Wu Xing Jing Ji (五行精紀)

天錫丸疇，一曰五行。凡天、地、人有形則有數，有數則囿於五行。是以善卜筮者，預能測知，人居其間，又顯顯可推者。傳不云乎：死生有命，富貴在天，豈術者之臆說哉。

Heaven has bestowed nine great principles for governing the world, and the first of these listed in the "Book of Documents · Hongfan" is the Five Phases. All things in heaven, earth, and humanity, having form, also have numbers, and once numbers are established, they cannot escape the scope of the Five Phases. Therefore, those skilled in divination can foresee good and bad fortune in advance. Human beings living between heaven and earth have their destinies clearly determinable. Has not an ancient text said: death and life are determined by heavenly mandate, and wealth and honor depend on heavenly will? Could this not be a fabrication by diviners?

春秋戰國前，善相者多，若推祿命，則盛於漢。賈誼譏司馬季主曰：「高人祿命，以悅人心，矯言禍福，以規人財，後世又可知已。」今士大夫至田夫野老，人人喜談命，故其，考驗得失，校量深淺，成精紀三卷，攜以示予。予謂五行所寓，有常焉，有變焉；常易推也、跡也；變難推也、理也。

Before the Spring and Autumn and Warring States periods, many people were skilled in physiognomy. However, the practice of calculating "lu ming" (destiny and official rank) became popular only during the Han dynasty. Jia Yi once criticized the fortune-teller Sima Jizhu, saying that he exaggerated people's destiny to please them, and fabricated stories of good and bad fortune to gain their money; from this we can foresee the future evils of such practices. Now, from the scholars and officials down to the farmers and old men in the fields, everyone loves to talk about fate. Therefore, Liao Jun examined the merits and drawbacks of various schools of thought, compared the depth of their theories, and wrote a book called "Jing Ji" in three volumes, which he brought to me. I believe the Five Phases are embodied in all things, with both normal and abnormal manifestations: the normal ones are easy to investigate, because they have traces to follow; the abnormal ones are difficult to investigate, because they belong to abstract principles.

自非心通意悟，不足以盡此！古稱善其事者，莫如李虛中，萬端千緒，錯參重出，學者就傳其法。初若可取，卒然失之，茲豈易哉。廖君歸矣，苟因書悟理，則將知由基之射，百發而百中，不然讀齊侯之糟魄其中，不可知也。

If one does not grasp the essence intuitively and integrate it into the heart, one cannot fully comprehend this discipline. Among the ancients, none were more esteemed for their mastery of this art than Li Xuzhong of the Tang dynasty; his methods were intricate and complex, with many interwoven threads. Those who study fate merely copy the established formulas passed down by him. At first, this approach may seem acceptable, but in the end, they still miss the mark, showing how difficult this matter truly is. If Liao returns and can use this book to understand the underlying principles, he will grasp the principle of hitting the target every time, like the famous archer Yang Youji of the Spring and Autumn period. Otherwise, he will be like the person in the "Zhuangzi" who reads the scraps of the book of Qi Huanggong, never truly understanding its profound meaning.

自術家者流興，而其書蔓，又天下充棟汗牛，雖以畫墁專其門者，猶不能竟其說，世皆謂祿命始於漢，予固未暇考信，獨竊怪夫三代而上，官人以世，科目不立，以閭族黨之繁，殷俊秀選造之升矣，夫豈無一人焉。

Since the rise of the school of divination and calculation, such books have proliferated, filling rooms and accumulating so much that even oxen used to carry books would be worn out by the weight. Even those who make a living by specializing in this field, constantly drawing and calculating all day long, cannot exhaust the names and terms involved. The world generally says that the study of "lu ming" (destiny and official rank) began in the Han dynasty. I have never had the time to verify and investigate this. But I have always felt puzzled: before the Xia, Shang, and Zhou dynasties, officials were appointed through hereditary status, and the imperial examination system had not yet been established. With the flourishing of local clans and the numerous outstanding talents recommended and promoted from among them, could it really be that none of them were identified and promoted based on divination and calculation?

有庚丁戌己之同，甲辰癸丑之合，均得所養矣。祿固不可以輕重別，仕不出境矣。馬固不可以澄清期軍制於卿列，而將置閒士、止於奉璋，而天乙廢。不寧惟是，大撓作甲子，固今所謂納音之辨，笄儷用則釵釧何有，巢穴處而屋壁何居。夫漢之夾是術者，師說相承，要必有所祖，進則接於三代矣。而其說皆不見之用，是孰從而信之哉。

In the destiny chart, there are signs of like elements such as Geng and Ding, and Wu and Ji, as well as harmonious combinations such as Jia Chen and Gui Chou. These naturally receive proper nourishment. However, in ancient times, the importance of "Lu" (favor) could not be distinguished, and officials did not travel beyond their own states. The "Yi Ma" (post-horse) could not be relied upon to travel widely or clear the world of corruption; military and political systems were only ranked among the ministers, and generals were left idle, while scholars merely held jade zhangs to assist in sacrifices. The concept of "Tianyi Nobleman" thus became obsolete. Moreover, the creation of the Jia Zi system by Da Nao was originally the source of today's "Nayin" sound elements. But at that time, women only used hairpins and hair clips, and there were no hairpins or bracelets. People still lived in caves and nests, so how could there be any mention of walls or houses? Those who practiced this system in the Han dynasty claimed it was passed down generation after generation, surely with some basis, tracing back to the Three Dynasties. Yet these ideas were never actually implemented at the time. Then on what basis can we believe them?

唐呂才之言曰：長平坑卒，要非並犯三刑，南陽近親，何必皆當六合，所值既眾，理無俱同，然而其書行且千有餘年，通人知士，指掌接鄰，未嘗不以之占往察來，揣摩牽附，而其命中者，類皆據出乎機緘推測之表，而吻合乎造化運行之巧，是殆不容以常情言也。蓋倚而璣陳，蓬吹而輪兆，一理之具，萬殊以萌，裡積崑崙，度分圖極，世孰有窮髮而縱遊，梯雲而推步者哉。

Tang dynasty scholar Lü Cai once questioned: How could tens of thousands of surrendered soldiers buried alive at Changping all have committed the "Three Punishments" at the same time? Nor could all the noble and prominent members of the Liu clan in Nanyang have exactly matched the "Liu He" (Six Harmonies). Since many people are born in the same hour, destiny cannot be entirely the same. Yet these books have circulated for over a thousand years, and learned men have discussed them with their fingers, debated with neighbors, and used them to predict the past and examine the future, repeatedly trying to fit them together. Yet the cases they accurately predicted often go beyond what skillful guessing could achieve, coinciding precisely with the subtle workings of nature, which is truly beyond ordinary reasoning. Just as the celestial bodies balance each other and the璇玑 (spinning star) are arranged, and the wind carries the floating grass, leading to the invention of the wheel, the same principle, once established, gives rise to countless variations. Accumulated distances can measure to Kunlun, and calculations of degrees and minutes can map the North Pole. Who in the world can actually travel to the barren northernmost lands or build a cloud ladder to the heavens to measure it directly?

有是理則有是象，有是象則有是滋，數之所由生，而禍福吉凶之所由以占也。俄度俄測，彼猶可以歷意演自然之理，考方來之朕，獨以無所祖而寡疑焉可乎？予少也好學，恥一物之未知，探窮通曉形氣，每患乎五家章句之既泯，而浮靈下俚之制作，類乎其間。

There is a principle for every phenomenon, and every phenomenon gives rise to its own growth and proliferation, from which numbers originate. Thus, the prediction of fortune and misfortune, good and evil, becomes possible. Even a brief measurement can be used to infer natural principles according to the calendar, and to examine omens of the future. How can we then simply dismiss it just because it lacks clear lineage? I have always been eager to learn since my youth, ashamed to be ignorant of anything. I have deeply explored the principles of form and qi, often worrying that the teachings of the Five Phases schools have long been lost, while superficial and superstitious forgeries have mixed among them.

後得廖君書，而文忠周公宴敘其篇，慨然撫卷而嘆曰：前輩宗工於小道，可視之用不慶，蓋如此。廖君儒者也，刊蕪翦謬，欲托以傳，夫豈無說，而文忠之序，惟取其占驗之一偏意者，約而歸之，正廖君之望，猶若有不止乎是者。

Later I obtained this book by Liao, and upon seeing that Wenzhong Gong Zhou Bida had written a preface for it, I sighed and touched the book, saying: Even great scholars of the past regarded such minor disciplines with such high regard for their practical applications. Liao, being a scholar, has removed the superfluous and eliminated the errors, intending to pass this book on to future generations. How could he not have his own views? However, the preface by Wenzhong Gong only focused on whether the divination was effective or not, reducing the entire book to this single point. In my opinion, Liao's aspirations may go beyond this.

後三十有一年，予終而贊之曰：噫！嘻！余曾聞我夫子之言富貴矣，始於欲而終於道，昌黎韓愈尊孔道者也，一推其不可幸致者，則曰是有命焉。夫肖貌賦形，均於初厚生至成，夫豈二本世之馳鶩者，不得不厭為慮。

After thirty-one years, I wrote a preface to this book expressing my admiration: Alas! I once heard Confucius discuss wealth and honor, saying that people seek wealth and honor out of desire, but ultimately they must return to righteousness. Han Yu was someone who revered Confucius's teachings; when he examined matters that could not be obtained by chance, he would merely say, "This is due to fate." Human beings receive their physical forms and are given their bodies, from their initial nurturing to their growth into adulthood, all originate from the same source. How could there be another fundamental origin? Those who strive desperately for profit and gain cannot help but reflect deeply on this and become weary of it.

孰知夫畏影疾走者，彼蓋不知其本於日也，有人焉，指示而告之，則息乎大木之陰，而影念矣。廖君之為此書，其不足以警遠遊之還，而助於世教者乎？固附所疑，以告視者。

Who would have thought that the man in the Zhuangzi who ran desperately afraid of his shadow actually did not know that shadows are caused by sunlight. If someone were to point this out to him, telling him that he need only rest under the shade of a big tree, the thought of the shadow would naturally vanish. Does Liao's writing of this book not serve as a warning to those who travel far and do not return, and those who strive endlessly without rest, thus contributing to the moral education of the world? I will briefly record my doubts here, to tell those who read this book.

南宋紹定元年戊子清明日，鄂國岳珂序。

In the first year of Shao Ding during the Southern Song Dynasty, on the Qingming Festival of the year Wuzi, the Marquess of E, Yue Ke, wrote this preface for the book. Yue Ke was the grandson of the famous anti-Jin general Yue Fei and was well known in his time for his writings on literature and history.

序一、序二、第一卷論六十甲子上、論六甲納音法、第二卷論六十甲子下、第三卷論干神一、第四卷論干神二、第五卷論干神三、論甲乙、論丙丁、論戊己、論庚辛、論壬癸、第六卷論支神、並論干神、第七卷論五行一、第八卷論五行二、第九卷論五行三、第十卷論年月日時胎、釋日時貴格、第十一卷釋日時凶中凶格、釋日時犯月中惡殺、第十二卷論十二月節氣。

The entire book is divided into the following sections: the preface includes two essays, the first essay and the second essay. The first volume is titled "On the Sixty Jiazi," with an attached section "On the Method of Nayin Sound Elements," which discusses the method of calculating the Nayin sound element based on the Heavenly Stems and Earthly Branches. The second volume is titled "On the Sixty Jiazi (continued)." The third volume is titled "On the Heavenly Stem Spirits (Part One)." The fourth volume is titled "On the Heavenly Stem Spirits (Part Two)." The fifth volume is titled "On the Heavenly Stem Spirits (Part Three)," which is further divided into five sections: "On Jia and Yi," "On Bing and Ding," "On Wu and Ji," "On Geng and Xin," and "On Ren and Gui," each discussing the ten Heavenly Stems one by one. The sixth volume is titled "On the Earthly Branch Spirits," with an attached section "On the Heavenly Stem Spirits (again)." The seventh, eighth, and ninth volumes are respectively titled "On the Five Phases (Part One)," "On the Five Phases (Part Two)," and "On the Five Phases (Part Three)." The tenth volume is titled "On the Year, Month, Day, Hour, and Fetus," with an attached section "Explanation of the Favorable Day and Hour Patterns." The eleventh volume is titled "Explanation of the Unfavorable Day and Hour Patterns," with an attached section "Explanation of the Harmful Stars in the Month and Hour." The twelfth volume is titled "On the Twelve Lunar Months and Solar Terms."

第十三卷論釋吉貴神例、第十四卷論天乙貴神、第十五卷論祿、第十六卷論馬、第十七卷並論祿馬、論官神、第十八卷論印綬、論食神、論三奇、論合神、第十九卷論進神、論正印、論庫墓、論財、第二○卷論華蓋、論金輿、論學堂文章、論科名、論蔭補、論武職、第廿一卷論貴局上、第廿二卷論貴局下。

Volume thirteen, "On the Examples of Auspicious Spirits," generally discusses the principles of various auspicious deities; Volume fourteen, "On the Tianyi Nobleman," specifically explains "Tianyi Nobleman"; Volume fifteen, "On the Lu Spirit," and Volume sixteen, "On the Post-horse," separately discuss "Lu Spirit" and "Post-horse"; Volume seventeen, "On Lu and Horse Together," combines the discussion of Lu and Horse, and includes "On the Official Spirit"; Volume eighteen, "On the Seal and Cord," includes "On the Food Spirit," "On the Three Marvels," and "On the Union Spirit"; Volume nineteen, "On the Advancing God," includes "On the Positive Seal," "On the Repository and Tomb," and "On Wealth"; Volume twenty, "On Huagai," includes "On Jinyu," "On the Academy and Scholarly Achievements," "On Academic Rank," "On Hereditary Appointment," and "On Military Office"; Volume twenty-one, "On the Upper Part of the Noble Configuration," and Volume twenty-two, "On the Lower Part of the Noble Configuration," discuss various combinations of noble patterns.

第廿三卷釋凶神例、第廿四卷論劫殺、論亡神、第廿五卷論三刑、論六害、論空亡、第廿六卷論沖破、論金殺、第廿七卷論凶殺、第廿八卷雜釋諸例、釋小兒例、第廿九卷釋男命例、釋女命例、並釋男女命例、論父母位、第三○卷論子息位、論僧道、論九流、論吏卒、論形貌性情、論人身形、第卅一卷論疾病、論壽夭、第卅二卷雜論、第卅三卷論大運、論小運、第卅四卷論二運、論太歲、論歲運。

Volume 23, "Interpreting Examples of Malevolent Spirits," gives a general overview of the principles of malevolent spirits; Volume 24, "Discussing劫杀," includes "Discussing Wangshen"; Volume 25, "Discussing Three Punishments," includes "Discussing Six Harmful Influences" and "Discussing Kongwang," where "Kongwang" refers to the two missing branches in a ten-day cycle; Volume 26, "Discussing Conflicts and Breaks," includes "Discussing Metal Killing"; Volume 27, "Discussing Malevolent Killing"; Volume 28, "Miscellaneous Interpretations," includes "Interpreting Examples for Children"; Volume 29, "Interpreting Examples for Male Fate," includes "Interpreting Examples for Female Fate," "Combined Interpretation of Male and Female Fate," and "Discussing Parents' Positions"; Volume 30, "Discussing Children's Positions," includes "Discussing Monks and Taoists," "Discussing Nine Streams," "Discussing Officials and Servants," "Discussing Appearance and Temperament," and "Discussing Physical Form"; Volume 31, "Discussing Illness," includes "Discussing Lifespan and Premature Death"; Volume 32, "Miscellaneous Discussions"; Volume 33, "Discussing Grand Years," includes "Discussing Small Years"; Volume 34, "Discussing Second Years," includes "Discussing the Heavenly Year" and "Discussing Annual and Yearly Influences."

甲子乙丑海中金，丙寅丁卯爐中火，戊辰已巳大林木，庚午辛未路旁土，壬申癸酉劍鋒金，甲戌乙亥山頭火，丙子丁丑澗下水，戊寅已卯城頭土，庚辰辛巳白臘金，壬午癸未楊柳木。

The sixty Jiazi cycles consist of pairs of heavenly stems and earthly branches, each pair associated with a Nayin sound element. The first ten pairs are as follows: Jiazi and Yichou correspond to the Nayin element of sea water gold; Bingyin and Dingmao correspond to the Nayin element of furnace fire; Wuchen and Jisi correspond to the Nayin element of great forest wood; Gengwu and Xinwei correspond to the Nayin element of roadside soil; Renshen and Guiyou correspond to the Nayin element of sword edge gold; Jiaxu and Yihai correspond to the Nayin element of mountain head fire; Bingzi and Dingchou correspond to the Nayin element of mountain stream water; Wuyin and Jimao correspond to the Nayin element of city head soil; Gengchen and Xinsi correspond to the Nayin element of white腊 gold; Renwu and Guiwei correspond to the Nayin element of willow and poplar wood.

甲申乙酉泉中水，丙戌丁亥屋上土，戊子已丑霹靂火，庚寅辛卯松柏木，壬辰癸巳長流水，甲午乙未砂中金，丙申丁酉山下火，戊戌已亥平地木，庚子辛丑壁上土，壬寅癸卯金萡金。

The next ten pairs are: Jiashen and Yiyou, with Nayin sound element of water from a spring; Bingxu and Dinghai, with Nayin sound element of earth on a roof; Wuzi and Jichou, with Nayin sound element of lightning fire; Gengyin and Xinmao, with Nayin sound element of cypress and pine wood; Renchen and Guisi, with Nayin sound element of flowing water; Jiawu and Yiwei, with Nayin sound element of sand metal; Bingshen and Dingyou, with Nayin sound element of fire under a mountain; Wuxu and Jihai, with Nayin sound element of wood on flat land; Gengzi and Xinchou, with Nayin sound element of earth on a wall; Renyin and Guimao, with Nayin sound element of golden foil metal.

甲辰乙巳覆燈火，丙午丁未天河水，戊申已酉大驛土，庚戌辛亥釵釧金，壬子癸丑桑拓木，甲寅乙卯大溪水，丙辰丁巳沙中土，戊午已未天上火，庚申辛酉石榴木，壬戌癸亥大海水。

The last ten pairs are: Jiachen and Yisi, with the nayin sound element of covered lamp fire; Bingwu and Dingwei, with the nayin sound element of heavenly river water; Wushen and Jiyou, with the nayin sound element of great marsh earth; Gengxu and Xinhai, with the nayin sound element of hairpin and bracelet gold; Renzi and Guichou, with the nayin sound element of mulberry and elm wood; Jiayin and Yimao, with the nayin sound element of great stream water; Bingchen and Dingsi, with the nayin sound element of sandy middle earth; Wuwu and Jiwei, with the nayin sound element of heavenly fire; Gengshen and Xinyou, with the nayin sound element of pomegranate wood; Renxu and Guihai, with the nayin sound element of great sea water.

夫六十甲子者，起於軒轅，作於大撓。大撓者，軒轅之史官也。考天書三式，以十干十二支衍而成之，為六十甲子。三式者，即軒轅感玄女所授之書。（燭神經）

The system of the sixty Jiazi is said to have originated from the Yellow Emperor, Huan Yuan, and was created by Da Rao. Da Rao was the historian of the Yellow Emperor, who studied the heavenly scriptures known as the "Three Formulas." By combining the ten heavenly stems with the twelve earthly branches, he derived the sixty Jiazi. The so-called Three Formulas refer to the several books said to have been transmitted by the Mysterious Lady of the Ninth Heaven to the Yellow Emperor. This account comes from the "Zhujing Jing."

《六微指論》云：天氣始於甲，地氣始於子，子甲相合，命曰歲，以十干配十二支，周而復始，則六甲成矣。凡欲知納音者，謂子午數至庚，丑未數至辛，寅申數至戊，卯酉數至己，辰戌數至丙，巳亥數至丁，得七者，西方素皇之氣，納音屬金也；得三者，南方丹天之氣，納音屬火也；得九者，東方陽九之氣，納音屬木也；得一者，中央總統之氣，納音屬土也；得五者，北方玄極之氣，納音屬水也。故頌曰：「七金三是火，九木一中央，得五皆為水，納音宜審詳。」

The *Six Microscopic Treatise* says: The heavenly energy begins with "Jia," and the earthly energy begins with "Zi." When "Zi" and "Jia" are paired, it is called one year. By using the ten heavenly stems to match the twelve earthly branches, the cycle repeats, forming the sixty Jiazi. To determine the "Nayin" sound element, when the earthly branch is "Zi" or "Wu," count from the heavenly stem in the same column forward to "Geng"; when it is "Chou" or "Wei," count to "Xin"; when it is "Yin" or "Shen," count to "Wu"; when it is "Mao" or "You," count to "Ji"; when it is "Chen" or "Xu," count to "Bing"; when it is "Si" or "Hai," count to "Ding." If the count results in seven, it belongs to the Western Su Huang energy, and the Nayin is metal. If the count results in three, it belongs to the Southern Dan Tian energy, and the Nayin is fire. If the count results in nine, it belongs to the Eastern Yang Jiu energy, and the Nayin is wood. If the count results in one, it belongs to the Central Zong She energy, and the Nayin is earth. If the count results in five, it belongs to the Northern Xuan Ji energy, and the Nayin is water. Therefore, the mnemonic says: seven is metal, three is fire, nine is wood, one belongs to the central earth, and any count of five is water. When determining the Nayin, one must carefully distinguish.

假如甲子甲午，從甲至庚，乙丑乙未，從乙至辛，其數皆七，所以納音俱屬金也。丙寅丙申，從丙至戊，丁卯丁酉，從丁至己，其數皆三，所以納音屬火也。戊辰戊戌，從戊至丙，己巳己亥，從己至丁，其數皆九，所以納音屬木也。庚子庚午辛未辛丑，其數皆一，所以納音屬土也。丙子丙午，從丙至庚，丁未丁丑，從丁至辛，其數皆五，所以納音屬水也。餘皆彷此。

For example, Jiazi and Jiawu are counted from Jia to Geng, Yichou and Yiwei are counted from Yi to Xin, resulting in the number seven, which matches the mnemonic "seven metal," so their Nayin sound element is metal. Bingyin and Bingshen are counted from Bing to Wu, Dingmao and Dingyou are counted from Ding to Ji, resulting in the number three, which matches "three fire," so their Nayin sound element is fire. Wuchen and Wuxu are counted from Wu to Bing, Jisi and Jihai are counted from Ji to Ding, resulting in the number nine, which matches "nine wood," so their Nayin sound element is wood. Gengzi, Gengwu, Xinwei, and Xinchou all result in the number one, which matches "one is the central earth," so their Nayin sound element is earth. Bingzi and Bingwu are counted from Bing to Geng, Dingwei and Dingchou are counted from Ding to Xin, resulting in the number five, which matches "five is water," so their Nayin sound element is water. The rest of the groups are similarly deduced in this manner.

以上只數其干，不數其支，假令從丙至庚，即丙丁戊己庚，是其數五也。又如從甲至庚，即甲乙丙丁戊己庚，是其數七也。（三曆會同）

This method counts only the Heavenly Stems and not the Earthly Branches. For example, counting from Bing to Geng results in Bing, Ding, Wu, Ji, Geng, which is five stems, giving a total of five. Another example is counting from Jia to Geng, which includes Jia, Yi, Bing, Ding, Wu, Ji, Geng, totaling seven. This method is mentioned in the "San Li He Jing."

甲子從革之金，其氣散，得戊申土，癸巳水相之，則吉。戊申乃金臨官之地，土者更旺於子，必能生成，癸巳繫金，生於巳，水旺於子，納音各有所歸，又為朝元祿，忌丁卯丁酉戊午之火。閻東叟云：甲子金為進神，稟沉潛靈中之德，四時皆吉，入貴格，承旺氣，則術業精微，主魁奪之榮。

The nayin sound element of Jiazi is "From Reforming Metal," which is characterized by diffused and dispersed metal energy. If assisted by Wu Shen earth and Gui Si water, it will be auspicious. Wu Shen is the "Officialdom" position where metal gains strength, and earth is especially strong in the position of Zi, thus surely able to cultivate metal into a useful form. The column of Gui Si has metal growing in the position of Si and water thriving in the position of Zi, with both nayin elements finding their proper place, forming the "Lords Returning to Their Original Position" pattern, which is a noble omen indicating the return of禄气 to support the native's destiny. The things to avoid are the combinations of Ding Mao, Ding You, and Wu Wu fire. Yan Dongshou said: Jiazi metal belongs to the "Advancing God," possessing the virtue of being deep, quiet, and containing subtle brilliance. It is favorable throughout the four seasons. If it enters a noble pattern and is in a strong position, it indicates profound and subtle skills and knowledge, leading to the honor of achieving the top rank.

乙丑自庫之金，火不能克，蓋退藏之金，苟無刑害沖破，未有不顯榮者，獨忌己丑戊午己未之火。閻東叟云：乙丑金為正印，具大福德，秋冬富貴壽考，春夏吉中有凶，入格則建功享福，帶煞類為凶會，玉霄寶鑑云：甲子乙丑未成器金，見火則成，多見則吉。

The nayin sound element of Yichou is hidden gold within its own storage, which is not moved by fire because it is a type of concealed and retreating gold. As long as it does not encounter punishment, harm, conflict, or destruction, it will certainly achieve success and honor. However, it is particularly avoided to meet Jichou, Wuwu, and Jiwei. Yan Dongshou said: the gold of Yichou is "positive official," possessing great fortune and virtue. If born in autumn or winter, it will bring wealth, honor, and longevity; if born in spring or summer, it is auspicious but with some danger. If it forms a proper pattern, it can achieve great accomplishments and enjoy the blessings of success. If it is accompanied by malevolent stars, it is likely to be a gathering of misfortune. The Jade霄 Treasure Mirror said: Jiazi and Yichou both belong to unshaped metal, which can only become a useful object when it meets fire. Too much fire is actually auspicious.

丙寅赫犧之火，無水制之，則為燔灼炎烈之患，水不可遇，獨愛甲寅之水，就位濟之，又名朝元祿。五行要論云：丙寅火食靈明沖粹之氣，四時生生之德，入貴格，則文彩發應，主科甲之貴。

The nayin sound element of Bingyin is "Hèxī zhī huǒ" (Radiant Flame). If not restrained by water, it can cause calamities of fierce fire burning. Although ordinary water is not suitable to meet, it especially prefers Jiayin water, because it comes from the same branch to relieve the situation, which is called "Cháo Yuán Lù" (Facing the Imperial Favor). The "Five Elements Essential Discourse" says: Bingyin fire contains the spirit and purity, possessing the virtue of continuous generation throughout the four seasons; once it enters a noble destiny, it will shine with literary brilliance, indicating a high official position achieved through the imperial examination.

丁卯伏明之火，氣弱宜木生之，遇水則凶，乙卯乙酉水最毒。五行要論云：丁卯沐浴之火，含雷動風作之氣，水濟之則達，土載之則基厚，以木資之為文彩，以金橐之，更逢夏令則兇暴。

The nayin sound element for Dingmao is "Fuming Fire," which is weak in fire energy and benefits from wood to generate and support it. However, encountering water is dangerous, especially the water elements of Yi Mao and Yi You, which are particularly harmful. The "Five Phases Essential Treatise" states that Dingmao is fire sitting in the "bathing" position, containing the energy of thunder and wind. Water can regulate it and make it smooth, earth can support it and give it a solid foundation, and wood can enhance it and bring out its literary qualities. If metal is used to fan the fire, especially during the summer when fire is strong, it becomes fierce and dangerous.

珞琭子云：丙寅丁卯秋天宜以保持。瑩和尚注云：丙寅丁卯舉火之類，秋天保持者，言水生於秋也。鬼谷遺文云：丙寅丁卯秋冬宜以保持。注云：木不南奔，火無西旺，火至秋冬，勢恐不久。

Luolu Zi says: Bingyin and Dingmao should be carefully maintained in autumn. Ying和尚 explains: Bingyin and Dingmao are of the fire type. In autumn, they should be maintained because water is in its growth phase in autumn, and when water gains strength, it will overcome fire. The Ghost Valley Legacy says: Bingyin and Dingmao should be maintained in autumn and winter. The explanation says: wood does not run south, and fire does not flourish in the west. When fire reaches autumn and winter, its strength is likely to diminish.

戊辰兩土下木，眾金不能克，蓋生金，有母子之道，得土生之為佳。五行要論云：戊辰庚寅癸丑三辰，挺木德清健之數，生於春夏，能轉立獨奮，隨變成功，更成旺氣，則有凌霄聳壑之志，惟忌秋生，雖懷志節，屈而不伸。己巳為近火之木，金自此生，於我無傷，忌見生旺之火。

Wuchen is wood that is under two layers of earth. There is a great amount of metal that cannot overcome it, because earth produces metal, and there is a mother-son relationship between earth and metal. This wood is actually better because it is nourished by the earth. The "Commentary on the Five Phases" says: Wuchen, Gengyin, and Guichou are three groups that stand tall with the clear and strong numbers of wood's virtue. If they are born in spring or summer, they can rise independently, adapt flexibly, and achieve success. If they also meet strong energy, they will have the ambition to rise high into the clouds and stand tall in the mountains. However, they are only to be avoided if born in autumn, for even though they may have lofty aspirations, they will be constrained and unable to realize them. Jisi is wood that is closely adjacent to fire. Metal begins its growth from the position of Si, so it does not harm this wood. The only thing to be cautious about is encountering strong fire.

閻東叟云：己巳在巽為風動之木，根危易拔，和之以金土，運歸東南方成材用。雖外陽內陰，別無輔助，則其氣靈散，更為生鬼所克，乃不材之本也。珞琭子云：己巳戊辰度乾宮而脫厄。瑩和尚注云：己巳戊辰舉木之數，西方金鬼旺鄉，納音之木，至此絕矣，斯謂厄會。若度乾亥之宮，木得水以生長，故脫厄。

Yan Dongshou said: Jisi belongs to the trigram Xun in the Eight Trigrams, which is wood that sways with the wind, with unstable roots and easily uprooted; it can be harmonized with metal and earth, and when it moves to the southeast it can become useful material. Although it is externally yang and internally yin, if it does not receive further assistance, the wood qi will scatter and not gather, and it will be overcome by the hidden "ghost" at its place of origin, which is the god that controls it, thus becoming the reason for it not being useful. The Luolu Zi says: Jisi and Wuchen must pass through the Qian trigram to escape calamity. Ying和尚 explained: Jisi and Wuchen belong to the category of raised wood. The west is the land where the metal ghost is strong, and the wood of the Nayin will die there, which is called meeting calamity; if it can pass through the Qian and Hai positions, the wood will receive the nourishment of water and grow, thus escaping calamity.

庚午辛未始生之土，木不能克，惟忌水多，反傷其氣，木多卻有歸，蓋歸未也。閻東叟云：庚午辛未戊申丁巳，皆厚德之土，含容鎮靜，和氣融怡，福祿優裕，入格則多歷方嶽之任，有普惠博愛之功。

The nayin sound element of Gengwu and Xinwei is newly formed earth, which is not affected by wood as wood is restrained. Only excessive water is harmful, as too much water damages the earth's quality. Although there is much wood, it has a place to go, because wood reaches the position of Wei and enters the warehouse. Yan Dongshou said: The groups of Gengwu, Xinwei, Wushen, and Dingsi all belong to thick and virtuous earth, which is inclusive, tolerant, steady, and peaceful. Their atmosphere is harmonious and pleasant, with abundant blessings and wealth. Those who enter a good pattern are mostly officials who have held important positions in various regions, achieving great deeds of widespread benevolence and universal love.

壬申臨官之金，利見水土，若丙申丙寅戊午之火，則為災害。閻東叟云：壬申金，持天將之威，資臨官之氣，秋冬掌生殺之權，春夏吉少凶多，入格以功名自奮，帶殺之刻剝為能。

The nayin sound element of Renshen is gold sitting in the officialdom position, which is a strong position for gold, and it is favorable to meet water and earth; if it meets fire types such as Bingshen, Renshen, or Wuwu, it becomes a disaster. Yan Dongshou said: The gold of Renshen possesses the authority of a heavenly general, relying on the officialdom energy, if it is born in autumn or winter, it can control life and death, but if born in spring or summer, it is more likely to have misfortune; those who enter a good pattern can achieve success through fame, while those with Inauspicious Sha (malevolent killing) tendencies will resort to harshness and exploitation.

癸酉堅成之金，火死於酉，見火何傷，惟忌丁酉火，就位克之。閻東叟云：癸酉自旺之金，稟純粹之氣，春夏為性英明，秋冬尤貴。入格則功業節概，挺轉出倫；帶殺則少年剛勁，四十之後，漸成純德。玉霄寶鑑云：壬申癸酉，金旺之位，不可復旺，旺則傷物；不可見火，見火則自傷。

The nayin sound element for Guiyou is already solid gold. Fire is in the position of You and is in a state of death and decline, so seeing fire does not harm it. However, it is only forbidden to see Dingyou fire, because it is directly attacking from the same branch. Yan Dongshou said: Guiyou is self-advantaged gold, receiving pure qi, if born in spring and summer, its nature is brilliant and intelligent; if born in autumn and winter, it is especially valuable. Those who enter the pattern have outstanding achievements and integrity. Those with Inauspicious Sha (malevolent killers) are strong and fierce in their youth, but gradually develop a pure and thick virtue after forty. The Yuzhao Baodian said: Renshen and Guiyou are in the position of strong gold, so it is not appropriate to add more strength; too strong will damage things. Also, fire should not be seen, because seeing fire will harm itself.

甲戌自庫之火，不嫌眾水，惟忌壬戌，所謂墓中受克，其患難逃。五行要論云：甲戌火為邱為庫。含至陽藏密之氣，貴格逢之富貴光大，惟忌夏生，防吉中有凶。

The nayin sound element of Jiaxu is fire that is buried in the storage, which is not afraid of many waters; it only fears Renxu, which is exactly the situation of being overcome within the storage, leading to unavoidable misfortune. The "Five Phases Essential Discourse" says: the fire of Jiaxu is like a hill or a warehouse, containing the essence of extreme yang and hidden deeply; when it meets a noble pattern, it brings great wealth and honor, but it is only feared when born in summer, as there is danger hidden within the good.

乙亥伏明之火，其氣湮欎而不發，借己亥辛卯己巳壬午癸未木生之，則精神旺相。癸巳癸亥丙午水，有之則不吉。閻東叟云：乙亥火自絕，含明敏自靜之氣，葆光晦路，寂然無形，稟之得數者，為妙道高人，吉德君子。

The Nayin sound element of Yihai is "Flame of Hidden Illumination," which is a fire that is blocked and unable to express itself. It requires wood such as Jihai, Xinmao, Jisi, Renwu, and Guiwei to generate and support it, so that its spirit can become vigorous. If one encounters Guisi, Guihai, or Bingwu water, it is inauspicious. Yan Dongshou said: The fire of Yihai is located in its self-destructive position, containing a bright and sensitive nature along with a quiet and pure atmosphere. It conceals its brilliance and hides its traces, remaining silent and without form. Those who possess this kind of energy tend to be high achievers who deeply understand profound principles and virtuous gentlemen.

丙子流衍之水，不忌眾土，惟嫌庚子，乃旺中逢鬼，不祥莫大焉。五行要論云：丙子自旺之水，陽上陰下，精神俱全，稟之者天資曠達，識量淵深，春夏為濟物之氣，多建利澤之功。

The nayin sound element of Bingzi is flowing and spreading water, which is not afraid of many earths; it only dislikes Gengzi, for water is at its peak when it meets the "ghost" that overcomes it, and there is no greater misfortune than this. The "Five Phases Essential Discourse" says: Bingzi is self-empowered water, with a yang heavenly stem and a yin earthly branch, yang above and yin below, with complete essence, spirit and vitality; those born with this are naturally broad-minded, with deep insight and capacity; if born in spring or summer, they become the vital energy that benefits all things, often achieving great benefits for the people and nourishing the world.

