who encounter this will surely experience joy from the emperor and ministers; scholars will also see progress in their careers. However, it must be in harmony with the useful god of the big year to be auspicious. If it meets punishment and clash, breakage and harm, it will be inauspicious. Common people encountering this are especially prone to disasters and lawsuits. Another example is when the day pillar is Guisi and the year pillar is Dinghai, the heavenly stems and earthly branches of the day pillar and the Tai Sui are in direct conflict (Ding and Gui clash, Si and Hai clash), which is also called "true Tai Sui." This type is generally inauspicious. It is clear that "true Tai Sui" includes both the same and conflicting types. The same does not necessarily bring complete good fortune, while the conflicting type will certainly bring misfortune.

如甲子流年，逢甲子大運，謂之歲運並臨，獨羊刃、七煞為凶，財官、印綬乃吉。經云：歲運並臨，災殃立至。此指羊刃、七煞言也。大抵日主犯歲君，五陽干重，五陰干輕。若日主帶二德，太歲值用神，則反有益矣；若天沖地擎，柱中原有，流年再見，亦無大凶。若太歲剋制生時，或生時克犯太歲，亦主有災，當以子位斷之。真太歲與徵太歲義同。

For example, if the year of a person's life is Jiazi and their big luck year is also Jiazi, this is called "years and luck coincide." This situation is only dangerous when the combination of heavenly stem and earthly branch is Yangren or seven evils. If it is wealth, official star, or supporting star, it is actually beneficial. The ancient text says, "years and luck coincide, calamity arrives immediately," referring specifically to Yangren and seven evils. Generally speaking, when the day master is offended by the year's stem, the five yang stems are more serious, while the five yin stems are less so. If the day master is accompanied by the Heavenly Virtue and Monthly Virtue stars, or if the year's stem is exactly the useful god, it is actually beneficial. If there is a clash between the heavenly stems and a confrontation between the earthly branches, and the original four pillars already have such clashes, and the year repeats this, it is not extremely dangerous. If the year's stem controls the time stem, or the time stem offends the year's stem, it indicates disaster—because the time stem represents children, so this kind of disaster should be attributed to the children's position. As for "offending the year's stem," its meaning is the same as the true year's stem.

《滴天髓》云：休囚繫乎運，尤繫乎歲，戰沖視孰降，和好視孰切。日主譬如吾身，局中之神，譬之舟馬引從之人，大運譬所到之地，故重地支，未嘗無天干。太歲譬所遇之人，故重天干，未償無地支。必先明一日主，配合七字，權其輕重，看喜行何運，忌行何運。如甲日以氣機看春，以人心看仁，以物理看木，大率看氣機而餘在其中。遇庚辛申酉字面，如春而行之於秋，新伐其生生這機，又看喜與不喜，而行運生甲伐甲之地，何斷其休咎也。太歲一至，休咎即顯，於是詳論戰沖和好之勢，而得勝負適從之機，則休咎瞭然在目。

The "Ditian Sui" says: "The weakness and confinement of a heavenly stem depend on the great destiny and especially on the annual stem; when there is conflict, we look at which side is willing to submit; when there is harmony, we look at which side is more intimate." This means that the rise and fall of a person's destiny depend on the great destiny, and even more so on the annual stem; when there is conflict, we see which side is willing to yield; when there is harmony, we see which side is more affectionate. The commentary gives a very good analogy: the day master is like myself; the various heavenly stems in the chart are like ships, horses, and accompanying people; the great destiny is like the place we are going to, so we pay more attention to the earth branch, but the heavenly stem is not without relevance; the annual stem is like the people we meet on the way, so we pay more attention to the heavenly stem, but the earth branch is not without relevance. When making a judgment, we must first understand the day master, combine it with the other seven characters, weigh their importance, and see what kind of destiny is favorable and what is unfavorable. For example, if the day master is Jia (甲), from the perspective of the vital energy, it is spring; from the perspective of human nature, it is benevolence; from the perspective of physical things, it is wood. Generally speaking, the vital energy is the main aspect, and the other two aspects are included within it. If it encounters the characters Geng (庚), Xin (辛), Shen (申), or You (酉), it is like spring suddenly arriving at autumn, cutting off its continuous vitality (the original text says "xin fa" but should be "zhuo fa," and "zhe ji" should be "zhi ji"). Then we look at whether it is favorable or not, and whether the destiny moves to a place that nourishes Jia or harms Jia, and based on this we judge its fortune or misfortune. When the annual stem arrives, good or bad fortune immediately becomes evident, so we carefully discuss the conflict, opposition, harmony, and intimacy, to determine who wins and who loses, and where to go, thus making the fortune or misfortune of the year clear.

按：如甲木日主，生春月，局中有金，堪作制木成財之用，此即舟馬引從之人物合格矣。若再逢金土歲運，輔佐用神，此即行舟順水，馬走平堤，而又遇吉人之相，安得不貞祥獲福哉。若局中無金，用神缺乏，歲運又不逢金土，此即未得舟馬引從之功，而有逆流懸巖，所遇非人之險，安得不生災禍哉。若局中無金，而歲運得土金，補其缺點，此破船遇順風，高人來摧手之兆，雖危亦安，不可盡作凶言，舉甲為例，他可類推。

Yuan Shushan remarked that the above analogy can be applied to three different situations. The first situation is when the Jia wood day master is born in the spring month, and the chart contains metal, which is exactly suitable for controlling the wood and serving as a wealth star. This is like having a boat and horse with attendants all properly arranged. If further aided by the flow years and big luck years of metal and earth, it would be like sailing smoothly with the current and riding safely on flat ground, and encountering helpful people along the way. How could misfortune not be avoided and blessings not be obtained? The second situation is when the chart lacks metal, the useful god is missing, and the flow years and big luck years also fail to meet metal or earth. This is like having neither boat nor horse with attendants, and encountering adverse currents and cliffs, meeting dangerous people, so how could misfortune not occur? The third situation is when the chart lacks metal, but the flow years and big luck years provide earth and metal to make up for the deficiency. This is like a broken boat encountering favorable winds and a wise person extending a helping hand. Although in danger, it is still safe, and cannot be universally judged as bad. Here, Jia wood is used as an example, and the other four elements can be similarly inferred. This annotation translates the analogy from "Di Tian Mei" into three practical judgments, making it the most practical passage in the entire book regarding the assessment of years and luck.

如丙運庚年，謂之運伐歲。若日主喜庚，要丙降，得丙者吉，日主喜丙，則歲不降運，得戊己以和為妙。如庚坐寅午，丙之力量大，則歲運亦不得不降，降之亦保無禍。庚運丙年，謂之歲伐運，日主喜庚，得戊己以和丙者吉；日主喜丙，則運不降歲，又不可用戊己洩助庚。若庚坐寅午，丙之力量大，則運自降歲，亦保無患。

This section discusses the concept of "battle" between the ten heavenly stems of the big year and the small year. For example, if one is in the Bing (丙) big year and encounters a Geng (庚) small year, Bing fire overcomes Geng metal, which is called "the big year overcomes the small year." If the day's main element favors Geng metal, then Bing fire should be subdued. If a year can control Bing fire, it is auspicious. If the day's main element favors Bing fire, then the small year refuses to yield to the big year. In this case, the best solution is to use Wu (戊) or Ji (己) earth to harmonize and balance the fire and earth, as earth generates metal and metal generates water. If the Geng metal is located on寅 (Yin) or 午 (Wu), which are the growth and prosperity positions of fire, the strength of fire dominates, so the small year will have to yield, and this can prevent misfortune. Conversely, if one is in the Geng (庚) big year and encounters a Bing (丙) small year, Bing fire overcomes Geng metal, which is called "the small year overcomes the big year." If the day's main element favors Geng metal, then using Wu (戊) or Ji (己) earth to harmonize Bing fire is auspicious. If the day's main element favors Bing fire, then the big year refuses to yield to the small year, and it is not advisable to use Wu (戊) or Ji (己) earth to weaken Bing fire and strengthen Geng metal. If Geng metal is located on寅 (Yin) or 午 (Wu), the strength of fire dominates, so the big year will naturally yield to the small year, and this can prevent trouble. The principle of judgment is simple: look at which side the day's main element favors, and that side should prevail.

如子運午年，謂之運沖歲，日主喜子，則要助子，又得年之干頭，遇制午之神，或午之黨多，干頭遇戊甲字者必凶。如午運子年，謂之歲沖運，日主喜午，而子之黨多，干頭助子者必凶；日主喜子，而午之黨少，干頭助子者必吉，若午重子輕，則不降，亦無咎。

This section discusses the concept of "conflict" between the big years and the current year's earthly branches. For example, if one is in the Zi (Water) big year and encounters a Wu (Fire) year, the Zi and Wu branches conflict, which is called "the big year conflicting with the current year." At this time, if the day's main element benefits from Zi water, one should try to support Zi water, and also the heavenly stem of the current year should meet a god that can control Wu fire. Conversely, if Wu fire has many allies (earthly branches have寅 and 戌 to form a fire trinity), and the heavenly stem of the current year meets Wu earth (which drains fire to generate metal but also controls water) or Ji wood (which generates fire), then it will definitely be bad. Conversely, if one is in the Wu big year and encounters a Zi year, it is called "the current year conflicting with the big year." At this time, if the day's main element benefits from Wu fire, and Zi water has many allies, and the heavenly stem also supports Zi water, then it will definitely be bad; if the day's main element benefits from Zi water, and Wu fire has few allies, and the heavenly stem also supports Zi water, then it will definitely be good; if Wu fire is strong and Zi water is weak, and Wu fire refuses to submit, then there will be no harm. Judging conflicts is similar to judging battles. First, look at what the day's main element prefers, then examine the number of allies on both sides and the support from the heavenly stems.

按：以上兩條，但言大運沖伐太歲，太歲沖伐大運，並未言日主沖伐太歲，太歲沖伐日主，當與《三命通會》論太歲篇，參觀互證，乃為精確。

Yuan Shushan remarked: The above two points regarding "battle" and "clash" only discuss the cases where the big destiny year clashes with the heavenly stem of the year and the heavenly stem of the year clashes with the big destiny year. They do not address the case where the day master clashes with the heavenly stem of the year or the heavenly stem of the year clashes with the day master. Therefore, readers should refer to the section "Discussing the Flowing Year" from the Complete Compendium of the Three Fates, specifically the part discussing "the year harming the day master" and "the day master offending the year's ruler," for mutual verification in order to make an accurate judgment. This remark reminds readers that the relationship between the year and the destiny year actually involves three parties—the day master, the big destiny year, and the flowing year. The Dropping of the Heavenly Mandate only discusses the interaction between the destiny year and the flowing year. The direct interaction between the day master and the flowing year's heavenly stem needs to be supplemented from the Complete Compendium of the Three Fates. When judging the fortune or misfortune of a particular year, all three parties should be taken into account.

如乙運庚年，庚運乙年則和，日主喜金則吉，日主喜木則不吉，子運丑年，丑運子年，日主喜土則吉，喜水則不吉。

This section discusses the concept of "harmony" in the interaction between the heavenly stems and earthly branches, which refers to the mutual combination of heavenly stems or earthly branches. For example, if one is in the Yi stem cycle and encounters the Geng stem year, or in the Geng stem cycle and encounters the Yi stem year, the Yi and Geng stems combine, which is called "harmony." When there is harmony, it transforms into metal, so if the day's main element (day master) favors metal, it is auspicious; if it favors wood, it is inauspicious (the Yi wood is combined away and cannot be used for the day master's benefit). Another example is when one is in the Zi branch cycle and encounters the Chou branch year, or in the Chou branch cycle and encounters the Zi branch year, the Zi and Chou branches combine to form earth, so if the day master favors earth, it is auspicious; if it favors water, it is inauspicious (the Zi water is combined away). Therefore, "harmony" is not always beneficial: if the combined element is a hostile god (忌神), it is auspicious; if the combined element is a favorable god (喜神), it is inauspicious. The key lies in which element is being combined away.