丁丑福聚之水，最愛金生，忌辛未丙辰丙戌相刑破也。五行要論云：丁丑乙酉在數為溪弱之水，陰盛陽弱，稟之者器識清明，多慧少福，橐以水木旺氣。則陰陽均協，為貴達崇顯之土。

Dingchou's Nayin sound element is water gathering happiness. It prefers to have metal to generate it, and it is unfavorable to have conflicts or destruction with Xinwei, Bingchen, or Bingxu. The "Five Elements Essential Treatise" says: Dingchou and Yiyou belong to the category of stream and ravine weak water in terms of numerical and logical analysis, with abundant yin energy and weak yang energy; those who possess this element have clear intellect and vision, are intelligent but lack fortune. If water and wood's strong energy can be used to support and supplement it, yin and yang will be in balance, and they can become prominent and successful individuals.

戊寅受傷之土，最為無力，要生旺火，以資其氣，忌己亥庚寅辛卯諸色木剋之，主短夭之凶。五行要論云：戊寅丙戌，此二位乘土德厚氣，一含生火，一含宿火，是謂陽靈襲中，福慶之辰，貴格得之，道德蓋世，貴極人臣。惟親王貴公子多於此日生，常格得之，亦主福壽遐遠，始終安逸。

The nayin sound element of Wuyin is wounded earth, which is very weak and needs the assistance of a strong fire to support its energy. It is unfavorable for Jihai, Gengyin, and Xinmao, which are wood elements that will overcome it, leading to a short life and a dangerous fate. The "Five Phases Essential Treatise" states: Wuyin and Bingxu both possess thick earth energy, one containing new fire and the other containing accumulated fire. This is called the yang energy shining brightly within, making it a fortunate and auspicious day. If a noble birth chart attains this, it signifies moral excellence and supreme status, reaching the highest position in court. Many princes and noble sons are born on these two days. Even ordinary birth charts with this element indicate a long and peaceful life.

己卯自死之土，抑有甚焉，貴得丁卯甲戌乙亥己未之火，由合而來，以致其福。五行要論云：己卯自死土，建於震位，風行雷動，散為和氣，德自沖虛，稟之者類有道行，隨變而適，有養生自在之福壽，惟不利死絕，則為久假不歸之徒。

The nayin sound element of Ji Mao is earth that sits in the place of self-destruction, weak and declining. It is beneficial to have Ding Mao, Jia Xu, Yi Hai, and Ji Wei fire, which come from a harmonious relationship to generate and support it, thus bringing good fortune. The "Essential Discourse on the Five Phases" says: Ji Miao is self-destructive earth, with its position established in the Zhen trigram, representing thunder. Wind moves and thunder stirs, dispersing into harmonious energy. Its inherent virtue is quiet and humble. Those who possess this tend to have cultivation and spiritual practice, able to adapt to circumstances and find their own place, enjoying a long and comfortable life. However, it is not favorable to fall again into a dead or exhausted position, which would make them like people who borrow without repaying, having only names without real substance.

三命纂局云：戊寅己卯受傷之土，不可有木所損，其土無力也。玉霄寶鑑云：戊寅己卯土，不宜見水，見水不為財，不畏木，見木愈堅，戊寅承土德旺氣，而含生火，得之主福壽綿遠，貴人多於此日生，己卯不宜再見死絕見則凶。

The Three Lives Compilation says: Wuyin and Jimao are injured earths, which cannot be further harmed by wood, because the earth itself lacks strength. The Jade Cloud Treasure Mirror says: The earth of Wuyin and Jimao should not meet water, for even if water is present, it cannot be considered as wealth; however, they are not afraid of wood, and in fact, encountering wood makes them more solid. Wuyin receives the vigorous energy of earth's virtue and contains the fire that can generate it, thus bringing long life and good fortune, with many noblemen born on this day. Jimao, however, should not meet the dead or exhausted places, for when it does, it becomes dangerous.

庚辰氣聚之金，不用火制，其器自成，火盛反喪其器，病絕火無害，若甲辰乙巳火，惡不可言，亦不能剋眾木，益我氣亦繁耳。閻東叟云：庚辰之金，具剛健沉厚之德，稟聰明顯通之性，春夏禍福倚伏，秋冬秀穎充實，入格則益資文武，帶殺則好弄兵權。

The nayin sound element of Gengchen is gold that has already gathered its qi, which does not need fire to refine; objects are naturally formed. Too much fire would instead destroy the object. Weak fire in the positions of illness and extinction does no harm, but if it meets Jiachen or Yisi, which are fierce fires, the result is extremelyvicious. It cannot overcome a great deal of wood, for the abundance of wood only makes its qi more vigorous. Yan Dongshou said: The gold of Gengchen possesses the virtue of firmness and solidity, and inherits a nature of wisdom and adaptability. If it is born in spring or summer, good and bad fortune are intertwined; if it is born in autumn or winter, it is refined and full. Those who enter the proper pattern are both learned and martial, while those with Inauspicious Sha are fond of military affairs.

辛巳自生之金，精神具足，體氣完備，炎烈熾火而不忌，忌丙寅乙巳戊午之火，蓋金生於巳而不能生，敗於午，絕於寅而氣散，復見生旺之火，焉可當之。五行要論云：辛巳金為自生學堂，具英明瑰奇之德，秋冬得力十全，春夏七凶三吉，入貴格則主學行英偉，致身清貴，常懷濟物之心。玉霄寶鑑云：庚辰辛巳未成器金，宜見火，蓋辛巳是自生，巳為火，得之者，光輝日新。

The nayin sound element of Xinsi is gold that is in its place of growth, with abundant vital energy and complete physical form, not afraid of fierce fire. However, it should avoid Bingyin, Yisi, and Wuwu, the three groups of fire, because although gold is in its place of growth in the position of Si, it cannot be born, and it fails at Wu, and is extinguished at Yin. If it meets strong fire again, how can it resist? The "Essential Discourse on the Five Phases" says: Xinsi gold is the "xuetang" position of its own growth, possessing the virtue of brilliance and uniqueness. It is very effective in autumn and winter, but in spring and summer it is seven parts凶 and three parts吉. If it enters a noble pattern, it indicates outstanding scholarship and morality, entering the ranks of clear and noble positions, and always having the heart to help the world. The "Yuzhao Baodian" says: Gengchen and Xinsi are both unformed gold, suitable for meeting fire, because Xinsi is self-born gold, and Si itself belongs to fire. Those who possess it will have their brilliance increasing day by day.

壬午柔和之木，枝幹微弱，木能生火，卻忌見火多，多則燼矣。雖生旺之金，亦不能傷，蓋金就我敗，得金反貴，水土盛者亦貴，惟忌甲午金傷之。五行要論云：壬午自死之木，木死絕則魂遊，而神氣靈秀。稟之者挺靜明之德，抱仁者之勇建以主為功行也。可謂靜而有勇，延年益壽。

The nayin sound element of Renwu is soft wood with thin branches and weak stems. Although wood can generate fire, it is not good to have too much fire, as excessive fire will burn the wood into ashes. Even if there is strong and flourishing metal, it cannot harm this wood, because metal is weakened at the Wu position, so the presence of metal actually brings about dignity and status. Strong water and earth also indicate good fortune. However, it is specifically disliked when Jiawu metal comes to harm it. The "Five Phases Essential Discourse" says: Renwu is self-dying wood. When wood reaches its death and extinction, its spirit departs and wanders outside, thus becoming spiritually refined and delicate. Those who possess this characteristic are upright, calm, and wise, with the courage of a benevolent person, and can establish great achievements and virtue. This can be described as being quiet yet brave, and it can prolong life and promote longevity.

癸未自庫之木，生旺尤佳，雖乙丑金不能沖破，各歸其根，而不相犯，忌庚戌乙未金。五行要論云：癸未木為正印，挺文明吉會之德，稟之者，類抱間世之才，享清華之福。玉霄寶鑑云：壬午癸未謂之楊柳木者，蓋木至午而死，至未而墓，故盛夏葉稠，得其時則富壽，非其時則貧夭。

The nayin sound element of Guiwei is that of wood stored in the storage, and when it meets a strong and flourishing element, it is especially good; even if it meets Yichou metal, it cannot break through, because both elements return to their original roots and do not interfere with each other; what is to be avoided are Gengxu and Yiwei metals. The "Commentary on the Five Phases" says: the wood of Guiwei is "positive official", standing upright with bright literary talent and gathering auspiciousness and blessings; those who possess this element usually have rare talents across generations and enjoy noble and distinguished honors. The "Treasure Mirror of the Jade Sky" says: the reason why Renwu and Guiwei are called Willow Wood is that wood dies at the Wu position and is stored in the Wei position, so during the hot summer, the branches and leaves become dense; those born in the right time will be wealthy and long-lived, while those born at the wrong time will be poor and short-lived.

甲申者自生之水，其氣流衍，宜有所貴，亦藉金生，不忌眾土，特嫌戊申庚子之土。五行要論云：甲申水自生，含天真學堂，得之入局，主智識聰慧，妙用無窮。

The nayin sound element of Jiashen is water that is in its place of growth, with its energy flowing and spreading out. It should be capable of attaining status and rank, and relies on metal to generate it; it is not afraid of many earth elements, but particularly dislikes the earth combinations of Wushen and Gengzi. The "Five Phases Essential Treatise" states: Jiashen water is in its place of growth, containing the natural "xuetang" energy of purity and innocence. Those who possess it and can form a proper pattern are characterized by wisdom, sharpness of mind, and boundless ability.

乙酉自敗之水，假眾金以相之，蓋我氣既弱，藉母以育，忌己酉乙卯戊申庚子辛丑之土，則夭折窮賤。丙戌福壯祿厚之土，木不能剋，忌見生旺之金，若遇火盛，則貴不可言。

The nayin sound element for Yiyou is water in a situation of self-isolation and defeat. This water is weak and needs assistance from many metals, as it relies on the nurturing energy of its mother element. It is unfavorable to encounter Jiyou, Yimao, Wushen, Gengzi, and Xinchou, which are earth elements. When these appear, they indicate short life, poverty, and low status. The nayin sound element for Bingxu is strong and prosperous earth, with deep fortune and official rank. It is not affected by wood overcoming it. It is unfavorable to meet strong and flourishing metal. If fire is strong, then it brings great wealth and honor.

丁亥臨官之土，木不能剋，嫌金多，須得火生救之乃吉，忌己亥辛卯之木。五行要論云：丁亥庚子二土，中含全數，內剛外和，稟之者得有定力，上下濟之以水火旺氣，能建功立事，敢為威果之行。

The nayin sound element of Dinghai is earth in the position of "Officialdom," which is strong and effective. Wood is able to overcome it but does not weaken it. It is only unfavorable when there is excessive metal to drain its energy; fire is needed to support and assist it for good fortune. It should avoid the combinations Jihai and Xinmao, which are wood. The "Commentary on the Five Phases" says: The combinations Dinghai and Gengzi, both earth, contain complete and sufficient numbers. They are externally soft but internally strong. Those who possess this can have firm determination. If water and fire are used to supplement and support them, they can achieve great success and be bold in taking decisive actions.

戊子己丑水中之火，又曰神龍之火，遇水方貴，為六氣之君可也。五行要論云：戊子含精神輝光全實之氣，作四時保生之福，入貴格則為大人君子，器宇含弘，富貴終吉。己丑為天將之火，又為天乙本家，含威福光厚之氣，發越峻勐，貴極乘之，為將德，為魁名，而建功。燭神經云：巳丑胎養之火，其氣漸隆，若遇丙寅戊午之火助之，可成濟物之功。

Wuzi and Jichou have the Nayin sound element of fire in water, also called divine dragon fire. When they meet water, they become more prominent and can be considered as the sovereign fire in the six qi. The "Essentials of the Five Phases" says: Wuzi contains the spirit's radiance and fullness, capable of creating the vitality of the four seasons and bringing blessings. If it enters a noble pattern, it becomes a person of high virtue and reputation, with a broad mind, wealth and honor, and a long life. Jichou is the fire of the Heavenly General, and also the native place of "Tianyi Nobleman." It contains deep authority and blessings, and when it is manifested, it is urgent, fierce, and bold. When a person of supreme nobility rides on it, he becomes a general's virtue and the name of a leader, establishing great achievements. The "Zhujing Jing" says: Jichou is fire in the position of fetal nurturing, with fire gradually rising. If it meets Bingyin and Wuwu fire to support it, it can achieve the merit of helping all things.

庚寅辛卯歲寒之木，雪霜無以改其操，況金能剋之乎？上有庚辛，不假制治，自然成材。閻東叟云：辛卯木自旺，春夏則氣節挺拔，建功立事；生於秋，則狂狷折挫，勁氣不伸。

The nayin sound element of Gengyin and Xinmao is cold-resistant pine and cypress wood. Frost and snow cannot change its integrity, let alone the minor metal that is supposed to overcome it. It already carries the metal of Geng and Xin on its surface, so it does not need further processing to become useful. Yan Dongsi said: the wood of Xinmao is strong in itself. If it is born in spring or summer, it has a strong and upright character, capable of achieving great accomplishments. If it is born in autumn, it becomes wild and stubborn, often encountering setbacks, and its vigorous energy cannot be fully expressed.

壬辰自庫之水，若池沼水積之地，忌金來決破，若再見壬辰，是謂自刑，別辰無咎，遇多水土皆喜，惟畏壬戌癸亥丙子之水，生旺太過，汗漫無歸。五行要論云：壬辰水為正印，含清明潤沃之德，稟之者，含容弘大，心識如鏡，春夏得之，作大福慧，如秋冬得之，類姦詐薄德。

The nayin sound element of Renchen is self-contained water stored in a reservoir, like a pond or marsh that holds water. It dislikes metal to dig through the embankments. If another Renchen appears, it is called "self-punishment," but if another辰 is present, there is no fault. It is favorable to have more water and earth, but it fears Renxu, Guihai, and Bingzi, which are also water elements that make the water too strong and cause overflow without a place to go. The "Five Phases Essential Discourse" says: the water of Renchen is "positive mother," possessing the virtue of clarity and richness. Those who possess this are broad-minded and have a clear, mirror-like mind. If born in spring or summer, they can achieve great fortune and wisdom; if born in autumn or winter, they tend to be deceitful and lack virtue.

癸巳為自絕之水，名曰涸流，若丙戌丁亥庚子壯厚之土，其涸可待；若得三合生旺之金生之，則源泉溷溷，盈科而進也。五行要論云：癸巳乙卯自絕自死之水，乃至陰退藏真精，嗇養凝成貴氣，貴局秉之，類是妙道君子，夙體常德，有功及物。

The nayin sound element of Guisi is self-contained water in a desolate place, called "dried-up stream," meaning water that is about to dry up; if it meets Bingxu, Dinghai, or Gengzi, which are strong and solid earth, it will dry up soon; if it can receive the flourishing metal from the triple harmony formation to generate it, then it will flow abundantly, filling up every depression and then flowing forward. The "Five Phases Essential Discourse" says:Guisi and Yimao are groups of water that are self-doomed and self-dead, representing the retreat and concealment of extreme yin energy while preserving true essence, being stingy and nurturing to form noble qi; those who possess this noble pattern are usually gentlemen who deeply understand profound principles, who have always practiced the virtue of the Way, and who have contributed to all things.

甲午自敗之金，亦曰強悍之金，遇火生旺，其器乃成，忌丁卯、丁酉、戊子之火，凶。五行要論云：甲午金為進神魁氣，具剛明之德，秋冬則吉，春夏或凶，入貴格，主魁場屬建統眾之功，非時帶殺則暴戾，剋忍寡恩少義。

The nayin sound element of Jiawu is self-contained gold in a defeated position, also called strong and fierce gold. It can only be refined into useful objects when met with flourishing fire. However, it is inauspicious to meet Dingmao, Dingyou, and Wuzi fire. The "Five Phases Essential Treatise" says that the gold of Jiawu belongs to the "Advancing God" and possesses the virtue of being strong, decisive, and clear-minded. If born in autumn or winter, it is auspicious; if born in spring or summer, it may be inauspicious. If it enters a noble pattern, it indicates success in exams and the ability to establish great achievements leading others. But if it is born at an inauspicious time and accompanied by Inauspicious Sha (evil killing stars), it indicates a violent, mean, and ungrateful nature.

燭神經云：甲午金傷強悍，或抑之乃沉潛。注云：沙石金剛曠喜殺抑之者，火革之也。鬼谷遺文云：甲午愛官鬼。李虛中云：甲午金傷強悍，壬子木失之柔，或壬子得甲午或甲午得壬子，陰陽專位，卻為炳靈。

The *Zhu Shen Jing* says: The metal of Jiawu is lacking in subtlety and is overly strong; if it can be restrained, it will become quiet and deep. The commentary explains: The hard and brittle metal of sand and stone is empty and rigid, and it likes to be cut and suppressed by something else.the so-called suppression refers to using fire to melt and transform it. The *Gui Gu Yi Wen* says: Jiawu metal prefers to be overcome by the official ghost. Li Xuzhong says: The metal of Jiawu is overly strong and lacks subtlety, while the wood of Renzi is overly weak and lacks strength; if Renzi wood meets Jiawu metal, or Jiawu metal meets Renzi wood, then yin and yang each hold their own position, and the strong and the weak complement each other, resulting in a bright and mysterious appearance.

乙未偏庫之金，亦慾火制，而土生之，則福壯氣聚，忌己未、丙申、丁酉之火。五行要論云：乙未金在數為木庫，又為天將，具純仁厚義之德，無往不吉，貴格得之，是不世之英傑，魁鎮士倫。常格得之，帶殺沖犯，亦作小人中之君子，眉壽人也。

The nayin sound element of Yiwei is a type of gold that is inclined to be stored away in the storage, and it requires fire to refine it. If there is also earth to generate it, then its fortune will be prosperous and its energy will be concentrated. It is unfavorable to have Jiwei, Bingshen, and Dingyou together. The "Essentials of the Five Phases" says: The gold of Yiwei belongs to the wooden storage in terms of numerical reasoning, and it is also the position of the Heavenly General. It possesses pure and thick benevolence and righteousness, and wherever it goes, it is auspicious. If a noble birth chart has it, it is a rare hero, capable of subduing the scholars. If a common birth chart has it, even if it is accompanied by Inauspicious Sha and encounters conflicts, it is still considered a gentleman among villains, and often results in a long life.

丙申自病之火，丁酉自死之火，其氣極微，假木相助，其氣方生，忌甲申乙酉甲寅乙卯之水。閻東叟云：丙申病火，以木為文明之德，以水為曠達之性，以土為福慧之基，惟金為暴虐，縱有吉神，革為不和之氣。五行要論云，丁酉火自死，含韜晦寂靜之氣，外和內剛，貴格秉之，類為有道君子，非自然之德行。

The nayin sound element of Bing Shen is fire sitting in the position of illness, and the nayin sound element of Ding You is fire sitting in the position of death. Both fires are extremely weak and need wood to assist them so that the fire can rise. They should avoid the combinations of Jiashen, Yiyou, Jiayin, and Yimao, which are water elements. Yan Dongshou said: Bing Shen is a fire in the position of illness. If it meets wood, it will have the virtue of literary talent and brightness. If it meets water, it will have a broad and open nature. If it meets earth, it will have the foundation of wisdom and virtue. However, if it meets metal, it will become fierce and cruel. Even if there are auspicious deities in the destiny, they will be disturbed and create discord. The "Five Elements Essential Discourse" says: Ding You fire is in the position of death. It has the quality of concealing its brilliance and maintaining quietude, appearing gentle on the outside but strong within. Those with noble destiny who possess this often become virtuous gentlemen, but their virtue comes from cultivation rather than by nature.

戊戌土中之木，忌重見土，若納音土多，一生迍蹇，金不能剋，蓋金氣至戌而散，遇金乃能致福，利見多水木盛而為貴格。閻東叟云：戊戌之木，孤根獨立，和之以水火旺氣，則有英明秀實之德，入格則文章進達，福祿始終，然乘天將之氣，主備歷艱險，節操不移，方見晚福。

The nayin sound element of Wuxu is wood buried in the earth, which dislikes encountering more earth; if a person's nayin element is mostly earth, they will experience hardship and obstacles throughout their life. Metal does not overcome it, because the metal energy dissipates at the Wuxu position, and encountering metal can actually bring good fortune; it is suitable to see more water and strong wood energy, which would form a noble destiny. Yan Dongshou said: the wood of Wuxu is a solitary root, independent and isolated; using water and fire energy to harmonize it can cultivate a bright and outstanding virtue; if it enters a good pattern, it will have smooth literary achievements, success in official career, and continuous blessings and honors; however, it is endowed with the energy of the Heavenly General, indicating a life full of hardships and difficulties, requiring steadfast integrity throughout, and only in old age will good fortune be realized.

己亥自生之木，根本繁盛，不忌眾金，惟嫌辛亥辛巳癸酉之金，若見己卯丁未水、癸未木，未有不大貴。五行要論云：己亥木自生，挺英才秀拔之德，得之於轉達處，類皆清貴少達。閻東叟云：己亥之木，得時則清貴，非時則辛苦。

The nayin sound element of Jihai is wood that is in its place of growth, with strong roots and flourishing foliage, not afraid of many metals; it only dislikes the three combinations of Xinhai, Xinsi, and Guiyou. If one encounters Jimao water and Dingwei water, as well as Guiwei wood, there is no failure to achieve great fortune. The "Essential Discourses on the Five Phases" says: Jihai wood is in its place of growth, possessing the virtue of outstanding talent and ability, and those who obtain it at a turning point often achieve clarity and honor early in life. Yan Dongshou says: Jihai wood, if born at the right time, is clear and honorable; if not born at the right time, it will be a life of hardship.

庚子厚德之土，能剋眾水，不忌他木，蓋木至子無氣，若遇壬申之金，謂之明位祿，其貴必矣。辛丑福聚之土，眾木不能剋，蓋丑為金庫，丑中有金，見木何傷。

Gengzi's Nayin sound element is thick and virtuous earth, capable of restraining many waters, and it does not fear other woods, because wood at the Zi position has no energy. If it meets with Renshen metal, this is called 'clear position of official rank,' with official rank manifesting clearly, surely leading to high status. Xinchou's Nayin sound element is earth gathering fortune, able to withstand many woods without being harmed, because Chou is the storage of metal, with hidden metal within, which can restrain wood, so encountering wood causes no harm.

玉霄寶鑑云：庚子辛丑土，愛木而惡水，見木為官，見水不相宜。閻東叟云：辛丑己酉之土，中含金數，德厚性剛，和而不同，上下濟以水火旺氣，則威名功烈，見於敢為。

The Zuyao Baojian says: The earth of Gengzi and Xinchou prefers wood and dislikes water. Seeing wood is considered as "official" which is beneficial for them, while seeing water is not suitable. Yan Dongshou says: The earth of Xinchou and Jiyou contains the numerical principles of metal, with a thick virtue and strong nature. They can get along well with people but do not follow the crowd. If water and fire are added to them, they can display great achievements and fame through their boldness.

壬寅自絕之金，癸卯氣散之金，若見眾火則喪氣，惟水土朝之則吉。五行要論云：壬寅癸卯為虛薄之金，具仁柔義剛之德，秋冬則健無凶，凶為吉兆。春夏則內凶外吉，吉乃先凶，入貴格則志節英明，帶殺則兇暴不令終也。三命纂局云：癸卯自胎之金，若逢丙寅丁卯爐中之火不為鬼，以胎金爐中成器，必有高達。

The nayin sound element of Renyin is gold in a desolate place, and that of Guimao is gold whose qi has already dispersed. If there are many fires, it will lose its vital energy, but it is favorable when water and earth come to support it. The "Essential Discourses on the Five Phases" says: Renyin and Guimao are weak and thin gold, possessing the gentleness of benevolence and the firmness of righteousness. If they are born in autumn or winter, they are strong and free from danger; even if there is misfortune, it turns into good fortune. If they are born in spring or summer, the inner aspect is dangerous while the outer appears favorable, seeming good but actually harboring danger. If they enter a noble pattern, they will have clear virtue and outstanding ability; if they are accompanied by Inauspicious Sha (malevolent forces), they will be violent and end badly. The "Compendium of the Three Destinies" says: Guimao is gold in the fetal position. If it meets Bingyin or Dingmao, which are fires in the furnace, it is not considered as a ghost that harms me, because the fetal gold is precisely formed into an object in the furnace fire, surely leading to great achievements.

甲辰偏庫之火，多火助之吉，所謂同氣相救，以資其不足，若見戊辰戊戌木生之為貴格，忌壬辰壬戌丙午丁未水最毒。五行要論云：甲辰為天將之火，含敏速峻烈之氣，入貴格則為特達，為文魁，利秋冬不利於夏。

The nayin sound element of Jiachen is a fire that is inclined to be stored in the storage. If there is more fire to support it, it is auspicious, which is called the mutual assistance of the same kind of energy, used to supplement its deficiency. If there are Wuchen and Wuxu wood to generate it, it is a noble pattern. The most dangerous are Renchen, Renxu, Bingwu, and Dingwei water, which are the most harmful. The "Five Elements Essential Discourse" says: Jiachen is the heavenly general fire, containing the energy of agility, speed, severity, and intensity. If it enters the noble pattern, it will be outstanding and smooth, capable of becoming the leader in literature. It is favorable in autumn and winter, but not in summer.

乙巳臨官之火，水不能剋，蓋水絕於巳，得水濟之，則為純粹，若得二三火助之亦佳。五行要論云：乙巳火含純陽巽發之氣，光輝充實，春冬向吉，夏秋向凶。

The nayin sound element of Yisi is fire in the position of officialdom, which is strong and effective. Water cannot overcome it because water is at its end at the position of Yisi; if water comes to regulate it, it instead forms a pure and harmonious image. If there are two or three more fires to support it, it is also good. The "Five Elements Essential Discourse" says: the fire of Yisi contains pure yang and is assisted by the wind of Xun, thus it is bright and full. It tends to be auspicious when born in spring or winter, and inauspicious when born in summer or autumn.

丙午丁未銀漢之水，土不能剋，天上之水地金不能生也。生旺太過，反傷於萬物，死絕太多，又不能生萬物也。五行要論云：丙午至崇之水，體南方溫厚之氣，稟之者，類有道氣靈變，穎異有為，魁眾出倫。丁未具足三才全數，得沖和之氣，稟之者主精神氣全，性根高妙，盡變之道。

The nayin sound element of Bingwu and Dingwei is galactic water. Earthly soil cannot overcome it, because it is water from the sky and metal from the earth cannot generate it. This water is too strong and excessive, thus harming all things; if it is too weak and dying, it cannot generate all things. The "Five Phases Essential Treatise" says: Bingwu is the most exalted water, with the warm and thick energy of the south within its nature; those who possess it are often full of spiritual energy and capable of flexible adaptability, intelligent and outstanding, capable of great achievements, and can lead others. Dingwei possesses the complete number of heaven, earth, and humanity, and receives harmonious energy; those who possess it have complete spirit and strength, refined nature and high potential, and can fully understand the ways of change.

戊申重阜之土，木絕於申不能剋，若見金水多助，則富貴尊榮之格也。己酉自敗之土，其氣不足，藉火以相助之。見丁卯丁酉火則吉，切忌死絕，畏辛卯辛酉木，災蹇夭折。

The nayin sound element of Wushen is layered earth hills. Wood reaches its end at Shen, so it cannot overcome earth; if gold and water support it from all sides, it forms a prosperous and honorable pattern. The nayin sound element of Jiyou is earth in a desperate position. Earth energy is insufficient and needs fire to assist it: encountering Dingmao or Dingyou fire brings good fortune, but it is most feared to fall into a dead or doomed position; it also fears Xinmao or Xinyou wood, and encountering them brings calamity, hardships, and even short life.

庚戌辛亥堅成之金，不可見火，恐有所傷，若得水土相之為貴。閻東叟云：庚戌火墓之金，有剛烈自恃之暴，秋冬庶幾沉厚，春夏動生悔咎，君子執兵刑之權，小人恣獷悍之性。辛亥金稟乾健純明中正之氣，春秋冬三時吉，夏七吉三凶，貴格乘之，體仁守義，若帶刑殺，肆暴貪功。

Gengxu and Xinhai have the Nayin sound element of metal that has already become solid and formed, which cannot be exposed to fire, for it fears being harmed by fire; if it can receive assistance from water and earth, it will show great prestige. Yan Dongshou said: Gengxu is gold sitting on the fire grave, carrying a fierce and arrogant temper, it is calm and substantial in autumn and winter, but if born in spring and summer, it tends to bring regret and blame easily; a gentleman possessing it can hold the power of military and law, while a petty person possessing it will display a wild and fierce nature. Xinhai metal receives the vigorous and upright energy of the Qian trigram, pure brightness, and the middle harmony and uprightness; it is auspicious in spring, autumn, and winter, but only seven parts auspicious and three parts inauspicious in summer; if a noble birth is combined with it, it can practice benevolence and abide by righteousness; if it is accompanied by punishment and killing, it will act violently and greedily pursue fame and success.

壬子專位之木，癸丑偏庫之木，遇死絕則富貴，生旺則貧賤，水多則夭折，金多土盛為佳。五行要論云：壬子幽陰之木，陽弱陰盛，柔而無立，類從水德用事，惟對於丙午水，則為水木沖粹之德，類入神仙異士標格，非常流也。

The nayin sound element of Renzi is wood that resides in its original position, while the nayin sound element of Guichou is wood that tends into the storage. When encountering dead or exhausted places, it brings wealth and honor, but when encountering flourishing and vigorous places, it leads to poverty and low status. Too much water causes short life and early death, while abundance of metal and strong earth is favorable. The "Essential Discourse on the Five Phases" says: Renzi is a type of hidden and soft wood with weak yang energy and strong yin energy, flexible yet unable to stand on its own, often following the virtue of water. It becomes a pure and harmonious virtue of water and wood only when it meets Bingwu water. Those with such a nayin sound element have the demeanor of immortal beings and sages, not ordinary people.

燭神經云：壬子之木失於優柔，其或揚之仁而高明。注云：壬子木在水旺之鄉，假子中得微陽之氣而生，柔脆易折，自敗木也。揚之者欲得火土之氣，益之使敷榮，則仁勇而高明。玉霄寶鑑云：謂桑拓木取之以時蠶衰之月桑拓受生氣也。

The *Zhu Shen Jing* says: The wood of Renzi is overly soft and weak, but if it can be stimulated, it will be both benevolent and enlightened. The commentary explains: The wood of Renzi is in a place where water is strong, and it is born from a slight bit of yang qi in Zi. It is fragile and easily broken, thus it is a self-defeated wood; to stimulate it, one needs the qi of fire and earth to supplement it, making its branches and leaves flourish, thus it becomes benevolent, brave, and enlightened. The *Yu Xiao Bao Jian* says: The reason it is called Sangzhe wood is to take the meaning of timely response—when the silkworm industry declines, it is precisely the time when Sangzhe trees receive life qi again.

甲寅自病之水，已卯自死之水，雖然死病，土不能剋，蓋干支二木，可以制土，若見壬寅癸卯之金則為優裕。五行要論云：甲寅壬戌二水，為伏逆之氣，陰勝於陽，主姦邪害物，惟濟之以火土，損益之，方成大器。

The nayin sound element of Jiayin is water sitting in the position of illness, and the nayin sound element of Yimao is water sitting in the position of death; although one is death and the other is illness, the earth element is able to overcome them without moving, because the two layers of wood from the heavenly stem and earthly branch can control the earth. If one sees Renyin and Guimao metal, the situation becomes prosperous. The "Essence of the Five Phases" says: Jiayin and Renxu belong to hidden rebellious energy, with yin overpowering yang, indicating deceit and harm; only by using fire and earth to regulate, and restraining with some loss and gain, can great achievement be achieved.

丙辰自庫之土厚且壯，喜甲辰惡戊辰，此土木不能傷，蓋丙火也。辰為火偏庫，土已成器，惟嫌戊戌己亥辛卯戊辰之木。五行要論云：丙辰土為正印，建五福吉會之德，稟之者，類皆享大有為，不貴即富，惟犯沖者多為僧道。

The nayin sound element of Bingchen is self-stored earth, heavy and solid, which prefers Jiachen and dislikes Wuchen; this earth is not harmed by wood, because the heavenly stem Bing belongs to fire, and fire generates earth. Chen is also a secondary storage of fire, and the earth has already been refined into an object; it only dislikes the combinations of Wuxu, Jihai, Xinmao, and Wuchen. The "Five Elements Essential Discourse" says: the earth of Bingchen is "positive nurturing," establishing the virtue of gathering five blessings; those who possess this element usually achieve great success, either attaining high status or great wealth; but those who suffer from a clash often become monks or Taoist priests.

丁巳自絕之土，又不為絕，蓋一土居二火之下，在父母之邦，乘天屬之恩，故不為絕，木不能剋，火多益佳。玉霄寶鑑云：丁巳含東南火德，旺數得之者，含容福壽。

Dingsi's Nayin sound element is earth that is in a secluded place, but in reality it is not absolute. Because a layer of earth is under two layers of fire, it is like being in the homeland of the parents who nurture me, receiving the kindness of natural relatives, so it is not considered as being in a secluded place. Wood does not overcome it, and the more fire there is, the better. The "Yuzhao Baodian" says: Dingsi contains the fire virtue of the Southeast, and those who possess its旺 number are broad-minded, tolerant, and have fortune and longevity.

戊午自旺之火，己未偏庫之火，居離明之方，旺相之地，其氣極盛，他水無傷，忌丙午丁未天上之水。閻東叟云：戊午自旺火，含離明炎上之氣，無情治物，動違於眾，秋冬得之，濟以水土旺氣，則豁達高明，福力堅壯，春夏乘之以金木，雖騰光迅速，命非久長。

The nayin sound element of Wuwu is self-prosperous fire, while that of Jiwei is fire entering the storage. Both are located in the Li trigram, the luminous direction, and the prosperous and strong place, where the fire is extremely strong. Ordinary water cannot harm it, but it is only disliked by the heavenly water of Bingwu and Dingwei. Yan Dongshou said: Wuwu is self-prosperous fire, containing the luminous energy of the Li trigram and the fiery upward nature. It deals with matters without sentiment, and every action often goes against the majority. If it is born in autumn or winter and is tempered by the strong water and earth, it becomes broad-minded and powerful, with solid blessings. If it is born in spring or summer and rides on the energy of metal and wood, although it rises quickly and shines brightly, its lifespan is not long.

五行要論云：己未衰火，含餘光藏實之氣，春冬之月，運入沉潛之鄉，則明達峻敏，福慶深遠，夏得之非和氣也。秋則先吉後凶。

The Five Phases Treatise says: Jiwei represents a fire that has already declined, implying a hidden remaining glow and the concealment of充实 energy; if born in the months of spring or winter, and the destiny moves into a period of retreat, then it will be wise, sharp, and endowed with deep blessings and auspiciousness; if born in summer, it will not be harmonious energy; if born in autumn, it will first be favorable but then turn to misfortune.

庚申辛酉二金居木上，因金以成器，忌再見金，致毀其器，若見甲申乙酉水則入格也。玉霄寶鑑云：庚申辛酉屬木以相剋，取之木性辛者為石榴木，故配之以石榴者，取其性也。他木至午則死，惟石榴木至午而旺，蓋得其性故也。

Gengshen and Xinyou are combinations where metal sits on top of wood, relying on metal to process the wood into objects; it is unfavorable to see more metal, as it would destroy the already made objects; if one sees Jiashen and Yiyou water, it harmonizes the pattern. The Yuzhao Baodian says: Gengshen and Xinyou have the Nayin sound element of wood, and the heavenly stem metal is mutually controlling with it, taking the wood with a pungent taste, which is the pomegranate wood, so it is named after pomegranate, taking its nature and taste. Other woods die at the Wu position, but pomegranate wood becomes strong at the Wu position, precisely because it possesses its own nature.

庚申自絕木，為魂游神變之氣，此生類非凡器，常格主賦性穎異，豪放不羈，入貴格則是英傑之才，立不世之功。辛酉失位之木，木因金鄉乘之者，涉世多艱，惟對以癸卯金，則剛柔相濟，挺拔出群，決取巍科。

Gengshen is a type of wood that is in a state of absolute decline, representing the spirit and soul wandering and the subtle changes of qi. Such a configuration usually produces extraordinary talents rather than ordinary ones. Even in common patterns, it indicates a person with sharp intellect and a free-spirited nature. If it enters a noble pattern, it signifies a heroic talent capable of achieving rare accomplishments that span generations. Xinyou is wood that has lost its original position, sitting on top of the metal territory. Those who possess this configuration often face many difficulties in the world. Only when it interacts with Guimao metal can there be a balance between hardness and softness, resulting in a tall and outstanding character, who is sure to achieve high ranks in examinations.

燭神經云：魂貴天遊，故庚申之木，不嫌於死絕獨坐而守庚申是也。注云：庚申自絕木也，木於臟屬肝，肝藏魂，木體絕，則魂遊於天，故庚申之木不嫌死絕，所以貴於天遊。鬼古遺文云：辛酉期生旺。注云：辛酉氣絕之木，欲生旺以為榮也。

The *Zhu Shen Jing* says: The soul is considered valuable because it can ascend to heaven. Therefore, the wood of Gengshen does not mind being in a dead and exhausted place, and sitting alone while firmly holding onto Gengshen expresses this meaning. The commentary explains: Gengshen is wood that has cut off its own vitality. In the five internal organs, wood corresponds to the liver, which is the dwelling place of the soul. When the form of wood is cut off, the soul can wander in heaven, so the wood of Gengshen does not fear being in a dead and exhausted place. Its value lies precisely in the soul's ability to wander in heaven. The *Gui Gu Yi Wen* says: Xinyou desires to meet with a thriving and vigorous condition. The commentary explains: Xinyou is wood whose vital energy has already been cut off. It requires the energy of birth and prosperity to display its flourishing state.

壬戌偏庫之水，癸亥臨官之水，名曰大海水，蓋干支納音皆水，忌見眾水，雖壬辰水庫，亦不能當，不忌他土，死絕則吉，生旺則氾濫而無所歸也。玉霄寶鑑云：亥子水之正位，壬戌氣伏而不順，惟以火土損益之，乃成大器，癸亥具純陰之數，內體至仁，稟之者天資夷曠，志氣浩然，發為功業利澤，日時帶殺則兇狡之流。

The nayin sound element of Renxu is water that is inclined towards the storage position, and the nayin sound element of Guihai is water in the position of officialdom, together called great ocean water. Since both the heavenly stem and earthly branch belong to water, it is undesirable to see many waters again, even a water reservoir like Renchen cannot bear it. It does not fear other earths, but if it falls in a dead or doomed position, it is auspicious; if it falls in a thriving or flourishing position, it will overflow and have no place to go. The "Yuzhao Baodian" says: Hai and Zi are the proper positions for water, the water of Renxu is hidden and not smooth, only by using fire and earth to restrain and supplement can it become a great vessel; Guihai has the number of pure yin, its inner nature is extremely benevolent and kind, those who possess it have a peaceful and open mind, a noble spirit, and when they express it, they can achieve beneficial works for the people and nourish things; if the day pillar or hour pillar carries Inauspicious Sha (malevolent killers), it becomes a dangerous and cunning person.

甲子金，為寶物，喜金木旺地。乙丑金，為頑礦，喜火及南方月時。丙寅火，為爐炭喜冬及木。丁卯火，為爐煙，喜巽地及秋冬。戊辰木，山林山野處不材之木，喜水。己巳木，山頭花草，喜春及秋。

The Jiazi (甲子) Nayin sound element belongs to metal, symbolizing completed treasures, and prefers to be in places where metal and wood are flourishing. The Yichou (乙丑) Nayin sound element belongs to metal, symbolizing unprocessed ore, and prefers fire, as well as being born in the month and hour of the south. The Bingyin (丙寅) Nayin sound element belongs to fire, symbolizing charcoal fire in a furnace, and prefers winter, as well as having wood to add fuel. The Dingmao (丁卯) Nayin sound element belongs to fire, symbolizing smoke from the furnace, and prefers the southeast wind direction and the autumn and winter seasons. The Wuchen (戊辰) Nayin sound element belongs to wood, representing miscellaneous trees in the mountains and forests that are not valuable, and prefers water for nourishment. The Jisi (己巳) Nayin sound element belongs to wood, representing flowers and grass on mountain tops, and prefers spring, as well as autumn.

庚午土，路旁乾塊，喜水及春。辛未土，含萬實待秋成，喜春及秋。壬申金，戈戟大釗，喜子午卯酉。癸酉金，金之椎鑿，喜木及寅卯。甲戌火，火所宿處，喜春及夏。乙亥火，火之熱氣，喜土及夏。

Gengwu belongs to earth, representing a dry hard piece of soil by the roadside, which likes water to moisten it and also likes spring. Xinwei belongs to earth, symbolizing the hidden fruits of all things waiting for autumn to mature, which likes spring and autumn. Renshen belongs to metal, symbolizing weapons such as spears and large knives, which likes the four cardinal directions of zi, wu, mao, and you. Guiyou belongs to metal, symbolizing tools such as hammers and chisels, which likes wood and also likes the regions of yin and mao. Jiaxu belongs to fire, representing the dwelling place of fire, which likes spring and summer. Yihai belongs to fire, symbolizing the residual heat of fire, which likes earth and also likes summer.

丙子水，江湖，喜木及土。丁丑水，水之不流清澈處，喜金及夏。戊寅土，堤阜城郭，喜水及火。己卯土，破城敗堤，喜申酉及火。庚辰金，錫臘，喜秋及微木。辛巳金，金之生者雜沙石，喜火及秋。

Bingzi belongs to water, symbolizing large rivers and lakes, and it favors wood and earth to restrain it. Dingchou belongs to water, representing still and clear water, and it favors metal to generate it, as well as the summer season. Wuyin belongs to earth, symbolizing embankments, hills, and city walls, and it favors water and fire. Jimao belongs to earth, representing collapsed city walls and broken embankments, and it favors the positions of Shen and You as well as fire. Gengchen belongs to metal, like tin and lead alloys, and it favors autumn and a little wood. Xinsi belongs to metal, representing newly formed metal mixed with sand and stones, and it favors fire to melt it, as well as autumn.

壬午木，楊柳干節，喜春夏。癸未木，楊柳根，喜冬及水亦宜春。甲申水，甘泉，喜春及夏。乙酉水，陰壑水，喜東方及南。丙戌土，堆阜，喜春夏及水。丁亥土，平原，喜火及木。

Renwu belongs to wood, representing the branches and knots of willow trees, preferring spring and summer. Guiwei belongs to wood, representing the roots of willow trees, preferring winter and water, and also suitable for spring. Jiashen belongs to water, representing sweet spring water, preferring spring and summer. Yiyou belongs to water, representing water in shady mountain valleys, preferring the east and also the south. Bingxu belongs to earth, representing piled-up hills, preferring spring and summer, and also liking water. Dinghai belongs to earth, representing flat plains, preferring fire, and also liking wood.

戊子火，雷也，喜水及春夏、得土而神。己丑火，電也，喜水及春夏、得土而晦。庚寅木，松柏干節，喜秋冬。辛卯木，松柏之根，喜水土及宜春。壬辰水，龍水，喜雷電及春夏。癸巳水，水之息流入海，喜亥子乃變化。

Wuzi belongs to fire, which is thunder and fire, it prefers water and the spring and summer seasons, and when it meets earth it becomes more remarkable. Jichou belongs to fire, which is lightning fire, it prefers water and the spring and summer seasons, but when it meets earth it becomes obscure. Gengyin belongs to wood, which is the branches and knots of cypress and pine trees, it prefers autumn and winter. Xinmao belongs to wood, which is the roots of cypress and pine trees, it prefers water and earth, and is also suitable for spring. Renchen belongs to water, which is the water where dragons dwell, it prefers thunder and lightning as well as the spring and summer seasons. Guisi belongs to water, which is the water that flows into the sea after stopping, it can only change and surge when it meets the positions of Hai and Zi.

甲午金，百鍊精金，夏水木土。乙未金，爐炭餘金，喜大火及土。丙申火，白茅野燒，喜秋冬及木。丁酉火，鬼神之靈鄉、火之無形者，喜辰戌丑未。戊戌木，蒿艾之枯者，喜火及春夏。己亥木，蒿艾之茅，喜水及春夏。

Jia Wu belongs to metal, representing refined and strong metal, suitable for summer and also favorable with water, wood, and earth. Yi Wei belongs to metal, representing leftover metal from the furnace, which prefers strong fire for further refining and also favors earth. Bing Shen belongs to fire, representing wild fire burning dry reeds and grass, suitable for autumn and winter, and also favorable with wood to burn. Ding You belongs to fire, representing the fire of a sacred place inhabited by spirits, an invisible fire, which prefers the four positions of Chen, Xu, Chou, and Wei. Wu Xu belongs to wood, representing dry蒿 and艾, which prefers fire and also favors spring and summer. Ji Hai belongs to wood, representing young, green蒿 and reed grass, which prefers water and also favors spring and summer.

庚子土，土之中空者屋宇，喜木及金土。辛丑土，墳墓，喜木及火與春。壬寅金，金之華飾者，喜木及微火。癸卯金，録鈕鈴鐸，喜盛火及秋。甲辰火，燈也，喜夜及水、惡晝。乙巳火，燈光也，同上，尤喜申酉及秋。

Gengzi belongs to earth, representing the earth of a hollow house where people live; it favors wood, as well as metal and earth. Xinchou belongs to earth, representing the earth of a tomb; it favors wood and fire, as well as the season of spring. Renyin belongs to metal, representing ornamental metal; it favors wood, as well as weak fire. Guimao belongs to metal, representing small metal objects like seals and bells; it favors strong fire, as well as the season of autumn. Jiachen belongs to fire, representing lamps; it favors night and water, and dislikes daylight. Yisi belongs to fire, representing the light from a lamp; its likes and dislikes are the same as Jiachen, especially favoring the positions of Shen and You and the season of autumn.

丙午水，月輪，喜夜及金水旺也。丁未水，月光也，同上。戊申土，秋間田土，喜申酉及火。己酉土，秋間禾稼，喜申酉及冬。庚戌金，刀劍之餘，喜微火及木。辛亥金，鐘鼎寶物，喜木及大土。

Bingwu belongs to water, symbolizing the moon wheel, and prefers night, as well as strong metal and strong water. Dingwei also belongs to water, representing the clear light of the moon, and its favorable and unfavorable conditions are the same as Bingwu. Wushen belongs to earth, representing autumn field soil, and prefers the positions of Shen and You as well as fire. Jiyou belongs to earth, representing autumn crops in the field, and prefers the positions of Shen and You as well as winter. Gengxu belongs to metal, representing leftover metal from forging swords and knives, and prefers slight fire as well as wood. Xinhai belongs to metal, representing precious objects like bells and tripods, and prefers wood as well as thick earth.

壬子木，傷水多之木，喜火土及夏。癸丑木，傷水少之木，喜金水及春。甲寅水，雨也，喜夏及火。乙卯水，霧也，喜水及火。丙辰土，堤岸，喜金及木。丁巳土，土之沮如，喜火及西北。

Renzi belongs to wood, which is wood harmed by excessive water; it likes fire and earth, and also likes summer. Guichou belongs to wood, which is wood slightly lacking in water and thus harmed; it likes metal and water, and also likes spring. Jiayin belongs to water, which is rainwater; it likes summer and also likes fire. Yimao belongs to water, which is mist; it likes water and also likes fire. Bingchen belongs to earth, which is earth of the embankment; it likes metal and also likes wood. Dingsi belongs to earth, which is wet and marshy earth; it likes fire and also likes the northwest direction.

戊午火，日輪、夏則人畏；冬則人愛，忌戊子、己丑、甲寅、乙卯。己未火，月光，忌夜亦畏四時。庚辰木，榴花，喜夏不宜秋冬。辛酉木，榴子，喜秋及夏。壬戌水，海也，喜春夏及木。癸亥水，百川，喜金土火。

Wu Wu belongs to the fire element and symbolizes the Sun. In summer people fear it, but in winter they like it. It is taboo to have Wu Zi, Ji Chou, Jia Yin, and Yi Mao. Ji Wei belongs to the fire element and represents the light of the Moon. It is taboo to have it in the night, and it is also feared in all seasons. Geng Shen belongs to the wood element and represents the pomegranate flower, which prefers summer and is not suitable for autumn or winter. Xin You belongs to the wood element and represents the fruit of the pomegranate, which prefers autumn and also likes summer. Ren Xu belongs to the water element and represents the sea, which prefers spring and summer and also likes wood. Gui Hai belongs to the water element and represents many rivers and streams, which prefer metal, earth, and fire.

右件六十甲子，盛大者，忌變為小弱；小弱者欲變為盛大，譬如先貧賤而後富貴則榮華，先富貴而後貧賤則卑辱，不可以其先貧賤而不論其富貴，亦不可以其先則不論其貧賤也。

The sixty Jiazi are all about grand and flourishing phenomena, which most dislike turning into small and weak ones; whereas small and weak phenomena hope to become grand and flourishing. This is like starting poor and lowly but later becoming wealthy and noble, which is glorious; starting wealthy and noble but later becoming poor and lowly, which is humble and disgraceful. One should not judge someone's later wealth and nobility just because he started poor and lowly; nor should one judge his later poverty and lowliness only based on his initial condition.

且年屬木，假令是庚寅辛卯，則木之盛大可知，若日月時胎，不見他木，則以松柏論，萬一月日時胎上見楊柳木或石榴木，則當舍大就小，不以松柏論也。是壬午癸未生人，則木之小弱可知，若月日時胎，不見他木，則以楊柳論，萬一月日時胎上見松柏木或大林木，則棄小論大，不可以楊柳木論也。

For example, if the heavenly stem and earthly branch of the year pillar belong to the wood element, such as Gengyin or Xinmao, the strength of wood is evident. If there is no other wood in the month, day, hour, and胎 pillars, it is considered as Songbai wood. However, if there is Yangliu wood or Shizhuo wood in the month, day, hour, and胎 pillars, then we should choose the smaller one and not consider it as Songbai wood. Conversely, for those born in Renwu or Guiwei years, the weakness of wood is evident. If there is no other wood in the month, day, hour, and胎 pillars, it is considered as Yangliu wood. However, if there is Songbai wood or Daling wood in the month, day, hour, and胎 pillars, then we should choose the larger one and not consider it as Yangliu wood.

以至天上火、劍鋒金、大海水、大驛土生人，月日時胎，別見他位納音同而小弱者，又如覆燈火、金萡金、井泉水、沙中土生人，月日時胎別見他位納音同而盛大者，或引凡而入聖，或先重而後輕，皆當從其變者而論之，不可拘於一端也。（廣錄）

By the same reasoning: those born with the destiny of great heavenly fire, sword-edged gold, great ocean water, and great驿站 earth, if they also have other similar nayin sounds in their month, day, hour, and fetal positions but with weak appearances; or those born with the destiny of covered lamp fire, golden foil gold, well spring water, and sandy soil earth, if they also have other similar nayin sounds in their month, day, hour, and fetal positions but with strong appearances, then they may either rise from ordinary to extraordinary, or change from heavy to light. One should judge according to their changing aspects, not be confined to one aspect only. This statement is from the "Broad Collection."

甲子：進神、喜神、福星，平頭、懸針、破字。乙丑：福星、華蓋、正印，曲腳、闕字。丙寅：福星、祿刑，平頭、聾啞。丁卯：平頭、截路，懸針。戊辰：祿庫、華蓋、水祿馬庫、捧禍、伏神、平頭。己巳：祿庫、八專，闕字、曲腳。

The column of Jiazi carries the auspicious deities "Advancing God," "Joyful God," and "Fuxing Star," while it is inauspicious to have "Pingtou," "Xuannin," and "Pozì." These latter terms are derived from the shape of the characters: those with evenly aligned strokes are called Pingtou, those with the final stroke hanging straight like a needle are called Xuannin, and those with broken shapes are called Pozì. The column of Yichou carries the auspicious deities "Fuxing Star," "Huagai," and "Zhengyin," while it is inauspicious to have "Qujiao" and "Quezì." The column of Bingyin carries the auspicious deity "Fuxing Star," but it is afflicted by "Luxing," and in terms of character shape, it is inauspicious to have "Pingtou" and "Lengya." The column of Dingmao is afflicted by "Pingtou" and "Jielu," and in terms of character shape, it is also Xuannin. The column of Wuchen carries "Luku" and "Huagai," and it is also the place where water destiny's禄 and 马 are stored, while it is afflicted by "Penghuo," "Fushen," and "Pingtou." The column of Jisi carries "Luku" and "Bazhuan," and in terms of character shape, it is inauspicious to have "Quezì" and "Qujiao."

庚午：福星官貴、截路，捧禍、懸針。辛未：華蓋、懸針，破字。壬申：平頭、大敗、妨害，聾啞、破字、懸針。癸酉：伏神、破字，聾啞。甲戌：正印、華蓋、平頭，懸針、破字、捧杖。乙亥：天德，曲腳。

Gengwu carries the Star of Good Fortune and official dignity, but is afflicted by the Star of Blockage, and also suffers from the忌 of捧祸 and悬针. Xinwei carries Huagai, and in its character form it is afflicted by悬针 and破字. Renshen is afflicted by平头, and also meets「大败」and obstacles, with character defects including聋哑,破字, and悬针. Guiyou carries Hidden God, and in its character form it is afflicted by破字 and聋哑. Jiaxu carries both the Star of Proper Seal and Huagai, two auspicious deities, but in its character form it is afflicted by平头,悬针, and破字, and also suffers from the忌 of捧杖. Yihai carries the贵神 of「天德」, and the only忌 it has is曲脚.

丙子：福星、官貴、平頭，聾啞、交神、飛刃。丁丑：華蓋、退神、平頭，飛刃、闕字。戊寅：伏神、捧杖，聾啞。己卯：進神、短夭、九丑，闕字、曲腳、懸針。庚辰：華蓋、大敗，捧杖、平頭。辛巳：天德、福星、官貴、截路，大敗、懸針、曲腳。

Bingzi has the blessing of the Star of Fortune and officials, but the character form violates the flat head and deaf-mute patterns, and also encounters the 'intersecting god' and 'flying blade'. Dingchou has the Huagai, but belongs to the 'retreating god', and violates the flat head, flying blade, and missing character. Wuyin has the hidden god, but also violates the staff-holding and deaf-mute patterns. Jimao is an advancing god, but has the 'short life' and 'nine shame' patterns, and the character form violates the missing character, curved foot, and hanging needle. Gengchen has the Huagai, but encounters the great defeat, and violates the staff-holding and flat head. Xinsi has the Star of Virtue, Star of Fortune, and officials, but also violates the blocking path and great defeat, and the character form has the hanging needle and curved foot patterns.

壬午：官貴、九丑、飛刃，平頭、聾啞、懸針。癸未：正印、華蓋、短夭，伏神、飛刃、破字。甲申：破祿馬、截路、平頭，破字、懸針。乙酉：破祿、短夭、九丑，曲腳、破字、聾啞。丙戌：天德、華蓋、平頭，聾啞、捧杖。丁亥：天乙、福星、官貴，德合、平頭。

On Renwu day, there is an official and nobleman, but it also involves Jiuchou and Feiren. The character shape has the drawbacks of a flat head, deafness and muteness, and a hanging needle. On Guiwei day, there is a proper official and Huagai, but it also involves short life span, and is affected by Hidden God, Feiren, and broken characters. On Jiashen day, the禄 and 马 are broken, and it also involves Star of blockage. The character shape has the drawbacks of a flat head, broken characters, and a hanging needle. On Yiyou day, the禄 is broken, and it also involves short life span and Jiuchou. The character shape has the drawbacks of a curved foot, broken characters, and deafness and muteness. On Bingxu day, there is Star of virtue and resolution and Huagai. The character shape has the drawbacks of a flat head, deafness and muteness, and also the drawback of holding a staff. On Dinghai day, there is Tianyi Nobleman, a star of good fortune, official and nobleman, and Deheli. It is only affected by a flat head, which is a rare good day branch.

戊子：伏神、短夭、九丑，杖刑、飛刃。己丑：華蓋、大敗、飛刃，曲腳、闕字。庚寅：破祿馬、相刑，杖刑、聾啞。辛卯：破祿、交神，九丑、懸針。壬辰：正印、天德、水祿馬庫，退神、平頭、聾啞。癸巳：天乙、官貴、德合，伏馬、破字、曲腳。

Wuzi has the hidden god but also suffers from short life and Jiuchou, along with the staff punishment and Feiren. Jichou has Huagai but meets Great Defeat and Feiren, and the character form has curved legs and missing characters. Gengyin breaks the禄 and 马, also suffers from mutual punishment, and has the staff punishment and deafness and muteness. Xinmao breaks the禄, meets the intersecting god, and also has Jiuchou and hanging needle. Renchen has the official seal, Tiande, and is the repository of water's禄 and 马, but the body is under the retreating god, and the character form has flat head and deafness and muteness. Guisi has Tianyi Nobleman, official and noble, and virtue and resolution, but the post-horse is hidden, and the character form has broken characters and curved legs.

甲午：進神、德合、平頭，破字、懸針。乙未：華蓋、截路，曲腳、破字。丙申：平頭、聾啞、大敗，破字、懸針。丁酉：天乙、喜神、平頭，破字、聾啞、大敗。戊戌：華蓋、大敗、八專，杖刑、截路。己亥：闕字，曲腳。

Jia Wu has the Advancing God and the Virtuous Harmony, but the character form is problematic with flat head, broken character, and hanging needle. Yi Wei has Huagai but encounters the Star of Blockage, and also has the忌 of curved foot and broken character. Bing Shen meets Great Defeat, and the character form is problematic with flat head, deaf-mute, broken character, and hanging needle. Ding You has Tianyi Nobleman and the Joyful God, but at the same time meets Great Defeat, and the character form is problematic with flat head, broken character, and deaf-mute. Wu Xu has Huagai but meets Great Defeat and Bazhuan, and also has the faults of staff punishment and Star of Blockage. Jihai has no commendable auspicious gods, only the character form is problematic with missing character and curved foot.

庚子：德合，杖刑。辛丑：華蓋、懸針，闕字。壬寅：截路、平頭，聾啞。癸卯：貴人、破字，懸針。甲辰：華蓋、大敗、平頭，破字、懸針。乙巳：正祿馬、大敗，曲腳、闕字。

Gengzi has a virtue harmony but is disliked by staff punishment. Xinchou has Huagai but has the shape defects of hanging needle and missing characters. RENYIN is blocked by the Star of blockage, with shape defects of flat head and deaf-mute. Guimao has a nobleman but has shape defects of broken characters and hanging needle. Jiachen has Huagai but meets great defeat, with shape defects of flat head, broken characters, and hanging needle. Yisi has the proper official and proper horse but meets great defeat, with shape defects of curved foot and missing characters.

丙午：喜神、羊刃，交神，平頭、聾啞、懸針。丁未：華蓋、羊刃、退神，八專、平頭、破字。戊申：福星、伏馬、杖刑，破字、懸針。己酉：進神、截路、九丑、闕字，曲腳、破字。庚戌：華蓋，杖刑。辛亥：正祿馬，懸針。

Bingwu is accompanied by the Joy God, yet sits on the Yangren, and also meets the intersecting god, with the character form violating flat head, deaf-mute, and hanging needle. Dingwei carries Huagai, also sitting on Yangren, and belongs to the Retreating God, along with violating Bazhuan, flat head, and broken character. Wushen carries the Blessing Star, with the Post-horse hidden, yet has a staff punishment, with the character form violating broken character and hanging needle. Jiyou is accompanied by the Advancing God, yet violates the Star of blockage and Jiuchou, with the character form having the defects of missing character, curved foot, and broken character. Gengxu carries Huagai, with the only prohibition being the staff punishment. Xinhai inherently carries the proper禄 and proper Post-horse, with only the violation of hanging needle.

壬子：羊刃、九丑，平頭。癸丑：華蓋、福星、八專，破字、闕字、羊刃。甲寅：正祿馬、福星、八專、平頭，破字、懸針、聾啞。乙卯：建祿、喜神、八專，九丑、曲腳、懸針。丙辰：祿庫、正印、華蓋，截路、平頭、聾啞。丁巳：祿庫、平頭，闕字、曲腳。

Renzi sits on Yangren and also commits Jiuchou, with a flat head in form. Guichou carries Huagai and Fu Xing, meets Bazhuan, has broken characters, missing characters in form, and also sits on Yangren. Jiayin carries the correct official position and correct horse, along with Fu Xing, meets Bazhuan, has flat head, broken characters, hanging needle, and deaf-mute in form. Yimao sits on Jianlu, carries the joyful deity, meets Bazhuan, but commits Jiuchou, curved foot, and hanging needle. Bingchen carries official position warehouse, correct seal, and Huagai, but commits Star of blockage, with flat head and deaf-mute in form. Dingsi carries official position warehouse, has flat head, missing characters, and curved foot in form.

戊午：伏神、羊刃、九丑，捧杖、懸針。已未：福星、華蓋、羊刃，闕字、曲腳、破字。庚申：建祿馬、八專、杖刑，破字、懸針。辛酉：建祿、交神、九丑、八專，懸針，破字、聾啞。壬戌：華蓋、退神、平頭，聾啞、杖刑。癸亥：伏馬、大敗、破字、截路。

Wuwu has the hidden god but sits on the yangren and also commits the jiuchou. It also has the taboo of捧杖 and悬针. Jiwei has the blessing star and huagai, but also sits on the yangren, and in terms of character shape, it commits the taboo of阙字, 曲脚, and 破字. Gengshen sits on the built official position and meets the post-horse, has the bazhuan, but has the杖刑, and in terms of character shape, it commits the taboo of 破字 and 悬针. Xinyou sits on the built official position, meets the intersecting god and bazhuan, but commits the taboo of jiuchou, and in terms of character shape, it has the taboo of 悬针, 破字, and 聋哑. Renxu has huagai but belongs to the retreating god, in terms of character shape, it commits the taboo of 平头 and 聋哑, and also has the杖刑. Guihai has the post-horse hidden, meets the great defeat, in terms of character shape, it commits the taboo of 破字, and also commits the taboo of Star of blockage.

丙戌之土，為福隆厚，火鍾於此故也。己未庚辰戊辰丁丑，與此同義。己未火也，未中有墓木。庚辰金也，辰中有墓土。戊辰木也，辰中有墓水。丁丑水也，丑中有墓金。皆父母之氣，各有所養也。

Bingxu Nayin belongs to earth, with abundant and deep fortune, because the fire energy is concentrated in Xu, and fire generates earth. The reasoning applies similarly to Jiwei, Gengchen, Wuchen, and Dingchou. Jiwei Nayin belongs to fire, as Wei contains the storage of wood, and wood generates fire; Gengchen Nayin belongs to metal, as Chen contains the storage of earth, and earth generates metal; Wuchen Nayin belongs to wood, as Chen contains the storage of water, and water generates wood; Dingchou Nayin belongs to water, as Chou contains the storage of metal, and metal generates water. These are all the energies of the parents that nourish me, each providing its own sustenance.

三命纂局云：此五者福壯祿厚，何也？辰水庫木借成氣，四者倣此。以上有鬼所傷，不為害，氣盛故也。李虛中云：丙戌尤異，以戌又為土之本位而尤旺盛也。

The Three Fate Compendium says: Why do these five groups have abundant fortune and strong official luck? Take Wuchen as an example. Chen is a water reservoir, and the wood of the Nayin sound element takes shape by borrowing the water's energy. The other four groups follow the same principle. These groups, even when encountering the 'ghost' that harms me, do not cause calamity, because their own energy is strong. Li Xuzhong said: Bingxu is especially unique, because Xu is originally the position of earth, and earth is exceptionally strong here.

乙巳戊午乃盛炎之火也，秋冬作德吉，春夏作刑凶，若仲夏暴炎一發，旋即歸燥，竟焚火而為咎。乙巳臨官之火，上有一木生之，其氣炎盛，戊午自旺之火，若生秋冬，為溫燠之氣，為濟物之德，若生春夏，旺火復德，陽位則作凶，生仲夏為暴戾剋刃，凶夭之流也。

Yisi and Wuwu are both extremely strong fire elements. If they are born in autumn or winter, they transform into warm and benevolent energy, resulting in good fortune. If they are born in spring or summer, they become harmful and injurious energy, leading to misfortune. If they appear in the middle of summer, the fire becomes fierce and explosive, quickly turning into dryness and heat, eventually causing self-destruction and disaster. Yisi is fire in the position of "Officialdom," with another layer of wood above it to nourish it, making the fire extremely intense. Wuwu is self-robust fire. If it is born in autumn or winter, it becomes warm and harmonious energy, possessing the virtue of benefiting all things. If it is born in spring or summer, the strong fire combined with strong energy, residing in a yang position, turns into misfortune. If it is born in midsummer, it becomes fierce and cruel, cutting and attacking like a blade, often leading to dangerous and short-lived outcomes.

乙卯癸巳丁酉乙亥，水火雖絕，卻清明而妙佳。火死絕而內明外晦，返照回光；水死絕而湛然清澈，可燭鬚眉，故卻清明而妙佳。李虛中云：四位水火雖絕，卻清明妙佳，觀天乙貴人自可見矣。

The four combinations Yimao, Guisi, Dingyou, and Yihai involve water and fire that are in the state of death and decline, yet they appear clear and beautiful. When fire reaches the state of death, its inner essence is bright while its outer appearance is dark, and the light reflects back; when water reaches the state of death, it is clear and pure, able to reflect one's eyebrows and beard, thus appearing clear and beautiful. Li Xuzhong said: the water and fire in these four positions, although their energies have reached the end, are still clear and beautiful. One simply needs to look at the position where Tianyi Nobleman is located to understand this.

壬寅之金，事君不逆，庚申之木，為臣不強。五行屬五音宮土者君也。商金者臣也。角木者民也。商太過則臣強，角太過則君弱。

Renyin nayin belongs to metal, and as a subject it will not defy the sovereign; Gengshen nayin belongs to wood, and as a minister it will not be arrogant. This is because the five phases correspond to the five tones: the Gong tone belongs to earth and symbolizes the sovereign; the Shang tone belongs to metal and symbolizes the subject; the Jue tone belongs to wood and symbolizes the common people. If the Shang tone is excessive, the subject becomes overbearing; if the Jue tone is excessive, the sovereign becomes weak.

故五音之中，常用四清宮以殺商角庚申者，角木自絕也。壬寅者商金自絕也。皆使得忠順之道，故事君不逆，為臣不強，所以自紫微鸞臺鳳閣以上官，切忌金木生旺之命，如是必不為之，為之必不能久，獨臺諫則可，若金木生旺而剋破則不然。（燭神經）

Therefore, among the five tones, the four clear palace tones are commonly used to suppress the Shang and Jue tones. Gengshen is the time when the Jue wood tone is in its terminal phase, and RENYIN is the time when the Shang metal tone is in its terminal phase. Both are thus regarded as following the path of loyalty and obedience, so it is said that serving the sovereign without defiance and being a minister without arrogance. Because of this, high officials above the level of the Zhongshu Province, Menxia Province, and Shangshu Province are most afraid of having a strong and flourishing metal and wood in their destiny. Such people are mostly unable to reach those positions, and even if they do, they cannot last long. Only those who hold positions as commentators or critics can still be acceptable. If metal and wood are strong and flourishing but are overcome and destroyed, then it is a different matter. This statement comes from the "Zhujing Jing."

庚申木，乙巳火，土金生而還不生，丙午水癸卯金，木水死而還不死。土生於申，而不生庚申；水生申，而不生於戊申；火生寅，而不生於甲寅；金生巳，而不生於乙巳；木生亥，而不生於辛亥，蓋生處而反受制故也。得之者夭壽。

The nayin sound element of Gengshen belongs to wood, and that of Yisi belongs to fire. They should be supported by earth and metal in these positions for growth, but they fail to grow. The nayin sound element of Bingwu belongs to water, and that of Guimao belongs to metal. They should die in these positions, but they do not die. Specifically, earth is supposed to grow in the position of Shen, but earth does not grow in Gengshen; water is supposed to grow in the position of Shen, but water does not grow in Wushen; fire is supposed to grow in the position of Yin, but fire does not grow in Jiayin; metal is supposed to grow in the position of Si, but metal does not grow in Yisi; and wood is supposed to grow in the position of Hai, but wood does not grow in Xinhai. All of these occur because in the positions where they should grow, they are instead restrained. People who encounter these in their fate are likely to have short lifespans.

水死卯，而不死於癸卯；土死卯，而不死於丁卯；木死午，而不死於丙午；金死子，而不死於庚子，火死酉，而不死於辛酉；蓋死處反得生也。得之則長壽。

In reverse: water dies at the卯 position, but water in Guimao does not die; earth dies at the卯 position, but earth in Dingmao does not die; wood dies at the午 position, but wood in Bingwu does not die; metal dies at the子 position, but metal in Gengzi does not die; fire dies at the酉 position, but fire in Xinyou does not die—because they all gain vitality at places where they should be dying. People with such combinations in their birth charts tend to live long lives.

戊子之火，非神龍則無，丙午之水，惟天河則有。戊子支干旺於北方，乃水之位，納音屬火，乃水中之火，非神龍不能有之，丙午支干旺於南方，乃火之位，納音屬水，乃火中之水，非天河不能有之。戊子人得丙午，或丙午人得戊子，無不貴。蓋火中出水，水中藏火，水火既全，精神運動必靈，異於人矣。（壺中子）

The fire of Wuzi is found nowhere except on the body of a divine dragon; the water of Bingwu is found nowhere except in the Milky Way. The Wuzi stem and branch is strong in the north, which is the direction of water, yet its nayin sound element belongs to fire, thus it is fire within water. Such fire exists only on the divine dragon. The Bingwu stem and branch is strong in the south, which is the direction of fire, yet its nayin sound element belongs to water, thus it is water within fire. Such water exists only in the Milky Way. A person born in the year of Wuzi who has Bingwu in their destiny, or a person born in the year of Bingwu who has Wuzi in their destiny, will surely achieve great success. This is because water is born from fire and fire contains water, thus both water and fire are complete. The mind and spirit will surely be sharp and surpass ordinary people. This statement comes from the "Hu Zhong Zi."

李虛中云：丙午天上之水，銀漢有之，即十二辰之天后也，得之者，高朋豁達，穎異不凡。戊子水中之火，神龍有之，即六氣之君火也，得之者自神而明，沉幾先物，二氣兼得尤妙絕，其餘諸氣準此詳之。

Li Xuzhong said: Bingwu is heavenly water, found only in the Milky Way, which is the "Heavenly Empress" among the twelve divine generals; those who possess it have wide social connections, broad minds, and extraordinary intelligence. Wuzi is fire within water, found only by the divine dragon, which is the sovereign fire among the six energies; those who possess it naturally have clear insight and can perceive the underlying causes of things before they manifest. Those who possess both kinds of energy are especially remarkable. All other energies should be examined in the same way.

辛丑之土，不嫌於木；戊戌之木，不怕於金，何以辨之？丑中金庫木不為鬼，戌中有火，金反受其殃，若戊戌之木，二土在上，一木在下，埋在二土之下，尚未萌芽，不見其形，是土盛木弱，餘皆彷此。

Xinchou earth does not mind being attacked by wood, and Wuxu wood does not fear being attacked by metal. How can we distinguish this principle? In Xinchou, there is a hidden metal repository, which can control wood, so wood cannot act as a 'ghost' that harms it. In Wuxu, there is hidden fire, which can control metal, so metal ends up being harmed instead. As for the wood in Wuxu, there are two layers of earth in the heavenly stem and earthly branch above, and one layer of nayin wood below, buried beneath two layers of earth, not yet sprouting or showing any form. This is a case of strong earth and weak wood. The rest can be understood in the same way.