如庚運辛年，辛運庚年，申運酉年，酉運申年，則好。日主喜陽，則庚與申為好，喜陰，則辛與酉為好，凡此皆宜類推。

This section discusses the concept of "good" in the relationship between the big year and the current year, meaning that the big year and the current year belong to the same element but differ in yin and yang. For example, if one is in the Geng big year and encounters the Xin year, or in the Xin big year and encounters the Geng year; or in the Shen big year and encounters the You year, or in the You big year and encounters the Shen year—since their elemental nature is the same and they are close to each other, this is called "good." At this time, if the day's main element prefers yang, then Geng and Shen on the yang side are considered good; if the day's main element prefers yin, then Xin and You on the yin side are considered good. The same principle can be applied to other elements. After discussing the four relationships—struggle, conflict, harmony, and good—the four basic relationships for determining the big year and current year in "Di Tian Mei" are complete: mutual control is struggle, mutual conflict is conflict, mutual harmony is harmony, and same element is good. Regardless of which relationship it is, ultimately it must return to the general principle that what the day's main element prefers will bring good fortune if it prevails, and bad fortune if what it dislikes prevails.

按：以上斷命流年宜忌之理，條分縷晰，不難玩索而知。至於宮限宜忌，諸書皆未詳言，世人每多不察，殊不知命宮繫一生榮枯，小限繫一年之休咎，豈可不重視之耶。如丙火夏生，喜水濟之，八字中水無一點，恰逢命宮之壬水子水，補其缺乏，則一生受益無窮矣。如小限逢戊土克之，或午火沖之，則一年不幸矣。

Yuan Shushan said: The above explanation of the favorable and unfavorable aspects of the flow year is clearly divided and elaborated, making it easy to understand and appreciate. As for the favorable and unfavorable aspects of the natal palace and the minor limit, no book has given detailed explanations, and people often neglect them. However, it is unknown that the natal palace relates to one's entire life of prosperity and decline, while the minor limit relates to the fortune or misfortune of a single year. How can we ignore them? Let me give an example: if a person with propitious fire is born in summer, the fire is intense and the earth is dry, and water is desired to balance it. However, if there is no water in the birth chart, but the natal palace is壬 water or子 water, it would exactly make up for this deficiency, benefiting the person throughout their life. Conversely, if during a certain year the minor limit encounters戊 earth to overcome this壬 water, or午 fire to clash with this子 water, that year would be unfortunate. This is using the natal palace as the "ninth character outside the birth chart"—it can make up for the deficiency in the birth chart and can also be broken by the minor limit.

又如庚金秋生，喜火煉之，八字中僅有一點丁火，或巳火，堪作用神，恰逢命宮之癸水克之，或亥水沖之，則一生困難多矣。如小限逢午逢申，即可助用神之丁，合神之巳，籍生化克，籍合解沖，則一年利達多矣。舉此一例，不過略言大概，其中神奇變化，不可思議，要在智者細心體驗之。

Another example in reverse:庚 metal is born in autumn, when metal is strong and dominant. It prefers fire to refine it. In the four pillars of destiny, if there is only a single Ding fire or Si fire, it can serve as the useful god. However, if the natal palace happens to be癸 water, which restrains Ding fire, or亥 water, which conflicts with Si fire, then the person will face many difficulties throughout their life. But if in a particular year, the small limit (small period) coincides with午 or申, the situation changes.午 can support the useful god Ding fire (as午 is the禄 of Ding), and申 can combine with巳 (as巳 and申 combine). Thus, the restraint is resolved through mutual generation, and the conflict is resolved through combination, making that year very smooth and prosperous. Yuan Shushan said: this example is only a rough illustration. The miraculous changes involved are beyond imagination, and they rely entirely on wise people to carefully experience them. When these two passages are read together, they present the complete method used in this book for using the natal palace and the small limit: the natal palace reveals the whole life, while the small limit reveals the situation of a single year.

《三命通會》云：夫小運者，補大運之不足而立名也。然必須先詳八字衰旺喜忌，然後與大運及用神互相較量，吉凶乃定。至於幼童未交大運，尤宜用此法衡之。大致行死絕煞旺之宮，多主危難；行長生臨官之地，多主安寧耳。

The Complete Compendium of the Three Fates says: The concept of small years is established to complement the deficiencies of the large years. However, when using it, one must first carefully examine the prosperity and decline, as well as the favorable and unfavorable factors of the birth chart. Then compare it with the large years and the useful god to determine fortune and misfortune. One must not ignore the original birth chart and only look at the small years. As for the years when a child has not yet reached the large years, they should especially be assessed using the small years. In general, when the small years reach the death or绝 positions or the strong evil positions, they often indicate danger; when they reach the growth or officialdom positions, they often indicate safety. This corresponds with section two "Method of Calculating Small Years" which explains how to calculate small years from the time pillar. Here, the principles of judging fortune and misfortune of small years are discussed. Only by combining these two sections can the understanding be complete.

《滴天髓》云：造化起於元，亦止於貞。再肇貞元之會，胚胎嗣續之機。三元皆有貞元。如以八字看，以年為元，月為亨，日為利，時為貞。年月吉者，前半世吉，日時吉者，後半世吉。以大運看，以初十五年為元，次十五年為亨，中十五年為利，後十五年為貞。元亨運吉者，前半世吉，利貞運吉者，後半世吉，皆貞元之道。

The Dripping Sky's Essence says: "Creation begins with Yuan and ends with Zhen; again, the meeting of Zhen and Yuan arises, marking the beginning of the continuation of life." The four characters Yuan, Heng, Li, and Zhen are borrowed from the first hexagram of the Zhou Changes (I Ching), used to divide a person's life into four stages. The commentary explains that the three yuan—Heavenly Yuan, Earthly Yuan, and Human Yuan—each have their own Zhen and Yuan. In terms of the eight characters, the year pillar is considered Yuan, the month pillar Heng, the day pillar Li, and the hour pillar Zhen. If the year and month pillars are auspicious, the first half of life is auspicious; if the day and hour pillars are auspicious, the latter half of life is auspicious. In terms of the ten-year large cycles, the first fifteen years are Yuan, the next fifteen Heng, the next fifteen Li, and the last fifteen Zhen. If the Yuan and Heng periods are auspicious, the first half of life is auspicious; if the Li and Zhen periods are auspicious, the latter half of life is auspicious. All of this follows the way of Zhen and Yuan, meaning dividing one's life into four parts for observation.

然有貞元之妙存焉，非特絕處逢生、北盡東來之意也。至於仁之壽終矣，而既終之後，運之所行，果所喜者歟？則其家必興；果所忌者歟？則其家必替。蓋以父為貞，子為元也。貞下起元之妙，生生不息之機。予著此論，非欲人知考之年，而示天下萬世，實所以驗奕世之兆，而知數之不可逃也。學者勖之！

However, there is another more profound meaning within "Zhenyuan" (贞元). It is not only about turning a corner in adversity, or exhausting the north and turning east (i.e., the end of winter and the coming of spring). It also signifies that after a person's death, his main destiny continues to unfold. If the subsequent years of destiny align with what he favored in life, his family will flourish; if they align with what he disliked, his family will decline. This is because the father's generation is "Zhen" (the end of a cycle), and the son's generation is "Yuan" (the beginning of the next cycle). The transition from Zhen to Yuan represents the mechanism of continuous generation and renewal. The author says: I write this essay not to determine the year of a father's death, but to reveal to the world that it can verify signs across generations, thereby showing that fate is unavoidable. Scholars should take heed. This passage extends the concept of destiny from an individual's life to the transmission between father and son, making it the most philosophical part in "Di Tian Mei" (滴天髓).

按：余每觀一種困厄之士，甫行好運，而即病逝，甫掌握兵柄，而即陣亡。及其逝後，往往子孫發達，聲名洋溢，世人聞之，莫不有才到榮華壽有終之憾。而餘亦百思莫知其故，及讀此論，疑義乃明。繼又讀紀文達《閱微草堂筆記》，載常見一術士云，凡陣亡將士，推其死綏之歲月，運必極盛，蓋盡節一時，垂名千古，馨香百世，榮逮子孫，所得有在王侯將相之上者故也。於是而益信貞元之論，具有至理，發前人所未發也。

Yuan Shushan remarked: I have often seen a kind of people inpredicament, who just as they were about to meet good fortune, died of illness; just as they were about to take up military power, died in battle. After their death, their descendants often became successful and their names spread far and wide. When people heard about this, they all felt regretful about "reaching prosperity but dying before his time." I also could not understand the reason behind it. But after reading this section on "Zhenyuan," my confusion was completely cleared up - originally, that good fortune did not fail, but it was realized in their descendants. Later, I also read Ji Yun's (posthumous name Wen Da) "Yue Wei Cao Tang Bi Ji," which records that a common diviner often said: whenever soldiers died in battle, calculating the year and month of their martyrdom, their great destiny was certainly at its peak. Because they sacrificed themselves at once, they gained a lasting reputation, their virtue spread throughout the world, their glory extended to their descendants, and the rewards they received surpassed those of kings and generals. Thus, I became even more convinced that the theory of Zhenyuan has profound truth, which was not previously expressed. This annotation shows Yuan Shushan's efforts in reading and experience, and also finds a practical point for the somewhat mysterious theory mentioned earlier.

《滴天髓》云：夫妻因緣宿世來，喜神有意傍天財。按：妻與子一也，局中有喜神，一生富貴在於是，妻子在於是。大率依財看妻，如喜神即是財神，其妻美而富貴，喜神與財神不相妒忌，亦好，否則克妻，或不美，或欠和。然看財神，又有活法，如財神薄，須用助財。財旺身弱，又喜比劫，財神傷印者，要官星。財薄官多者要傷官。財氣未行，要沖者沖，瀉者瀉。財氣流通，要合者合，庫者庫。若財神瀉氣太重，比劫太露。及身旺無財者，必非夫婦全美也。至於財旺身強，必富貴而妻妾。用者當審辯其輕重如何。

The "Ditianmou" discusses the Six Relations in four sentences, and this is the first one: "The relationship between husband and wife is determined in previous lives; the wife is considered by whether the Favorable God is close to the Wealth Star." This means that the connection between husband and wife is predestined, and when examining the wife, one should look at whether the Favorable God is associated with the Wealth Star. Yuan Shushan comments: examining the wife is the same as examining the son—when there is a Favorable God in the chart, one's entire fortune depends on it, and so does the wife and the son. Generally, one should examine the Wealth Star to determine the wife: if the Favorable God is exactly the Wealth Star, then the wife is both beautiful and wealthy; if the Favorable God and the Wealth Star do not conflict, it is also good; otherwise, it may lead to the wife being unkind, or the wife not being beautiful, or the couple not getting along. However, examining the Wealth Star also has different methods: if the Wealth Star is weak, one should use the Food or Injury Stars to assist the Wealth Star; if the Wealth Star is strong but the body is weak, one should prefer the Same Kind Stars to support the body; if the Wealth Star harms the Official Star, one should use the Official Star to mediate; if the Wealth Star is weak but the Official Star is excessive, one should use the Injury Star to control the Official Star and protect the Wealth Star. If the Wealth Star's energy is not flowing smoothly, one should break it by conflict or release it; if the Wealth Star's energy is already flowing, one should combine it or store it. If the Wealth Star is excessively released, or the Same Kind Stars are too obvious, or if the body is strong but there is no Wealth Star at all, then the husband and wife will certainly not be harmonious. However, if the Wealth Star is strong and the body is also strong, then one will certainly be wealthy and have many wives and concubines. Those who use this method should carefully distinguish the importance of each factor.

子女根枝一世傳，喜神看與殺相連。按：大約依官看子，如喜神即是官星，其子賢俊。喜神與官星不相妒亦好，否則無子，或不肖，或有克。然看官星又須活法，如官輕要助官，煞重身輕，又須印比，無官只論財。若官星阻滯，要生扶沖法，官星洩氣太重，須合逢助。若煞重身輕而無子者，必多女。

The second sentence: "Children are like the roots and branches of a tree, passed down through generations; to see about children, look at whether the auspicious god is connected with the official star." Yuan Shushan explains: generally, one should look at the official star to determine children. If the auspicious god is exactly the official star, then the son is virtuous and outstanding. If the auspicious god and the official star do not conflict, it is also good. Otherwise, there may be no children, or the children may be unvirtuous, or there may be problems of harming children. However, looking at the official star also requires flexibility: if the official star is weak, one should strengthen it (using wealth to generate official star); if the evil star is strong and the body is weak, one should use the minister star or similar stars to support the body; if there is no official star at all, then one should look at wealth (wealth can generate official star). If the official star is blocked, one should use methods to generate and support or to break through the block; if the official star is overly drained, one should use harmony to assist. If there are no children due to strong evil stars and a weak body, it is mostly because there are many daughters. Clearly, looking at children and looking at spouse are similar in that they both depend on the relationship between the auspicious god and the relevant star.