庚寅木，丁巳土，不嫌金木之鬼，金至寅宮雖為鬼，而金絕在寅，故不為鬼。木至巳宮，而巳有生氣克木，故不為鬼。若庚寅逢壬申，金相沖受克也。餘皆彷此。庚午之土，乘南方旺火以養其行，戊申之土自生，庚子土自盈，不忌鬼，蓋木至午死申絕子敗，又自強之土何傷，餘皆彷此。

Gengyin's Nayin sound element belongs to wood, and Dingsi's Nayin sound element belongs to earth, and neither fears metal or wood, which are the "ghosts" thatrestrain them. Although metal in the寅 position is considered the ghost of wood, metal has already lost its strength there, so it cannot act as a ghost. Wood in the巳 position is weakened by the fire's life qi in巳, so it cannot act as a ghost for earth. However, if Gengyin meets Renshen, then metal comes to clash andrestrain it. The rest follows the same pattern. The earth of Gengwu benefits from the strong fire of the south to nourish itself, and the earth of Wushen is in its growth phase. The earth of Gengzi is naturally full. None of these fear the ghosts thatrestrain them, because wood dies in the午 position, is extinguished in the申 position, and fails in the子 position. These strong earths have no harm from them. The rest follows the same pattern.

壬申癸酉庚戌辛亥四金氣壯而不嫌於鬼，戊子之火，不畏其鬼，水中霹靂之火，神龍有之，蓋有誰則雷方鳴，若逢丙午丁未天上之水，則有所忌，有相戰之功，大凡本命支干受傷，則主六根不足，有始無終，如丁巳見癸亥，壬子見戊午，餘彷此（《三命纂局》）

Renshen, Guiyou, Gengxu, and Xinhai are four groups of metal that are strong and powerful, not afraid of the ghosts that can harm them. The fire of Wuzi is also not afraid of its ghosts, because it is lightning fire in water, which only the dragon can produce; thunder can only sound when there is water. However, if it meets Bingwu and Dingwei, which are heavenly water, there will be some taboos, and a battle between the two will occur. Generally, if the heavenly stem and earthly branch of one's birth chart are injured, it indicates that the person has deficiencies in the six roots and is unable to complete tasks. For example, Dingsi meets Guihai, Renzi meets Wuzi, and the rest follow the same pattern. This statement comes from the "San Ming Zuanju."

戊午庚申彼我得之超異。庚申石榴木，夏旺，故喜戊午，蓋天官旺而石榴木性得時，戊午乃旺極之火，喜於申見天馬相資也。

Wuwu and Gengshen, regardless of which side obtains the other, indicate extraordinary excellence. Gengshen is the mulberry wood, which is strongest in summer, so it prefers Wuwu: at that time, the official star which controls it is flourishing, and the nature of mulberry wood is exactly in season. Wuwu is fire at its peak, and it prefers to meet the Star of Movement at the position of Shen.

其神頭祿者（即十干專位祿）乃陰陽專位，天地神會也。列八卦之真源，演五行之成敗，剛柔相推，有無合化，故壬子之水，應北方之坎，丙午之火，實南宮之離，所以丙午得壬子不為破，丁巳得癸亥不為沖，是水火相濟之源，有夫婦配合之理。坎離為男女精神之用也，壬子得丙午，癸亥得丁巳，則先水後火，有未濟之象，不如丁巳見壬子，丙午得癸亥也。

The concept of "shen tou lu" refers to the禄 (favorable position) of each of the ten heavenly stems, which are their respective positions of authority. This is where yin and yang each occupy their proper place, and where the spirits of heaven and earth gather. It outlines the origin of the eight trigrams, predicts the success or failure of the five phases, and shows how hardness and softness interact, and presence and absence transform into each other. Therefore, the water of Renzi corresponds to the north trigram Kan; the fire of Bingwu is actually the south trigram Li. Because of this, Bingwu meeting Renzi does not count as a destruction, and Dingsi meeting Guihai does not count as a conflict. This is the source of the harmony between water and fire, reflecting the principle of a husband and wife being matched. Kan and Li represent the mutual interaction of male and female energies; however, when Renzi meets Bingwu or Guihai meets Dingsi, it is water first followed by fire, which resembles the imagery of the hexagram "Wei Ji" (The Last), indicating an unfinished matter. This is not as good as when Dingsi meets Renzi or Bingwu meets Guihai.

庚申辛酉之金，應西方之兌，甲寅乙卯之木，象東方之震，所以甲寅得庚申不為刑，乙卯得辛酉不為鬼，是木女金夫之正體，明左右之神化也。木主魂，金主魄，二者左右相間不合，若能全合，則神之化生以無間也。若庚申得乙卯，辛酉得甲寅，不為元辰，變通之用也。

Gengshen and Xinyou metal correspond to the West's Dui trigram; Jiayin and Yimao wood symbolize the East's Zhen trigram. Therefore, Jiayin meeting Gengshen does not count as mutual harm, and Yimao meeting Xinyou does not count as a ghost that harms me. This is the proper relationship where wood represents a woman and metal represents a husband, clearly showing the interaction between the trigrams on both sides. Wood governs the soul, and metal governs the spirit, both residing on the left and right respectively, separated but not combined. If they can fully harmonize, the transformation of the divine would have no interruption. As for Gengshen meeting Yimao or Xinyou meeting Jiayin, they should not be regarded as Yuanchen, an Inauspicious Spirit. This is the principle of flexible application.

戊辰戊戌之土為魁罡相會，乾坤厚德，覆載含生，不得以為返吟也。戊辰戊戌不為沖，土得正位，干守元會也。己丑己未是貴神受位忠貞，此四維真土，有萬物始終之道，非大人君子孰能備此德，況神頭祿各有神以主之，左右運動於六合之中，盈縮于吉凶之變也。

When Wuchen meets Wuxu, it is the meeting of "Kui Gang," embodying the profound virtue of Heaven and Earth, like Heaven covering and Earth supporting, encompassing and generating all things. It should not be regarded as ainauspicious sign of "Fan Yin." Wuchen and Wuxu do not conflict because the earth elements are in their proper positions and the heavenly stems are in their original conjunction. Similarly, Jichou and Jiwei are also virtuous, with the noble spirits in their proper places and unwavering loyalty. These four combinations are the true earth elements of the four directions, Chén, Xū, Chǒu, and Mèi, embodying the principle of the beginning and end of all things. Who but a person of great virtue and reputation could possess such virtue? Moreover, each of the heavenly stems and earthly branches has its own divine guardian, operating within the scope of Liu He, expanding or contracting according to fortune and misfortune.

己丑土為天乙貴人（玉霄寶鑑云：天乙貴人處紫薇垣而家在己丑），己未土為太常福神，解百殺之凶，若得之，當用為摸財之喜，戊辰為勾陳，戊戌為天空，土之神多遽攻，居帥外藩，出鎮邊防，有不常矣。

The earth of Ji Chou is where the Tianyi Nobleman resides. According to the Yuzhao Baodian, the Tianyi Nobleman lives in the Purple Micro Enclosure and his home is Ji Chou. The earth of Ji Wei is the deity of the Imperial Sacrifice and can resolve various Inauspicious Sha, and if one's destiny includes it, it is considered a fortunate omen for gaining wealth and profit. The earth of Wu Chen is the deity Gou Chen, and the earth of Wu Xu is the deity Star of Emptiness. These two earth deities often indicate a swift and aggressive nature, indicating a person who leads troops abroad, governs border defenses, and has unpredictable movements, rarely able to settle into a stable position.

丁巳為螣蛇之神，凶以凶用，吉以吉承，多熒惑之憂，用滑稽之性。丙午為朱雀之神，應陽明之體，文詞藻麗。甲寅為青龍之神，博施濟眾，得四方之利。乙卯為六合之神，主發生榮華，和弱順黨。壬子為天后之神，主陰騭天德，容美多權。

Dingsi is the deity of the serpent, which brings about calamity when encountering misfortune and promotes good fortune when encountering auspiciousness. It often leads to confusion and disturbances, and the nature is humorous and skilled in argument. Bingwu is the deity of the Vermilion Bird, corresponding to the nature of yang energy and brightness, with eloquent and ornate speech. Jiayin is the deity of the Azure Dragon, capable of widely bestowing benefits and aiding many people, thus gaining advantages from all directions. Yimao is the deity of Liu He, governing growth and prosperity, with a gentle disposition, skilled in supporting the weak and harmonizing with peers. Renzi is the deity of the Heavenly Empress, governing secret virtue accumulation and corresponding to the Star of Virtue and Resolution, with beautiful appearance and great authority.

癸亥為玄武之神，乃陰陽終極，有潛伏之氣，從下如流，雖有大智，非軒昂超達之士，順則安平，逆則奸宄。庚申為白虎之神，利於武而不利於文，有抱道孤羈之性，善中嚴外，色厲內荏，有仁義好幽僻。辛酉為太陰之神，懷肅殺之氣，有清白之僉，為文章利口不世之才。然更加以親疏休旺，定遇者之情性禍福。（《鬼谷遺文》）

Guihai is the spirit of Xuanwu, located at the ultimate point of yin and yang, containing hidden energy, like water flowing downward from above; such people may possess great wisdom, but they are not noble and enlightened individuals. In favorable conditions, they are calm and peaceful, but in adverse conditions, they tend toward deceitfulness. Gengshen is the spirit of Baihu, favorable for martial skills but not for scholarly pursuits. Their nature is to adhere to their own path, leading to a solitary and wandering life. They are kind inside but stern on the outside, appearing strong but actually insecure. They value benevolence and righteousness but prefer secluded places. Xinyou is the spirit of Taiyin, carrying a spirit of severity, with a clean reputation. They are rare talents with outstanding literary skills and sharp eloquence. However, one must also consider intimacy and distance, as well as prosperity and decline, to determine the nature and fortune of those encountering these combinations. This statement is from the "Ghost Valley Legacy."

甲乙木，丙丁火，戊己土，庚辛金，壬癸水。

The ten Heavenly Stems are each associated with the Five Phases: Jia and Yi belong to Wood, Bing and Ding to Fire, Wu and Ji to Earth, Geng and Xin to Metal, and Ren and Gui to Water.

甲乙人在寅卯，丙丁人在巳午，庚辛人在申酉，壬癸人在亥子。經云：五音不雜無淫亂之性，合居祿位也。

The principle of ten heavenly stems not being mixed together means that Jia and Yi are born in the positions of Yin and Mao, Bing and Ding are born in the positions of Si and Wu, Geng and Xin are born in the positions of Shen and You, and Ren and Gui are born in the positions of Xu and Zi. The heavenly stems and earthly branches belong to the same Yixing and do not mix with other energies. The classics say that those whose five tones are pure and not mixed do not have lustful tendencies and are exactly settled in their own official positions.

春甲乙日時，夏丙丁日時，秋庚辛日時，冬壬癸日時，四季戊己日時。主人心明，日時金見者足壽，富貴多權。（神白經）

The concept of "honoring the divine structure" refers to people born in spring whose day stem and hour stem are Jia or Yi, those born in summer whose day and hour stems are Bing or Ding, those born in autumn whose day and hour stems are Geng or Xin, and those born in winter whose day and hour stems are Ren or Gui. Those born in the months of Chen, Xu, Chou, or Wei have their day and hour stems as Wu or Ji. These are all stems that are in season and flourishing. Such people have clear minds; if their day pillar or hour pillar also contains metal, they will have long lifespans, wealth and honor, and hold power. This statement is from the "Shen Bai Jing."

如葉邵壬辰年、壬子月、壬寅日、癸卯胎，此干神一字也。然壬寅自絕是為雜，故止於正印。

For example, the destiny of a person named Ye Shao: born in the year Renchen, month Renzi, day Renyin, and hour Guimao. The heavenly stems are almost entirely Ren, which is called the One-Character Heavenly Stem Pattern. However, the column of Renyin has its metal in the Nayin sound element in the state of absolute decline, which is considered impure. Therefore, his official position only reached the level of 'Zheng Yin' (Positive Official).

如甲人見乙，丙人見丁之類。

The term "dry stem god" refers to when two stems of the same type meet, such as when someone with the Jia stem as their day master encounters the Yi or Bing stems in their fate, or when someone with the Ding stem as their day master encounters the Yi or Bing stems. This describes the situation where two stems of the same category, one yin and one yang, come together in a person's fate.

甲與乙、丙與丁、戊與己、庚與辛、壬與癸，皆干頭相類也，是甲人得乙，乙人得甲，位之偏祿，偏祿者多無科名，雖富而官卑。（壺中子）

The Heavenly Stems Jia and Yi, Bing and Ding, Wu and Ji, Geng and Xin, Ren and Gui are all paired as similar stems. For example, someone with Jia as their day stem who gets Yi, or someone with Yi as their day stem who gets Jia, occupies the position of 'biased official' or 'biased fortune'. People who have this biased fortune usually do not achieve academic success through the imperial examinations, even if their family is wealthy, their official positions remain low. This statement comes from the "Hu Zhong Zi".

如甲乙或丙丁兩字分四柱也，然須五行不雜，乃貴。（鬼谷遺文）

The concept of "two characters connected in the Heavenly Stem" refers to placing the characters Jia and Yi, or Bing and Ding, in the four pillars of year, month, day, and hour. However, it is only considered a noble pattern if the Five Phases are pure and not mixed. This statement comes from the "Ghost Valley Legacy."

謂純得五形陰陽，天元之氣不雜斷者，更有福神生旺之氣助之，則至貴之命，甲丙戊庚壬為純陽，乙丁己辛癸為純陰。

The concept of pure yin or pure yang in the Five Phases refers to a birth chart where only one side of the Five Phases is present, with the heavenly stems entirely composed of either yin or yang energy, without mixture or interruption. If this is further supported by auspicious deities and flourishing vital energy, it becomes an extremely prosperous destiny. The five heavenly stems Jia, Bing, Wu, Geng, and Ren belong to pure yang, while the five heavenly stems Yi, Ding, Ji, Xin, and Gui belong to pure yin.

蓋取十干遇生己之位也，謂甲遇壬見癸之類，水能生木，餘準此，若人遇之，主有大福祿也。（三命鈴）

The "Joy God" refers to the Heavenly Stem that nourishes the day master. For example, if the day master is Jia (甲), then Ren (壬) and Gui (癸) are considered the Joy Gods, because water nourishes wood. The same principle applies to the other stems. When a person's destiny encounters the Joy God, it indicates great fortune and blessings. This concept is from the *San Ming Qian* (Three Fate Keys).

三五連合者，自上至下，陰陽相和也。兩比干在上，一干在下，謂之順挑連合；一干在上，兩比干在下，謂之倒垂連合。順挑者甲乙丙、丙丁戊、戊己庚、庚辛壬、壬癸甲是也。倒垂者癸甲乙、乙丙丁、丁戊己、己庚辛、辛壬癸是也。倒垂相連，順數為上，雜數次之，不犯他干，生旺相承，福祿相助，尤勝五行連珠格。（閻東叟書）

The term "three and five connected" refers to the harmonious interaction of yin and yang among the heavenly stems in the four pillars, from top to bottom. When two similar heavenly stems are above and one is below, it is called "ascending connection"; when one is above and two similar heavenly stems are below, it is called "descending connection." The ascending combinations are Jia-Yi-Bing, Bing-Ding-Wu, Wu-Ji-Geng, Geng-Xin-Ren, and Ren-Gui-Jia. The descending combinations are Gui-Jia-Yi, Jia-Yi- Bing, Yi-Bing-Ding, Bing-Ding-Wu, and Ding-Wu-Ji. In the case of descending connections, the arrangement in order is considered the best, while a mixed arrangement is次. As long as it does not conflict with other heavenly stems, the vital energy flows continuously, and blessings and official positions support each other, making it better than the "Five Elements Linked in a Line" pattern. This statement is from the "Yan Dongshou Book."

干神順足亦非常，論此非常不可當，生旺相兼臨貴格，定知君側理陰陽。

The mnemonic says: Heavenly Stems follow one after another in sequence, and the beginning and end are complete, forming an extraordinary pattern in itself; when discussing such an exceptional pattern, its power is unmatched by anyone. If it is further combined with the qi of birth and prosperity and appears on a noble pattern, it can be determined that this person will certainly stand by the side of the monarch, participate in state affairs, and regulate yin and yang.

甲庚、丙壬、乙辛、丁癸，最為貴格，名曰神藏殺沒。蓋上天清氣之盛者，如年月日時胎五位中合成，更有福神相助，無死絕沖破空亡，須貴極一品。若有沖破空亡而有福神相助，亦可為兩制兩省。如日時上不犯空亡，他處犯之，亦可為兩府，然活不久。

The combinations of Jia with Geng, Bing with Ren, Yi with Xin, and Ding with Gui are the highest-ranking auspicious configurations, known as "Shen Cang Sha Mei," meaning that auspicious deities are hidden and malevolent forces are concealed. This is because these combinations represent the most pure and noble heavenly energies. If such a configuration is formed among the five positions of year, month, day, hour, and destiny, and is further supported by benevolent deities without encountering death,绝, conflict, or Kongwang, then one will certainly attain a top-ranking official position. If although there is conflict or Kongwang, there is still support from benevolent deities, one can still achieve high-ranking positions such as two provinces or two departments. If the day pillar or hour pillar does not encounter Kongwang, but other pillars do, one may hold a position in two government offices, though with a shorter lifespan.

如不犯空亡，只犯死絕，可作卿監，仍多難而有好差遣，若無福神為助，不過一多難員正郎而已。不犯死絕，而犯沖破空亡，無福神助之者，亦可作館職之格，或死絕空亡，更無福神為之助，即碌碌不出州縣耳。更有三刑六害，只作有名舉人，或清高僧道，與富足百姓而已。（林開五命）

If one does not commit kongwang but falls into the dead and absolute positions, they may attain the rank of a minister of the nine departments or a supervisor, although they will face many difficulties, their official duties will be good. If there is no blessing deity to assist, they will merely be an official who constantly encounters setbacks. If they do not fall into the dead and absolute positions but commit conflict and breakage, and also kongwang, without the assistance of a blessing deity, they may hold a clean position such as that of a library official. However, if they fall into both the dead and absolute positions and commit kongwang, and there is no blessing deity to help, they will be mediocre and unable to rise beyond the level of a county. If they also commit the three punishments and six harms, they can only become a famous candidate for the imperial examination, or a high-minded monk or Taoist, or otherwise a prosperous commoner. This statement comes from the "Lin Kai Wu Ming."

閻東叟云：四時天地之氣，八荒陰陽之數，甲庚丙壬為陽干之吉會，乙辛丁癸為陰干之福源，六凶神至此而藏，〈按三曆會同云：螣蛇、朱雀、勾陳、天空、白虎、玄武，為六凶神〉四惡殺相遇而沒，〈按命書四殺或以為四劫殺，或以為辰戌丑未〉年月日時四位四干分明，不論刑害沖破，皆為吉氣，更加祿馬貴印，加倍福力。而凶神惡殺，自然藏沒也。

Yan Dongshou said: The four seasons are the movement of the vital energies of heaven and earth, and the eight directions are the distribution of yin and yang numbers; Jia, Geng, Bing, and Ren are the auspicious gatherings of the yang stems, while Yi, Xin, Ding, and Gui are the sources of blessings from the yin stems. The six Inauspicious Spirit are hidden here — the original note cites the "Three Calendars in Harmony" which says that Tengshe, Vermilion Bird, Gou Chen, Star of Emptiness, White Tiger, and Black Tortoise are the six Inauspicious Spirit; the four evil killers also disappear when they meet this — the original note says that the four killers in命书 are sometimes considered the four劫杀, and sometimes refer to Chen, Xu, Chou, and Wei. As long as the four heavenly stems are clearly distinguished in the four positions of year, month, day, and hour, even if there are punishments, harms, conflicts, or breaks, they need not be considered, and all are regarded as auspicious qi; adding the benefits of official position, horse, nobleman, and seal, the power of good fortune is doubled. The Inauspicious Spirit and evil killers will naturally hide and disappear.

三命鈐云：凡將相貴人，多生於甲庚丙壬者，以此四干有天德月德併也。若人遇之，更逢五晉旺相、及三命有氣，必居臺輔也。玉霄寶鑑云：如甲庚丙壬全，必生居孟月者，方為入格。乙辛丁癸，必生居季月者，方為入格。不然非也。此類皆為吉德君子，若居官秉政，亦寬厚也。

The San Ming Qian says: All noble and high-ranking officials are mostly born under the heavenly stems Jia, Geng, Bing, and Ren, because these four stems are accompanied by the stars of virtue and resolution and virtue and charity. When a person encounters these, and also meets the condition of the five phases being vigorous and strong, with the year, month, and day of birth all having vitality, they will certainly hold high official positions. The Yu Xiao Bao Jian says: Those with the four stems Jia, Geng, Bing, and Ren all present must be born in the first months of the four zodiac animals, namely寅, 申, 巳, and 亥, to be considered qualified; those with the four stems 乙, 辛, 丁, and 癸 all present must be born in the fourth months of the four seasons, namely 辰, 戌, 丑, and 未, to be considered qualified; if these conditions are not met, they are not considered qualified. This type of person are all virtuous gentlemen with good moral qualities, even when holding power in government, their governance is broad and lenient.

鬼谷要訣云：甲庚丙壬相逐來，支神次第又相該；更兼祿馬居生旺，為官必是到三臺。又云：乙辛丁癸順挑連，五行生旺祿兼全，更秉旺氣臨官上，宰相公侯在此遷。

The "Ghost Valley Essentials" has a verse that says: Jia, Geng, Bing, and Ren are four heavenly stems that follow one after another, and the earthly branches also match and harmonize in sequence; if the Lu Spirit and the Post-horse are both sitting in a place of birth and prosperity, one will certainly rise to the position of the Three Grand Ministers and the Star of Conferment. Another verse says: Yi, Xin, Ding, and Gui follow one after another in order, with the Five Phases in a state of birth and prosperity and complete Lu energy; further strengthened by the旺盛 energy resting upon the official star, the rank of prime minister and marquis will be attained from here.

又鬼谷遺文云：罡中是乙，魁裡伏辛，鬼神得癸，小吉隱丁。〈注云：辰中是乙，戊中是辛，丑為貴神，未為小吉，丑中有貴，未中有丁。〉

The Ghost Valley Legacy says: The Heavenly Gang is hidden in the辰 position, the River Chief is concealed in the戌 position, the癸 is located in the丑 position where deities reside, and the丁 is hidden in the未 position of small auspiciousness. The original commentary states: The乙 is hidden in the辰, the辛 is concealed in the戌, the丑 is the position of the nobleman, and the未 is the position of small auspiciousness, with the nobleman hidden in the丑 and the丁 hidden in the未.

四端迎中央之福，謂陽干甲庚丙壬全，陰干乙辛丁癸全，陽干胎月得癸而迎戊，陰干胎月得甲而迎己，中央二土，迎在歲運上，則陽能兆陰，陰能兆陽也。（閻東叟書）

The phrase "four beginnings welcoming the central blessing" refers to having all four yang stems—Jia, Geng, Bing, and Ren—or all four yin stems—Yi, Xin, Ding, and Gui. If a yang stem's destiny is found in the胎 (womb) or月 (month) to have癸 (Gui), it brings about戊 (Wu); if a yin stem's destiny is found in the胎 or月 to have甲 (Jia), it brings about己 (Ji). The two central earth stems,戊 and己, if welcomed in the current year and great destiny period, can attract each other—yang can attract yin, and yin can attract yang. This statement comes from the "Yan Dongshou Book."

甲丙辛己、甲丙戊庚、甲己辛癸、甲辛庚丙、甲辛癸丙；乙庚壬甲、乙庚丁己、乙癸丁壬、乙庚丁辛、乙戊甲癸〈一癸作庚〉；丙戊癸辛、丙辛癸乙、丙戊庚壬、丙癸壬戊、丙乙丁辛；丁己辛壬、丁癸壬己、丁己癸乙、丁乙己戊、丁壬己辛；戊癸丁乙、戊庚壬甲、戊庚乙癸、己辛甲癸、己甲丙戊。

The "Lian Zhu Cui Mei" pattern is a noble configuration where four heavenly stems are connected in a fixed order. Below are the groups listed according to the starting stem. Starting with Jia, there are five groups: Jia Bing Xin Ji, Jia Bing Wu Geng, Jia Ji Xin Gui, Jia Xin Geng Bing, Jia Xin Gui Bing. Starting with Yi, there are five groups: Yi Geng Ren Jia, Yi Geng Ding Ji, Yi Gui Ding Ren, Yi Geng Ding Xin, Yi Wu Jia Gui—the last group's Gui is sometimes written as Geng in another text. Starting with Bing, there are five groups: Bing Wu Gui Xin, Bing Xin Gui Yi, Bing Wu Geng Ren, Bing Gui Ren Wu, Bing Yi Ding Xin. Starting with Ding, there are five groups: Ding Ji Xin Ren, Ding Gui Ren Ji, Ding Ji Gui Yi, Ding Yi Ji Wu, Ding Ren Ji Xin. Starting with Wu, there are three groups: Wu Gui Ding Yi, Wu Geng Ren Jia, Wu Geng Yi Gui; then starting with Ji, there are two groups: Ji Xin Jia Gui, Ji Jia Bing Wu.

己甲丁壬、己甲丁辛、己辛癸乙、庚乙丁己、庚壬甲丙；庚丁丙壬、辛癸乙丙、辛丙庚戊、辛壬丙甲、辛癸乙丁；辛丙丁癸、壬甲丙戊、壬己戊甲、壬丁己辛、癸戊庚壬；癸乙丁己、癸戊己乙〈己作丙〉。以上年月日時，一句喚就者為貴，更有吉殺，定為卿相。（廣信集）

Following the sequence starting with Ji, there are three groups: Ji Jia Ding Ren, Ji Jia Ding Xin, and Ji Xin Gui Yi; starting with Geng, there are three groups: Geng Yi Ding Ji, Geng Ren Jia Bing, and Geng Ding Bing Ren; starting with Xin, there are five groups: Xin Gui Yi Bing, Xin Bing Geng Wu, Xin Ren Bing Jia, Xin Gui Yi Ding, and Xin Bing Ding Gui; starting with Ren, there are three groups: Ren Jia Bing Wu, Ren Ji Wu Jia, and Ren Ding Ji Xin; starting with Gui, there are three groups: Gui Wu Geng Ren, Gui Yi Ding Ji, and Gui Wu Ji Yi—note that in another text, the last group's Ji is written as Bing. All these combinations, if the heavenly stems of the year, month, day, and hour exactly form one of these sequences, indicate great fortune. If they are further accompanied by auspicious deities or beneficial spirits, one is destined to hold high official positions, such as ministers or prime ministers. This statement is from the "Guangxin Ji."

甲隨丙戊官卿泰，乙見丁己祿還生，丙會戊庚年稱遂，丁到己辛事皆成，戊入庚壬門有慶，己逢辛癸職遷榮，庚遷壬甲財豐足，辛逢癸乙命先升，壬逢甲丙無不喜，癸入乙丁命高亨，若遇行年生處有，此為有福運相迎。（八字金書）

The rhyme says: If Jia is followed by Bing or Wu, official fortune will be smooth and one may reach high office; if Yi meets Ding or Ji, the luck of official position will revive; if Bing combines with Wu or Geng, everything will go smoothly in the year; if Ding meets Ji or Xin, all affairs will be accomplished; if Wu enters Geng or Ren, the family will have joy; if Ji meets Xin or Gui, the position will be promoted and the reputation will be distinguished; if Geng moves to Ren or Jia, wealth will be abundant; if Xin meets Gui or Yi, the fate will rise first; if Ren meets Jia or Bing, nothing will be unsatisfactory; if Gui enters Yi or Ding, the fate will be prosperous and smooth. If the current year also has such combinations, it is a fortunate fate coming to meet. This saying is from the "Book of Eight Characters in Gold."

福會者，取十干所生及所剋是也，謂如甲木生丙火，剋之戊土之類，如甲壬見丙戊是也。〈他準此並與官卿同〉若人胎月日時遇之，主衣食豐足，官爵崇高，大小運行年至此，亦有遷官進財之喜。（三命指掌）

The term "Fukui" refers to the two heavenly stems that are either generated by or capable of overcoming the stem of one's birth. For example, Jia belongs to wood; wood generates Bing fire and overcomes Wu earth. Therefore, those born with Jia or Ren stems will find Fuku when they encounter Bing and Wu. The original note states that the same principle applies to the other stems, following the same method as the official official pattern discussed earlier. If a person's birth, month, day, or hour comes into contact with Fuku, it indicates abundant food and clothing and high official rank; if one's great destiny, small destiny, or current year also reaches this, there will be good fortune such as promotion and increased wealth. This statement is from the "Sanming Zhipang."

甲乙庫未丙丁戌，戊己壬癸辰中立；庚辛若向丑中行，一生衣食終須吉。凡人生值此庫，若年月日時皆有者，主兩府臺輔之貴，或落空亡亦吉。（八字金書）

The rhyme says: the repositories of Jia and Yi are in Wei, those of Bing and Ding are in Xu; those of Wu, Ji, Ren, and Gui are all in Chen; if Geng and Xin reach Chou, their clothing and food throughout life will ultimately be auspicious. If a person's birth time coincides with their own repository, and if all four pillars of year, month, day, and hour contain it, they will hold high official positions and be esteemed as the Star of conferment. Even if it falls into Kongwang, it remains auspicious. This statement comes from the "Book of Eight Characters in Gold."

歲干之墓謂之祿庫，祿庫中又帶地財或納音為財者，乃祿庫中有財，不惟貴，而又主富，設祿庫之內無財，則職雖顯而家貧矣。（壺中子）

The burial ground of the heavenly stem of the year is called "Lu ku" (wealth storage). If within the Lu ku there is also the hidden wealth of the earthly branch, or if the nayin sound element matches the wealth of the person, then there is wealth stored in the warehouse, and such a destiny is both noble and affluent. However, if there is no wealth in the Lu ku, then although the official position may be prominent, the family remains poor. This statement comes from the "Hu Zhong Zi."

如甲人用己為正祿，即有科名，戊為偏祿，以辛為正官，庚為偏官，於倣此。若得正官全者，併為正官祿，有科名，其偏官無出身。（金書名訣）

For example, a person born on a Jia day is considered to have Ji as their 'positive禄' (positive luck), and if this is present in their fate, they can achieve academic success. They have Wu as their 'biased禄' (biased luck), and Xin as their 'positive official' (positive official position), and Geng as their 'biased official' (biased official position). The other heavenly stems are treated in the same way. If both the positive official and positive禄 are present together, it is called 'positive official and禄', indicating the possibility of academic achievement. However, if only the biased official is present, it means they did not come from an official background. This statement is from the 'Golden Book of Famous Strategies'.

三命提要云：偏官亦主大福，若到晚年福謝祿衰，卻為災，若見二鬼剋祿干，雖有官蹇滯，亦須有停降之災。指迷賦云：偏官出於雜流。

The Three Lifetimes Summary says: A biased official (偏官) can also indicate great fortune, but by late life the fortune is exhausted and the official position declines, leading to misfortune; if there are two instances of "ghosts" (鬼) thatrestrain me and attack the official star (禄干), then even though there is an official position, it will be difficult and unsmooth, and one is sure to suffer from dismissal or demotion. The Lost Path Assignment says: People with a biased official often come from miscellaneous or lowly backgrounds.

胎生旺庫為四貴，死絕病敗為四忌，餘為四平，以太歲干為主配於五行，取四貴、四平、四忌之位，而分貴賤，遇貴多則貴，不遇則賤。四貴主貴，亦有上下生旺，庫為上，胎為次。四忌主賤，亦有輕重，死敗絕為重，病為輕，若胎月日時遇三貴上，皆有輔者，〈祿有四輔正財正官正印含神福也〉三公之命也。

The four positions of "Tai, Changsheng, Diwang, and Muku" are called "Four Precious Positions," while the four positions of "Si, Jie, Bing, and Bai" are called "Four Taboos." The remaining four positions are called "Four Common Positions." Using the heavenly stem of the year as the main reference, one matches it to the twelve cycles of the Five Phases to determine whether it falls in the Four Precious, Four Common, or Four Taboos. Based on this, one distinguishes between high status and low status: encountering more of the Four Precious positions indicates higher status, while encountering none indicates lower status. Among the Four Precious positions, the degree of high status varies, with Muku being the highest and Tai being next. Among the Four Taboos, the degree of low status also varies, with Si, Bai, and Jie being the most severe, and Bing being the least severe. If among the year, month, day, and hour, three of the Four Precious positions are present, and each of them is supported by auxiliary elements—according to the original note, the禄 (favorable position) has four types of support, namely, the official, the wealthy, the scholar, and the divine blessing—then the person is destined for a high official position, such as the Three Grand Ministers.

若三貴上帶正天乙〈如丑未生人月日時得甲戊庚之類是也〉、本家祿〈如寅生人，月日時帶甲之類是也。詩云：甲遇寅為常，寅遇甲為強，餘倣此〉、福會或天乙貴神合四三重者，亦三公之命也，三貴上帶上下合，或一官一印，即一正天乙或一位本家祿，三兩位天乙貴人合者，宰輔之命也。

If the three noble positions are also accompanied by the proper Tianyi Nobleman — as explained in the original commentary, for example, those born in the years of Chou or Wei, who receive Jia, Wu, or Geng in the month, day, or hour — and also carry their own family's luck — as explained in the original commentary, for example, those born in the year of Yin, who receive Jia in the month, day, or hour — and if this is further combined with fortune and auspiciousness, or if the Tianyi Nobleman and the heavenly noble god are in harmony to reach three or four layers, then it is considered the fate of the Three Dukes. If the three noble positions are accompanied by mutual harmony between upper and lower, or if there is one official star and one official seal, that is, one proper Tianyi Nobleman or one family luck, and further combined with two or three places of Tianyi Nobleman harmony, then it is considered the fate of the Chancellor.

或日時上遇兩貴，而帶上件者，亦然。以上若一位上遇災殺亡神劫殺地殺羊刃者，兼主兵權，樞府節鉞之貴，若胎月生月與日時上遇兩貴或只時上遇胎庫一貴，卻帶正天乙上下合，天乙貴神合，本家祿正官正印本祿餘位，但有氣，或貴人上亦帶前件祿干者，亦宰輔兩府之命也。

Or if two noble positions appear only in the day pillar and the hour pillar, and they carry the aforementioned conditions, the interpretation remains the same. For these types of birth charts, if any position encounters calamity, killing stars, 'Wangshen', ground killing stars, or Yangren, they will also hold military authority, possessing the status of a Chief Military Secretary or a Military Governor. If the fetal month, birth month, and the day and hour pillars each contain two noble positions, or if only one noble position appears in the hour pillar, either the fetal or the repository position, and they are accompanied by the harmonious combination of the heavenly stem and the earthly branch of the heavenly stem, the harmonious combination of the heavenly stem and the noble god, as well as the native's own fortune, official position, official seal, and native fortune, provided these have strength, or if the noble position also carries the aforementioned fortune and heavenly stem combinations, they are destined to hold the rank of prime minister or the position of the two great offices.

若月在忌神，而日遇貴，或日在忌神而時遇貴，不害，為清華侍從之格，若月日俱在貴而時遇忌神者，皆常調選人也。（三命提要）

If the month pillar falls on the Hostile God, but the day pillar is in a noble position; or if the day pillar falls on the Hostile God, but the hour pillar is in a noble position, it does not constitute harm and belongs to the category of clear and respectful attendants. If both the month and day pillars are in noble positions, but the hour pillar encounters the Hostile God, then it is merely the case of an ordinary official selected according to routine procedures. This statement is from "San Ming Ti Yao."

凡命年月日時有甲與己，乙與庚，丙與辛，丁與壬，戊與癸，十干合者為上，遇甲庚丙壬乙辛丁癸為奇干，甲乙丙，丙丁戊，戊己庚，庚辛壬，壬癸甲，謂以順連合，癸甲乙，乙丙丁，丁戊己，己庚辛，辛壬癸，謂之逆連合。

When examining a person's destiny, if among the heavenly stems in the year, month, day, and hour pillars there are pairs such as Jia and Ji, Yi and Geng, Bing and Xin, Ding and Ren, Wu and Gui, this is called ten heavenly stems combining, which is considered superior. If one encounters the groups of Jia, Geng, Bing, Ren or Yi, Xin, Ding, Gui, these are called "qidan" (strange stems). The sequences Jia-Yi-Bing, Bing-Ding-Wu, Wu-Ji-Geng, Geng-Xin-Ren, Ren-Jia are called "shun lian he" (forward connected combinations). The sequences Gui-Jia-Yi, Yi-Bing-Ding, Ding-Wu-Ji, Ji-Geng-Xin, Xin-Ren-Gui are called "ni lian he" (reverse connected combinations).

上合者清貴，奇干次之，順逆合又次之。此之謂入局。凡一命而兼此三者，更得五行相順，其貴不待言也。若五行不相順，乃為僧道術士清閒之人，餘輕重皆倣此。（林開五命）

The combination of the Ten Heavenly Stems is the clearest and most noble, followed by the odd stems, then the consecutive combinations in both forward and reverse order, and these are all called "entering the pattern." If a person's fate includes all three, and the Five Phases flow smoothly, then great wealth and honor are certain. But if the Five Phases do not flow in harmony, then the person will be a monk, Taoist, or fortune-teller, living a quiet life. The importance of other situations is measured by this standard. This statement comes from the "Lin Kai Wu Ming."

不拘十干為頭，〈但是十干皆為一數〉二損三食四雜求，〈二損氣，三食神，四雜神〉見五便為財神用，六合吉慶有來由〈六干合〉遇七鬼名多厄滯，八呼官印六陰收，〈陽干八位官印，陰官八位官印〉見九倒食無嘉會，十為生氣福千秋〈陰干第八，陽干第十〉。

Starting from any heavenly stem, you can count sequentially. The original commentary states that regardless of which heavenly stem you start with, the first position is counted as the first number. The second position is considered a loss of energy, the third is the food god, the fourth is a miscellaneous god. The original commentary divides it this way. The fifth position is used as the wealth god; the sixth position is where heavenly stems combine, bringing auspicious fortune. The original commentary says the sixth position is exactly where the combination of heavenly stems occurs. The seventh position is the ghost that overcomes me, indicating many calamities and obstacles in all affairs. The eighth position is called official seal; for yin stems, it should be taken separately. The original commentary says that for yang stems, the eighth position shows official seal, and for yin stems, the eighth position also shows official seal. The ninth position is called reverse food, indicating no good gatherings. The tenth position is the energy that nourishes me, bringing long-lasting blessings. The original commentary says that for yin stems, the eighth position is taken, and for yang stems, the tenth position is taken.

凡看命，先詳月干好弱，既有好乾，即令日干貢助，既日干好，即令時干貢助，更不出此發用，若月干不好，急令日干剋去，月干者為上，蓋吉者要升，凶者要除，詩曰：月為第一氣神行，吉數還教吉數生，吉氣莫令凶氣戰，不離兩子有遷升。

When examining a person's destiny, the first thing to do is to examine the strength and quality of the month's stem. If the month's stem is a good stem, then the day's stem should contribute to support it; if the day's stem is also good, then the hour's stem should further support it. The method of initiating transmission does not go beyond this. If the month's stem is not good, then the day's stem should quickly overcome it. The month's stem is always the primary concern, because good elements should be promoted and bad ones should be eliminated. The poem says: the month's stem is the first source of energy, good numbers should be supported by other good numbers; do not let good energy clash with bad energy. As long as we do not deviate from these two key points, there will naturally be promotion and advancement.

假令辛酉、丙申、乙未、己卯、己助乙勢，乙生丙旺，丙與辛合為貴，如丁巳見癸丑，不用癸丑，使己日干剋去癸水為妙，如辛酉甲午癸亥壬午，雖天干連珠，壬癸生甲，雜神貧困之命。又如丁巳戊申乙卯己卯，戊為損神，被乙助戊，己助乙，從下喜至戊，既戊得勢，轉損丁之力不好，餘準此推之。

For example, in the year of Xinyou, month of Bingshen, day of Yiwei, and hour of Jimao: Ji comes to support Yi, Yi generates Bing making Bing strong, and Bing combines with Xin to form a noble pattern. Another example is when Dingsi meets Guichou; we do not take Guichou as the useful element, but rather prefer for Ji day stem to overcome Gui water. In another case, the combination of Xinyou, Jiawu, Guihai, and Renwu: although the heavenly stems are connected in sequence, Ren and Gui both generate Jia, resulting in a poor destiny where miscellaneous elements dominate. Another example is Dingsi, Wushen, Yimao, and Jimao: Wu is a harmful element, but Yi supports Wu, and Ji also supports Yi, so the favorable energy flows upward to Wu. Once Wu gains strength, it turns back to weaken Ding, which is not good. The rest can be analyzed in the same way.

六甲日生木，夜生化土，故六戊人得甲，取日生為鬼，夜生為官。用六乙日生使金，夜生使木，故六己人見之，日生為官，夜生為鬼。六丙人日生使火，夜生使水，故六庚人見日生為鬼，夜生為官。六丁人日生木，夜生火，故六辛人得之，日生為官，夜生為鬼。六戊人日生為土，夜生為火，故六壬人見之，日生為鬼，夜生為官。六己人六庚人不變。六辛人日生為水，夜生為金，故六乙人得之，日生為官，夜生為鬼。六壬日生使水，夜生為木，六丙人得之，日生為鬼，夜生為官。六癸向晝火盛，夜生水盛，故六丁人得之，晝生不使鬼，只用火氣。

The six days of Jia (甲) are associated with wood. Those born on these days during the day exhibit the nature of wood, while those born at night transform into earth. Therefore, for the six days of Wu (戊), when encountering Jia, those born during the day consider Jia as a ghost that controls them, while those born at night regard Jia as an official. The six days of Yi (乙) are associated with metal. Those born on these days during the day use metal, while those born at night use wood. Therefore, for the six days of Ji (己), when encountering Yi, those born during the day consider Yi as an official, while those born at night regard Yi as a ghost. The six days of Bing (丙) are associated with fire. Those born on these days during the day use fire, while those born at night use water. Therefore, for the six days of Geng (庚), when encountering Bing, those born during the day consider Bing as a ghost, while those born at night regard Bing as an official. The six days of Ding (丁) are associated with wood. Those born on these days during the day are associated with wood, while those born at night are associated with fire. Therefore, for the six days of Xin (辛), when encountering Ding, those born during the day consider Ding as an official, while those born at night regard Ding as a ghost. The six days of Wu (戊) are associated with earth. Those born on these days during the day are associated with earth, while those born at night are associated with fire. Therefore, for the six days of Ren (壬), when encountering Wu, those born during the day consider Wu as a ghost, while those born at night regard Wu as an official. The six days of Ji (己) and the six days of Geng (庚) remain unchanged day and night. The six days of Xin (辛) are associated with water. Those born on these days during the day are associated with water, while those born at night are associated with metal. Therefore, for the six days of Yi (乙), when encountering Xin, those born during the day consider Xin as an official, while those born at night regard Xin as a ghost. The six days of Ren (壬) are associated with water. Those born on these days during the day are associated with water, while those born at night are associated with wood. Therefore, for the six days of Bing (丙), when encountering Ren, those born during the day consider Ren as a ghost, while those born at night regard Ren as an official. The six days of Gui (癸) have strong fire during the day and strong water at night. Therefore, for the six days of Ding (丁), when encountering Gui, those born during the day do not consider Gui as a ghost, but instead use its fire.

又云：六般陽命，男犯祿鬼、倒食，須取夜生，反凶作吉，呼鬼為官，倒食為喜神，女人反此。六般陰命，男犯祿鬼倒食，須取日生反凶作吉，餘並同前。六陽命，男無祿鬼倒食，只當取日生者為順；六陰命，男無祿鬼倒食，只當取夜生者為順，女人皆反此求之，此晝夜氣象是陰陽配合剛柔體用也。（天元變化書）

It is also said that for the six yang heavenly stems, if a man's destiny involves the ghost of official rank and the inverted food, he should be born at night, thus transforming misfortune into good fortune, treating the ghost as an official and the inverted food as a favorable deity; for women, the opposite applies. For the six yin heavenly stems, if a man's destiny involves the ghost of official rank and the inverted food, he should be born during the day, similarly transforming misfortune into good fortune, with the rest of the interpretation remaining the same as before. For the six yang heavenly stems, if a man does not have the ghost of official rank or the inverted food, he should be born during the day for harmony; for the six yin heavenly stems, if a man does not have the ghost of official rank or the inverted food, he should be born at night for harmony; for women, the opposite applies. This theory of day and night conditions explains the principle of yin and yang complementing each other and the interplay of strength and flexibility. This statement originates from the book "Tianyuan Biwandushu."

且以甲言之，則辛為官印，己為天財，丁為破官，庚為畏神，若不消息五行，推究剋制，則神殺錯雜，尊卑溷殽，善惡不分，災福必不驗矣。（閻東叟書）

Take the stem Jia as an example: Xin is its official seal, Ji is its heavenly wealth, and Ding can break its official. Geng is the deity it fears. If one does not consider the waxing and waning of the Five Phases or investigate the relationships of mutual restriction, then auspicious deities and malevolent forces will be mixed together, the hierarchy will be reversed and confused, and good and evil will be indistinct. Thus, the prediction of calamity and blessing will certainly not be accurate. This statement comes from the "Yan Dongshou Book."

凡命君須子細推，天元先去測天機，助生清秀榮應辨，吞竊傷殘賤可知。且祿之元或先傷殘吞啗，雖逢吉殺，豈可便以吉言之，或先多滋助，雖犯凶神豈可便以凶論之。（沉芝源髓）

The song says: When examining a person's destiny, you must carefully analyze it, first assessing the heavenly stems to determine the Star of wisdom and adaptability. If the heavenly stems are supported and show a clear and refined appearance, whether the person will be honored or not can be discerned. If the heavenly stems are devoured, stolen, or damaged, then poverty and low status are evident. Moreover, if the original essence of the official position has already been harmed and consumed, even if good gods or auspicious influences appear, how can it be considered favorable? Conversely, if the original essence has already received ample nourishment and support, even if malevolent influences are encountered, how can it be considered harmful? This statement comes from the "Shen Zhi Yuan Me" (The Essence of Shen Zhi).

不仁不義庚辛與甲乙交差；或是或非，壬癸與丙丁相畏。王氏注云：甲乙為東方之木，庚辛為西方之金，彼其自有仁義之理存焉。丙丁為南方之火，壬癸為北方之水，彼其自有是非之義存焉，凡陽庚合乎陰乙，陰辛合於陽甲，則木榮金生，仁義兼濟，剛柔相乘，陰陽沖和。庚辛甲乙木不能相交差也，甲見庚，乙見辛，木辱金化，純陽不生，純陽不長，陰陽不和，甲乙木不能保仁，庚辛金不能崇義，所謂不仁不義，庚辛與甲乙交差也。

Luolu Zi says: When Geng and Xin (metal) meet with Jia and Yi (wood) in a wrong position, it becomes unrighteousness and unkindness; when Ren and Gui (water) meet with Bing and Ding (fire) in mutual fear, there is distinction between right and wrong. Wang's commentary explains: Jia and Yi are the wood of the East, while Geng and Xin are the metal of the West, and they inherently contain the principles of benevolence and righteousness. Bing and Ding are the fire of the South, while Ren and Gui are the water of the North, and they inherently contain the distinction between right and wrong. Whenever a yang stem Geng combines with a yin stem Yi, or a yin stem Xin combines with a yang stem Jia, the wood flourishes and the metal is formed, benevolence and righteousness are both present, and softness and hardness support each other, yin and yang harmonize without bias. In this case, the meeting of Geng and Xin with Jia and Yi is not considered a wrong position. However, when Jia meets Geng or Yi meets Xin, the wood is harmed by the metal, the pure yang energy cannot grow or flourish, yin and yang are not harmonious, the wood of Jia and Yi cannot maintain benevolence, and the metal of Geng and Xin cannot uphold righteousness. This is what is called unrighteousness and unkindness, when Geng and Xin meet with Jia and Yi in a wrong position.

或是或非者，陽丙是畏於陽壬，而非畏於陰癸，陰丁是畏於陰癸，而非畏於陽壬，丙見壬，丁見癸，謂之祿鬼，是相畏及，丙見癸，丁見壬，謂之祿官，非相畏也。蓋陰見陰，二女同居，其志不同，陽見陽，兩男並處，其性不和，故謂之相畏也。及男女同居，其志通也，又何畏之有，故有是畏非畏之說。（珞琭子）

The terms 'is' or 'is not' refer to the fact that the yang stem Bing truly fears the yang stem Ren, but does not fear the yin stem Gui; the yin stem Ding truly fears the yin stem Gui, but does not fear the yang stem Ren. When Bing meets Ren or Ding meets Gui, it is called 'Lugui', which is genuine fear. When Bing meets Gui or Ding meets Ren, it is called 'Luguan', which is not fear. This is because when yin meets yin, it is like two women living together, with differing intentions; when yang meets yang, it is like two men in the same room, with conflicting temperaments, hence called fear. As for when male and female live together, with shared intentions, what is there to fear? Therefore, there is a distinction between 'fear' and 'not fear'. This saying comes from Luolu Zi.

丙丁然惡於壬癸，壬癸多旺而秋生，甲乙雖喜於庚庚辛，庚辛春囚而多辱。丙丁火也，壬癸水也，丙丁惡壬癸者，壬癸為丙丁之鬼，生於秋多，則壬癸旺相之時丙丁胞絕之時，號為鬼旺身衰，其阻障得尤切，若生於春夏，則壬癸胞絕，丙丁旺相，號為身旺鬼衰，其阻障不得。

Jia and Yi although like Geng and Xin, yet Geng and Xin are in captivity in spring and thus suffer humiliation. This is because Bing and Ding belong to fire, while Ren and Gui belong to water: Bing and Ding dislike Ren and Gui because Ren and Gui are the ghosts that overcome them. If Ren and Gui are numerous and appear in autumn, when they are prosperous and strong, this is the time when Ren and Gui are strong and Bing and Ding are in their fetal stage, called ghost strength and body weakness, making the obstruction particularly severe. If they appear in spring or summer, when Ren and Gui are in their fetal stage, and Bing and Ding are in their prosperous and strong phase, called body strength and ghost weakness, the obstruction cannot affect them.

甲乙木也，庚辛金也，甲乙喜庚辛者，庚辛為甲乙之官，生於春多，則庚辛胞絕，號為身衰官旺，其主爵祿增崇，或曰丙丁見壬癸，甲乙庚辛，皆為官鬼，人格，貴命從官論，不入格，俗命從鬼論。（壺中子）

The Heavenly Stems Jia and Yi belong to wood, while Geng and Xin belong to metal. Jia and Yi prefer Geng and Xin because Geng and Xin are their official stars. If someone is born in spring and there are many Jia and Yi, then Geng and Xin are in the state of fetal and absolute weakness, which is called a weak body and strong official star, indicating gradual increase in rank and salary. Some people say that when Bing and Ding meet Ren and Gui, or when Jia and Yi meet Geng and Xin, they can be considered either official stars or ghosts. If the person's destiny forms a good pattern, they are treated as official stars; if not, they are treated as ghosts. This view comes from the book "Hu Zhong Zi."

金傷木祿，丙丁先見無危；火傷於金，遇壬癸不能損貴。戊己愁逢甲乙，干頭須用庚辛；壬癸惡土以相傷，甲乙見之無畏。壬來克丙，惟怕戊以當頭，癸去傷丁，切忌己以相對。（陷迷賦）

When the metal harms the wood in the hour of the lucky stem, it does not pose a danger if the fire of Bing or Ding appears first, because fire can control metal; when fire harms metal, if there is water of Ren or Gui present, it will not affect its dignity. The stems Wu and Ji most fear being attacked by Jia and Yi, and at such times, the heavenly stems Geng and Xin must be used to control the wood. The stems Ren and Gui dislike being harmed by earth, but if Jia and Yi appear, they will have no fear. When Ren harms Bing, the greatest danger is when Wu earth is present to block it; when Gui harms Ding, the worst is when Ji earth is directly opposing. This statement comes from the "Zhi Mi Fu."

如丁巳人不畏癸水為鬼，緣巳上有暗戊，合卻癸化，真火發用，名曰伏凶，一重癸水，化一重真火，更自是丁巳祿旺，切宜真水既清，得之者最貴，既用癸水為秀氣，則不可復【壞】去癸，譬如丁巳年癸丑月壬辰日辛亥時，辛生壬，壬助癸，作丁之發用，又身受水印，亥上臨官有氣，如丁巳見癸丑己卯，被己土克去癸水用神，縱得好時，亦無厚福也。

For example, a person born on a Dingsi day does not fear Gui water as their ghost, because Si contains hidden Wu earth, which combines with Gui water to form true fire, which then initiates the transmission. This is called "fuxiong" — the凶 is subdued. One Gui water produces one true fire; moreover, Dingsi itself is a day of strength and prosperity. The best is to have clear true water. Those who possess this pattern are most esteemed. Since Gui water has already been selected as the refined use, it should not be destroyed again. For instance, in the case of Dingsi year, Guichou month, Renchen day, and Xinhai hour: Xin generates Ren, Ren supports Gui, which is exactly what Dingsi needs for its initiation. The self is also nourished by the water's official seal. The hour of Hai is in the position of officialdom and has strength. However, if Dingsi meets Guichou and Jimao, the earth (Ji) will destroy the Gui water, which is the useful god. Even with a good hour, there will be no great fortune.

如癸巳不畏辛倒食，為巳間有丙合辛，變為真水，為喜神發用，李待制癸巳年辛酉月庚寅日辛巳時，兩辛為喜神，又就壬子胎，人庚辛壬癸，名干神連珠，故貴，餘準此推之。（天元變化書）

For example, in the case of Guisi, it is not afraid of 辛 coming to form a倒食, because巳 contains 丙 fire which combines with 辛, transforming into true water, which becomes a favorable deity to initiate the transmission. Li DaiZhi's destiny is Guisi year, Xinyou month, Gengyin day, and Xinsi hour. Both 辛 are favorable deities, and they are combined with Renzi as the nurturing element. The entire destiny connects 庚, 辛, 壬, and 癸 in sequence, called dry deity chain, hence achieving high status. The rest should be inferred in the same way. This statement comes from the book《Tianyuan Biannian Shu》.

丙人怕二壬，壬人怕二戊，乙人怕二辛，餘彷此。歌曰：乙木生人怕二辛，不遭鞭配也遭刑，若能免得諸刑害，兩目盲盲不見人。（三命【纂】局）

People born on a Bing day are afraid of two Ren, those born on a Ren day are afraid of two Wu, and those born on a Yi day are afraid of two Xin. The rest follow the same pattern. The rhyme says: A person with a Yi wood destiny is most afraid of encountering two Xin. This does not mean being whipped or exiled, but also suffering from punishment. Even if they manage to avoid these punishments and misfortunes, they may still end up blind and unable to see people. This statement comes from the "Three Fate Compendium."

甲人見庚乙，乙人見辛丙，丙人見壬丁，丁人見癸戊，戊人見甲己，己人見乙庚，庚人見丙辛，辛人見丁壬，壬人見戊癸，癸人見己甲。以上官鬼相傷，公立庶幾。（廣信集）

The concept of "ghost combination" refers to a situation in a person's destiny where both the ghost (which is something that harms the self) and the one that can control or neutralize this ghost are present. For example, if someone is born with the day stem Jia, they see both Geng (the ghost) and Yi (the one that controls the ghost). Similarly, if someone is born with the day stem Yi, they see both Xin and Bing, and so on. These combinations show that the official (a beneficial force) and the ghost (a harmful force) are mutually restraining each other, which allows the person to still be able to achieve things in life. This statement is from the "Broad Trust Collection."

鬼嘯分明禍更加，設使以前逢富貴，定知日後厭年華。如甲人逢庚金克木，又值丙火克庚金，乃貧賤惡死之命，遇合干尤可，如丙見辛是也。若支神納音好，己前須主富貴，向後定不吉，更加刑殺鬼克，主惡死。

The song says: If one's destiny clearly involves "ghost howl," misfortune becomes even more severe; even if one has previously enjoyed wealth and honor, it can be predicted that one will eventually despise life and die an untimely death. For example, if a person with a Jia day stem meets a Geng metal to overcome wood, and also encounters a Bing fire to overcome Geng metal, this indicates poverty and a violent death; if one meets a harmonious stem instead, it is somewhat better, such as Bing meeting Xin. If both the earthly branches and the nayin sound element are favorable, one may be wealthy and prosperous in early years, but later life will certainly bring misfortune; if further complicated by punishments, crimes, and ghostly overcomings, it will lead to a violent death.

如王相公，己未年乙亥月，丙寅日，辛卯時，逢三合生，更遇寅卯為己人官鄉，丙與辛合大貴，奈犯鬼嘯格，己陰土逢乙陰木作鬼，又遇辛陰金作陰木鬼，變寅卯之官作己土鬼，在亥卯未三合位，又是鬼克，故主惡死也。

For example, the destiny of Wang Xianggong is: Jiwei year, Yihai month, Bingyin day, Xinmao hour. His destiny meets the Triple Harmony and thus gains life, and also encounters寅 and卯, which are the official star regions for Ji soil. Bing and Xin are in harmony, which should lead to great fortune. Unfortunately, he has the Ghost Cry pattern: Ji is yin soil, and meets Yi yin wood as its ghost; it also meets Xin yin metal as the ghost of Yi wood. This turns the original official stars of寅 and卯 into ghosts for Ji soil; and all of this occurs in the position of the Triple Harmony of Hai, Mao, and Wei. With ghosts coming to control, it indicates a death by misfortune.

三吞三耦未為惡，重耦傷怕逢著，若非夭壽父母凶，戶力雖高亦衰落。三吞者，如甲人逢三壬，三耦者，如甲人逢三己也。未為賤賤命，重耦者。如甲人逢兩己曰重耦。重傷者，如甲人逢兩庚曰重傷，乃夭壽退家之命。（沉芝源髓）

The rhyme says: encountering three壬 (three swallowing) and three己 (three coupling) is not yet considered evil, but the most dangerous are double coupling and double injury. If it is not the person's own short life, then it must be the parents' misfortune. Even if the family's power is great, it will eventually decline.所谓 three swallowing refers to a person with a Jia day stem encountering three Ren;所谓 three coupling refers to a person with a Jia day stem encountering three Ji. These are still not considered lowly fate.所谓 double coupling refers to a person with a Jia day stem encountering two Ji;所谓 double injury refers to a person with a Jia day stem encountering two Geng. This is a fate of short life and family decline. This statement comes from the "Shen Zhi Yuan Me" (Source of the Essence of Shen).

甲己化土乙庚化金丙辛化水丁壬化木戊癸化火天元變化書云：天干合，陽得陰合福慢，因得陽合福緊，故甲得己合為財，己得甲合為官，十干倣此。三命提要云：如陽干遇陰干合，只得干合之福，陰干遇陽干合，又得正官之輔，為兩重福。

Heavenly Stems combine in pairs to produce new Five Phases, a concept known as "huà qì" (change of qi). 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 "Tian Yuan Bi Hua Shu" states that when a Yang Heavenly Stem combines with a Yin Heavenly Stem, blessings come slowly; when a Yin Heavenly Stem combines with a Yang Heavenly Stem, blessings come quickly. Thus, Jia combining with Ji, where Ji earth is overcome by Jia, is considered "cái" (wealth); Ji combining with Jia, where Jia wood overcomes Ji earth, is considered "guan" (official). The rest of the Heavenly Stems follow this pattern. The "San Ming Ti Yao" explains that when a Yang Heavenly Stem combines with a Yin Heavenly Stem, it only brings the blessing of the combination; when a Yin Heavenly Stem combines with a Yang Heavenly Stem, it brings the blessing of the combination plus an additional blessing from the official, making it two blessings.

十干者，五行之精紀，甲陽木，乙陰木也，位旺東方，以比者為兄弟，則乙者甲之妹也。丙陽火，丁陰火也，位旺南方，丁者丙之妹也。戊陽土，己陰土也，位旺中央，己者戊之妹也。庚陽金，辛陰金也，位旺西方，辛者庚之妹也。壬陽水，癸陰水也，位旺北方，癸者壬之妹也。以我剋者為妻財，庚金以乙木為妻，故乙與庚合，壬以丁火為妻，故丁與壬合，丙火以辛金為妻，故丙與辛合，戊土以癸水為妻，故戊與癸合，甲木以己土為妻，故甲與己合。合者，常貴乎得中而不偏，否則亂。

The ten Heavenly Stems represent the essential principles of the Five Phases. Jia is Yang Wood, Yi is Yin Wood, both flourishing in the East; they are like siblings, with Yang as the elder brother and Yin as the younger sister, so Yi is the younger sister of Jia. Bing is Yang Fire, Ding is Yin Fire, both flourishing in the South; thus, Ding is the younger sister of Bing. Wu is Yang Earth, Ji is Yin Earth, both flourishing in the Center; so Ji is the younger sister of Wu. Geng is Yang Metal, Xin is Yin Metal, both flourishing in the West; hence, Xin is the younger sister of Geng. Ren is Yang Water, Gui is Yin Water, both flourishing in the North; thus, Gui is the younger sister of Ren. Those that are overcome by me are called "wife and wealth." The pairing of Heavenly Stems signifies the relationship of husband and wife: Geng Metal overcomes Yi Wood, so Yi Wood is the wife of Geng; thus Yi and Geng are paired. Ren Water overcomes Ding Fire, so Ding Fire is the wife of Ren; thus Ding and Ren are paired. Bing Fire overcomes Xin Metal, so Bing and Xin are paired. Wu Earth overcomes Gui Water, so Wu and Gui are paired. Jia Wood overcomes Ji Earth, so Jia and Ji are paired. The most valuable pairing is when both sides are balanced and not excessive; once imbalance occurs, it leads to confusion.

常貴乎得中，是各有所合，乃為得中，如兩戊得兩癸，是謂得中，偏者如一丁合三壬，或兩甲合一己是也。陽者夫也，陰者婦也，婦多夫少，夫多婦少，皆亂之道也。（燭神經）

The concept of "getting the middle" refers to the situation where each of the two matching sides has its own corresponding partner, matching one by one. For example, two Wu (戊) matching with two Gui (癸) is considered to be getting the middle. "Bias" refers to a situation where one dry branch is matched by multiple wet branches, such as one Ding (丁) being matched by three Ren (壬), or two Jia (甲) competing to match one Ji (己). Yang dry branches are like husbands, while Yin dry branches are like wives; having more wives than husbands or more husbands than wives leads to confusion. This statement is found in the "Zhu Shen Jing" (Candle Spirit Classic).

十干必隔六位一合，合也？希尹云：天地之數，各不過五，然上五位為生數，下五位為成數，生數與成數相遇然後合。天一生壬，地二生丁，天三生甲，地四生辛，天五生戊，地六成癸，天七成丙，地八成乙，天九成庚，地十成己，天一數，地見二數，然後合，所以必隔六也。故易曰：天數五，地數五，五位相得而各有合。

Why must the Ten Heavenly Stems be separated by six positions to form a harmonious pair? Xi Yin explains that the numbers of Heaven and Earth do not exceed five. The first five positions are called "birth numbers," and the next five are called "formed numbers." Only when birth numbers and formed numbers meet can they form a harmonious pair. Heaven begins with the first number, which is Ren, and Earth begins with the second number, which is Ding. Heaven begins with the third number, which is Jia, and Earth begins with the fourth number, which is Xin. Heaven begins with the fifth number, which is Wu; Earth forms the sixth number, which is Gui. Heaven's first number must meet Earth's second number to form a harmonious pair, so in sequence they must be separated by six positions. Therefore, the Great Treatise of the Zhou Changes states: Heaven has five numbers, Earth has five numbers. Each of the five directions matches with each other and thus has a harmonious pairing.

玉門關集云：壬癸北方亥子，生數一，成數六，丙丁南方巳午，生數二，成數七，甲乙東方寅卯，生數三，成數八，庚辛西方申酉，生數四，成數九，戊己居中辰戌丑未，生數五，成數十。五行要論云：天一生水，其於物為精，精者一所生也，第二生火，其於物為魂，魂從神者也。地四生金，其於物為體，體者精神魂魄具而後有者也。自天一至天五，五行之生數，自地六至地十，五行之成數，以奇生者成而耦，以耦生者成而奇，其成之者皆五，五天數之中，所以成於物也。道立於一，成於三，變於五，而天地之數具矣。其於十也偏之而已。

The *Yu Men Guan Ji* says: Ren and Gui belong to the north, associated with Hai and Zi, with a birth number of one and a completion number of six; Bing and Ding belong to the south, associated with Si and Wu, with a birth number of two and a completion number of seven; Jia and Yi belong to the east, associated with Yin and Mao, with a birth number of three and a completion number of eight; Geng and Xin belong to the west, associated with Shen and You, with a birth number of four and a completion number of nine; Wu and Ji reside in the center and are associated with Chen, Xu, Chou, and Wei, with a birth number of five and a completion number of ten. The *Wu Xing Yao Lun* says: Heaven produces one, and water manifests in the world as "essence," which is generated from one; the second produces fire, which manifests as "soul," which moves with the spirit; the fourth produces metal, which manifests as "body," which only appears after essence, spirit, soul, and shadow are complete. From Heaven One to Heaven Five are the birth numbers of the Five Phases, and from Earth Six to Earth Ten are their completion numbers; odd numbers are generated by even numbers and vice versa, and the final shaping of all is "five," because five is in the center of the heavenly numbers and thus can shape all things. The great way begins with one, is completed with three, and changes with five; the numbers of heaven and earth are thus complete. As for ten, it is biased and not in the center.

何故甲與己合化土，乙與庚合化金，丙與辛合化水，丁與壬合化木，戊與癸合化火？希尹曰：此五行循環相生也。甲與己既為夫婦，得土之氣矣，土生金，故乙庚次之，金生水，故丙辛次之，水生木，故丁壬次之，木生火，故戊癸次之，火復生土，故曰循環相生也。

Why do Jia and Ji form a union to generate earth, Yi and Geng form a union to generate metal, Bing and Xin form a union to generate water, Ding and Ren form a union to generate wood, and Wu and Gui form a union to generate fire? Xi Yin answered: This is arranged according to the order of mutual generation among the Five Phases. Since Jia and Ji have formed a marital union, they first generate earth; earth can generate metal, so Yi and Geng follow to generate metal; metal can generate water, so Bing and Xin follow to generate water; water can generate wood, so Ding and Ren follow to generate wood; wood can generate fire, so Wu and Gui follow to generate fire; fire then returns to generate earth again, circling back to Jia and Ji, hence called mutual generation in a cycle.

甲於五行屬木，若於四干中見己，則化為土，雖不見己，而見午亦同，蓋己祿在午故也。又不見午而見未與寅戌，亦有五分之力，六合三合，得有己之氣故也。全不見己與午未寅戌，而見甲辰甲戌，便以甲為土斷之。蓋甲辰土位，木化而為土也。餘皆為木。乙於五行屬木，若於四干中見庚則化為金，雖不見庚，而見申，亦同，庚祿在申故也。又不見申而見巳與子辰，亦有五分之力，六合三合得有庚之氣故也。若全不見庚與申巳子辰，而見乙巳、乙酉、乙丑，便以以為金斷之，蓋乙居金位，木化而為金也。餘皆為木。

The Heavenly Stem Jia belongs to the Wood element in the Five Phases. If the heavenly stems in the four pillars contain Ji, Jia transforms into Earth; even if Ji is not present but the earthly branch Wu is seen, the effect is the same, because Ji's "Lushu" (favorable position) is in Wu. If Wu is also not present, but the earthly branches Wei and Yin or Xu are seen, there is still five parts of its power, because Wei forms a六合 (six harmonies) with Wu, and Yin-Wu-Xu form a triple harmony, all of which contain the energy of Ji. If Ji, Wu, Wei, Yin, and Xu are all absent, but Jia Chen and Jia Xu are present, then Jia is directly considered as Earth, because Jia Chen is in the Earth position and Wood has transformed into Earth; otherwise, it is still treated as Wood. The Heavenly Stem Yi also belongs to the Wood element. If the heavenly stems in the four pillars contain Geng, Yi transforms into Metal; even if Geng is not present but Shen is seen, the effect is the same, because Geng's "Lushu" is in Shen. If Shen is not present but Si, Zi, or Chen is seen, there is still five parts of its power, because Si and Shen form a Liu He, and Shen-Zi-Chen form a triple harmony, all of which contain the energy of Geng. If Geng, Shen, Si, Zi, and Chen are all absent, but Yi Si, Yi You, and Yi Chou are present, then Yi is directly considered as Metal, because Yi is in the Metal position and Wood has transformed into Metal; otherwise, it is still treated as Wood.

他干皆如此取，為辛壬癸三干，不得如甲以甲辰、甲戌，乙以乙巳、乙酉、乙丑取用，但辛見辛亥，則斷為水，壬見壬寅則斷為木，癸見癸巳則斷為火，蓋各居臨官之地而化也。若己自是土，庚自是金，更不必言也。（玉霄寶鑑）

The other heavenly stems are used in the same way. However, the stems Xin, Ren, and Gui do not follow the same pattern as Jia, Yi, or others. Xin is only considered as water when it appears in the combination Xin Hai, Ren is only considered as wood when it appears in Ren Yin, and Gui is only considered as fire when it appears in Gui Si, because these combinations each sit on their respective "officialdom" position to transform. As for Ji, which is originally earth, and Geng, which is originally metal, there is no need for further explanation. This passage is from the Yuzhao Baodian.

辛亥金人得丁巳土，有丁壬合，真木往來，有丙辛合，真水往來。丁巳土人得癸亥水，有戊癸合，真火往來，有丁壬合，真木往來，如戊戌年，癸亥月，丁巳日，辛亥時，交互真氣全，宰相命。戊午火見壬子木，中有丁壬真木，戊癸真火，丙申見乙酉，中有丙辛真水，乙庚真金，庚寅得己卯，中有甲己真土，乙庚真金，如庚寅年，己卯月，庚寅日，己卯時，交互全，兩府命。

A person with the Xinhai Nayin metal destiny who receives the Dingsi Nayin earth destiny will have the Dingsi and Renzi combining, with true wood coming and going, and also the Bingchen combining, with true water coming and going. A person with the Dingsi Nayin earth destiny who receives the Guihai Nayin water destiny will have the Wukui combining, with true fire coming and going, and also the Dingshen combining, with true wood coming and going. For example, a person born in the Wuxu year, Guihai month, Dingsi day, and Xinhai hour will have complete mutual energies, indicating a destiny of a prime minister. Similarly, a person with the Wufu Nayin fire destiny encountering the Renzi Nayin wood destiny will have hidden Dingshen true wood and Wukui true fire; a person with the Bingshen Nayin water destiny encountering the Yiyou Nayin metal destiny will have hidden Bingxinhui true water and Yigeng true metal; a person with the Gengyin Nayin metal destiny encountering the Jimao Nayin earth destiny will have hidden Jixi true earth and Yigeng true metal. For example, a person born in the Gengyin year, Jimao month, Gengyin day, and Jimao hour will have complete mutual energies, indicating a noble destiny of being in the two major government offices.