父母或降與或替，歲月所關果非細。按：子平之法，以偏財為父，以正印為母，而斷其吉凶，十有九驗。然看歲月為緊，歲氣有益於月令者，及歲月不傷夫喜神者，父母必昌。歲月財氣斫喪於時支者，先克父；歲月印綬斫喪於時支者，先克母。又須活看局中大勢，不可專泥財印論，中間隱隱露露，其興旺之機，不必在財印，看生財、生印，與財生、印生之神，而損益舒配，並及陰陽多寡之論，無不驗矣。

The third sentence: "The prosperity or decline of parents is closely related to the year and month pillars; this is no small matter." It means that the rise or fall of parents is greatly connected with the year pillar and the month pillar (the original text says "or decrease" but should be "or rise"). Yuan Shushan comments: In the method of Zi Ping, the partial wealth is considered as father and the proper education is considered as mother. By using these to judge fortune and misfortune, it is verified nine times out of ten. However, the key is to look at the year and month pillars: if the energy of the year pillar benefits the month pillar, and if the year and month pillars do not harm the favorable gods, then the parents will certainly be prosperous. If the wealth energy of the year and month pillars is harmed by the hour branch, then the father will be harmed first; if the education energy of the year and month pillars is harmed by the hour branch, then the mother will be harmed first. In addition, one must consider the overall situation flexibly, and not rigidly rely on the terms of wealth and education. Sometimes these elements are hidden or apparent; the key to the prosperity of parents may not lie directly in wealth and education themselves. One must also consider the gods that generate wealth and education, as well as the gods generated by wealth and education, weighing their gains and losses, and adding the reasoning of the quantity of yin and yang. In this way, there will be no case that does not verify.

兄弟誰廢與誰興，提用財神看重輕。按：敗財、比肩、羊刃皆兄弟也。要在提綱之神，與財神喜神，較其輕重。財官弱，三者顯其攘奪之跡，兄弟必強；財官旺，三者其助主之功，兄弟必美；身與財官兩平，三者伏而不凶，兄弟必貴；比肩重而傷官財煞亦旺者，兄弟必富；身旺而三者不顯，有印，兄弟必多；身旺而三者又顯，無官，兄弟必衰。

The fourth sentence: "Which brothers will decline and which will rise, depends on comparing the heavenly stem of the month (the main theme) with the useful god and the wealth star to determine their strength." Yuan Shushan comments: The three elements of lost wealth, same zhi, and yang ren all represent brothers. The key is to compare the heavenly stem of the month with the wealth star and the auspicious god to determine their strength. If the wealth and official stars are weak, and these three elements show signs of competition, then the brothers will be strong (stronger than me); if the wealth and official stars are strong, and these three elements help the day master, then the brothers will be good; if the day master and wealth and official stars are balanced, and these three elements are hidden and not harmful, then the brothers will be prosperous; if the same zhi is strong and the injurious star, wealth, and evil star are also strong (same zhi has a way out and does not take away wealth), then the brothers will be wealthy; if the day master is strong and these three elements are not apparent, and there is also a seal star in the fate, then the brothers will be numerous; if the day master is strong and these three elements are apparent, but there is no official star to control them in the fate, then the brothers will be weak. The four sentences on the six relations in "Di Tian Mei" end here. The general rule is: to determine the fortune or misfortune of a relative, look at the ten heavenly stem that represents that relative and its relationship with the overall auspicious god.

《子平真詮》云： 大凡命中吉凶，於人愈近，其驗益靈。富貴貧賤，本身之事，無論矣，至於六親，妻以配身，子為後嗣，亦是切身之事。故看命者，妻財子提綱得力，或年干有用，皆主父母身所自出，亦自有驗。所以提綱得力，或年干有用，皆主父母雙全得力。至於祖宗兄弟，不甚驗矣。

The book "Ziping Zhenquan" says: Generally speaking, the fortune or misfortune in a person's destiny is more accurate when it relates to those closer in relation. Wealth, poverty, nobility, and humility are matters concerning oneself, so they need not be discussed. As for the Six Relations, wife and I are spouses, children are my descendants, and these are all matters closely related to me, so those who interpret destinies can accurately predict the wife's and children's fortunes. Parents are from whom I come, and if the month stem (month's main element) is strong or the year stem is useful, they will both be healthy and supportive, and the prediction will be accurate as well. However, for ancestors and brothers, who are more distant relations, the predictions are not as accurate. (The original text has a disorder in the phrase "wife and child's stem is strong," which repeats the next sentence. Readers should interpret it as "As for parents, if the month stem is strong or the year stem is useful, both parents will be healthy and supportive.") This passage first establishes a general rule: the accuracy of predicting the Six Relations in destiny is directly proportional to the closeness of the relationship.

以妻論之，坐下財官，妻當賢貴；然亦有坐財官而妻不利，逢傷刃而妻反吉者，何也？此蓋月令用神，配成喜忌。如妻宮坐財，吉也，而印格逢之，反為不美。妻坐官，吉也，而傷官逢之，豈能順意？妻坐傷官，凶也，而財格逢之，可以生財，煞格逢之，可以制煞，反主妻能內助。妻坐陽刃，凶也，而或財官煞傷等格，四柱已成格局，而日主無氣，全憑日刃幫身，則妻必能相關。其理不可執一。

First, we discuss the wife. If the day branch (wife's position) is occupied by a wealth star or an official star, the wife should be virtuous and of high status. However, there are cases where the wife's position is occupied by wealth or official stars yet the wife is not beneficial, or where the wife's position is occupied by a harmful star or the Yang Blade yet the wife is actually favorable. Why is this so? Because we must also consider the favorable and unfavorable elements determined by the monthly stem and branch's useful god. For example, if the wife's position is occupied by wealth, which is generally favorable, but the pattern is based on the use of the seal star (the seal star is the useful god), then the wealth star will destroy the seal star, which is not good. Similarly, if the wife's position is occupied by an official star, which is generally favorable, but the pattern is based on the use of the harmful star (the harmful star is the useful god), then the harmful star encountering the official star will not be harmonious. Conversely, if the wife's position is occupied by a harmful star, which is generally unfavorable, but the pattern is based on the use of wealth, then the harmful star can actually generate wealth; or if the pattern is based on the use of harmful stars, then the harmful star can control the harmful star, and the wife will be able to provide internal support. If the wife's position is occupied by the Yang Blade, which is generally unfavorable, but the pattern is based on wealth, officials, harmful stars, or harmful stars, and the day's main element is weak, relying entirely on the Yang Blade in the day branch to support the main element, then the wife will certainly provide assistance. Clearly, this principle cannot be fixed in one way. The favorable or unfavorable nature of the wife's position must be evaluated within the overall pattern's favorable and unfavorable elements.

既看妻宮，又看妻星。妻星者，干頭之財也。妻透而成局，若官格透財、印多逢財、食傷透財為用之類，即坐下無用，亦主內助。妻透而破格，若印輕財露、食神傷官、透煞逢財之類，即坐下有用，亦防刑剋。又有妻透成格，或妻宮有用而坐下刑沖，未免得美妻而難偕老。又若妻星兩透，偏正雜出，何一夫而多妻？亦防刑剋之道也。

To assess a wife, one must not only examine the "Wife's Palace" (the Day Branch) but also the "Wife's Star" (the heavenly stem's wealth star). If the wife's star appears and helps form a harmonious pattern, such as when the official star pattern is supported by the wealth star, or when there is an excess of official stars and the wealth star reduces this excess, or when the food and injury stars are supported by the wealth star, then even if the Day Branch is not useful, the wife can provide internal support. However, if the wife's star appears and disrupts the pattern, such as when the official star is weak and the wealth star appears (wealth destroys official), or when the food and injury stars are in a pattern and the wealth star appears (wealth generates harmful stars), then even if the Day Branch is useful, one should be cautious of marital conflicts. Another situation is when the wife's star appears and forms a harmonious pattern, or the Wife's Palace is already a useful element, but the Day Branch is subjected to punishment and clash, which may lead to a beautiful wife but not a long-lasting marriage. Also, if both the official and the secondary wealth stars appear, resulting in multiple wealth stars, it is impossible for a single husband to have two wives. This is also a sign of marital conflict. In summary, to assess a wife, one must examine both the "Wife's Palace" and the "Wife's Star." Only when both are not disrupted can the wife's situation be considered harmonious.

至於子息，其看宮分與星所透喜忌，理與論妻略同。但看子息，長生沐浴之歌，亦當熟讀，如“長生四子中旬半，沐浴一雙保吉祥，冠帶臨官三子位，旺中五子自成行，衰中二子病中一，死中至老沒兒郞，除非養取他之子，入墓之時命夭亡，受氣為絕一個子，胎中頭產養姑娘，養中三子只留一，男子宮中子細詳”是也。

As for children, one should examine the hour branch (the position of the child's palace) and the auspicious or inauspicious nature of the stars that appear. The principle is similar to that used for assessing a spouse. However, when considering children, there is a poem called "The Song of Longevity and Bathing" that should be memorized. It determines the number of children based on the position of the child star within the twelve cycles of the hour branch. The poem goes: the position of Longevity indicates four children, with possibly half of them being female; the position of Bathing indicates one pair of children, which is auspicious; the positions of Capping and Officialdom each indicate three children; the position of Prosperity indicates five children; the position of Decline indicates two children; the position of Sickness indicates one child; the position of Death indicates no children in old age; the position of Burial indicates that even if there are children, they will die young, unless they are adopted; the position of Extinction (where the child is conceived) indicates one child; the position of Fetus indicates that the first child is a girl; and the position of Nurturing indicates three children, but only one remains. For men, the number of children should be carefully analyzed based on the hour branch. It should be noted that this is only a rough estimate from ancient methods, and actual interpretation should also refer to the following practical considerations.

然長生論法，用陽而不用陰。如甲乙日只用庚金長生，巳酉丑順數之局，而不用辛金逆數之子申辰。雖書有官為女煞為男之說，然終不可以甲用庚男而用陽局，乙用辛男而陰局。蓋木為日主，不問甲乙，總以庚為男辛為女，其理為然，拘於官煞，其能驗乎？

However, when using the Longevity Rule to determine children, there is a rule: only the yang stems are used, not the yin stems. For example, on a Jia day or a Yi day, only the yang metal stem Geng is used for the Longevity (Geng's Longevity is in Si; following the order of Si, You, Chou for the twelve transformations), and not the yin metal stem Xin's reverse sequence (Xin's Longevity is in Zi; reversing gives Shen, Chen). Although some fate books say "official stars represent daughters and harmful stars represent sons," ultimately one cannot use the yang sequence just because Jia uses Geng as a harmful star, or the yin sequence just because Yi uses Xin as a harmful star. Because wood is the day's main element, whether it is Jia or Yi, it always takes Geng as a son and Xin as a daughter. This is the principle. If one insists on distinguishing between official and harmful stars, how can it be accurate? This point is very important: when determining children, if the day's main element is wood, always use Geng and Xin; if it is fire, always use Ren and Gui; and so on. The twelve transformations are always counted in the order of the yang stems, without changing according to the yin or yang of the day's main element.