壬午丁祿在午壬與丁合；丁亥壬祿在亥丁與壬合；戊子癸祿在子戊與癸合；甲午己祿在午甲與己合；辛巳丙祿在巳辛與丙合；癸巳戊祿在巳癸與戊合。

The following six groups are columns where the heavenly stems are seated on their own harmonious god's luck position, and the heavenly stem and earthly branch form a harmonious relationship: Renwu, where Ding's luck is in Wu and Ren and Ding are harmonious; Dinghai, where Ren's luck is in Hai and Ding and Ren are harmonious; Wuzi, where Gui's luck is in Zi and Wu and Gui are harmonious; Jiawu, where Ji's luck is in Wu and Ji and Ji are harmonious; Xinsi, where Bing's luck is in Si and Xin and Bing are harmonious; and Guisi, where Wu's luck is in Si and Gui and Wu are harmonious.

以上壬午丁亥最為福深幽，戊子聰明，辛巳權謀，甲午在寅午戌月得地，癸巳貴中有酒色之疾，損壽，甲午亦主有小亨。

Among the six pillars listed, the Renwu and Dinghai pillars are most endowed with good fortune; the Wuzi pillar indicates a clever person; the Xinsi pillar suggests someone rich in strategy and cunning; the Jiawu pillar is only considered favorable if born in the寅, 午, or 戌 months; the Guisi pillar, although prestigious, often suffers from diseases related to alcohol and lust, leading to a shortened lifespan; and the Jiawu pillar also only brings minor success.

甲己化土，非辰戌丑未月不化，其次十月亦化。四柱有甲己，其間有乙字者不化，名曰妒合，隨水為受氣臨官。又云己亥是也。若論四季之月，各旺十八日，及穀雨大暑，霜降大寒前五日，至四節前三日，並可用甲己正化，餘不然。乙庚化金，非巳酉丑月不化，其次七月亦化，四柱有乙庚，其間帶丙字者不化，名曰妒合。凡巳酉丑命人，四柱中有庚申，名曰受氣臨官，晚年不佳，有官奪官，有財乏財。丙辛化水在申子辰月方化，其次十月亦化，四柱有丙辛，其間有丁字者不化，名曰妒合。凡申子辰生人，四柱有癸亥者為受氣臨官，主晚年不佳，有官奪官，有財乏財。

Jia and Ji combine, but they cannot form earth unless born in the months of Chen, Xu, Chou, or Wei. If born in the tenth month or the month of Hai, they can also form earth. If Jia and Ji are present in the four pillars but there is an Yi in between, they cannot form earth, which is called "du he." It follows water and forms "shou qi ling guan," which refers to the column Jihai. If considering the four seasons, each season's last month has earth strong for eighteen days, and the five days before Gu Yu, Da Shu, Shuang Jia, and Da Han, as well as the three days before Li Zhi, can be considered as the proper formation of Jia and Ji. At other times, it is not considered as formation. Yi and Geng combine, but they cannot form metal unless born in the months of Si, You, or Chou. If born in the seventh month or the month of Shen, they can also form metal. If Yi and Geng are present in the four pillars but there is a Bing in between, they cannot form metal, which is also called "du he." Those born in the years of Si, You, or Chou, and who have Geng Shen in their four pillars, are called "shou qi ling guan," indicating an unfavorable old age, loss of official position, and lack of wealth. Bing and Xin combine, but they can only form water if born in the months of Shen, Zi, or Chen, or in the tenth month. If Bing and Xin are present in the four pillars but there is a Ding in between, they cannot form water, which is also called "du he." Those born in the years of Shen, Zi, or Chen, and who have Gui Hai in their four pillars, are called "shou qi ling guan," indicating an unfavorable old age, loss of official position, and lack of wealth.

丁壬化木，非亥卯未月不化，其次正月亦化，凡四柱有丁壬，其間有戊字者不化，名曰妒合。凡亥卯未生人，四柱有甲寅者，為受氣臨官，主晚年不佳，有官奪官，有財乏財。戊癸化火，非寅午戌月不化，其次四月亦化，凡四柱有戊癸，其間有己字者不化，名曰妒合。凡寅午戌生人，四柱有丁巳者為受氣臨官，主晚年不佳，有官奪官，有財乏財（廣信集）

Ding and Ren combine to form a relationship, but if they are not born in the months of Hai, Mao, or Wei, they cannot transform into wood. If they are born in the first month of Yin, they can still transform. However, if there is a Wu in the middle of the four pillars when Ding and Ren are present, the transformation fails, which is called 'du he'. For those born in the years of Hai, Mao, or Wei, if their four pillars include Jiayin, it is called 'shou qi ling guan', indicating poor later years, losing official positions, and experiencing financial shortages. Wu and Gui combine to form a relationship, but if they are not born in the months of Yin, Wu, or Xu, they cannot transform into fire. If they are born in the fourth month of Si, they can still transform. However, if there is a Ji in the middle of the four pillars when Wu and Gui are present, the transformation fails, which is also called 'du he'. For those born in the years of Yin, Wu, or Xu, if their four pillars include Dingsi, it is called 'shou qi ling guan', indicating poor later years, losing official positions, and experiencing financial shortages. This is recorded in the 'Guangxinji'.

神白經有受氣臨官訣云：受氣臨官莫同穴，一時兩犯禍難說，官人到此應無祿，富澤殘年必貧缺，縱然橫得些名利，鋒刃之中化為血。後學消詳莫順情，此說陰陽幽微別。假令乙亥年乙酉月乙酉日戊寅時，時上有年臨官，月日上有年受氣，餘同，二氣在日時中亦然，雖犯諸吉象，富貴須有，只恐失多，不然死疾也。又論臨官云：四卦臨官官人不知，帶其類干日兼時，重重相犯還有剋，退即生兮進即危，亥卯未人甲寅，巳酉丑入庚申，寅午戌人丁巳，申子辰人癸亥。

The Shengbai Jing has a passage called "The Rule of Receiving Qi and Officialdom" which says: Receiving Qi and Officialdom should not be in the same position, if they appear twice within one hour, the calamity is hard to describe; officials who encounter this will lose their official position, and wealthy families in their later years will certainly become poor; even if theyby chance gain some fame and fortune, they will be cut down by a blade and turn into blood. Later learners should carefully examine this, not just say good words to please people, for the subtle yin and yang here make a great difference. For example, someone born in the year of Yihai, in the month of Yiyou, on the day of Yiyou, and at the hour of Wuyin, the hour pillar is the Officialdom of the year's heavenly stem, and the month and day pillars are the Receiving Qi of the year's heavenly stem, and so on; if these two energies appear in the day or hour pillars, the result is the same. Such a destiny may have many auspicious signs, and wealth and honor may come, but the loss may be greater, or there may be worries of death and illness. Another passage called "Discussing Officialdom" says: When the four pillars have Officialdom, officials often do not know about it, for it follows the same heavenly stem in the day and hour pillars, and repeated offenses will bring about harm, retreat brings life, but advance brings danger. Specifically, those born in Hai-Mao-Wei fear Jiayin, those born in Si-You-Chou fear Gengshen, those born in Yin-Wu-Xu fear Dingsi, and those born in Shen-Zi-Chen fear Guihai.

甲己化土，生在季月中，其土成象，不可見火，若見火則虛，逢火煉不生物是，季月有甲己日怕丙丁時是。（甲己日皆為丙寅丁卯時）孫子才云：甲己喜丙火大妙，怕木氣剋壞死絕，又木為官，寅亥卯為妙。乙庚為金，生在申酉月中，其金成象。此月有乙庚日怕子寅時，以示哀樂無寧之象也。（乙庚日皆丙子戊寅時）

Heavenly Stems Jia and Ji transform into earth, and this transformation is effective when they are born in the middle months of the four seasons. Only then can the earth element take form. Once the earth element has taken form, it is not suitable to see fire again, because fire would weaken the earth, as earth that has been refined by fire cannot support life. Therefore, the days of Jia and Ji born in the middle months of the four seasons are most afraid of the hours of Bingyin and Dingmao, which are the hours of Bingyin and Dingmao. Sunzi said: Jia and Ji are most favorable when they encounter Bing fire, but they fear the wood element to weaken them and fall into a dead or exhausted state. Wood is the official star of the transformation of Jia and Ji into earth, so the hours of Yin and Haimao are actually beneficial. Heavenly Stems Yi and Geng transform into metal, and this transformation is effective when they are born in the months of Shen and You. Only then can the metal element take form. For the days of Yi and Geng born in the months of Shen and You, they most fear the hours of Zi and Yin, which represent instability and disorder. These are the hours of Bingzi and Wuyin for the days of Yi and Geng.

孫子才云：乙庚喜戊土相生甲己為福，不喜死敗。丙辛為水，生在亥子月中，其水成象，此月有丙辛日怕卯巳時，多哀蹇時。（丙辛日皆辛卯癸巳時）孫子才云：丙辛愛庚子相生之氣，乙庚為福，怕壞氣。丁壬為木，生在寅卯月中，其木成象，此月有丁壬日怕午申時，木為灰化之時也。（丁壬日皆丙午戊申時）孫子才云：丁壬喜丙辛為福。

Sun Zi Cai said: Yi and Geng form metal, which likes Wu earth to generate it, with Ji and Wei as the gods of fortune, and it dislikes falling into the dead or broken positions. Bing and Xin form water, which can only take shape when born in the months of Hai and Zi; for Bing days and Xin days, the hours of Mao and Si are most dangerous, often leading to sorrow and obstacles, that is, the hours of Xin Mao and Gui Si for Bing days and Xin days. Sun Zi Cai said: Bing and Xin love the generating energy of Geng Zi, with Yi and Geng as the gods of fortune, and they dislike encountering destructive energies. Ding and Ren form wood, which can only take shape when born in the months of Yin and Mao; for Ding days and Ren days, the hours of Wu and Shen are most dangerous, as these are the times when wood turns to ashes, that is, the hours of Bing Wu and Wu Shen for Ding days and Ren days. Sun Zi Cai said: Ding and Ren take Bing and Xin as the gods of fortune.

戊癸為火，生在巳午月中，其火成象，致用日時犯戊己土之土，是大火見土，及暗伏之際也。（神白經）孫子才云：戊癸愛甲字相生，不喜卯酉無終始，丁壬為福。

The combination of Wu and Gui generates fire, which becomes evident in the months of Si and Wu. If the day or hour also involves Wu or Ji earth, then the fire meets earth, and its brilliance is concealed. This is mentioned in the Sheng Bai Jing. Sun Zi says: Wu and Gui prefer to see Jia to be generated, and they dislike the directions of Mao and You, which are beginning but not ending. They regard Ding and Ren as deities of fortune.

甲己切要木為官，故得寅卯亥丑為上，戊癸氣為福也。乙庚金切要火為官，故喜寅辰巳午也，甲己氣為福。丙辛水切要土為官，故喜子丑未申戌亥，甲己為官，乙庚為福。丁壬切要庚辛為官，申酉亦同，丙辛為福。戊癸火喜申亥子旺水為官，丁壬為福，於臨時消息。（天元變化書）鬼古遺文，丁壬喜遇丙辛，乙庚愛乎甲己，乃相生也。

The Heavenly Stem Jia and Ji generate Earth, and they most need Wood to serve as the official star, so they prefer the branches Yin, Mao, Hai, and Chou, with the energies of Wu and Gui considered as auspicious. The Heavenly Stem Yi and Geng generate Metal, and they most need Fire to serve as the official star, so they prefer the branches Yin, Chen, Si, and Wu, with the energies of Jia and Ji considered as auspicious. The Heavenly Stem Bing and Xin generate Water, and they most need Earth to serve as the official star, so they prefer the branches Zi, Chou, Wei, Shen, Xu, and Hai, with the energies of Jia and Ji as official stars and Yi and Geng as auspicious. The Heavenly Stem Ding and Ren generate Wood, and they most need Geng and Xin as official stars, and seeing Shen and You is equally good, with the energies of Bing and Xin considered as auspicious. The Heavenly Stem Wu and Gui generate Fire, and they prefer the branches Shen, Hai, and Zi, which are strong Water, as official stars, with the energies of Ding and Ren considered as auspicious, and specific cases should be considered on a case-by-case basis. The above is from the book "Tianyuan Biangu Shu." The "Guigu Yiwenshu" says: Ding and Ren prefer to meet Bing and Xin, and Yi and Geng prefer to meet Jia and Ji, and they all take the meaning of mutual generation.

甲己旺申子乙庚旺巳酉丙辛旺申子丁壬旺亥卯戊癸旺寅午；若人逢此旺地生者，十有九貴也。（廣信集）

The true flourishing places of the Five Phases are: Jia and Ji are strong in Shen and Zi, Yi and Geng are strong in Si and You, Bing and Xin are strong in Shen and Zi, Ding and Ren are strong in Hai and Mao, Wu and Gui are strong in Yin and Wu. If a person is born in these flourishing places, nine out of ten will achieve prominence. This statement is found in the "Guangxin Ji."

春丁壬夏戊癸秋乙庚冬丙辛四季甲己；真五行各旺其時也，若帶祿馬貴食之神，乃有福德人，無貴殺虛祿人也（鬼谷命格）

The "Fudogge" refers to: those born in spring have Ding and Ren as fortune virtue, those born in summer have Wu and Gui, those born in autumn have Yi and Geng, and those born in winter have Bing and Xin. This means that the true Five Phases are in their prime during their respective seasons. If they also have auspicious stars such as禄, 马, Nobleman, and 食神, they are considered to have fortune virtue. However, if they only have 贵杀 and 虚禄, they are not considered. This is mentioned in "Guigu Mengge."

丙寅辛卯、丙辰辛卯庚申乙酉、庚戌乙酉己亥甲子、己丑甲子；癸巳戊午、癸未戊午戊子癸丑、戊寅癸丑己酉甲戌、己亥甲戌；乙巳庚辰、乙卯庚辰壬午丁未、壬申丁未；以上正化，更合月令。

The following combinations are considered "zhenghua" (correct transformation), meaning the combination of heavenly stems and earthly branches results in a pure and proper transformation: Bingyin paired with Xinmao, Bingchen paired with Xinmao, Gengshen paired with Yiyou, Gengxu paired with Yiyou, Jihai paired with Jiazi, Jichou paired with Jiazi; Guisi paired with Wuwu, Guwei paired with Wuwu, Wuzi paired with Guichou, Wuyin paired with Guichou, Jiyou paired with Jiaxu, Jihai paired with Jiaxu; Yisi paired with Gengchen, Yimao paired with Gengchen, Renwu paired with Dingwei, Renshen paired with Dingwei. All these are considered zhenghua, but they should also conform to the monthly stem.

甲辰己巳丙寅辛卯戊戌癸亥庚申乙酉丁丑壬寅癸巳戊午；己亥甲子辛未丙申；以上須得日時遇之，成立功名，不至艱難，更合月令尤妙。假令丁巳年癸丑月戊戌日癸亥時，早年及第，官至太卿監，壽至八十九，尚康裕王徽獻倌命。

"Turnaround Evolution" refers to combinations where the heavenly stems are in harmony and the earthly branches follow each other in sequence: Jia Chen connects to Ji Si, Bing Yin connects to Xin Mao, Wu Xu connects to Gui Hai, Geng Shen connects to Yi You, Ding Chou connects to Ren Yin, Gui Si connects to Wu Wu, Ji Hai connects to Jia Zi, and Xin Wei connects to Bing Shen. These combinations must appear in the day pillar or the hour pillar, indicating that success in official positions can be achieved without great difficulty. If they also harmonize with the month pillar, the effect is even better. For example, someone born in the year of Ding Si, with the month of Gui Chou, the day of Wu Xu, and the hour of Gui Hai, achieved academic success at an early age, held a high official position, and lived to be eighty-nine years old. This is the type of birth chart seen in people like Shang Kangyu and Wang Huixian.

甲午己巳乙巳庚辰丁卯壬寅戊子癸亥壬申丁未辛酉丙申；己亥甲戌戊寅癸丑；以上須得日時遇之，主功名差晚到，好處有退減，歲運逢之，亦歇滅，月令得地，亦作貴人（此處缺字），假令丙子年、戊戌月、辛酉日、丙申時，五十二歲作殿科，五十九歲入參政，董德元命。（廣信集）

"Turnback degeneration" refers to combinations in heavenly stem harmony where the earthly branches are connected in reverse order: Jia Wu follows Ji Si, Yi Si follows Geng Chen, Ding Mao follows Ren Yin, Wu Zi follows Gui Hai, Ren Shen follows Ding Wei, Xin You follows Bing Shen, Ji Hai follows Jia Xu, and Wu Yin follows Gui Chou. This pattern must also appear in the day pillar and hour pillar, indicating that achievements in fame and status will come later, with reduced benefits; encountering it in the age and destiny cycles suggests decline and fading. If the month pillar is strong, it can still be considered as a nobleman. (The original text is missing here.) For example, someone born in Bing Zi year, Wu Xu month, Xin You day, and Bing Shen hour reached the imperial court at fifty-two and became a minister at fifty-nine, which was the case for Dong Deyuan. This entry is found in the "Broad Trust Collection."

甲己喜水乙庚喜木丙辛喜火丁壬喜土戊癸喜金。

The heavenly stems' preferred nayin wealth elements are: Jia and Ji favor water, Yi and Geng favor wood, Bing and Xin favor fire, Ding and Ren favor earth, and Wu and Gui favor metal. These are all the elements that overcome their respective qi transformations, hence they are called wealth.

甲己喜土四季生乙庚喜金秋生丙辛喜水冬生丁壬喜木春生；戊癸喜火夏生（神白經）

The Heavenly Stems prefer the Nayin sound element that is flourishing in the four seasons: Jia and Ji prefer the Nayin earth element when born in the months of the four seasons, Yi and Geng prefer the Nayin metal element when born in autumn, Bing and Xin prefer the Nayin water element when born in winter, Ding and Ren prefer the Nayin wood element when born in spring, and Wu and Gui prefer the Nayin fire element when born in summer. This is from the Shengbai Jing.

甲己人見乙乙庚人見丙丙辛人見丁丁壬人見戊戊癸人見己；以上又名妬合殺，謂合中見剋也，主好事被人破害。（廣信集）

"The 'Class of Broken Killing' refers to: those with Jia and Ji see Yi, those with Yi and Geng see Bing, those with Bing and Xin see Ding, those with Ding and Ren see Wu, and those with Wu and Gui see Ji. This is also known as 'Jealous Union Killing.' It means that within a harmonious relationship, there is an element of overcoming, indicating that good things are obstructed or ruined by others. This concept is mentioned in the 'Broad Trust Collection.'"

甲己人忌見丁壬日時；乙庚人忌見戊癸日時；丙辛人忌見甲己日時（官鬼有氣得地者富）；丁壬人忌見乙庚日時；戊癸人忌見丙辛日時（十分福失地無氣災也）（神白經）

"The term 'true ghost punishment and illness' refers to: those with the Heavenly Stem Jia and Ji should avoid days and hours with the Heavenly Stems Ding and Ren; those with the Heavenly Stem Yi and Geng should avoid days and hours with the Heavenly Stems Wu and Gui; those with the Heavenly Stem Bing and Xin should avoid days and hours with the Heavenly Stems Jia and Ji (if the official ghost is strong and has a proper position, it may instead indicate wealth); those with the Heavenly Stems Ding and Ren should avoid days and hours with the Heavenly Stems Yi and Geng; those with the Heavenly Stems Wu and Gui should avoid days and hours with the Heavenly Stems Bing and Xin (if the fortune is very good but lacks proper position and strength, it may lead to disaster). This is mentioned in the 'Shen Bai Jing'."

玉霄寶鑑云：假令甲己人不見丁壬全，而見壬寅或丁亥、丁卯、丁未者，亦是真鬼，若於福繁之地及貴人祿馬上見者，謂之變鬼為官，反為福，主凶中有吉。

The Yuzhao Baodian says: If someone with the Heavenly Stem Jia or Ji has the Earthly Branches Ding and Ren not both present in their four pillars, but instead sees Renyin, or Dinghai, Dingmao, or Dingwei, this is considered 'true ghost'; but if these characters appear in a place of abundant fortune, or on the positions of nobleman, official, or horse, it is called 'transforming ghost into official', which turns into good fortune, indicating a situation where misfortune is mixed with good fortune.

甲人戊癸本非殊，或加從革應相呼，四位土支逢一二，祿厚權清出帝都。用真火生其土，有戊無癸，以子代之，有癸無戊，以己代之，子巳乃土成實之地，巳酉丑福元旺水生焉，辰戌丑未四土，若逢一二位，為成實之格，子巳代戊癸，甲人有戊癸合戊子、癸巳、辰戌、丑未最貴也。

The song says: Those born on a Jia day are naturally close to Wu and Gui. If the Si-You-Chou Metal triad is added, it will correspond perfectly. Among the four earth branches, if two or more are present, the wealth will be abundant and the power clear, allowing one to serve in the imperial capital. This requires true fire to generate the earth: if Wu is present but Gui is not, use Zi to substitute for Gui; if Gui is present but Wu is not, use Si to substitute for Wu (the original text says 'Ji', which is likely a mistake for 'Si'). Zi and Si are actual earth positions, and within the Si-You-Chou Metal triad there is also strong water to generate it. If the four earth branches of Chen, Xu, Chou, and Wei include one or two, it forms the 'Real Earth Pattern'. Using Zi and Si to substitute for Wu and Gui, if a Jia person has Wu and Gui in harmony, and combines this with Wu-Zi, Gui-Si, Chen-Xu, and Chou-Wei, it will be most prestigious and prominent.

甲人見火多孤獨，水若相逢卻至清，若見丙來加子午，定向初年達縉紳。木見火傷金，得水制也，丙子丙午乃水中有火，火中有水，木人得之，乃五行至精之氣，木得火多，則馳騁聰明，好學勤禮，立身孤獨，如得旺水主財薄清貴也。論曰，甲人以金為福，火盛則傷金，見水則火殄，五行要有所制抑，則轉禍為福，又甲會丙子丙午，旺水中合起辛未辛丑本家真官，天乙貴人，無中設象，乃五行清華之氣也。

The song says: A person with the heavenly stem Jia (甲) wood sees too much fire, which leads to loneliness; if water comes to balance it, it becomes very noble and esteemed. If the stem Bing (丙) fire is placed on the branches Zi (子) or Wu (午), he will certainly rise to the rank of the aristocracy in his early years. This is because wood meets fire, and fire harms metal; thus, water is needed to control fire. The two pillars Bingzi (丙子) and Bingwu (丙午) are cases where water contains fire and fire contains water. A person with the Jia wood destiny who has these pillars is endowed with the most refined energy of the Five Phases. When wood meets too much fire, it brings intelligence, a love for learning, and adherence to propriety, but leads to a solitary life. If strong water is present, it indicates a thin fortune but a noble and esteemed status. Commentators say: For a person with the Jia wood destiny, metal is considered a blessing. When fire is strong, it harms metal; the presence of water extinguishes the fire's energy. The Five Phases must be controlled and restrained to transform misfortune into good fortune. Moreover, when Jia meets Bingzi or Bingwu, it can combine with the true official position of Xinwei (辛未) and Xinchou (辛丑), as well as the Tianyi Nobleman, in an invisible way, creating a grand appearance. This is the refined and pure energy of the Five Phases.

甲己相逢土最精，不逢木屬足珍珠，辰戌兩位如逢火，少步清雲日益新。土能生金為木之官，無木傷土綠，自然渾厚，辰戌之位，即其中逢火，能生無窮之士，土既渾厚，金自然壯，乃無中之有也。論曰：辰戌乃魁罡之地，土既鍾毓，更得干音火神滋養，則氣數明爽，子子孫孫相為羽翼，福祿厚矣。

The song says: When Jia meets Ji, the earth generated is most pure; as long as there is no wood to disturb it, it will be as valuable as a pearl. If fire appears in Chen or Xu, the person will rise quickly in youth and continue to advance. This is because earth generates metal, and metal is the official star of wood; without wood to harm earth, the earth's energy becomes thick and solid. If fire appears in Chen or Xu, it can generate endless earth; with thick earth, metal naturally becomes strong, which is called creating something from nothing. Commentators say: Chen and Xu are "Kui Gang" places, where earth energy gathers; if the heavenly stem's Nayin fire nourishes it, the energy becomes clear and smooth, and descendants support each other, leading to deep blessings and wealth.

丁蛇己酉金偏慕，縱逢火盛不為凶，若見甲來加子午，雲路崢嶸早歲通。金生在巳，卻逢丁巳，金旺在酉，卻逢己酉，正胎中逢父母，轉見生旺，雖有火，卒未能奈何，蓋本源深厚也。以丁巳己酉二位土神，能化藏其毒，不傷於金也。然甲子甲午二金，帶一路死敗之氣，既有丁巳己酉，壯其本源，故陰陽得中，金神之氣挺轉可知，又何死敗之有。

The rhyme says: The pillars of Dingsi and Jiyou are most favored by the metal destiny, even if encountering strong fire it does not become harmful; if the stem Ji is placed on the branches Zi or Wu, the path is rugged and winding, but success can be achieved early in life. This is because metal's growth is in Si, yet it meets Dingsi; metal's prosperity is in You, yet it meets Jiyou. This is like meeting parents while still in the womb, then seeing birth and prosperity. Even if there is fire for a moment, it cannot harm metal, for its origin is deep. The two earth deities Dingsi and Jiyou can transform and conceal the fire poison, preventing it from harming metal. The metal in the pillars Jiazi and Jiawu originally carries a path of death and decline, but with Dingsi and Jiyou strengthening its origin, yin and yang are properly balanced, so the metal's energy naturally becomes strong and prosperous, leaving no room for death or decline.

甲辰甲戌皆炎火，木作干神本自全，重遇未神駢輔翼，虛名雖有不升遷。甲屬木，加辰戌上納音火，是干分帶木，即本位自能發揚，天地有餘之氣，不得外加木，若木多，則又傷辰戌之土，不能為福，五行中如此理，尤用消詳。

The song says: Jia Chen and Jia Xu both have the Nayin sound element of blazing fire. The heavenly stem carries wood, and its essence is already complete. If it meets Wei earth again, which acts as wings, although the reputation is there, it is difficult to achieve promotion. Jia belongs to wood, and when placed on Chen and Xu, the Nayin sound element is fire. This is because the heavenly stem itself brings the energy of wood, and its position allows it to flourish. This is a case of abundant energy from heaven and earth, which should not be supplemented by external wood. If there is too much wood, it will instead harm the earth of Chen and Xu, turning it into misfortune. Such principles in the Five Phases require particular care and consideration.

甲戌本是火潛藏，木發其神轉更忙，又值木臨寅午戌，蕩除家業遠離鄉。甲戌本是伏藏，要安靜，卻以木發起何益，五行當生則生，當伏即伏，反此為禍，況火到戌亥，以四時推之，自不可發露，所以破敗。論曰：甲戌乃墓中宿火，見木則火熾，更若臨寅午戌宮，得火局則焚傷飛馳，不得歸元，所以流移鄉井，事多歇滅。

The rhyme says: Jiaxu is an hidden fire, when wood is activated, it becomes more chaotic; if wood also appears in the fire trinity of Yin, Wu, and Xu, the family's fortune will be ruined and one will have to leave the homeland. Jiaxu is originally an hidden fire, which is suitable for quietness. What is the benefit of using wood to activate it? The Five Phases should be generated when appropriate and hidden when appropriate; acting contrary to this brings disaster. Moreover, fire reaches Xu and Hai in the four seasons, which by nature should not be revealed, so it leads to destruction. Commentators say: Jiaxu is an old fire stored in the storage place; when wood appears, the fire becomes intense. If it also appears in the Yin, Wu, and Xu trinity to form a fire group, the fire will spread wildly and not return to its origin, thus causing one to leave the homeland and everything to be extinguished.

甲人寅重莫逢火，見火平生多坎坷，不然祿位不陞遷，又恐天年多（土摩）（土羅）。寅為火生之地，寅既重若又見火，火更有氣，庚辛受制，所以觸事迍邅，人皆言甲祿在寅，不知一火便能為害。

The rhyme says: For someone with the heavenly stem Jia (甲), if the earthly branch Yin (寅) appears again, then fire should not be encountered again; once fire is encountered, throughout life there will be many hardships, otherwise the official position will be difficult to advance, and there is also a fear of shortened lifespan (the last two characters in the original text are a rare character meaning 'from earth'). Yin is the place where fire is born, so if Yin appears again and fire is also present, fire will become even stronger, and the metal stems Geng (庚) and Xin (辛) will be restrained, leading to difficulties in all affairs. Everyone says that Jia's official position is in Yin, but they do not realize that a single encounter with fire can cause great harm.

六乙之人遇丙辛，從魁大吉要知名，傳送更加逢太乙，便是中書爕理人。乙陰金，故生其水，母生子為親，若遇巳酉丑生其子，有丙會辛，以酉代之，有辛無丙，以巳代之，為秀實之氣，故貴。論曰：三位乃子母俱旺，福會之慶，己酉以攝丙辛，乙遇丙辛合，丙辛巳酉丑為貴也。

The song says: For those with the character Yi (乙), when they meet Bing (丙) and Xin (辛), the position You (酉) "Congkui" and the position Chou (丑) "Dajiji" should be taken note of; if the position Shen (申) "Chuan Song" meets "Taiyi", then this person is one who regulates yin and yang in the Zhongshusheng (Chancellor's Office). In this discussion, Yi is considered as Yin metal, so it can generate water, and the mother giving birth to the child is the closest relationship; if the metal triple Si-You-Chou comes to generate its child, then when there is Bing and Xin, use You to replace Xin, and when there is Xin but no Bing, use Si to replace Bing. This is the qi of excellence and reality, so it indicates nobility. Commentators say: These three positions are a situation where both mother and child are strong, and the gathering of good fortune; Jiyou can absorb the qi of Bing and Xin, and when Yi meets Bing and Xin in combination, and also gets Bing, Xin, Si, and You, it forms a noble pattern.

六乙生人正月丙，蛇巢逢土少年榮，若見剛金臨殺位，必主兵權定塞塵。乙人正月，以戊寅高阜之土，乙庚之氣，絕處逢父母，故喜見之。丁巳乃蛇巢之土，金神生處逢父母，又乙人見庚辰，乃羊刃殺，然而五行壯旺，更加此殺，須領兵職之職。

The song says: Those born with the Six Yi stem, if born in the first lunar month and meet Bing, then the earth of Dingsi, which is like a snake's nest, if it meets the superior position, will bring honor and prominence in youth; if they meet strong metal in the killing position, they will certainly hold military power and stabilize the borders. Those born with the Yi stem in the first lunar month, Wuyin is high and elevated earth, and the Qi of Yi and Geng meets the parents at a point of separation, so it is favorable. Dingsi is the earth of the snake's nest, and the metal spirit meets the parents at the place of growth. Again, Yi people meeting Gengchen is the 'Yangren' which is a killing force; but if the Five Phases are originally strong, and this killing force is added, they will instead have to take on the responsibility of leading troops.

六乙怕逢丙丁盛，如無救助定成凶，若值五行多水數，陽土相臨主太隆。丙丁若盛，金神不能發生，乙人所以不喜見之，若四柱中見水可以制火，並得一位陽神之土扶持，如戊寅、戊申之類，五行又卻還元。珞琭子云：「當憂不憂，賴五行之救助」，良有以也。

The song says: Six Yi (乙) are most afraid of encountering strong Bing (丙) and Ding (丁) fire; if there is no rescue, it will certainly lead to misfortune. If there is a lot of water in the Five Phases, and there is also a yang earth nearby, it will instead indicate great prosperity. If Bing and Ding fire are strong, the metal gods cannot flourish, so Yi people do not like to see them. If there is water in the four pillars to control the fire, and there is also a single yang earth to support it, like Wuyin (戊寅) or Wushen (戊申), the Five Phases will return to their original state. The Luolu Zi says, "When there is cause for worry, but there is no worry, relying on the rescue of the Five Phases," which exactly describes this principle.

六丙生人本見丙，己來同甲最奇清，大吉若加並太乙，名標金榜世傳名。水之數，火屬之，得木而生焉，甲己土合，壯其丙火，土旺金生，有甲無己，以未代之，有己無甲，以寅代之，此為反陰茲陽之理，水加木而清，丑為大吉，巳為太乙，巳丑乃金神生墓之地，故生丙水為秀實也。寅未代甲己，丙人有甲未己寅卯巳丑貴也。

The song says: For those with the stem Bing, seeing another Bing is good, and if the stems Ji and Jia also come together, it is especially clear and remarkable; if the position Chou is "Great Good" and the position Si is "Taiyi", then one can be listed on the golden list and become famous through generations. The number of water is governed by fire, and it is generated by wood. The combination of Jia and Ji produces earth, which strengthens the fire; when earth is strong, metal is generated. If there is no Ji, use Wei to substitute for Ji; if there is no Jia, use Yin to substitute for Jia. This is the principle of using yin to support yang, and water becomes clear with the help of wood. Chou is "Great Good" and Si is "Taiyi", and Si and Chou are respectively the growth and tomb of the metal god, so they can generate Bing water and produce refined and solid results. Using Yin and Wei to substitute for Jia and Ji, when a Bing person has Jia, Wei, Ji, Yin, Mao, Si, or Chou, it indicates great fortune.

丙人從革大為良，又乘巳位旺清揚，更得炎宮於木火，定知早運佐朝堂。丙人喜見巳丑金位，如無巳酉丑日時，中有金神亦得用，得巳乃為真官之貴，巳午二位干逢木為丙人之福，火人得從革局乃為剋財生官之象，若得己巳之類，則火人祿氣純全，更若寅午戌三位干頭得丙甲二字，其氣愈見強壯，陰陽書謂「火人得地，無水而仕祿優遊」，抑有自也，有水則損之。

The song says: A person with the heavenly stem Bing (丙) benefits greatly from the metal triad of Si, You, and Chou (巳酉丑), known as "From Reform" metal, which is very favorable. If they also occupy the position of Si, their energy becomes clear and uplifting. If they further receive wood and fire in the southern fire palace, they can assist the court early in life. Bing people favor the positions of Si and Chou, which are metal. Even if the day or hour is not Si, You, or Chou, as long as there is a metal element, it can be used. Receiving Si is the true official position, which brings great fortune. When the heavenly stems of Si and Wu (巳午) meet wood, it is a blessing for Bing people. A fire destiny person receiving the "From Reform" metal circle indicates that wealth is controlled and official position is generated. If they also receive Jisi (己巳), the official position and fortune of fire destiny people become complete. If they further receive the heavenly stems Bing and Jia (丙甲) in the positions of Yin, Wu, and Xu (寅午戌), their energy becomes even stronger. The Yin-Yang school says, "Fire people receive their proper position, without water they have an easy and prosperous official career," which has its origin here. If there is water, it will weaken this effect.

六丙生人火數多，更加一本最相和，剛明清健多榮祿，金神更壯早巍峨。丙本自旺盛，一本族矣，多反過，雖是一木，若得地尤其絕，所以五行之神，貴在顯煥清越，不可過也。丙人得木助，其銳可知，須要乙位金來翊其氣，則生火人官祿基，如此豈不可早年亨快。

The rhyme says: Those with the Six Bing (Jing) heavenly stem have already an abundance of fire, so adding a wooden branch is most harmonious; their nature is strong, clear, and healthy, and they often enjoy honor and official rank. If the metal deity is also strong, they will achieve great success at an early age. Bing fire is naturally strong, so adding only one wooden branch is sufficient; too much would be excessive. Although only one wood is needed, if it is in a favorable position, it is extremely powerful. Therefore, the Five Phases should be clear, bright, and not excessive. When a Bing person receives assistance from wood, their sharpness is evident. They also need the metal at the Yi position to support their energy, thus forming the foundation for official rank. In this way, they will achieve success early in life.