所以八字到手，要看子息，先看時支。如甲乙生日，其時果係庚金何宮？或生旺，或死絕，其多寡已有定數，然後以時干子星配之。如財格而時干透食，官格而時干透財之類，皆謂時干有用，即使時逢死絕，亦主子貴，但不甚繁耳。若又逢生旺，則麟兒繞膝，豈可量乎？若時干不好，子透破局，即逢生旺，難為子息。若又死絕，無所望矣。此論妻子之大略也。

Therefore, once the four pillars are determined, one must examine the children. First, look at the hour branch: for someone born on a Jia or Yi day, which of the twelve cycles of Geng metal does the hour branch fall into? Is it in a position of birth or strength, or in a position of death or decline? The number of children is already determined. Then, one should match the "child star" of the hour stem. For example, if the wealth pattern is present and the hour stem reveals the food god, or if the official pattern is present and the hour stem reveals the wealth star, these are called useful hour stems. In such cases, even if the hour branch is in a position of death or decline, it indicates that the son will be distinguished, though the number will be limited. If the hour branch is in a position of birth or strength, then there will be many sons, too numerous to count. Conversely, if the hour stem is not favorable and the child star is revealed, disrupting the pattern, then even if the hour branch is in a position of birth or strength, there will be no children. If the hour branch is also in a position of death or decline, there will be no hope at all. This is the general discussion on wife and children. In summary, the number of children is determined by the twelve cycles of the hour branch, while the intelligence, virtue, status, and worth of the children are determined by the hour stem and the success or failure of the pattern.

按：《滴天髓》與《子平真詮》論六親法，由常而變，參伍錯綜，學者固宜細讀。然子平之常法，亦不可不知，如以五行生剋論偏財旺者主父壽；比劫重者主父喪；正印有氣者主母壽；財旺破印者主母喪；比肩劫財旺者雁行眾；正官七煞盛者昆仲希；正財得令，官煞有權，男命則妻賢子盛；疊逢比、刃、傷、食者，則又有鼓盆喪明之痛。

Yuan Shushan points out: Both "Di Tian Mei" and "Zi Ping Zhen Quan" discuss the Six Relations by first explaining the common methods and then moving to the variable ones, interweaving and complementing each other. Scholars should certainly read them carefully. However, the common methods of Zi Ping should not be ignored. In terms of the Five Phases and their generation and overcoming: if the biased wealth is strong, the father tends to live long; if the ratio and劫 are heavy, it indicates the loss of the father (as ratio and劫 overcome wealth). If the proper official is strong, the mother tends to live long; if wealth is strong and overcomes the official, it indicates the loss of the mother. If the ratio and劫 wealth are strong, there are many brothers (the term "yan xing" refers to the row of brothers). If the proper official and seven evils are strong, there are few brothers (as the official and seven evils overcome ratio and劫). If the proper wealth is in command and the official and seven evils have authority, then for a man's fortune, the wife is virtuous and the children are numerous. Conversely, if ratio, Yangren, injuries, and food gods appear successively, there will be the pain of losing the wife and children ("gu peng" refers to the story from Zhuangzi where the wife dies and he beats the drum, indicating the loss of the wife; "sang ming" refers to the story of Zi Xia who cried so much after losing his son that he became blind, indicating the loss of the child). These are the most basic correspondences. Beginners may first memorize them and then study the variable methods discussed in the previous two works.

官煞不雜，而有精神，傷食不繁，而居旺相，女命則夫榮子貴；重見傷、食、梟、印者，則又有敬姜器夫器子之悲，此皆理之自然者也。又有以四柱次序論者，年為根，為祖宗，月為苗，為父母，日為花，為己身與妻宮；時為實，為子宮。年、月值用神佔優勢，而不犯空亡沖剋刑破者，必叼祖宗父母庇廕。日時值用神佔優勢，而不犯空亡沖剋刑破者，自身固多建設，而妻和子貴，尤不待言，反是則不足觀矣。

For female destiny: if the official and harmful stars are not mixed and are strong, and the injurious stars and food gods are not numerous but are in prosperous and strong positions, then there will be honor for the husband and glory for the children (in female destiny, the official and harmful stars represent the husband, and the injurious and food stars represent the children). Conversely, if injurious stars, food gods, scavenger stars, and nourishing stars appear repeatedly, there will be sorrow of losing the husband and children (the story of "Jing Jiang Crying Her Husband and Son" is taken from the "Guoyu" about the mother of a Lu official, Jing Jiang). These are all natural consequences. There is another method of analysis based on the order of the four pillars: the year pillar is the root, representing ancestors; the month pillar is the sprout, representing parents; the day pillar is the flower, representing oneself and the wife's palace; the hour pillar is the fruit, representing the children. If the root and sprout pillars have the useful god and are strong, and do not suffer from kongwang, clash, control, crime, or destruction, then one will surely inherit the blessings of ancestors and parents; if the flower and fruit pillars have the useful god and are strong, and do not suffer from kongwang, clash, control, crime, or destruction, then oneself will have many achievements, the wife will be harmonious, and the children will be prominent without doubt. Conversely, if this is not the case, it is not worth considering. This method of "root, sprout, flower, fruit" is most convenient for beginners, and readers may use it together with the previous explanations from different schools.

《滴天髓》云：論財論殺論精神，四柱和平易養成，氣勢攸長無削喪，殺關雖有不傷身。財神不黨七殺，主旺精神貫足，干支安頓和平。又要看氣勢，如氣勢在日主，而日主雄壯者；氣勢在財官，而財官不叛日主；氣勢在東南，而五七歲之前，不行西北；氣勢在西北，而五七歲之前，不行東南。行運不逢前喪，此為氣勢攸長，雖有關殺，亦不傷身。

This passage discusses the fate of children (child's destiny). The "Di Tian Mei" says: "Discussing wealth, discussing evil stars, discussing spirit, if the four pillars are peaceful and easy to raise, the momentum will be long and not cut off, even if there are evil stars, they will not harm the body." This means when examining the destiny of a young child, one should look at the wealth star, the seven evils, and the spirit. If the four pillars are peaceful and harmonious, it is easier to raise the child. As long as the momentum is continuous and not cut off, even if there are evil stars, they will not harm the body. The commentary explains that being qualified means the wealth star does not join forces with the seven evils (wealth does not generate evil stars that attack the body), the day master is strong and the spirit is full, and the heavenly stems and earthly branches are placed peacefully. In addition, one should look at the "momentum": if the momentum is on the day master's side, the day master should be strong; or if the momentum is on the wealth and official star's side, the wealth and official stars should not betray the day master (still connected with the day master). If the momentum is in the southeast (wood and fire), then before the age of five or seven, one should not go through the northwest (metal and water) destiny; if the momentum is in the northwest, then before the age of five or seven, one should not go through the southeast destiny. If the destiny does not meet the above-mentioned cutting off, it is called continuous momentum; thus, even if the child's destiny includes evil stars, it will not harm the body. In the past, many children died young, so the fortune books specially set up this section. The key point is that the momentum is smooth and the destiny is not against it.

按：觀童造之成立與否，其要訣在“主旺，精神貫足，干支安頓、和平。”二句，然有主旺而精神暴露者，太過也，非貫足也。主弱而精神敗脫者，不及也，非和平也，皆難成立。太過者，行剝削歲運；不及者，行生扶歲運，乃主成立，此又不可盡泥。

Yuan Shushan remarked: To determine whether a young child's destiny can develop properly, the key lies in "the day stem is strong and the spirit is fully present" and "the heavenly stems and earthly branches are properly arranged and in harmony." However, there are cases where the day stem is strong but the spirit is overly exposed, which is excessive and not fully present; there are also cases where the day stem is weak and the spirit is scattered and drained, which is insufficient and not in harmony. Both situations make it difficult for the child to develop properly. For those who are excessive, they need a period of depletion (to control and drain the excess); for those who are insufficient, they need a period of generation and support, only then can they develop properly. Therefore, these two phrases should not be taken literally. This remark advances the principles of "Di Tian Mei" further: judging whether a child can be raised properly cannot only depend on whether the original destiny is balanced and harmonious, but also on whether the first few years of destiny are supportive or damaging.

錢塘舒繼英《乾元秘旨》云：雙生之別，命主太旺，幼者勝；命主太弱，長者勝；命主不旺不弱，長幼略同。

This section discusses how to distinguish between twins. Shu Jiying from Qiantang mentioned in "The Secret Purport of the Qian Origin" that the difference between twin brothers lies in the following: if the day master is very strong, the younger brother (the one born later) will surpass the elder brother; if the day master is very weak, the elder brother (the one born first) will surpass the younger brother; if the day master is neither too strong nor too weak, the fortunes of the two brothers will be roughly similar. The reasoning is that since the八字 of twins are the same, the difference must be found in their birth order. If the day master is too strong, it is suitable to release or control it, and the younger brother, who is born later, has already experienced a decline in energy, which is more suitable. If the day master is too weak, it is suitable to nourish or support it, and the elder brother, who is born first, still has strong energy, which is more suitable. In the past, different schools had different approaches to handling twins, but Yuan Shushan only recorded this one view and did not offer any evaluation.

《乾元秘旨》云：大吉大凶之命，一望而知，易於推算。若中庸之輩，只可斷其大概。必謂當為某等人，不作某等業，抑知士農之子，長為士農；工商之子，長為工商耶。

The Secret Purport of the Qian Origin says: The destiny of those with great good fortune or great misfortune is easy to discern and calculate. But for those with ordinary and common fates, one can only make a general judgment. If one insists on saying that a particular person should become a certain type of person or should not engage in a certain profession, that would be too rigid. How could one know that the sons of scholars and farmers are mostly still scholars and farmers when they grow up, and the sons of artisans and merchants are mostly still artisans and merchants when they grow up? This passage is saying that the differences in status among ordinary people are inherently subtle, and the influence of family background and inherited occupations on their lifetime careers is often more direct than their birth chart. This is a rare honest statement in fortune books, and Yuan Shushan's recording of it is consistent with his consistent attitude of not making fortune telling seem all-powerful.

《乾元秘旨》云：一日不過十二時，所產何止數萬人，雖五方風土不齊，要亦大率相類。凡大富大貴之命，往往世不偶生，而貧賤者恆曾見疊出，何歟？蓋天地之精華，獨醞釀於此一日，發洩於此一時。闢諸祥麟綵鳳，原不多見，若泛泛化生於陰陽五行之內，不啻吠犬鳴雞。何地無之。

The Secret Purport of the Qian Origin says: A day only has twelve hours, yet the number of people born on that day is in the tens of thousands. Although the customs and land vary across regions, the general pattern of the eight characters of birth is similar. However, the fate of great wealth and high status is rarely encountered even in several generations, while the poor and lowly are constantly emerging. Why is this so? Because the essence of heaven and earth is concentrated in a single day and released in a single hour—just like the auspicious qilin and the colorful phoenix, which are naturally rare. As for those that are generated in the general flow of yin and yang and the Five Phases, they are like barking dogs and roosters that crow at dawn, which can be found everywhere. This passage answers the most commonly questioned issue in the study of fate: if so many people are born at the same hour, why do their destinies differ so greatly? Its answer is that only a very few truly receive the essence of heaven and earth, while the rest, although sharing the same eight characters, differ in the thickness and thinness of the qi they are endowed with.

按：大富大貴之命，往往世不偶生，而貧賤者恆曾見疊出，此數語誠為確論，足補古人之不逮。然間有同一八字，而富貴貧困迥異者，此變格也，不可以常法衡之。其理由備列《星命十家》常變篇，茲再節錄先賢所記事實二條於後，俾可參考。

Yuan Shushan remarked: "The fate of great wealth and high status is rarely encountered even after several generations, while the fate of poverty and low status is constantly appearing." These words are indeed a definitive statement, sufficient to supplement what previous scholars have not yet covered. However, occasionally there are cases where the eight characters of the birth are exactly the same, yet the outcomes of wealth and poverty are completely different. These cases belong to the category of variation, and cannot be measured by conventional methods; the reasons for this have already been thoroughly discussed in my book "Ten Schools of Star Fate" in the section on "constant and variable" (chang bian). Here, I will briefly cite two factual examples from previous scholars, which are appended below for reference. The following two examples are one from Ji Yun's "Notes from the Hall of Reading the Microscopic," and the other is a story from a Qing dynasty notebook about a military commander and a military officer, both being cases of the same eight characters leading to different experiences. Yuan Shushan cites these examples to illustrate the differentiation of fate in astrology, rather than to defend astrology itself.