丙人見子休逢土，福破中央奪將去，又加火向辰戌中，決定殘傷中敗露。見子則官神得位，逢土則水不能勝，終被所奪也。論曰：魁罡之地，土所鍾毓，更若火盛，如甲辰甲戌之類，土氣強壯，水氣消竭，危害甚矣。

The song says: When a person with Bing (fire) meets Zi (water), they should not meet Tu (earth) again; once they meet Tu, the central earth god will take away their fortune; if fire also moves towards Chen or Xu (earthly branches), it will certainly cause damage and exposure. Meeting Zi brings the official god into position, meeting Tu prevents water from being strong, and ultimately the earth takes away the fortune. Commentators say: Chen and Xu are places of Qiu Gang (a term for strong earth energy), where earth energy gathers. If fire is also strong, like in Jia Chen or Jia Xu, the earth energy becomes powerful and water energy becomes exhausted, leading to greater harm.

丙寅為祿火長生，甲寅相遇不光榮，憂妻害子無兄弟，到老孤貧謾逞能。逢鬼於受氣處，被抑塞終為害也，此為生地見鬼，鬼即壯強，丙火不得舒爽，五行獨立，宜於順生，最嫌逆制，終當孤竭矣。

The song says: Bingyin is both the land of fortune for Bing and the place of growth for fire, but when it meets Jiayin, it becomes unbecoming; it causes worry over wife and children, no brothers, old age in poverty, and useless effort. This is encountering a ghost at the place of birth: Jiayin has the Nayin sound element of water, which can overcome fire, being the official ghost of Bing fire. It blocks and harms Bing fire, resulting in harm. This is called "growth place meets ghost." Once the ghost becomes strong, Bing fire cannot expand freely; in the Five Phases, it is isolated and helpless, which should be favorable for growth, but it is most harmful to be restrained in reverse, eventually leading to isolation and exhaustion.

丙丁巳午皆逢木，炎上威風勢勐強，更若五行無水制，才逢稱意必傾亡。丙丁巳午皆火之地，若逢木則益炎盛，須得水則既相比和，又有官神，方是有應，若一味炎盛，豈能久長。

The song says: When Jia and Yi meet with Si and Wu, the fire element becomes even stronger due to the presence of wood, creating a powerful and fierce upward flame; if there is no water in the Five Phases to control it, then once things go smoothly, they will quickly lead to collapse and ruin. Jia, Yi, Si, and Wu are all fire elements on the Earth Plate. If wood is present, the fire becomes even more intense, so water is necessary. Water can harmonize with fire and act as the official deity, thus fulfilling the conditions. If fire is too strong without control, it cannot last long.

丙人見戊加申子，時人皆謂食神重，若是火神有生位，一生孤蹇祿難逢。丙人見戊，又逢火旺土壯，克丙人之官，所以無官，土生於申，旺於子，干頭帶戊，丙人會之，為食神名譽之兆，土氣成實，不必更見火，火旺則土強，丙人之官蔑然，雖少年見祿，終不為長久之計。

The rhyme says: When a person with the stem Bing (丙) meets the stem Wu (戊) and also has the branch Shen (申) and Zi (子), people generally say this indicates repeated food god (food god being a term for a beneficial star in divination), but if the fire element is also strong and the earth is powerful, it actually leads to a life of isolation and difficulty in achieving official status. When Bing meets Wu, and fire is strong and earth is powerful, the earth element turns to overcome the official star of Bing, resulting in the absence of official status. The earth element's growth is in Shen and its prosperity is in Zi, and when the sky stem carries Wu, meeting Bing is considered a sign of reputation and status. However, once the earth element becomes solid, there is no need to see fire again. If fire is strong, the earth becomes even stronger, and the official star of Bing disappears. Even if one achieves official status in youth, it will not last long.

六丁戊癸本來高，如加巳亥勢雄豪，申子辰官金水旺，位到公侯佩玉袍。丁生戊癸為子，如萌芽，有癸無戊，以巳代之，有戊無癸，以子代之，皆為秀實之氣，造化之功所為貴。巳乃戊癸之源，亥乃木成實之地，為貴，子巳代戊癸，丁生人有戊癸戊子癸巳，申子辰金水清貴，土火獨為禍也。

The rhyme says: Those born with the Six Ding are inherently associated with Wu and Gui, which already indicate nobility. If further combined with Si and Hai, their strength becomes grand and heroic. When Shen-Zi-Chen (Water triad) is present along with strong metal and water, they may attain the rank of marquis and wear silk robes. When Ding is born with Wu and Gui, it is like a sprout beginning to emerge. If Gui is present but Wu is missing, Si is used in place of Wu; if Wu is present but Gui is missing, Zi is used in place of Gui. Both are manifestations of refined and substantial energy, which is a great transformation and thus considered valuable. Si is the source of Wu and Gui, and Hai is the place where wood matures and becomes substantial, hence their value. Using Zi and Si to substitute for Wu and Gui, when Ding is born with Wu, Gui, Wu-Zi, or Gui-Si, and further encounters Shen-Zi-Chen with strong metal and water, it indicates clarity and nobility. However, if earth and fire are present, they become harmful instead.

丁人愛遇北方水，忽見金神再續來，局內不逢於土數，木神加護至三臺。丁人見水，官神得地，又遇金來生官，自然顯赫，北方乃亥子正位，壬癸旺鄉，更逢金生育不絕，甲子辛亥之類是也。若無土損，其氣清，又得木神護祿，所以基本牢壯。

The rhyme says: A person with the heavenly stem Ding loves to meet water from the north; if golden deities then follow closely, and if the chart does not meet earth elements, but instead has wood deities to guard, they can attain the rank of the Star of Ranks. When Ding meets water, the official deity gains strength, and when gold comes to generate water and thus generate the official, it naturally brings prominence. The north is the original position of亥 and子, and the flourishing land of壬 and癸. When gold comes to generate, it continues endlessly. Cases like Jiazi and Xinhai are like this. If there is no earth to damage, the energy remains pure; and if wood deities guard the禄 origin, the foundation becomes solid.

金加子午多兇暴，若是丁人又喜逢，更看五行無土數，定扶明主掌陶鎔。金加子午帶死敗，故凶。甲子甲午之類是也。然丁人午上見金，則變為財，子上見金則凶，為官若無土犯分，則氣清祿厚。又云：在午見金，則祿旺，在子見金，又生出丁官，見土則傷水。

The song says: When metal is added to the positions of Zi and Wu, it often indicates violence and danger. However, if it is the person of Ding, they actually welcome this. If there is no earth element among the Five Phases, they will surely be able to assist a wise ruler and hold power over metalworking and casting. Metal added to Zi and Wu carries a dead and ruined energy, hence it is凶. Cases like Jiazi and Jiawu are examples. But when Ding is in Wu and meets metal, the metal becomes wealth; when Ding is in Zi and meets metal, it is凶, because metal is used as the official star. If there is no earth to interfere, the energy is clear and the fortune is thick. Another saying: seeing metal in Wu brings prosperity, and seeing metal in Zi can generate the official star of Ding. But once earth appears, it will harm water.

丁見壬多無是奇，亥子相逢正得時，忽被土能爭旺位，謾有聲華亦差遲。壬不得地，遇如不遇，雖無壬而水正位，官神旺處，自然壯也。火水溷雜，終是土勝。

The rhyme says: When Ding meets Ren frequently, it is not considered extraordinary; rather, when亥and子meet, it is the proper time. If the earth comes to compete for the旺position, even if there is fame, it will come late. If Ren does not have a proper position, meeting it is as if not meeting at all; although there is no Ren, if water is in the proper position and the official god is in a strong position, it will naturally be strong. When fire and water are mixed together, in the end, earth will prevail.

六丁忌見土長生，損妻害子強爭能，縱有虛名難了達，亦憂田宅之興營。六丁人以水為福，土長生則奪卻水之位，有呼無應，其格卑下，若見克傷，則觸事虧損。六丁人以土為官鬼，水土皆生於申，就位為土所損，壬癸無以全生，天元被害，可見貧賤矣。

The song says: The six Ding (a type of heavenly stem) most fear encountering the growth place of earth, which leads to loss of wife and children, and a tendency to be aggressive and competitive; even if there is empty fame, it is difficult to achieve success, and one must worry about the construction and management of property. For those with the stem Ding, water is considered a blessing. When earth reaches its growth place, it takes away the position of water, resulting in a call without response, a low status; if it is further harmed, then everything will suffer losses. For those with the stem Ding, earth is considered the official ghost. Both water and earth have their growth place in Shen. When water is just in place, it is damaged by earth, and the壬 and癸 (water stems) cannot fully develop, the heavenly stem is harmed, and poverty and low status are evident.

六戊生人逢曲直，丁壬相合主清才，從革位中兼一二，決須名譽少年魁。真火要亥卯未壯，有丁無壬，以亥代，有壬無丁，以未代，本壯元則為福遠，戊癸丁壬合貴也。真火愛寅午戌土壯火炎，官有力，天數乘三，子生其父，巳酉丑多逢，則貴也。

The song says: Those with the Six Wu (戊) are fortunate when they meet the Wood triad of Hai, Mao, and Wei, which forms the "curved and straight" Wood pattern. If they also have the combination of Ding and Ren, they are destined to have clear talent. If they are in the Metal triad of Yin, Wu, and Xu and further combine with one or two more elements, they will certainly gain early fame and achieve success at a young age. True fire relies on the Wood triad of Hai, Mao, and Wei to become strong. If there is Ding but no Ren, use Hai to substitute for Ren; if there is Ren but no Ding, use Wei to substitute for Ding. If the original elements are strong and solid, their blessings will last long. The combination of Wu and Gui, as well as Ding and Ren, indicates high status. True fire also favors the Fire triad of Yin, Wu, and Xu. When the earth is strong, the fire becomes fierce, and the official star (官星) is powerful. When the heavenly number is multiplied by three, it means the son comes to support the father. If the Metal triad of Si, You, and Chou appears frequently, it indicates high status.

六戊生人見水源，更逢甲子旺生金，須知名譽當騰達，少主清華入禁林。命已有水生官，更得金在申子水旺之鄉，則金又生水，甲乙自然有氣，五行要不斷，若有金無水，又能害木，水深則木強故貴。

The song says: Those with the Six Wu (戊) in their fate see the source of water, and if they encounter Jiazi (甲子) such a prosperous place to generate metal, they will achieve fame and reputation, entering the prestigious academy at a young age. If water is already present to nourish the official star (官), and metal is found in the water-rich places like Shen and Zi, the metal will in turn nourish the water, allowing Jia and Yi (甲乙) to have vitality. The Five Phases (五行) are valuable when they connect continuously; if there is only metal without water, the metal will harm the wood. Deep water strengthens the wood, hence it is considered valuable.

寅申本是戊人強，癸亥當頭貴顯揚，但得五行金不入，名清望重佐朝堂。戊寅火生處逢土，戊申土生，故強，癸亥水生甲乙，故奇，有金則傷矣。寅申土成體，地本源既壯，又須借木神疏爽之，更得癸亥就位，滋養其神明之德，清健非常，若無金神反制，五行恬然無害，為福厚矣。

The song says: Yin and Shen are strong positions for Wu people, and Guihai at the beginning further indicates prestige and fame; as long as there is no metal in the Five Phases, one will have a clear reputation and be able to assist in the court. Wu Yin is the place where fire is born and meets earth, so it is strong; Wu Shen is the place where earth is born, so it is powerful; Gui Hai water can generate JiaYi wood, so it is extraordinary; once there is metal, it will cause harm. Yin and Shen make earth take form, the original source on the ground is strong, and it needs the wood deity to make it smooth and clear, and with Gui Hai in place to nourish it, its virtue is very pure and vigorous. If there is no metal deity to restrain, the Five Phases remain safe and unharmed, and the fortune will be thick.

戊人不貴南方火，見火須還帶旺金，有金無火終成咎，有火無金亦不新。戊人不貴南方火者，戒其太過盛，若無火則金得勢來侵木，無金有火，亦無用也。

The song says: For those with the Wu stem, southern fire is not considered auspicious; when fire appears, it must be accompanied by strong metal. If there is metal but no fire, it will ultimately lead to misfortune; if there is fire but no metal, it is not considered beneficial. The meaning of "Wu people do not value southern fire" is to warn against excessive fire. If there is no fire, the metal will gain strength and cut down the wood; if there is no metal but only fire, it is equally useless.

戊人有甲終無益，帶水拖泥不似初，若得庚金並水局，尤能財祿必微餘。逢甲不如見乙，為陰陽和順，甲能傷戊，若加水，甲益壯，終有害也。若庚金制之猶庶幾。甲陽木之神，戊人得之，陰錯陽差，若得庚金，又復制甲，既又得水，則為戊人材稟之神，五行互有得失故也。

The rhyme says: For someone with Wu, having Jia is ultimately unhelpful; accompanying water is like dragging mud, not as good as before. If one can obtain Geng metal and pair it with a water situation, there might be some mention of wealth and fortune. Meeting Jia is not as good as meeting Yi, because yin and yang are harmonious. Jia can harm Wu; if water is added, Jia becomes stronger, eventually causing harm. If Geng metal is present to control it, it can at least provide some support. Jia is the god of yang wood; for someone with Wu, obtaining Jia leads to a mismatch between yin and yang. If Geng metal is obtained to control Jia, and water is also present to assist, it becomes the god of the inherent qualities of Wu - among the five phases, there are mutual gains and losses, exactly like this.

六甲相逢己用功，乙庚相會祿高封，炎上火神加一二，符壓兵權靜塞沖。己乃火生旺之地，己人遇寅午戌，為造化之功，乙庚為土之子，生於己為秀實，有乙無庚，以申代之，有庚無乙，以卯代之，得此方為貴格，如寅午戌三官，二位為貴，申卯代乙庚，庚卯乙申，用己炎土火，而清貴顯達也。

The song says: When Jia meets Ji, the earth produces useful talents; when Yi meets Geng, the official rank is high. If the fire gods of the ascending fire are added with one or two more, one can hold a seal and command military power, and stabilize the borders. Ji is the flourishing land of fire, so when Ji people meet Yin, Wu, and Xu, it is a great transformation. Yi and Geng are the children of earth, and when born from Ji, they become refined and solid. If there is Yi but no Geng, use Shen to substitute for Geng; if there is Geng but no Yi, use Mao to substitute for Yi. Only then is it a noble destiny. If two of Yin, Wu, and Xu are present among the three officials, it is considered noble. Using Shen and Mao to substitute for Yi and Geng, if one has Geng and Mao or Yi and Shen, using the fire power of Ji and fire, one can achieve clear honor and success.

己人正月為食魁，更於寅午戌相陪，局內不逢真水數，定知文武助功來。丙辛為真水數，己人見丙寅為食神之魁，蓋火生土，又得寅午戌炎上之火氣接濟，若無水損祿，天元有滋養，榮名厚利，何患無矣。

The song says: A person born with Ji (己) in the first lunar month receives the superior form of the food god (food god being a beneficial element), and if accompanied by Yin, Wu, and Xu (the fire triad), it is favorable. If the chart does not contain true water, the talents of both literary and martial abilities will assist in achieving success. The true water number is formed by Bing and Xin. When Ji meets Bingyin (丙寅), it is the superior form of the food god, because fire generates earth. Furthermore, the fire energy of Yin, Wu, and Xu supports it. As long as there is no water to damage the禄 (a measure of fortune), the heavenly stem is nourished, and thus, honor and wealth will naturally come.

六己相加巳是功，申子辰位甲須豐，更得金神同水化，定知名譽至三公。申子辰水之位，就中見甲，則木乘水之旺氣，為基甚厚，金同水地，則水益壯旺，甲自然發生，此五行陰陽消息，不必見其形，而默會之可也。若只見金而無水，金無所歸，便傷甲乙之木，惟在水地，則自生出水，不必見水，深宜詳之。論曰：若見水加亥卯未上，祿元有所養為福無窮矣。

The song says: Adding the sixth Jǐ (己) to the position of Sì (巳) brings about fame and success. If there is Jia (甲) wood in the positions of Shen (申), Zi (子), and Chen (辰), the foundation becomes very strong. If further supported by the Metal God and Water together, one's reputation can reach the level of the Three Grand Ministers. Shen-Zi-Chen are positions of Water. If Jia wood appears among them, the wood will ride on the strength of the Water, making the foundation extremely deep. When Metal and Water are in the same position, the Water becomes even stronger, allowing the Jia wood to naturally flourish. This is the message of the Five Phases and Yin and Yang. It is not necessary to see the actual forms, but rather to understand it mentally. If only Metal is present without Water, the Metal has nowhere to go and may instead harm the Jia and Yi wood. Only when Water is present, the Metal will naturally produce Water. There is no need to actually see the character for Water; this deeper meaning should be carefully considered. Commentators say: If Water is present in the positions of Hai (亥), Mao (卯), and Wei (未), the禄元 (lucky root) is nourished, leading to boundless blessings.

六庚真數少人知，戊癸相逢遇者稀，大小吉神逢一二，名播中原福祿輝。夫真白虎數用，有子生焉，戊癸乃火之真數，為庚金之真，有戊無癸，以子代之，有癸無戊，以巳代之，乃至為秀實之氣。戊癸化火，能生二吉，丑未為大小二吉，二吉既壯能造庚金，乃為至貴，子巳代戊癸，庚金生巳，戊癸之火發用，丑未貴矣。

The song says: The true numbers of the six Gengs are little known, and the meeting of Wu and Gui is even rarer; if the deities of Chou and Wei, which are great and small fortune respectively, meet with one or two others, their fame will spread throughout Central Plains, and their blessings and honors will shine. Geng belongs to the White Tiger, and it requires Zi to generate it. Wu and Gui are the true numbers of fire, which is the source of Geng's true number; if there is no Gui but Wu exists, then Zi is used in place of Gui, and if there is no Wu but Gui exists, then Si is used in place of Wu. This is the most refined and substantial energy. The transformation of Wu and Gui into fire can generate the two fortunate positions, Chou and Wei, with Chou being great fortune and Wei being small fortune; since these two fortunate positions are strong, they can cultivate Geng metal, thus achieving the highest status. Using Zi and Si to replace Wu and Gui, Geng metal is born in Si, and the fire of Wu and Gui begins to be used, making Chou and Wei become prosperous.

庚人巳午逢庚木，學問過人世所稀，但無金神並水屬，少馳聲譽掌樞機。火正南方，官神得地，更逢剛木，滋養無窮，所謂本源深而氣壯，若見金神並見水，水又生起，便制其火，雖得正位，終被消爍，此有木無金水，然後為貴。論曰：火加巳午，官星得地，若更干音帶得木來，火聚南方，高明豁達，所憚者水耳！稍無犯分，則挺轉出群。

The song says: A person with the stem Geng, when encountering strong wood on the branches Si and Wu, will have exceptional learning, rare in the world. As long as there is no metal deity or water branch to interfere, he will gain fame at a young age and hold important positions. Fire is in the south, the official star is in its native land, and if it meets strong wood again, the fire will be continuously nourished. This is said to be because the source is deep and the energy is strong. If both metal deity and water appear, the water will rise and control the fire. Although the official star is in its proper position, it will eventually be worn down. Therefore, there should be wood but no metal or water, then he will be esteemed. Commentators say: When fire is on Si and Wu, the official star is in its native land. If the heavenly stem's nayin sound element also brings wood, the fire will gather in the south, and the person will be wise and open-minded. The only thing to be cautious about is water. As long as water does not exceed its bounds and interfere, he will stand out among others.

庚人愛得土來親，火數相乘位顯倫，春夏季中生月屬，又加木屬主光榮。金得土扶，祿元有籍，更加火臨辰未兩月中，其福愈壯，蓋火生三月，木墓六月，所謂源遠相參發福，有自其為氣也。妙在適其用耳。

The rhyme says: Those born with the stem Geng benefit from being close to earth; when fire numbers multiply, their status becomes prominent among peers. If born in spring, summer, autumn, or winter months, and with wood elements added, they will achieve honor and success. When metal is supported by earth, their fortune has a solid foundation; if fire is present in the months of Chen and Wei, their blessings become even stronger. This is because fire's growth occurs in the third month of Chen, and wood is buried in the sixth month of Wei. It is said that the source is long and flowing, and through mutual reference, blessings arise. There is a reason for this, and its subtlety lies in the proper application.

六庚祿向甲申中，水數才多不可逢，更值金神重迭見，到頭辛苦祿難崇。庚人以火為福，卻遇甲申，更有別祿見金神，則生出水來，有汗漫不絕之狀。丙丁如此，無以發生，又何祿之有，終難顯達。珞琭子云：遇如不遇，祿馬之說，要在窮究，曲盡其理，方知祿馬歸著。

The song says: The luck of the six Geng stems is directed towards Jiashen. If the number of water is too much, it is not good to meet again. If the metal god appears again, in the end one will suffer hardship and have a difficult time achieving high status. For Geng people, fire is considered auspicious, but if they meet Jiashen, and if other lucks meet the metal god, water will be generated, leading to a continuous and endless state. In such a situation, the fire of Bing and Ding cannot be generated, so there is no luck to speak of, and ultimately one will find it hard to achieve success. The Luolu Zi says, "Meeting is like not meeting," and the concept of luck and horse should be deeply studied, pushing the reasoning to its limit, in order to understand where the true luck and horse lie.

天數當先號六辛，喜逢親子繫丁壬，天魁合會功曹盛，名達朝堂職位清。辛數乾天之子，天一生水，木數合之，乃陰從母生其子，有丁無壬，以亥代之，有壬無丁，以未代之，故為秀實之氣，天魁戌，功曹寅也，亥未代丁壬，有丁壬亥未，用寅午戌之勢，為貴盛也。

The song says: When discussing heavenly numbers, first count the six Xin (辛) elements. It is favorable to have close relationships with the son of the Ding (丁) and Ren (壬) elements, and to associate them with the Ding and Ren. When the position of Xu (戌) "Yang Benefactor" meets the position of Yin (寅) "Gongcao", it becomes strong, leading to fame in the court and a clear and prominent position. Xin is the son of the Qian (乾) heaven, and the first heavenly stem of water is generated from the heaven. The number of wood combines with it, which is the way of yin following its mother to produce its son. If there is no Ren, use Hai (亥) to substitute for Ren; if there is no Ding, use Wei (未) to substitute for Ding. Therefore, it is the qi of excellence and reality. The Yang Benefactor refers to Xu, and Gongcao refers to Yin. Using Hai and Wei to substitute for Ding and Ren, when there are Ding, Ren, Hai, and Wei, and further borrowing the strength of Yin, Wu, and Xu, it becomes both noble and prosperous.

六辛要得火相親，帶水須憑見木神，文中卻做武中虎，武祿還須靜塞塵。水能生木，木生火，輾轉相生，無有窮盡，辛金得火，祿氣相親，若見水則有損，五行若又見木，水卻隨木化，不傷於火，辛人如此，豈不快哉。

The song says: Six辛 (Xin) require fire to be close to them; if they meet water, they must rely on the Wood deity to transform it. In the realm of civil officials, they can act as fierce tigers among military officers, and military fortune requires them to stabilize the border. Water generates Wood, Wood generates Fire, and this mutual generation continues endlessly. When Xin metal meets fire, its fortune becomes harmonious; if it meets water, there will be some loss. Among the Five Phases, if Wood is also present, the water will follow the Wood and be transformed, thus not harming the fire. If Xin people can achieve such harmony, how pleasant it would be.

辛人卯酉值非善，又逢水屬主遲蒙，若見火神當勝位，定知煊赫眾難同。辛以丙為官，以火為福，卯酉乃火死敗之地，更加水損，何由得福。五行若得火神位，寅午戌即還元，如此則轉禍為福也。

The song says: For those born with the Xin stem, encountering the Mao or You branches is not a good omen. If water is also present, it leads to delays and confusion. However, if the fire deity occupies a victorious position, it will certainly bring great success, surpassing others. Xin uses Bing as its official star and fire as its deity of fortune. But Mao and You are the dead and dying positions for fire, and adding water to weaken it, where can fortune come from? In the Five Phases, if fire deity's position, that is Yin-Wu-Xu, is obtained, then the original essence is restored, thus transforming misfortune into fortune.

辛人火居西北地，無木相扶士祿難，縱得少年膺爵命，亦須衰蹇見官休。火居西北，無氣之鄉，又無木來助，豈免迍剝？火在水鄉，終難顯達，得木衛護，猶且庶幾稍弱，闕此終當偃蹇。

The song says: For those born under Xin, if their fire is located in the northwest and there is no wood to support it, they will find it difficult to achieve success; even if they receive official titles in their youth, they will face obstacles and setbacks, and eventually lose their positions. Fire in the northwest is a place where it has no strength, and without wood to assist, how can they avoid hardship and decline? Fire in the water region will ultimately find it hard to rise; if there is wood to protect it, it is still somewhat manageable, but lacking this, they will always face difficulties and lack opportunities.

六壬逢火自然光，丙辛交會勢堂堂，大衛卯酉登明會，必是金門紫綬章。壬陽木數，當三用周天，火數當其二數，二三合五，乃受氣之數，為壬之官，水數生木，乃母生其子，有丙無辛，以巳代之，為秀實之氣，大衛為卯酉，登明為亥，乃木乘旺之氣為醞籍，巳酉代丙辛，壬人有丙辛，丙酉辛巳，以火用於木氣，為真數入格。

The song says: In the Six壬 system, when fire meets, it naturally shines bright; when Bing and Xin meet, the momentum is grand. When卯 and酉, called "Da Wei", combine with亥, called "Deng Ming", they must surely indicate a high official wearing purple sash in the golden gate. Ren belongs to the yang wood number, which should be three and circulate through the entire heaven; fire number is two, and two and three combine to make five, which is the number of receiving qi, that is, the official star of Ren. Water number generates wood, which is mother giving birth to her child. When there is no Xin, use巳 to replace Xin, which is the refined and solid qi. "Da Wei" refers to卯 and酉, and "Deng Ming" refers to亥, indicating wood in its strong phase with containment. Using巳 and酉 to replace Bing and Xin, when Ren has Bing and Xin, or Bing and酉, or Xin and巳, using fire in the wood qi, this is the true number entering the pattern.

六壬己亥不為官，勿逢水數祿須還，更值五行多火局，定期高煥達金鑾。己亥為生成之木，下殘切上，干頭己土，所以不為壬人之官，若五行帶得火數多，己亥之木，又隨火化藏，己官之土，卻得還元，不必更見水，蓋水能生木，木能克土，即為壞官故也。

The song says: In the Six Rén system, when encountering Jihai, it should not be regarded as an official star, and water numbers should not be encountered again, for the official energy will naturally return; if there are many fire elements in the Five Phases, one may expect high status and sudden success, reaching the Golden Hall. Jihai's Nayin is the wood that generates, but the branch is weak and cuts into the upper stem. The heavenly stem is also the earth, so it cannot serve as the official star for the person of Rén. If there are many fire elements in the Five Phases, the wood of Jihai will be transformed by fire and hidden, allowing the official star of the earth to return to its original state, without needing to meet water again; because water nourishes wood, and wood controls earth, which would instead damage the official star.

六壬丑未兼申子，四位如逢火數奇，更值五行多土局，少年名位擁旌旗。丑未土成實之氣，申子乃土生旺之鄉，干音帶得火來，五行中更加土多，壬人福祿自然顯著，豈不早年亨快。

The song says: In the Six壬 system, if the positions of Chou, Wei, Shen, and Zi are accompanied by fire numbers, it becomes extraordinary; if there is also more earth in the Five Phases, then in youth one can achieve prominence and hold banners and flags. Chou and Wei are the actual earth energy, while Shen and Zi are the growth and prosperity of earth; if the heavenly stems have fire in their nayin sound element, adding more earth to the Five Phases, the fortune of the person with the heavenly stem Ren will naturally be prominent, how could they not have smooth success at an early age.

六壬若遇繁剛木，須得干音帶火來，若是寅宮並午位，必做朝中將相才。甲辰甲戌皆干音火木，更又庚寅壬午俱來資助，水旺則土盛，氣數純全，福基自壯矣。

The song says: If the Six Ren comes across a flourishing strong wood, it must be accompanied by a fire element from the heavenly stem's nayin sound; if furthermore it is in the Yin Palace and the午 position, it will certainly become a talented official in the court. The nayin sound of Jia Chen and Jia Xu are both fire, and the heavenly stem is wood; if furthermore Geng Yin and Ren Wu come together to support, then water will be strong and earth will be abundant, the destiny is complete, and the foundation of fortune will naturally be strong.

六壬最忌土頭戊，或加辰戌主相殘，不見甲來為救應，定主身中帶不安。壬人見戊為干鬼，若加魁罡之地，則禍患之端，五行若有甲干陽木，又能克戊土，即有所救，不然，鬼氣太重，壬人所懼。

The song says: In the system of Six壬, it is most undesirable for the heavenly stems to have Wu Tu on top, or for it to be combined with Chen or Xu, which indicates mutual harm; if there is no Jia to rescue, there will certainly be an illness of unease. When Ren meets Wu, it is like the ghost in the heavenly stem; if it is further combined with the places of Kui Gang and Chen Xu, it marks the beginning of calamity. If there is Jia, the yang wood, among the Five Phases, it can overcome Wu Tu and provide a rescue; otherwise, the ghostly energy is too strong, which is exactly what Ren fears.

六癸生逢曲直加，如臨甲己最為佳，更加傳送遂為祿，譴仕千鍾福壽遐。曲直，亥卯未之氣也。癸音火，須逢木而生，甲己者土，合火之子數陰，從母生其子為成，有甲無己，以未代之，有己無甲，以寅代之，乃為貴氣。傳送者乃甲己生處，甲己未寅，為秀實之氣，癸人有甲己，旺中帶木氣為清貴之格。

The song says: Those born with the癸 stem, if they encounter the亥, 卯, and 未 (Hai-Mao-Wei) Wood triad, and also have 甲 and 己, it is best. If the position of 申 is added, it becomes a禄, allowing one to enter officialdom and receive a thousand measures of grain, with long-lasting blessings and longevity. The term 曲直 refers to the energy of 亥, 卯, and 未. In this context, 癸 has a Nayin sound element element of fire, which requires wood to be generated. The combination of 甲 and 己 forms earth, which is the son of fire, and its number is yin. It is only when the son is generated from the mother that it is considered complete. If there is 甲 but no 己, then 未 is used in place of 己; if there is 己 but no 甲, then 寅 is used in place of 甲. This is considered noble energy. 传送 refers to 申, which is the long life position of 甲 and 己. 甲, 己, 未, and 寅 all represent refined and substantial energies. Those with 癸 who have 甲 and 己, with strength accompanied by wood energy, form a clear and noble destiny.

六癸生人多亥子，不逢土數自光榮，若得土加寅巳上，不須亥子即為清。亥子乃水會之地，癸人得之，聚成一氣，不必見土，見土則水爭強，反而不好，若寅巳上卻見土神，癸人之官，又不必見亥子，見之則土爭雄，反為交雜。

The song says: Those born with the癸 stem often benefit from seeing亥 and子, as long as they do not meet the earth elements, they will naturally achieve honor and success. If the earth element appears on寅 or巳, then there is no need for亥 and子, and they will already be clear and noble.亥 and子 are places where water gathers, so those with癸 stem gain strength from this gathering, and do not need to see earth elements. If they do see earth elements, it will compete with water and be bad. If the earth element appears on寅 or巳, it is the official star for癸 people, so there is no need for亥 and子. If both亥 and子 appear again, the earth and water will compete, leading to confusion.

六癸人逢己是殃，不逢甲數盡乖張，莫教丑未乘於火，定知貧賤永無疆。癸人以戊為官，見己為陰陽失序，反為鬼，五行中若得甲木之氣解救，尚可免迍駁，若見己丑己未之類夾攻之，癸人福氣滅然。

The song says: A person with the癸 stem meets the己 stem and suffers calamity, and without the presence of the甲 stem, they will be constantly troubled and unsettled; one must not allow the丑 or未 branches to be combined with fire, otherwise poverty and low status will never end. For a癸 person, the戊 stem is their official star, but when they meet the己 stem, yin and yang become disordered, and the official star turns into a ghost. If the Five Phases can receive the qi of the甲 wood to rescue them, they may be free from difficulties; but if they meet the Jichou or Jiwei branches which attack from both sides, the good fortune of the癸 person will be extinguished.

木逢癸亥正長生，蔭益根元必大亨，更有金臨西北位，定主清華祿自存。木生在亥，就其位得癸亥之水滋養，生中逢生，最為喜會，更得西北，帶金生出水來轉旺，健源深遠，福祿崇峻。

The rhyme says: When wood meets Guihai, it is at its growth stage, and the roots and foundation are well protected, ensuring great success and smoothness; if there is also metal present in the northwest position, it will certainly indicate a clear and prestigious position, with lasting official rank. Wood is in its growth stage at亥, and here it is further nourished by the water of Guihai, which is a case of growth meeting growth, the most favorable combination; with metal in the northwest generating water, it becomes prosperous and strong, with a deep source and lofty blessings.

木人最怕遇壬申，若逢癸酉福增新，但得水臨西北地，返作清華顯赫人。壬申癸酉乃劍鋒金，乘臨官旺地剋木，甲乙最怕之，若亥子上見水神化藏金毒，金雖承天將之利，終不能害木，大抵福欲乘之，鬼欲制之，然後可觀。

The song says: Those with a wood destiny most fear encountering Renshen, but if they meet Guiyou instead, their fortune will increase. If water appears in the Northwest, it can make a person clear, bright, and prominent. The nayin sound elements of Renshen and Guiyou are sword-edged metal. When metal is in the position of officialdom and prosperity, it can overcome wood. Jia and Yi (wood) most fear this. If water deities appear above Hai and Zi, they can neutralize and conceal the harmful energy of metal. Although metal has the advantage of the Heavenly General, it will ultimately not harm wood. Generally, the gods of fortune should be in a strong position, while the ghosts should be restrained, then there will be something worth observing.

木逢辛亥不長生，不逢火制祿難存，火神與木俱繁盛，何慮功名事不成。木生在亥，卻於生處逢金，謂之生地見鬼，得火救之，金不敢用事，木乃出焉。此謂通變，自有輕重，五行須明勝負，不可一途取軌，火木繁盛，金自銷爍，雖是辛亥作禍，得火與木繁盛，始有生殺，若非辛亥見火木繁多俱壯，又不便也。

The rhyme says: When wood meets Xinhai, it cannot achieve growth; without fire to control it, the fortune is hard to maintain; if both fire and wood are strong, there is no need to worry about failure in fame and status. Wood is born in亥, but when it meets metal in its place of growth, this is called "growth place meets ghost"; with fire to save it, metal cannot act, and wood can then rise. This is the principle of change, where there is a balance of importance; the Five Phases must be clearly distinguished in terms of strength and weakness, and cannot be applied in a fixed way. When fire and wood are strong, metal will be melted; although Xinhai is a problem, as long as fire and wood are strong, the issue of life and death can be resolved. If it is not Xinhai column, but instead sees too much fire and wood, it would be inappropriate.

木人怕見火神興，無水相臨主禍迎，更被金來加局內，一生艱險不安寧。木人火盛則灰飛煙滅，得水可制火，苟不見水，又加從革金局，其神銳利，甲乙之木，窘氣可知。

The song says: Those with a wooden destiny fear encountering a strong fire deity; without water to harmonize, misfortune is invited. If gold is also added into the situation, their whole life will be difficult and unsettled. When fire becomes strong, wooden destiny is consumed and destroyed; only with water can fire be controlled. If there is no water, and the Si-You-Chou metal triad is present, the sharp metal energy becomes dominant, and the hardship of Jia and Yi wood is evident.

火人日月時遭水，須逢曲直乙為干，若得炎宮納音金，定知食祿至清官。火人月、日、時帶水神，則火無發露，若亥卯未上干頭帶陰木，水卻又來生木，木又生火，火生不絕，火神得地，更若寅午戌上納音見金，又卻來剋木，木神受制，生出火官，五行脫體還元，乃高上之福。

The song says: A person with a fire destiny who encounters water in the month, day, or hour must meet the wood triad of Hai-Mao-Wei with the heavenly stem Yi; if further in the fire triad of Yin-Wu-Xu the nayin metal is present, then the person can attain a high official position. A person with a fire destiny who carries the water element in the month, day, or hour will not allow fire to be evident; if the heavenly stem carries Yin wood in the triad of Hai-Mao-Wei, the water will generate wood, which in turn generates fire, allowing fire to flourish continuously. The fire deity will then be in a favorable position. If further in the fire triad of Yin-Wu-Xu the nayin metal is present, the metal will restrain the wood, which in turn will generate the fire official star. The five phases will shed their old forms and return to their original essence, which is a superior blessing.