紀文達《閱微草堂筆記》云：餘當以聞見最確者，反覆深思，八字貧富貴賤，特大如是，其間乘除盈縮，略有異同。無錫鄒小山先生夫人，與安州陳密山先生夫人，八字干支並同。小山先生，官吏部侍郎，密山先生，官貴州佈政，均二品也。論爵，佈政不及侍郎之尊；論祿，則侍郎不及佈政之厚，互相補矣。二夫人並壽考，陳夫人早寡，然晚歲康強安樂；鄒夫人白首齊眉，然晚歲喪明，家計亦薄，又相補矣。

Ji Yun's "Yue Wei Cao Tang Bi Ji" says: I have repeatedly thought deeply about the most certain examples I have heard and seen, and the general pattern of wealth, poverty, high status, and low status determined by the eight characters is roughly like that, with slight variations in addition and subtraction, surplus and deficit. The wife of Zhu Xiaoshan from Wuxi and the wife of Chen Mishi from Anzhou have exactly the same heavenly stems and earthly branches in their eight characters. Zhu Xiaoshan held the position of Undersecretary of the Ministry of Personnel, while Chen Mishi held the position of Governor of Guizhou, both being second rank officials. In terms of rank, the Governor of Guizhou was less prestigious than the Undersecretary of the Ministry of Personnel; in terms of salary, the Undersecretary of the Ministry of Personnel was less generous than the Governor of Guizhou—thus, they complement each other. Both wives lived long lives: Chen's wife was a widow early in life, but she remained healthy and happy in her later years; Zhu's wife lived with her husband until old age, but she became blind in her later years and her family's finances were not prosperous—again, they complement each other. This example shows that people with the same eight characters have a similar total amount of fortune, but it is distributed differently among various aspects.

此或疑地有南北，時有初正也。餘第六侄，與奴子劉雲鵬生時，只隔一牆，兩窗相對，兩兒並落草，非惟時同刻同。侄只十六歲而夭，而奴子今尚在，豈非此命所賦之祿，只有此數，侄長生富貴消耗先盡，奴子長生貧賤，消耗無多，祿尚未盡耶。盈虛消息，理似如是，俟知命者，更詳之。

Ji Yun went on to say: The previous example might lead some to doubt, since the two families were one in the south and one in the north, and their birth times differed with the terms "initial" and "correct" [referring to different divisions of time]. So let me give another example: my sixth nephew and the servant Liu Yunpeng were born only separated by a wall, with their windows directly facing each other. The two children were born at the same time, not only with the same birth time, but also the same time division. However, the nephew died at the age of sixteen, while the servant is still alive today. Is this not an example showing that the amount of destiny one is endowed with is limited? The nephew grew up in a wealthy family, thus consuming his destiny quickly and exhausting it first; the servant grew up in a poor and humble family, thus consuming little, and his destiny has not yet been used up. The principle of fullness and emptiness, increase and decrease, seems to be like this. It awaits those who understand destiny to further investigate. This example attributes the difference in lifespan, "same destiny, different longevity," to the rate of consumption of destiny, and is a very famous passage in the genre of notes-style destiny theory.

制軍與其中軍八字相同，是日生人皆貴，因制軍生於牢獄，得貫索星對照命宮，更主榮顯。某君算命者都算為乞丐命，而其人奮志攻讀，登甲第，放知縣，擢郡守。後欽天監精於算命者，算得其生日有文曲星高照，天廚化解，若再生於文明之地，必貴。果其母避難他鄉時，值日暮，將欲分娩，而棲之無地，因於欞星門左產焉。兒之貴，果為是歟，命之理微矣。

The second example discusses two cases related to the place of birth. The first case involves a governor-general and one of his subordinates, both of whom share the same八字 (eight characters of birth). On that day, everyone born would be destined for high status. However, the governor-general became particularly distinguished because he was born in a prison, where the star "Guan Suo" (which governs prisons) aligned with his命宫 (destiny palace). Being born in the place associated with this star made it come true, thus bringing him extraordinary honor. The second case involves a man who consulted a fortune teller, who predicted he would be a beggar. However, he worked hard, passed the imperial examinations, became a county magistrate, and later was promoted to a prefectural governor. Later, an expert at the Imperial Astronomical Bureau calculated that on his birthday, the star "Wen Qu" (literary talent) was prominent, and the star "Tian Chu" (celestial kitchen) was present to resolve difficulties. If he had been born in a civilized place, he would surely have achieved great success. Upon investigation, it was found that his mother had fled to another place for safety, and as dusk approached, she was about to give birth but had nowhere to stay. She gave birth to him beside the left side of the Lingxing Gate of a Confucius Temple. Is this child's success truly due to this reason? The subtlety of destiny is indeed difficult to fully comprehend. Yuan Shushan recorded these two cases precisely to illustrate that the place of birth can also be a cause of variation in destiny.

萬育吾曰：晝夜十二時，均分百刻，一時有八大刻，二小刻。大刻總九十六，小刻總二十四，小刻六，準大刻一，故共為百刻也。上半時之大刻四，始曰初，初次初一，次初二，次初三，最後為小刻為初四。下半時之大刻亦曰四，始曰正，初次正一，次正二，次正三，最後小刻正四。若子時，則上半時在夜半前，屬作日，下半時在夜半後，屬今日。亦猶冬至得十一月中氣，一陽來後，為天道之初耳。古歷每時以二小時為始，乃各繼以四大刻，然不若今曆之便於籌策也。世謂子午卯酉各九刻，餘皆八刻，非是。

This passage addresses a very practical question: whether people born between 11 p.m. and midnight should have their day column calculated based on today or yesterday. Wan Minying first explains the concept of "ke" (刻), which divides a day and night into twelve hours, each hour containing eight large ke and two small ke. There are a total of ninety-six large ke and twenty-four small ke, with six small ke equivalent to one large ke, making a total of one hundred ke. The first half of each hour consists of four ke, with the first called "chū" (初), followed by chūyī, chūèr, chūsān, and the last small ke called chūsì. The second half of each hour also consists of four ke, with the first called "zhèng" (正), followed by zhèngyī, zhèngèr, zhèngsān, and the last small ke called zhèngsì. Regarding the Zi hour (子时), the first half, which occurs before midnight, belongs to yesterday, while the second half, which occurs after midnight, belongs to today. This is similar to the winter solstice, which is the middle term of November, but the beginning of the heavenly cycle is considered to start after the return of the yang energy. The old calendar begins each hour with two small ke, followed by four large ke, which is less convenient for calculation than the modern calendar. The claim that the Zi, Wu, Mao, and You hours each have nine ke while the others have eight is incorrect.

《星平大成》云：余初不明一夜字，詢諸監中友人始知。子正者，今日之早，非作日之晚也。夜子者，今日之夜，非今日之早也。觀十二生肖陰陽可知，牛兔羊雞豬屬陰，其蹄爪雙偶，蛇陰甚，不見足。虎龍馬猴犬屬陽，其蹄爪單奇，獨鼠前兩隻腳屬陰，四爪，後兩隻腳屬陽，五爪，故夜子時屬陰，而子時正屬陽。如康熙辛未年十二月十七夜子時立春，十七亥時末刻，尚未立春，若不知此，必差訛一年矣。

The Star and Balance Great Achievement says: At first I did not understand the character "night." I asked a friend from the Astronomical Bureau and finally understood that "the beginning of the Zi hour" refers to the early morning of today, not the night of yesterday; "night Zi hour" refers to the night of today, not the morning of today. This principle can also be seen from the yin and yang of the twelve animals: the ox, rabbit, sheep, chicken, and pig belong to yin, and their hooves are all even numbers; the snake has the heaviest yin energy and thus has no feet. The tiger, dragon, horse, monkey, and dog belong to yang, and their hooves are all odd numbers. Only the rat has four toes on its front feet, which belong to yin, and five toes on its back feet, which belong to yang. Therefore, the night Zi hour belongs to yin, and the beginning of the Zi hour belongs to yang. A single rat embodies both yin and yang, which perfectly represents the Zi hour spanning two days. For example, if the beginning of spring occurs at night Zi hour on the seventeenth day of the twelfth lunar month in the Xinwei year of the Kangxi era, then spring has not yet arrived at the end of the亥 hour on the seventeenth day. If one does not distinguish between these two, the year pillar would be off by an entire year.

按：假如甲寅年，正月初十，辛酉，夜子時立春，其人正月初十日，午後九點後，十一點前，亥時生，即作癸丑年，乙丑月，辛酉日，己亥時推。如在初十日，午後十點後，十二點前，夜子時生，即作甲寅年，丙寅月，辛酉日，庚子時推。（用壬日起庚子時。）所謂今日之夜，非今日之早也。如在初十日，午後十二點後，一點前子時正生，即作甲寅年，丙寅月，壬戌日，庚子時推，所謂今日之早，非昨日之晚也。若夫推行運之零借，命宮之過氣，尤當知此。

Yuan Shushan explains, here is a complete example of a three-part comparison. Suppose someone is born on the tenth day of the first lunar month, at 9 p.m. to 11 p.m., which is the亥 time, on a day when the spring equinox begins at night子 time. The first case: if the person is born after 9 p.m. and before 11 p.m., before the spring equinox, the year and month should be adjusted backwards, making the year Guichou, month Yichou, day Xinyou, and hour Jihai. The second case: if the person is born after 10 p.m. and before midnight, which is the night子 time, the spring equinox has already passed, so the year and month should be adjusted forwards, making the year Jiayin, month Bingyin, day Xinyou, and hour Gengzi (the day column remains辛酉, and the hour stem is calculated starting from辛, moving through戊子 in sequence... the original text notes 'using壬 to start庚子 hour,' referring to the method of starting the hour on the next day壬戌). This is called 'the night of today is not the morning of today'—the day column remains unchanged, but the hour column has already entered子. The third case: if the person is born after midnight and before 1 a.m., which is the exact子 time, the day has already changed, so the year is Jiayin, month Bingyin, day Renxu, and hour Gengzi. This is called 'the morning of today is not the evening of yesterday'—the day column advances by one day. As for the details of borrowing and making up the fractions for large years and whether the middle qi has passed for the heavenly stem of the palace, it is especially important to understand this distinction.

西溪逸叟曰：男女合婚之說，由來久矣。男家擇婦，看夫子二星，蓋夫幸子益，其福必優也。女家擇夫八字貴得中和之氣，蓋不偏不依，其壽必長也。若男命比肩、劫財重者，必擇女命食神、傷官重者配之；女命食神、傷官重者，必擇男命比肩劫財重者配之，始可琴瑟和諧，子嗣繁衍。

This passage refutes common practices in matching marriages, and is the most practically significant part of the entire text. Xixi Yisou says: The concept of matching men and women for marriage has existed for a long time. When a man selects a wife, he looks at her "husband star" and "son star" — if the husband star supports him and the son star benefits from him, then prosperity is assured. When a woman chooses a husband, it is important that the man's fate has a balanced and harmonious energy — neither excessive nor deficient, which ensures a long life. If a man's same zhi (same heavenly stem) and劫财 (robber star) are strong, then he must choose a woman with strong food star (food god) and wounded official (wounded minister) stars; if a woman has strong food star and wounded official stars, then she must choose a man with strong same zhi and劫财. (Same zhi and劫财 generate food star and wounded official, and when they are matched, their energies connect smoothly.) Only in this way can husband and wife be harmonious and their descendants numerous. This section first establishes the correct method: matching marriages should be based on the actual compatibility of both partners' birth charts, not by simply looking up and matching according to tables.

若泥於俗書所載，不論命之何如，僅觀男女生年之三元九宮，而謂生氣、天乙、福德為上婚，絕體、游魂。歸魂為中婚，五鬼、絕命為下婚，牽合非論，毫無義理，豈不誤人良緣耶？至於骨髓破、鐵掃帚、六害、八敗、狼藉、飛天、大敗、孤寡等煞，但以人之所生年支，硬配日月支一字，尤為謬妄。夫以年、月、日、時干支八字，及五行生剋，論人吉凶，猶虞不足，豈可棄日時等六字，只論年月二字，即可判斷災祥乎？他如進財、退財、望門鰥、望門寡、夫多厄、妻多厄，種種名目，只以生年納音所屬之金、木、水、火、土硬配一字，荒誕不經，更無庸深辯矣。

Xi Xi Yisou then strongly criticized the common methods. If one is rigidly bound to the records in vulgar books, without considering the actual destinies of the two people, and only looks at the three yuan and nine palaces of the man's and woman's birth years, saying that pairing 'life qi', 'heavenly virtue', and 'fortune virtue' is the best marriage, pairing 'absolute death', 'wandering soul', and 'returning soul' is the middle grade, and pairing 'five ghosts' and 'destiny death' is the worst marriage—this is sheer fabrication without any rational meaning. Is it not misleading people's good matches? As for the evils such as broken bone, iron broom, six harms, eight defeats, disorder, flying heaven, great defeat, and single and orphan, they merely force the earthly branch of the person's birth year to match one character of the day or month branch, which is even more absurd. One must know that using the eight characters of year, month, day, and hour together with the five phases' generation and overcoming to judge people's fortune and misfortune is already feared to be insufficient, how can one judge calamity and auspiciousness by only considering the two characters of year and month? Other terms such as gaining wealth, losing wealth, widow at the gate, widow at the gate, husband's many troubles, and wife's many troubles, which only force the nayin sound element of the person's birth year to match one character, are absurd and do not deserve further discussion.

按：男家擇婦，貴看夫子二星，女家擇夫，貴得中和之氣，此二語，乃合婚之要法。然看夫星，不可泥正官，而日主平正者，因以官、煞為夫星。官煞盛，而日主衰弱者，又當以傷食為夫星。官煞缺，或官煞衰，而日主盛者，又當以財為夫星。若食神傷官不弱，而日主有氣者，因食傷為子星也。食傷盛，而日主衰者，又當以梟印為子星。參伍錯綜，其法不一，豈可見傷官即雲妨夫，見梟神即去克子也。

Yuan Shushan remarked: "For a man choosing a wife, it is important to look at the husband's stars; for a woman choosing a husband, it is important to have a harmonious and moderate atmosphere." These two sentences indeed represent the essential principles of marriage compatibility. However, when examining the husband's star, one should not rigidly rely solely on the official star: if the day master is balanced and stable, then the official or seven deadly stars are considered the husband's star; but if the official or seven deadly stars are strong while the day master is weak, then the food or injury stars should be considered the husband's star (as they can control the official or seven deadly stars and protect the day master). If the official or seven deadly stars are absent or weak while the day master is strong, then the wealth star should be considered the husband's star (as wealth can generate the official star). The same principle applies to the son's star: if the food or injury stars are strong and the day master has strength, then the food or injury stars are considered the son's star; but if the food or injury stars are strong while the day master is weak, then the枭印 (nurturing star) should be considered the son's star (as the nurturing star can control the food or injury stars and support the day master). These methods are varied and complex, so how can one simply say that seeing the injury star is harmful to the husband or that seeing the枭印 is harmful to the children? This remark corrects two common misconceptions in the interpretation of women's horoscopes.

至於中和之氣，尤難辨別，即能辨別矣，其義太狹，中選頗難，必須統觀命運，乃無遺憾。若但觀八字，五行不缺，財、官、印、食勢力平均，即謂得中和之氣，吾恐壽元雖高，究不免失之平庸，斷難顯揚。試問此等命，擇夫婿者，亦何取焉，若夫日主衰者為不及，日主盛者為太過，似皆失中和之氣矣。然日主衰，而得比劫印綬之大運者，不可以不及論，當以得中和之氣言也。日主盛，而得財官之大運者，不可以太過論，亦當以得中和之氣言也。

As for the so-called "middle and harmonious energy," it is especially difficult to discern; even if one can discern it, its scope is too narrow, and the number of suitable candidates is few. Therefore, one must consider both the native's birth chart and the major trends of destiny together, to avoid regret. If one only looks at the four pillars of destiny and sees that the five elements are not lacking, and that the wealth, officialdom, seal, and food elements are evenly balanced, and then concludes that the middle and harmonious energy is present, I fear that such a person may have a long lifespan, but ultimately will be mediocre and unable to achieve great success. One might ask, what would such a destiny be useful for when choosing a son-in-law for a daughter? As for those whose day stem is weak, they are considered to be lacking, and those whose day stem is strong are considered excessive, and both seem to lack the middle and harmonious energy. However, if the day stem is weak but the major trends of destiny include similar elements or supportive ones, it should not be considered as lacking, but rather as having achieved the middle and harmonious energy; similarly, if the day stem is strong but the major trends of destiny include wealth or officialdom elements, it should not be considered as excessive, but rather as having achieved the middle and harmonious energy. This point is most important: "middle and harmonious" is not a static balance within the four pillars of destiny itself, but rather a dynamic balance achieved when combining the native's birth chart with the major trends of destiny.

人之命運大都類比，其清純者，則富貴壽考；其次者，亦名利兼優；其最次者，亦身家俱泰。擇夫婿者，能得此造，豈非大幸福耶。至於男命比肩、劫財重者，擇女命傷官、食神重者；女命傷官、食神重者，擇男命比肩、劫財重者配之。似合正理，然按五行，每多牴觸。不若以男女命之五行，斟酌損益，以決從違。如男命木盛亦金者，得女命之剛金補之，則為盡美。得土生金者亦佳。得火者，較次。得水木者，則無取矣。如女命金剛喜火者，得男命之烈火助之，則為盡美。得木生火者，亦佳。得水者較次。得金土者，則無取矣。餘仿此。若夫三元九宮，上中下婚，及骨髓破、鐵掃帚，諸般惡煞之說，毫無義理，萬不可信。西溪先生闢之甚是。《協紀辯方》書載明刪除，亦本此說，學者宜參觀之。

Yuan Shushan continued to say that the fate of people is mostly of the above type (the native destiny is biased but the great destiny comes to make up for it); among them, those with pure destiny will be wealthy and long-lived, those of the next level will have both fame and profit, and even the worst will have security and stability. When choosing a husband for a daughter, if one can find such a destiny, it would not be a great happiness. As for the method that "a man with heavy brothers and rivals should marry a woman with heavy food and injury, and a woman with heavy food and injury should marry a man with heavy brothers and rivals," it seems reasonable, but when examined by the Five Phases, they often contradict each other. It is better to decide the choice by considering the Five Phases of both the man and woman and making adjustments. For example, if a man has excessive wood and needs metal, getting a woman with strong metal to complement him is ideal; getting a woman whose destiny is earth to generate metal is also good; getting a woman whose destiny is fire (which overcomes metal) is secondary; getting a woman whose destiny is water or wood (which further strengthens the wood) is not advisable. Similarly, if a woman has strong metal and prefers fire, getting a man with strong fire to assist her is ideal; getting a man whose destiny is wood to generate fire is also good; getting a man whose destiny is water (which overcomes fire) is secondary; getting a man whose destiny is metal or earth (which further strengthens the metal) is not advisable. The rest can be inferred in the same way. As for the theories of the three yuan and nine palaces, upper, middle, and lower marriages, and various evil stars such as bone marrow breaking and iron broom, they have no rational meaning and should not be believed at all. The West Creek Master refuted them thoroughly; the official compilation "Xie Ji Bian Fang Shu" clearly deleted these, based on this view, scholars should refer to it.

子平源流考、明通賦、元理賦、氣象篇、五行生剋賦、六神篇、碧淵賦、玄機賦、形象論、方局論、八格論、體用論、清濁論、真假論、寒暖燥溼論、論蓋頭、論陰陽生克、論十干有得時不旺失時不弱、論外格取舍、論時說拘泥格局、論雜格、論星辰無關格局。以上各篇錄自《星平會海》、《三命通會》、《淵海子平》、《子平真詮》、《神峰通考》《滴天髓》。

Volume six, "Commentaries by Earlier Sages," is a compilation of famous essays collected by Yuan Shushan from previous works. The titles of the essays included in this volume are in order: "On the Origin of Zi Ping," "Ming Tong Fu," "Yuan Li Fu," "Weather and Atmosphere Section," "On the Generation and Overcoming of the Five Phases," "Six Spirits Section," "Bi Yuan Fu," "Xuan Ji Fu," "On Physical Form," "On the Structure of the Chart," "On the Eight Patterns," "On Essence and Utility," "On Purity and Impurity," "On Authenticity and Falsity," "On Cold, Warmth, Dryness, and Moisture," "On the Covering Head," "On Yin and Yang Generation and Overcoming," "On the Ten Heavenly Stems Having Strength at Times but Not at Others," "On the Selection and Rejection of External Patterns," "On the Restriction of Patterns by Time," "On Miscellaneous Patterns," and "On the Irrelevance of Stars to Patterns." Yuan Shushan noted that these essays were respectively taken from six books: "Star and Balance Sea," "Complete Compendium of the Three Fates," "Ziping's Sea of Profundity," "True Explanation of Zi Ping," "Shenfeng's Comprehensive Examination," and "Dropping the Sky's Essence." From the titles, it can be seen that the arrangement of this volume is intended to first present the ancient essays and formulas (such as Origin, Ming Tong, Yuan Li, Weather and Atmosphere, Bi Yuan, and Xuan Ji), and then the specialized discussions from "True Explanation of Zi Ping" and "Dropping the Sky's Essence" (such as Physical Form, Structure of the Chart, Eight Patterns, Essence and Utility, Purity and Impurity, Authenticity and Falsity, Cold, Warmth, Dryness, and Moisture, etc.). The former is for easy memorization through song and verse, while the latter is for clear explanation of principles. The base text of this volume only includes the titles and does not include the main content.

戊子 乙卯 戊戌 甲寅 安命癸亥 初二丙辰 十二丁巳 廿二戊午 卅二己未 四二庚申 五二辛酉 六二壬戌 七二癸亥

Volume seven, "Runde Hall Collection of Drafts," includes drafts of horoscopes that Yuan Shushan himself interpreted for others, serving as practical examples of divination. This is one of the cases. The four pillars, read from right to left, are year, month, day, and hour: the year pillar is Wuzi, the month pillar Yimao, the day pillar Wuxu, and the hour pillar Jiayin; the destiny palace is located at Guihai. The eight steps of the big destiny years begin at the age of two with Bingchen, at twelve with Dingsi, at twenty-two with Wuwu, at thirty-two with Jiwei, at forty-two with Gengshen, at fifty-two with Xinyou, at sixty-two with Renxu, and at seventy-two with Guihai. Since it is a male born in the year of Wu, the sequence starts from the month pillar Yimao and proceeds in order. Reading this chart first requires focusing on two points: the day ruler is Wu earth born in the month of Mao, which is the time when wood is strong and dominates earth; and the month pillar Yimao and the hour pillar Jiayin are all part of the official and harmful stars, indicating a very strong presence of official and harmful stars, while the day ruler is isolated. The next part of Yuan Shushan's commentary begins from here.

戊屬中央之土，生二月，春氣秀瀉，萬物發生，土之功用，可謂大矣。惜甲寅與乙卯齊逢，木盛又嫌土衰，必須火以生土，金以制木，而後乃為完全。今觀八字，金與火皆暗藏，其力太微，以致椿庭先逝，功名無成，然堂棣聯三，權力早握，亦辛事也。

Yuan Shushan's commentary first discusses the overall structure. Wu is the central earth, born in the second month (Mao month), when spring energy is flourishing and spreading outward, and all things are beginning to sprout. The function of earth is considerable. Unfortunately, both the time pillar Jiayin and the month pillar Yimao appear together, making the wood force too strong, which in turn makes the earth weak. There must be fire to generate earth (the official and nourishing element to support the self) and metal to control wood (the food and injury element to restrain the evil official and killer), in order for the structure to be complete. Now looking at this birth chart, both fire and metal are only hidden in the earth branches (there is Ding fire and Xin metal in Xu, and Bing fire in Yin), their strength is too weak. Therefore, the father died early (the term "chunti" refers to the father, and the left wealth is the father, but is restrained by the same fortune and official and killer). There is also no achievement in official rank. However, there are three brothers connected together (the term "tangdi" uses the classic reference from the Book of Songs, Constant棣, referring to brothers), and they have gained power at an early age, which is a happy thing (the original text mistakenly writes "xinshi" instead of "xingshi"). This passage demonstrates how, based on the structural feature of "official and killer being too heavy, and the nourishing and food elements both being weak," specific conclusions can be drawn about the father's early death, failure in official rank, and the brothers' support.

二十七歲前，損益各半。二十八歲八月十六日，交午運，第一二年，猶未盡佳，宜善處之。三十歲丁巳，至三十二歲己未，外華美，內喜慶，快哉快哉。三十三歲交己運上層樓開眼界矣。三十八歲交未運，災耗。四十三歲交庚運，接申運，至樂無憂。五十三歲外，靜居為是。妻遲，子一。

The commentary continues by discussing each period of life and the influence of the annual cycles. Before the age of twenty-seven, gains and losses were about equal (at this time, the person was going through the Bingchen and Dingsi cycles; although the fire-ink was good, the wet earth of chen and the hidden damage of the geng metal in si were not beneficial). At the age of twenty-eight, on the sixteenth day of the eighth lunar month, the person entered the wu cycle — wu is the Prosperity position for wu earth and also the place of the official star, which is generally a good cycle. However, the first couple of years were not entirely favorable, and one should deal with them carefully. From the age of thirty in the Dingsi year to the age of thirty-two in the Jiwei year, there was external success and internal happiness, which could be described as fulfilling (the years of Dingsi, Wwu, and Jiwei all had fire and earth in strength, which supported the day master). At the age of thirty-three, entering the Ji cycle, the person reached a higher level and broadened their horizons (the ji earth supported the body). At the age of thirty-eight, entering the wei cycle, there were disasters and losses (the yi wood in wei assisted the official and evil star, and also formed a half-union with the mao wood, creating a wood pattern). At the age of forty-three, entering the geng cycle and then the shen cycle, the person experienced happiness and freedom from worries (the geng shen metal restrained the wood, which was exactly the restraining god that the person lacked in their fate). After the age of fifty-three, it is advisable to be quiet and retire. The spouse was obtained later, and there was only one child. The value of this commentary lies in the fact that it step by step turned the reasoning of "what is lacking in the fate and which cycle can supplement it" into verifiable years.

長安趙展如中丞序《自評真詮》云：星命雖為小道，而所繫大焉。近世術士，為餬口計，莫能深究其理，故學術多不精。學術不精，則信者寡。信者寡，則非分之營求愈熾，而安命者愈稀。君子憂之，觀此可知學問之道，貴乎深究其理。然欲深究其理，宜多讀書。不僅宜多讀星命書，凡經、史、子、集，有關於星命學者，亦宜選讀。既增學問，又益身心。用之行道，則吉凶瞭然，批談不俗；用以律己，則行藏合理，人格自高。有心斯道者首當知此。

Volume Eight, "Ten Essentials of the Star School," discusses the professional ethics and self-cultivation of diviners. The first point is "Study." Yuan Shushan first cites a passage from the preface to the "True Interpretation of the Zi Ping" written by Zhao Zhanru, a magistrate from Chang'an. The original text mistakenly refers to "Zi Ping" as "Zi Ping Zhen Quan," but it should be "Zi Ping Zhen Quan." He says that although star divination is a minor art, its implications are significant. In recent times, diviners, in order to make a living, have not had the time to deeply study its principles, so their scholarship is often not refined. When scholarship is not refined, few people believe in them; when few believe in them, those who resort to improper means become more rampant, while those who live in accordance with their destiny become fewer. This is a matter of concern for the discerning. Yuan Shushan then elaborates: from this passage, we can see that the way of study lies in deeply exploring its principles, and to deeply explore its principles, one should read extensively. Not only should one read extensively about star divination, but also select readings from the Confucian classics, historical texts, philosophical writings, and literary works that are relevant to star divination. This not only broadens one's knowledge but also benefits the body and mind. When used to practice the Way, one can clearly discern fortune and misfortune and speak with refined eloquence; when used to discipline oneself, one can act in accordance with reason, and one's character naturally becomes noble. Those who are earnest in this field should first understand this point.

《東坡志林》云：退之詩云，我生之辰，月宿直斗。乃知退之磨蠍為身宮，而僕乃以磨蠍為命，平生多得謗譽，殆是同病也。

The section "Star Fate: A Collection of Real Facts" gathers records related to star fate from the notes of literary figures throughout history. This is one such entry. Su Shi's "Dongpo Zhi Lin" mentions that Han Yu (whose courtesy name was Tuizhi) wrote in his poetry, "On the day I was born, the moon was in the constellation Dou." From this, it can be known that Han Yu took the constellation Mo She as his "Sheng Gong" (body palace). As for myself, I take the constellation Mo She as my "Ming Gong" (destiny palace). Our lives have both praise and criticism, and we have both faced a lot of slander and criticism, probably due to the same flaw. Here, "Mo She" is a transliteration of the Western zodiac sign Capricorn, introduced into China. Star fate practitioners believe that those with Mo She in their destiny often attract much criticism. Su Shi's words later became a common way for literati to mock their own difficult lives. Yuan Shushan included this to show that the theory of star fate was indeed widely believed among scholars and officials throughout history, not merely confined to common fortune-tellers.

《古歌》云：太歲劍鋒伏尸同，二曰太陽並天空，三是喪門並地喪，四為勾絞貫索同，五值官府聯五鬼，六逢死符小耗從，七見歲破與大耗，八臨暴敗天厄宮，九應飛廉白虎位，十來捲舌福星宗，十一天狗弔客患，十二病符且莫逢。

This ancient song describes the twelve positions of annual deities and malevolent spirits. Each line corresponds to one of the earthly branches. Reading each line in order: the first position is the Supreme Sovereign, Sword Edge, and Corpse Spirit; the second is the Sun and the Sky; the third is the Mourning-and-Condolence Spirit and Earthly Mourning; the fourth is Goujiao and Guansuo; the fifth is Guanfu and Five Ghosts; the sixth is Death Spirit and Minor Loss; the seventh is Annual Break and Great Loss; the eighth is Sudden Collapse and Heavenly Obstruction; the ninth is Feilian and White Tiger; the tenth is Rolled Tongue and Blessing Star; the eleventh is Heavenly Dog and Guest Spirit; the twelfth is Bingfu. These twelve lines correspond exactly to the twelve earthly branches, and the method of calculation is explained below. Note that among these, only the Sun and Blessing Star are considered auspicious deities, while the rest are malevolent spirits. Yuan Shushan comments on this point in his subsequent remarks.

以生年為主，每句一位，以次順排，假如今年甲子流年，即以子起太歲、劍鋒、伏尸，丑起太陽、天空，寅起喪門、地喪，卯起勾絞、貫索，辰起官符、五鬼，巳起死符、小耗，午至亥，仿此推，餘年同。

The method of calculation starts with the branch of the current year's stem as the initial position. Each sentence governs one position, and they are arranged in order. For example, if this year is the Jiazi year, then the first sentence starts from the Zi position, covering the Tai Su, Jian Feng, and Fu Shi; the second sentence starts from the Chou position, covering the Tai Yang and Tian Kong; the third sentence starts from the Yin position, covering the Sang Men and Di Sang; the fourth sentence starts from the Mao position, covering the Gou Jiao and Guan Suo; the fifth sentence starts from the Chen position, covering the Guan Fu and Wu Gui; the sixth sentence starts from the Si position, covering the Si Fu and Xiao Hao; from Wu to Hai, the six positions are arranged in the same way (Wu is the year's destruction and Da Hao, Wei is the sudden failure and Tian E, Shen is Fei Lian and Bai Hu, You is Juan She and Fu Xing, Xu is Tian Gou and Diao Ke, Hai is Bing Fu). The method for other years is the same, simply placing the first sentence on the branch of the current year. Once the harmful influences are found to fall on a particular branch of the person's birth chart, the old method determines which of the calamities or auspicious signs should occur in that year.

按：流年神煞古歌，共十二句，應十二支，載在《神峰通考》及《星平會海》等書。然凶煞有十之九，吉神僅十之一，其不適用可知。今人固執此說，輒謂人之命宮，如值流年吉神，其年則福，值凶煞，其年則禍。又謂小限起生月，逆行十二位，值吉神，其月則吉；值凶煞，其月則凶。舍干支五行生剋之理，而惟務此虛文，宜其毫無效驗，貽譏大雅，故此篇不列於神煞門，而評斷門，又但論宮限之向背理由者，蓋欲革除此俗習也。茲因友人函詢，特補錄之。

Yuan Shushan said: This ancient song about annual divine omens consists of twelve lines, corresponding to the twelve earthly branches, and is recorded in books such as Shenfeng's Comprehensive Examination and Xingping Huihai. However, among them, the凶s are nine-tenths and the吉s are only one-tenth, so it is clear why it is not applicable. Modern people rigidly adhere to this view, saying that if a person's natal palace meets a good divine omen in the current year, that year will be fortunate; if it meets a凶s, that year will be unfortunate. They also say that the small limit starts from the birth month and moves backward through twelve positions, and if it meets a good divine omen in a month, that month will be good; if it meets a凶s, that month will be bad. They ignore the correct principles of the heavenly stems and earthly branches and the five phases, and focus only on such empty words. It is no wonder that there is no verification, and it is ridiculed by enlightened people. Therefore, this book's main part does not include this passage in the "divine omens" section; when discussing the natal palace and small limit in the "evaluation" section, it only talks about the relationship between the small limit and the useful god. The intention is to eliminate this bad practice. Now, because a friend has asked about it in a letter, I have specially added this passage here. This note clearly explains Yuan Shushan's editorial stance: to record but not use it, to preserve the theory but reject the method.

浦二田《釀蜜集》云：冀為直北與山西，青兗上東國是齊，徐揚連跨兩江浙，湖廣荊州楚所基，豫屬河南洛陽地，梁為滇蜀雍陝西，更增福建號八閩，百粵分作廣東西，貴州是漢藏戈郡，古今名號多參差。按：卷四論九州分野宜忌篇，所言九州，曰冀、青、兗、徐、揚、荊、梁、雍、豫、乃夏制也。

This rhyme connects the ancient Nine Provinces with the provinces of the Qing Dynasty, serving as an essential tool for reading the fourth volume's section on "Nine Provinces and Their Corresponding Regions." Pu Er Tian's "Niangmi Ji" states: Jiuzhou corresponds to Zhili (modern Hebei) and Shanxi; Qingzhou and Yanzhou correspond to Shandong, which was the territory of the ancient state of Qi (the original text mistakenly reads "Shangdong" instead of "Shandong"); Xuzhou and Yangzhou span across Jiangsu and Zhejiang; Huguang and Jingzhou were the original bases of the ancient state of Chu; Yuzhou corresponds to Henan, which includes the area around Luoyang; Liangzhou corresponds to Yunnan and Sichuan, and Yongzhou corresponds to Shaanxi; additionally, Fujian is added, known as the Eight Min regions; the Baiyue people are divided into Guangdong and Guangxi; Guizhou was the Zhangke Commandery in the Han Dynasty (the original text mistakenly reads "Zangge" instead of "Zhangke"). The names of regions have often differed between ancient and modern times. Yuan Shushan notes: the Nine Provinces mentioned in the fourth volume's section "On the Five Phases, Four Seasons, and the Favorable and Unfavorable Aspects of the Nine Provinces and Their Corresponding Regions" refer to the system established during the Xia Dynasty. Readers must convert these ancient regions into modern territories using this rhyme before they can apply the methods discussed in that section.

日主橫推 甲作戊，乙作辛，丙作壬，丁作乙，戊作丙，己作己，庚作庚，辛作癸，壬作甲，癸作丁 化劫財 己庚辛壬癸甲乙丙丁戊 化食神 庚辛壬癸甲乙丙丁戊己 化正財 辛壬癸甲乙丙丁戊己庚 化七煞 壬癸甲乙丙丁戊己庚辛 化正印 癸甲乙丙丁戊己庚辛壬 化比肩 甲乙丙丁戊己庚辛壬癸 化傷官 乙丙丁戊己庚辛壬癸甲 化偏財 丙丁戊己庚辛壬癸甲乙 化正官 丁戊己庚辛壬癸甲乙丙 化偏印 戊己庚辛壬癸甲乙丙丁

This is a special chart for the "Hua Qi Ge" system, which is used to determine the ten celestial stems for the day ruler after the "Hua Qi" transformation. The top row is labeled "Ri Zhu Heng Tui," meaning that after the "Hua Qi" pattern is established, the day ruler should be viewed according to the corresponding standard five elements. For example, Jia becomes Wu (Jia and Ji form earth, and since Jia is yang, it becomes Wu, the yang earth), Yi becomes Xin (Yi and Geng form metal, and since Yi is yin, it becomes Xin, the yin metal), Bing becomes Ren (Bing and Xin form water), Ding becomes Yi (Ding and Ren form wood, and since Ding is yin, it becomes Yi, the yin wood), Wu becomes Bing (Wu and Gui form fire), Ji remains Ji, Geng remains Geng, Xin becomes Gui, Ren becomes Jia, and Gui becomes Ding. The following ten rows each start with the name of a celestial stem, and the next ten characters correspond to the ten day rulers in the order of Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui as listed in the top row. When using this chart, first locate the day ruler in the top row and remember its column position. Then, take the character in the same column position in each of the following rows to determine the corresponding celestial stem for the transformed day ruler. For example, if the day ruler is Jia (first column), Jia becomes Wu. Then, in the first column, the characters are: Ji is a劫财 (robber), Geng is 食神 (food god), Xin is 正财 (positive wealth), Ren is 七煞 (seven evils), Gui is 正印 (positive intelligence), Jia is 比肩 (same shoulder), Yi is 伤官 (injury official), Bing is 偏财 (biased wealth), Ding is 正官 (positive official), and Wu is 偏印 (biased intelligence). This is exactly the sequence of celestial stems for Wu, the yang earth.

凡遇化氣之命，先將日主化出正五行，如日主為甲，與己作合，則甲旁書作戊字，蓋甲己化土，甲屬陽，當為陽土，戊即正五行之陽土也。然後將年月時之天元次弟化出，以之配戊，看當屬何名詞，如見甲為比肩，見乙為傷官之類。支藏人元，亦如是推，惟日主遇己庚者，仍作己庚論。試再列式於下以明之。

Yuan Shushan explains the use of this table: whenever a person's destiny falls into the category of transformed elements, first transform the day stem into the correct Five Phases. For example, if the day stem is Jia and it combines with Ji, then write the character 'Wu' next to the Jia. This is because Jia and Ji combine to form earth, and since Jia is yang, it is considered yang earth, and Wu is the yang earth in the Five Phases. Then, the heavenly stems of the year, month, and hour columns are sequentially transformed according to the table, and they are matched with this Wu to determine their names. For instance, if it is Jia, it is considered a same-king; if it is Yi, it is considered a damaging official. The hidden heavenly stems in the earth branches are also determined in the same way. However, if the day stem itself is Ji or Geng, it is still discussed according to Ji or Geng itself (because Ji transforming into earth remains Ji, and Geng transforming into metal remains Geng; there is no change before and after transformation). Below are two examples to illustrate this. The key point is: after the transformed elements pattern is established, all ten heavenly stems in the entire chart must be re-labeled according to the 'day stem after transformation,' and they can no longer be labeled according to the original day stem.

某武員外造 化比 甲申 化食煞印 化劫 己巳 化食財印 日主 作戊 甲子 化印 化劫 己巳 化食財印 初七庚午，十七辛未，廿七壬申，卅七癸酉，四七甲戌，五七乙亥，六七丙子，七七丁丑。

The first example: The birth chart of a military official. The day stem is Jiazi, with Jia wood as the day ruler. The Jia wood combines with the heavenly stem of the month and hour, which is Ji earth, transforming into earth. Therefore, the day ruler is noted as "transformed into Wu earth," and the entire chart is calculated based on the yang earth Wu. The year pillar is Jia Shen: the heavenly stem Jia combines with Wu as a twin, so it is noted as "transformed into twin." Shen contains hidden stems of Geng, Ren, and Wu, which correspond to food god, biased wealth (originally marked as evil and official, based on the transformed stem), and twin, so the original chart notes it as "transformed into food, evil, and official." The month pillar is Ji Si: the heavenly stem Ji combines with Wu as a thief, so it is noted as "transformed into thief." Si contains hidden stems of Bing, Wu, and Geng, which correspond to official, twin, and food god, so the original chart notes it as "transformed into food, wealth, and official." The day pillar is Jiazi, with the heavenly stem as the day ruler, noted as "transformed into Wu." Zi contains hidden stem of Gui, which transforms into Ding as fire, corresponding to official for Wu earth, so it is noted as "transformed into official." The hour pillar is Ji Si, same as the month pillar. The big run of destiny: at seven years old, Geng Wu; at seventeen, Xin Wei; at twenty-seven, Ren Shen; at thirty-seven, Gui You; at forty-seven, Jia Xu; at fifty-seven, Yi Hai; at sixty-seven, Bing Zi; at seventy-seven, Ding Chou.

吳君造 化印 甲戌 化傷財煞 化劫 乙亥 化財印 日元 作庚 庚午 化財印 化食 丙子 化官 初九丙子，十九丁丑，廿九戊寅，卅九己卯，四九庚辰，五九辛巳，六九壬午，七九癸未。

The second example: Wu Jun's birth chart. The day stem is Gengwu, with Geng metal as the day ruler. It combines with the month stem Yi wood to form a metal combination, so it is noted as "as Geng" — Geng transforming into metal remains Geng, which conforms to the rule mentioned earlier, "the day ruler encountering Ji and Geng is still considered Ji and Geng." The year pillar is Jiaxu: Jia transforms into Wu as earth, earth generates metal, which benefits Geng, so it is noted as "transforming into a nourishing element." Xu contains Xin, Ding, and Wu, which transform into wounds, wealth, and malefic, so it is noted as "transforming into wounds, wealth, and malefic." The month pillar is Yihai: Yi transforms into Xin as metal, which is the same as Geng, so it is noted as "transforming into a rival." Hai contains Ren and Jia, which transform into wealth and nourishing elements. The day pillar Gengwu is noted as "as Geng"; Wu contains Ding and Ji, which transform into wealth and nourishing elements. The hour pillar Bingzi: Bing transforms into Ren as water, which is generated by Geng metal, so it is noted as "transforming into food." Zi contains Gui, which transforms into official. The eight-year progression: at nine years old, the year is Bingshi; at nineteen, Dingchou; at twenty-nine, Wuyin; at thirty-nine, Jimao; at forty-nine, Gengchen; at fifty-nine, Xinsi; at sixty-nine, Renwu; at seventy-nine, Guiwei. By comparing the two examples, the entire procedure of marking the ten heavenly stems in the transformed qi pattern is clearly understood.

以上所陳，僅就化氣生克名詞而言，至看命之法，不可盡拘於忌官煞，喜財印之說，蓋有常有變，生剋制化，亦如正五行之變化無窮，神而明之，存乎其人也。

Yuan Shushan finally reminded: the above discussion is merely about the method of marking the names of generation and overcoming in the transformed qi pattern; as for the actual method of examining a person's destiny, one should not rigidly adhere to such established notions as "avoiding officials and evils, and favoring wealth and support." Because everything has both constant and variable aspects, the generation and overcoming in the transformed qi pattern are just as infinite and changeable as in the standard five phases. Whether one can integrate and apply them skillfully depends on one's own efforts. This passage is consistent with the annotations throughout the book: whenever Yuan Shushan finishes explaining a specific method, he always reminds the reader not to stick rigidly to the rules—methods are fixed, but their application is flexible.

凡推命宮，須以生月，（如過中氣，作次月之數推。）生時之數合算，（寅一、卯二、辰三……丑十二）得十四為本位。如月時之數，不滿十四者，當加之，（加之十四為止）即以所加至數為某宮，如加滿十四數者，當加至二十六為本位，即以所加之數為某宮。若推小限，須以命宮之數，與生年之數合算，再減本流年之數，即以所餘之數為某限。如命宮與生年之數合算，再不足減本流年之數者，當再加十二。若減本流年之數二有餘者，當再減十二，均以所餘之數為某限。

This is a quick calculation method for determining the destiny palace and the small limit without using the hands, relying instead on mental arithmetic with numbers. It is more convenient than the method described in section two, which uses the palm. First, assign numbers to the twelve earthly branches: Yin is one, Mao is two, Chen is three, and so on until Chou is twelve. To determine the destiny palace, add the number of the birth month (if the month has already passed the solar term, use the number of the next month) and the number of the birth hour. Use fourteen as the base: if the sum of these two numbers is less than fourteen, add the necessary number to reach fourteen; the earthly branch corresponding to that added number is the destiny palace. If the sum is more than fourteen, use twenty-six as the base and add the necessary number to reach twenty-six; the earthly branch corresponding to that added number is the destiny palace. To determine the small limit, add the number of the destiny palace and the number of the birth year, then subtract the number of the current year's flow year. The earthly branch corresponding to the remaining number is the small limit for that year. If the sum is not enough to subtract the flow year number, first add twelve before subtracting. If after subtracting the flow year number there is a remainder greater than twelve, subtract twelve again. In any case, the final remaining number determines the small limit. This method converts the palm technique into simple addition and subtraction, and once mastered, one can quickly determine the destiny palace and small limit without needing to use fingers.

星命之學，通人未必習，習之者未必皆通。人以其書或有文無訣，或有訣無文，究其訣與文，又類失之鄙俚，俗積學之士，不得其訣。遂厭其文，遊食者流，不講其文，專秘其訣，故學者難之。

This is the跋 at the end of the book, written by Liu Han Guang from Shu Nan. He first points out the difficulty in learning the art of star and destiny: enlightened people may not be willing to learn it, and those who are willing to learn may not necessarily be enlightened. The reason lies in the fact that the books on this subject have some that contain only written words but no oral formulas, and others that contain only oral formulas but no written words; even if one carefully examines both the oral formulas and the written words, they are mostly crude and vulgar. Therefore, learned scholars are unable to obtain the oral formulas, and even discard the written words altogether; while those who rely on this for a living do not emphasize written words, but keep the oral formulas secret. Thus, the two extremes squeeze the learners, making it natural for people to find the study difficult. These few sentences profoundly reveal the actual difficulties in the transmission of destiny studies before the Republic of China—refined scholars lack the formulas, while commoners keep the formulas secret, and there is no single book in between that can be self-taught from volume to volume.

袁君是書，舉前人之訣，悉發其秘，窮源竟委，了無餘蘊，雖無師傳，可以執卷而求，不致恍惚迷離，如墜五里霧中，茫然不知崖岸，其加惠後學，豈淺鮮哉。至文章淵雅，議論明通，滌盡鄙俚俾俗之跡，俾俗士讀之，絕無扦格之弊；通人讀之，益相賞於牝牡驪黃之外者，又其餘事也。丙辰八月，蜀南劉漢光緝熙甫謹跋

Liu Han Guang then praised this book: Mr. Yuan's work reveals all the previous oral formulas completely without reservation; it thoroughly explores the origins and details, discussing nothing left to be said. Readers even without a teacher can hold the book and seek knowledge on their own, without being confused or lost like being in a fog, not knowing where they are. It benefits later generations greatly, not something trivial. As for the writing being broad, profound, and elegant, and the arguments clear and penetrating, it removes the traces of crude and vulgar expressions, so that ordinary readers will not find it difficult to understand, and those who are knowledgeable will be able to appreciate its meaning beyond the words (the phrase "pen-mu li-huang" refers to the story in the "Liezi" about Jiufanggao identifying a horse, meaning to grasp the spirit while ignoring the form). This is just an extra merit of the book. In the Bingchen year (1916), August, Liu Han Guang, courtesy name Jixi Fu, wrote this postscript. This postscript precisely points out the position of "Tracing the Sources of Destiny Theory" in the history of destiny studies: it is the first work to systematically reveal the oral formulas of previous generations and enable readers to study it on their own.