火神敗地莫逢金，見水加來愈不禁，不見傷殘幷夭折，定須受病肺連心。敗地本自衰微，逢水則金不能為財，而與水為鬼，論曰：火至敗地，見金則生出水來，火力既不能勝，安得不傷殘也。

The song says: When the fire deity falls into a place of decline, it should not meet metal; if water appears, it becomes even more unbearable. It will not be a case of injury or early death, but certainly lead to illness of the lungs and heart. A place of decline is already weak; encountering water makes metal unable to serve as wealth, instead joining water to become a ghostly force. Commentators say: When fire reaches a place of decline, meeting metal produces water. Since the fire force is unable to resist, how can it avoid injury?

眾火須防水在寅，平生迍坎謾勞神，資財必定難充溢，盛德高風處處新。火神稍眾於生地，卻見水，如甲寅之類，何以堪然。火神既多，須得少木資之，則有不窮之眾稍多，於此終為害也。

The song says: Among many fires, water must be avoided at the寅 position; throughout life, there will be difficulties and obstacles, causing unnecessary worry; wealth will certainly be hard to accumulate, but virtue and reputation are high, and everything remains fresh and clean. The fire deity is somewhat strong in the long life position, yet water is present, like Jiayin, how can it endure? Since there is much fire, a little wood is needed to support it; if too much wood is provided, the fire becomes even stronger, eventually causing harm.

土人土重火炎陽，職位清華祿益強，火加己午逢諸土，盛德高風處處新。土數既重，必藉父扶持，為生生不窮之貌，若更見火加巳午，火旺之地，土又強壯，設或見水，終不能勝火土，則為財廩之氣矣。

The song says: Those born under the Earthly Branches of Earth have a heavy and earthy quality, combined with fiery and sunny energy, leading to a clear and noble position and even stronger official luck. When fire is added to the branches of Si and Wu, which are fire旺 positions, and meets various Earths, their virtue and reputation are pure and lofty, and everything appears fresh and clean. Since the Earth element is strong, it must rely on the fire from parents to support it, thus achieving a continuous and abundant appearance. If fire is also present in the branches of Si and Wu, which are fire旺 positions, the Earth becomes even stronger. Even if water is present, it will ultimately not overcome fire and Earth, instead forming the energy of wealth and storage.

土人藉木為文曲，四位之中帶火來，重見木神臨巽地，高甲陞名福慶來。土無木不能通爽其氣，木無土不能安立其根，二者相須皆不可闕，五行中若帶火來，又於巳上見木，輾轉生育，聚成一體，氣數壯實，火神有所蘊藉矣。

The song says: Those born under the Earthly Branches must rely on Wood to become the Star of Talent and Eloquence, and their four pillars should also include Fire; if Wood appears again and is located in the Southeast direction of the Wind Trigram, they can achieve high academic success, gain official rank and wealth, and blessings will come naturally. Earth without Wood cannot express its clarity and openness, and Wood without Earth cannot establish its roots; both are necessary for each other. If Fire is present in the Five Phases, and Wood is seen in the position of Si, they will generate and nourish each other, forming a unified force, resulting in a strong energy, and the Fire deity will then be well contained.

土人獨位逢諸火，更加火旺增災禍，就中若見水神被，縱免災殃還坎坷。火數既旺，且多併來生一土，其氣大煅燥，忽見水返來制火，五行雖有救解，終不為吉兆。

The song says: A person with earth destiny, when alone, meets various fires, and if the fire is strong, it brings calamity. If water deity comes to save, even though disaster is avoided, it is still a difficult path. Since the fire is strong and all come to generate this earth, the earth's energy becomes overly dry and burnt. Suddenly, water comes to control the fire, although the five elements have some relief, it is still not a good omen.

土人若重嫌己酉，區區終是謾勞生，水近土傍尤見禍，賣盡田園沒地耕。己酉乃土水敗地，重重見之，則困苦相陵，終不見福，蓋水能勝於火矣。司馬季主曰：水逢沐浴如逢土，土到衰鄉水不如，土到酉宮真敗地，卻逢癸酉祿盈餘，二氣各有勝負耳。

The song says: Those born under the earth element, if they repeatedly encounter Jiyou, will have little success and ultimately waste their whole life; if water is near the earth element and also meets Jiyou, even greater misfortune will follow, selling all the fields and having no land to till. Jiyou is the bathing and declining place for the earth element. Repeatedly encountering it brings hardship and oppression, ultimately seeing no fortune, because water can overcome fire. Sima Jizhu said: When water meets its bathing place, it is like meeting earth; when earth reaches its declining place, it is worse than water. The earth reaching the酉 palace is truly a declining place, but if it meets Guiyou, the fortune is actually abundant. Between these two elements, there are only mutual gains and losses.

金多逢火不為災，切忌金神帶水來，木逐火神生旺土，發榮名位足資財。只怕身旺被鬼所制，金多又自帶旺火，不為害，自己寡弱，則克我者始得志也。

The rhyme says: When there is a lot of metal and it meets fire, it does not cause disaster; one should be cautious if metal spirits are also accompanied by water. Wood follows the fire spirit to generate and strengthen earth, thus achieving prosperity in status and wealth. One should be careful when the self is strong and is controlled by the ghost; when there is an abundance of metal along with strong fire, it is not harmful. Only when the self is weak does what controls me become dominant.

金加乙巳太乖張，木數來逢主夭亡，便自水多難抑制，定殘骨肉遠離鄉。金生處見乙巳火，被火截住，加以木來扶火之勢益壯，金自銷爍。

The song says: When metal is added to Yisi, it becomes very erratic; if wood number meets it, it leads to early death. Even if there is much water, it cannot restrain it, resulting in broken bones and flesh and leaving home. Metal's growth is at Yisi's Nayin fire, which is cut off by fire; adding wood to further strengthen the fire will naturally melt the metal.

水人見木為本利，得火相逢凶害至，更無火木見金神，決主少年登顯秩。金為水本源，木得水滋，深為利用，見木卻生火，火旺則反傷於金，五行中若無木火，但得金氣發露，則生出水祿自然。

The song says: For people with a water destiny, encountering wood is beneficial, but when fire appears, calamity follows. If there is no fire and wood, but the presence of the metal god, it indicates a person will attain high office at a young age. Metal is the source of water, and wood, nourished by water, can be deeply utilized. However, encountering wood also generates fire, and strong fire will harm metal. If the Five Phases lack wood and fire, allowing metal to be prominent, the water fortune naturally arises.

水人切忌戊申寅，截斷根源主禍頻，局內不逢金發露，平生波劫受艱辛。戊申戊寅乃土成實之地，水人生處受制，病處見鬼，故曰，截斷根源，五行中若見魁罡，則鬼氣無以化藏，水神如此，可謂困矣。

The rhyme says: Those born under the Water element should avoid Wushen and Wuyin, as they cut off the source and repeatedly bring misfortune; if the chart does not meet the manifestation of metal energy, they will experience continuous troubles and hardships throughout their lives. Wushen and Wuyin are places where earth is solid and real. Those born under the Water element are restrained at their place of growth and encounter ghosts at their place of illness, hence called cutting off the source. If the Five Phases again meet the Qiu Gang Chen Xu, the ghostly energy has nowhere to hide or dissipate, and the Water element is at its most desperate situation.

水人大怕火炎揚，寅午相逢轉更忙，若見丙加辰戍位，定知夭折見悲傷。寅午乃火生旺之地，火熾可知，水神如此則竭矣，五行若見魁罡，如丙戍之類，水神之福轉衰矣。（並太乙統記）

The rhyme says: Water type people greatly fear fire that is fierce and flourishing, and when寅and午meet, it becomes even more chaotic; if丙is placed on辰or戌, it indicates early death and sorrow.寅and午 are the growth and prosperity positions of fire, so the intensity of fire can be imagined, and water spirits will dry up there; if the Five Phases also meet the魁and罡, such as Bingxu, the fortune of water spirits will be even worse. The above is from《Taiyi Tongji》.

亥子（水）寅卯（木）巳午（火）申酉（金）辰戍丑未（土）

The Five Phases affiliations of the Twelve Earthly Branches are: Hai and Zi belong to Water, Yin and Mao belong to Wood, Si and Wu belong to Fire, Shen and You belong to Metal, and Chen, Xu, Chou, and Wei belong to Earth.

子丑寅亥卯戍辰酉午未巳申；天元變化書云：子合丑，福輕，丑合子，福盛。寅合亥，福清，亥合寅，福慢，戍合卯，福虛，卯合戍，福厚，辰合酉，福弱，酉合辰，大利。午合未，福慢，未合午，大利，巳合申，福慢，申合巳，官氣盛。如甲午，辛未，乙未，只是身旺，卻命祿弱合衰氣多也，如乙未，壬午，雖祿弱艱得。

The Liu He of the twelve earthly branches are: Zi combines with Chou, Yin combines with Hai, Mao combines with Xu, Chen combines with You, Wu combines with Wei, and Si combines with Shen. The "Book of Heavenly Origin and Transformation" says: When Zi combines with Chou, the fortune is light; when Chou combines with Zi, the fortune is abundant. When Yin combines with Hai, the fortune is clear; when Hai combines with Yin, the fortune is slow. When Xu combines with Mao, the fortune is empty; when Mao combines with Xu, the fortune is thick. When Chen combines with You, the fortune is weak; when You combines with Chen, it is greatly advantageous. When Wu combines with Wei, the fortune is slow; when Wei combines with Wu, it is highly favorable. When Si combines with Shen, the fortune is slow; when Shen combines with Si, official power thrives. For example, Jiawu, Xinwei, and Yiwei are cases where the body is strong but the destiny and禄 are weak, and what they combine with is mostly declining energy. Again, for Yiwei and Renwu, although the禄 is weak, they are still difficult but can be obtained.

寅午戍（火）巳酉丑（金）申子辰（水）亥卯未（木）（三合纂局）

The Triple Harmony Formation of the twelve earthly branches is: Yin, Wu, and Xu form a fire triad; Si, You, and Chou form a metal triad; Shen, Zi, and Chen form a water triad; Hai, Mao, and Wei form a wood triad. This is recorded in the text "Sanhe Zuanju."

子為一陽丑二寅三卯四辰五巳為六陽極。午為一陰未二申三酉四戍五亥為六陰極。

The yin and yang of the twelve earthly branches are: Zi is one yang, Chou is two yang, Yin is three, Mao is four, Chen is five, and by the time it reaches Si, it is the peak of six yang. Wu is one yin, Wei is two yin, Shen is three, You is four, Xu is five, and by the time it reaches Hai, it is the peak of six yin.

福神多，可作兩府，凶殺多，則窮夭，如曾布乙亥年，丁亥月，辛亥日，已亥時，戊寅胎，乙亥火雖自死，得已亥木自生，四亥與寅胎合，故作兩府，如蕭注癸丑年，乙丑月，乙丑日，丁丑時，丙辰胎，以四柱帶殺多，故換武官，止於兩制而無壽。玉霄寶鑑云：有芝蘭並秀格，支神一字而干神別者是也，仍須干神和會，而福聚於支神上者為應格。

The "Branch God One Character Pattern" refers to all four earthly branches being the same character. Those with many benevolent deities may attain high official positions, while those with many malevolent forces may suffer poverty and early death. For example, Zeng Bu was born in the year Yihai, month Dinghai, day Xinhai, and hour Jihai, with his fetal branch Wuyin: Although the Yihai branch's nayin sound element is in a dead position, it is supported by the Jihai nayin sound element of wood which is in the growth stage. The four Hais also harmonize with the寅 in the fetal branch, so he attained high official positions. Another example is Xiao Zhu, born in the year Guichou, month Yichou, day Yichou, and hour Dingchou, with his fetal branch Bingchen: Because the four pillars contain too many harmful forces, he was reassigned to a military position and only reached the rank of two officials without a long life. The "Zhi Lan Ping Xiu Pattern" mentioned in the "Yu Xiao Bao Jian" refers to all four earthly branches being the same character while the heavenly stems are different. It also requires that the heavenly stems harmonize and gather together, with blessings concentrated in the earthly branches, to be considered a qualified pattern.

六合雙鴛坐槐庭而佈政，假如戊辰年癸亥月戊寅日甲寅時，一亥合兩寅馬也。（鬼谷命格）

The "Liu He Shuang Yuan Ge" refers to two noblemen sitting in the hall and announcing decrees. For example, in a year of Wuchen, a month of Guihai, a day of Wuyin, and an hour of Jiayin, the亥 (Hai) simultaneously combines with two Yins, and Yin is the position of the post-horse. This is recorded in "Gui Gu Ming Ge."

大凡命前六辰貴氣沖和也，假令丁亥土人得甲辰丙辰是也，更天干納音稍有和氣，富貴極盛，為陰陽六辰，自然清貴，變天乙貴神之意。（天元變化書）

"The term 'Chonggeke' generally refers to the harmonious confrontation of noble energy in the sixth preceding heavenly stem. For example, a person with a Dinghai Nayin earth destiny who receives Jiachen or Bingchen is considered to have this. If the heavenly stem's Nayin is also somewhat harmonious, wealth and honor can reach their peak. This is a case of yin and yang separated by six celestial stems, naturally leading to a refined and noble status, containing the meaning of the celestial virtue god. This passage is found in the 'Tianyuan Biangu Shu'."

寅午往來，有甲己土氣，子巳往來，有戊癸火氣，巳酉往來，有丙辛水氣，卯申往來，有乙庚金氣，亥午往來，有丁壬木氣，皆在祿上也。又子巳午亥，謂之隔六合，蓋一陽至六陽，一陰至六陰也。（廣錄）天元變化書云：此係支辰之論，更得天干納音有交涉者大利，福厚堅固。

The interactions and mutual influences among the Earthly Branches contain the energies of the Five Phases implicitly: the interaction between寅 (Yin) and午 (Wu) contains the earth energy transformed from甲 (Jia) and己 (Ji); the interaction between子 (Zi) and巳 (Si) contains the fire energy transformed from戊 (Wu) and癸 (Gui); the interaction between巳 (Si) and酉 (You) contains the water energy transformed from丙 (Bing) and辛 (Xin); the interaction between卯 (Mao) and申 (Shen) contains the metal energy transformed from乙 (Yi) and庚 (Geng); the interaction between亥 (Hai) and午 (Wu) contains the wood energy transformed from丁 (Ding) and壬 (Ren), all of which fall on the禄 (Lu, Favorable Position) of the Heavenly Stems. In addition,子 (Zi) and巳 (Si), as well as午 (Wu) and亥 (Hai), are called "隔六合" (Liu He, Mutual Harmony at a Distance), because from one Yang to six Yang and from one Yin to six Yin, they are exactly six positions apart. This is mentioned in the "广录" (Broad Record). The "天元变化书" (Book of Heavenly Origin and Transformation) says: all these discussions are based on the Earthly Branches. If the Nayin sound element (Nayin, sound element) of the Heavenly Stems also relates to them, it will be greatly beneficial, bringing thick and solid blessings.

五行本位者，寅午戌火之位，丙丁人遇之貴（寅又為雜木位甲祿之所建也），亥卯未木之位，甲乙人遇之貴（亥又為雜水位壬祿之所建也），巳酉丑金之位，庚辛人遇之貴（巳又為雜火位丙祿之所建也），申子辰水土之位，戊己壬癸人遇之貴（申又為雜金位庚祿之所建也），五行各三位與四貴三位同，惟闕（缺？）胎貴一位，其主貴之福，亦與四貴同，陽祿貴在臨官，陰祿貴在旺，若陽祿遇旺，陰祿遇臨官，雖為本位，其福差減於建處也。有遇一兩貴位，卻為凶殺刑害破得深重無祿者也。（三命提要）

The fundamental positions of the Five Phases are: Yin-Wu-Xu is the Fire position, and those with Bing and Ding meet their fortune when encountering this position (Yin is also a mixed Wood position, and the official position of Jia is established here); Hai-Mao-Wei is the Wood position, and those with Jia and Yi meet their fortune when encountering this position (Hai is also a mixed Water position, and the official position of Ren is established here); Si-You-Chou is the Metal position, and those with Geng and Xin meet their fortune when encountering this position (Si is also a mixed Fire position, and the official position of Bing is established here); Shen-Zi-Chen is the Water and Earth position, and those with Wu, Ji, Ren, and Gui meet their fortune when encountering this position (Shen is also a mixed Metal position, and the official position of Geng is established here). Each of the Five Phases occupies three positions, corresponding to the three positions of the four official positions, except it lacks the position of the nurturing phase. It governs the fortune and power of the wealthy, which is the same as the four official positions. The official position of yang dry branches is located at the position of officialdom, while the official position of yin dry branches is located at the position of prosperity. If a yang dry branch encounters the position of prosperity or a yin dry branch encounters the position of officialdom, although it is still considered the position, the fortune and power will be less than when the official position is established. Some people encounter one or two official positions, but are severely affected by Inauspicious Sha (malevolent forces), punishments, and harms, resulting in a fate without an official position. This is mentioned in the book "San Ming Ti Yao."

王氏注云：丑為大吉，乃金之墓，未屬小吉，乃木之庫，以丑中金氣來克未中之木氣，上克下曰冶金，未變化，仁義相濟則反壽長年，或未人得丑，則尊辱卑榮，不為壽而為夭矣。天罡是辰，辰之中有水氣之所重也。天魁是戌，戌之中有火氣之所重也。辰中之水，克戌中之火，為精為神，水火既濟，則寄生續壽。或戌人得辰，則陰陽不正，為返吟之破命矣。

Wang's commentary says: Chou is 'great auspicious', being the burial ground of metal; Wei is 'minor auspicious', being the storage of wood. Using the metal qi in Chou to overcome the wood qi in Wei, with the superior overcoming the inferior, it is called smelting metal. The earth of Wei thus changes, and benevolence and righteousness mutually harmonize, so it can instead prolong life and ensure longevity. Conversely, if someone born in the year of Wei receives Chou, it becomes the superior being humiliated and the inferior being honored, not only not long-lived but instead indicating a short life. 'Heavenly Gang' refers to Chen, with the emphasis in Chen being on water qi; 'Yang Benefactor' refers to Xu, with the emphasis in Xu being on fire qi. The water qi in Chen overcomes the fire qi in Xu, one being essence and the other spirit, water and fire in harmony, thus able to sustain life and prolong longevity. Conversely, if someone born in the year of Xu receives Chen, yin and yang become unbalanced, forming the image of reversed repetition and broken destiny.

瑩和尚注云：以上四節，並用真印，始得其詳，乙丑金印，癸未木印，壬辰水印，甲戌火印，丙辰土印，丑中有乙木，未有癸水，癸水生其乙木，櫓生（此二字不確定）祿元，故反壽長年，戌中有甲，辰中有丙壬，壬水生其甲木，甲木續其丙火，故寄生續壽。

Ying和尚 explains that all four sections should be examined with the concept of "true seal" (真印) in order to be fully understood. Yichou is the seal of metal, Guiwei is the seal of wood, Renchen is the seal of water, Jiaxu is the seal of fire, and Bingchen is the seal of earth. The hidden Yi wood in Chou supports the Gui water in Wei, with the Gui water generating the Yi wood, thus continuing the original source of vitality, which allows for extended longevity. In Xu, the hidden Jia wood is supported by the壬 water in Chen, with the壬 water generating the Jia wood, which in turn continues the Bing fire, thus enabling continuation of life.

命書論受氣血脈，謂丑中有金氣，未中有木氣，辰中有水氣，戌中有火氣，故未畏丑，丑不畏未，戌畏辰，辰不畏戌，此說最妙。

The book on destiny explains that the Earthly Branch Chou contains metal energy, Wei contains wood energy, Chen contains water energy, and Xu contains fire energy. Metal overcomes wood, so Wei fears Chou but Chou does not fear Wei. Water overcomes fire, so Xu fears Chen but Chen does not fear Xu. This explanation is most refined.

瑩和尚注云：酉為昴胄之鄉，從魁是也。卯曰（不確定，應是曰）蒼龍之宿，太沖是也。以支元納音取財，今言天來何也？緣酉上有辛，卯上有乙，辛金制其乙木，故云財自天來，卯見酉而為害，以金克其卯木，故臨昴胄而人元受害也。若酉人遇卯則吉。（珞琭子）

Ying和尚 explains: You is the mansion of Maosu and Zhousu, which is also called 'Congkui'; Mao is the mansion of the Azure Dragon, which is also called 'Tai Chong' (the original text here is unclear). Normally, wealth should be taken from the earthly branches' nayin sound elements, but now it says 'wealth comes from heaven', why is that? Because You contains Xin metal, and Mao contains Yi wood, Xin metal can control Yi wood, so wealth comes from the heavenly stems. When Mao meets You, it forms a harmful relationship, because You metal controls Mao wood, so being in the mansion of Maosu and Zhousu causes the original heavenly stem to be harmed. If a person born in You year meets Mao, it is actually auspicious. This passage is found in the Luolu Zi.

子午卯酉四方之正位，五行之帝座也，凡帝座惟可朝而拱對之，不可位其位，欲別其有君臣之分也。然而相對卯酉者，不及相對子午，蓋子午乃明堂端門，聖人南面以聽天下，諸侯北面以朝至尊，故云：希見子來拱午。

Zi, Wu, Mao, You are the cardinal directions and also the imperial thrones of the Five Phases. Any imperial throne can only be faced towards and guarded around, not occupied by oneself, in order to distinguish the roles of sovereign and subject. However, the ones opposite Mao and You are not as significant as those opposite Zi and Wu, because Zi and Wu are the main gates of the Bright Hall. The sage faces south to govern the world, while the feudal lords face north to pay homage to the supreme ruler. Therefore, it is rare to see Zi supporting Wu.

八字金書云：子為端門，午為離門，皆以拱虛（字模煳不是很清楚）為上，正見者次之，若福氣重厚，可入侍從，凡虛（字模煳不是很清楚）拱二門貴人最為上。又云：子午為明堂，端門可以虛（同上）拱，不可居位，若子來朝午者君臣勢順也。紫虛局有拱端門格，如陳宗丞乙丑年甲戌月己亥日丁卯時，陸徽猷丁未年己酉月乙巳日丁巳時，是也。

The Eight Characters Gold Book says: Zi is the end gate, Wu is the fire gate, both should be supported by an empty position from a distance, which is the best. If the fate is directly seen, it is only second best. If the fortune is thick and solid, one can serve as a retainer. Those who have noblemen supporting these two gates from an empty position are the best. It also says: Zi and Wu are the bright hall, the end gate can only be supported from an empty position, not occupied directly. If Zi faces towards Wu, then the relationship between the ruler and minister is harmonious. The Purple Void Bureau mentions the 'Supporting the End Gate Pattern'. For example, Chen Zongcheng was born in the year Yichou, month Jiaxu, day Jihai, and hour Dingmao. Lu Huiyou was born in the year Dingwei, month Jiyou, day Yisi, and hour Dingsi. Both belong to this pattern.

寅申巳亥，子午卯酉，辰戌丑未，皆謂之四極，蓋言多也，得之全者，為人性剛勇，宜從右選，以求功名，有子午卯酉者，為其專位於四正，主有方面之權，又須貴早，所以喻鄧禹十八為將也。（壺中子）

Yin, Shen, Si, Hai; Zi, Wu, Mao, You; Chen, Xu, Chou, Wei are all called "four extremes," meaning they are complete in number. Those who have all four are said to have strong and fierce characters, suitable for a military career to achieve fame and success. Among them, those with Zi, Wu, Mao, You are particularly significant because they occupy the four cardinal directions, indicating they hold great power in one area and must achieve high status early. Therefore, the example of Deng Yu, who became prominent at the age of eighteen, is used. This is mentioned in "Hu Zhong Zi."

寅申巳亥四孟，子午卯酉四仲，辰戌丑未四季，不可以得是格者，便為妙用。四孟名為四進之氣，前行可達，故馬坐是地，又名曰四長生，為五行長生在上，其間最是土得力，蓋申上土長生，亥上土旺，寅上有火亦可取旺，只有巳上土絕，亦有火生壯其土，故巳上不可謂之土絕，有一飛宮土法，言四月土長生，是四孟有土力，故金人土人得福多。

The positions of Yin, Shen, Si, and Hai are called "four beginning" (四孟), the positions of Zi, Wu, Mao, and You are called "four middle" (四仲), and the positions of Chen, Xu, Chou, and Wei are called "four seasons" (四季); one should not simply recognize such a pattern as a good use. The four beginning positions are called "four growths" (四长生), as the growth of the Five Phases is located on these positions. Among them, the most effective is earth: earth is in growth at Shen, in strength at Hai, and fire at Yin can also support earth's strength, so only Si is considered to be earth's decline, but there is fire in Si to generate and support earth, so Si cannot be considered truly earth's decline. There is another method of flying palace theory that says earth is in growth in the fourth month, indicating that all four beginning positions have earth strength, so people with metal destiny and earth destiny gain the most benefit here.

其間木不旺，因巳上木衰，申上木絕，亥寅縱得長生臨官，大抵十月與正月木方芽，甲故不旺，水人火人臨時消息。四仲曰四極，五行遙遠不相拘受，須是取時日向旺，方為上，若生值是格，更時日向衰弱之地，必不高顯，如庚戌年金，戊子月火，甲午金日，癸酉金時，己卯土胎，此向西方金家旺地，故貴，吳轉運命。蓋庚戌金，受戊子火上下造化。戊午年辛酉月癸卯日壬子時，以月上死，日上沐浴，時上亦無氣，故凶。

Among these, the wood is not strong: because wood declines in the巳 position and is extinguished in the申 position. Although亥 and寅 are the long life and official positions for wood, generally speaking, wood only begins to sprout in the tenth month and the first month, so the Jia wood is still not strong. Those with water or fire destinies should be considered on a case-by-case basis. The four central positions are called the four extremes. The five elements are distant from each other and do not constrain or support one another, so it is necessary to take the day and hour towards a prosperous position to be considered excellent. If one is born with this structure, but the day and hour are directed towards a declining position, they will certainly not achieve great success. For example, someone born in the Gengxu year with the nayin metal, in the Wuzi month with the nayin fire, on the Jiawu day with the nayin metal, and at the Guimao hour with the nayin metal, with the fetal position in the Jimao with the nayin earth, this is directed towards the western metal prosperous position, so it is prosperous. This is the destiny of Wu the transport commissioner. Because the metal of Gengxu receives the fire of Wuzi, which creates a harmonious transformation. Another example is someone born in the Wuwu year, in the Xinyou month, on the Guimao day, and at the Renzi hour. The month is in a dead position, the day is in the bathing position, and the hour also lacks vitality, so it is ominous.

四季名曰角，繫陰陽各立之地，最旺金土人，水人不旺，若水多人，得此就土氣作官，水少人不可。如癸亥水人，壬戌月，壬辰日，丁未時，癸丑胎，是命薄祿，為水多，且使四季土造化，火人得是格太弱，木人得此，亦不成造化，類百里之田，一合之子耳。（天元變化書）

The four seasons are called "Jiao," which are the places where yin and yang each establish themselves. This is most favorable for people with metal destiny and earth destiny, but not favorable for those with water destiny. If someone has too much water, they can take advantage of the earth element to form the official star; but if they have little water, they cannot. For example, a person with the Nayin water destiny of Guihai, born in the month of Renxu, on the day of Renchen, at the hour of Dingwei, and in the hour of Guichou, has a thin destiny and shallow fortune, because there is too much water, which is all consumed by the earth elements of the four seasons. People with fire destiny who have this pattern are too weak, and those with wood destiny do not gain much benefit, just like a field of a hundred miles that only harvests a single measure of grain. This passage is from the "Tianyuan Biangu Shu."

寅申巳亥四位，謂之孟神，非取祿馬，但於年月日時見寅申巳亥者，自然高貴，如有不等，卻成貧賤，若全見上四字，則貴不可偕。子午卯酉四位，謂之仲神，若年月日時全帶或重迭，及值六害，此人幼稚便患風疾。（金書命訣）

The trigrams Yin, Shen, Si, and Hai are called "Meng Shen," and they are not considered as禄 or 马. However, whenever Yin, Shen, Si, or Hai appear in the year, month, day, or hour, the person is naturally noble and distinguished. If these trigrams are not properly combined, they may instead lead to a humble and lowly destiny. If all four appear together, the person's nobility is unparalleled. The trigrams Zi, Wu, Mao, and You are called "Zhong Shen." If all four appear in the year, month, day, or hour, or if they appear repeatedly, and also encounter the Six at the Top (上六) harm, the person will suffer from wind illness in childhood. This is recorded in the "Jin Shu Ming Jue."

人命帶印（疑為卯）日酉時，更胎月一處有馬，多好動移，然命入局，干神得助者，移動則吉，命薄因移而得失也。（沉芝源髓）

A person's destiny with a birth day of卯 and a time of酉 (the original text may have mistakenly used '印' instead of '卯'), and also having the Post-horse in their fetal origin or month pillar, tends to be restless and fond of moving. However, if the destiny is already in a proper pattern and the heavenly stem is supported, moving around can be beneficial. For those with a weak destiny, moving may bring both gains and losses. This passage is from the "Chen Zhi Yuan Mei."

戌為天門，故戌曰天孤，辰為地門，故辰曰地孤，未為人門，故未曰人孤，丑為鬼門，故丑曰鬼孤，此是天涯地角，故為四孤之氣。（燭神經）

Xu is the heavenly gate, so Xu is called 'Heavenly Solitude'; Chen is the earthly gate, so Chen is called 'Earthly Solitude'; Wei is the human gate, so Wei is called 'Human Solitude'; Chou is the ghost gate, so Chou is called 'Ghost Solitude'. These four branches are located at the extreme ends of the world, hence they are called the Four Solitudes. This passage is found in the 'Zhujing Jing'.

寅丑巳辰申未亥戌；以上日時上犯者，君子主玷責，庶人徒刑，又名惆悵殺，主諮嗟不足，雖富貴亦然。（廣信集）

The combination of "Dian Dao Sha" occurs with Yin and Chou, Si and Chen, Shen and Wei, and Hai and Xu. If this appears in the day pillar or hour pillar, officials will suffer disgrace and punishment, while common people will face imprisonment. It is also called "Chou Chang Sha," indicating a life filled with sighs and dissatisfaction, even if one is wealthy and prosperous, it cannot be avoided. This entry is found in the "Guang Xin Ji."

甲，是木之干節；乙，木之根；丙，火之宿者；丁，火之光；戊，石也；己，土可稼者；庚，金之質；辛，金之刃；壬，水之源；癸，水之流；亥，水之源；子，水之流；丑，土雜金土；寅，木之干節；卯，木之根；辰，土雜水木；巳，火之光；午，火之宿者；未，土雜木火；申，金之質；酉，金之刃；戌，土雜金火。（廣録）凡甲丙戊庚壬為陽干，乙丁己辛癸為陰干，子寅辰午申戌為陽支，丑卯巳未酉亥為陰支。（三命吟鈐）

The ten Heavenly Stems and twelve Earthly Branches each have symbolic representations: Jia represents the trunk and joints of a tree, Yi represents the roots of a tree; Bing represents the hidden and unmanifested part of fire, Ding represents the flame of fire; Wu represents mountains and stones, Ji represents arable land; Geng represents the essence of metal, Xin represents the sharp edge of metal; Ren represents the source of water, Gui represents the flow of water. Among the Earthly Branches, Hai represents the source of water, Zi represents the flow of water; Chou represents earth mixed with metal and earth; Yin represents the trunk and joints of wood, Mao represents the roots of wood; Chen represents earth mixed with water and wood; Si represents the light of fire, Wu represents the hidden and unmanifested part of fire; Wei represents earth mixed with wood and fire; Shen represents the essence of metal, You represents the sharp edge of metal; Xu represents earth mixed with metal and fire. This passage is found in the "Broad Collection." Also: Jia, Bing, Wu, Geng, and Ren are the Yang Stems, while Yi, Ding, Ji, Xin, and Gui are the Yin Stems; Zi, Yin, Chen, Wu, Shen, and Xu are the Yang Branches, while Chou, Mao, Si, Wei, You, and Hai are the Yin Branches. This passage is found in the "Three Fate Rhymes."

甲己喜四季乙庚喜申酉丙辛喜亥子丁壬喜寅卯戊癸喜巳午。

Heavenly Stems prefer to have their禄 (favorable position) in the Earthly Branches: Jia and Ji favor Chen, Xu, Chou, and Wei in the four seasons; Yi and Geng favor Shen and You; Bing and Xin favor Hai and Zi; Ding and Ren favor Yin and Mao; Wu and Gui favor Si and Wu.

子丑喜戊寅喜己卯辰喜庚巳喜辛庚午未喜甲壬申喜乙；酉戌喜丙亥喜丁；壞天元者，三十九歲之前，名利難發。壞地元者，四十歲後，福不如前。天元地元皆有者，平生福氣高崇；皆無者，平生名利無成。三命中，二命若衰，一命何安也。

The Heavenly Stems favored by the Earthly Branches are: Zi and Chou favor Wu, Yin favors Ji, Mao and Chen favor Geng, Si favors Xin and Geng, Wu and Wei favor Jia and Ren, Shen favors Yi, You and Xu favor Bing, and Hai favors Ding. Those whose Heavenly Stem is damaged will find it difficult to achieve fame and fortune before the age of thirty-nine. Those whose Earthly Branch is damaged will find their fortune less than before after the age of forty. Those who have both Heavenly and Earthly Stems intact will have a high and noble fortune throughout their lives; those who lack both will find themselves without success in fame and fortune. Among the three elements of destiny, if two are already declining, how can the remaining one alone ensure stability?

子丑怕己寅怕庚卯辰怕辛巳怕甲壬午未怕乙癸申怕丙；酉戌怕丁亥怕戊。

The Earthly Branches are incompatible with the following Heavenly Stems: Zi and Chou fear Ji, Yin fears Geng, Mao and Chen fear Xin, Si fears Jia and Ren, Wu and Wei fear Yi and Gui, Shen fears Bing, You and Xu fear Ding, and Hai fears Wu.

子丑癸寅甲卯辰乙巳丙戊午未丁己申庚酉戌辛亥壬；天地之秀見時，不貴即富。珞琭子云：壬癸秋生而冬旺，亥子同途；甲乙夏死而春榮，寅卯一揆是也。（神白經）

The essence of heavenly stems is found in: Zi and Chou see Gui, Yin sees Jia, Mao and Chen see Yi, Si sees Bing and Wu, Wu and Wei see Ding and Ji, Shen sees Geng, You and Xu see Xin, Hai sees Ren. When the essence of heaven and earth is revealed, one is not noble but wealthy. Luolu Zi says: Ren and Gui are born in autumn and flourish in winter, Hai and Zi are the same path; Jia and Yi die in summer but flourish in spring, Yin and Mao are the same principle. This passage is from the Shen Bai Jing.

庚辰、辛巳、庚午、辛巳甲戌、乙亥、甲子、乙亥；壬寅、癸卯、壬辰、癸卯丙申、丁酉、丙戌、丁酉；以上是陽死陰生，陰死陽生，如甘苦同受之意，所謂庚生於巳，辛死於巳，甲生於亥，乙死於亥，壬死於卯，癸生於卯，丙死於酉，丁生於酉，是不相離也。（廣信集）

The combination "death and birth" includes: Gengchen with Xinsi, Gengwu with Xinsi, Jiaxu with Yihai, Jiazi with Yihai, Renyin with Guimao, Renchen with Guimao, Bingshen with Dingyou, and Bingxu with Dingyou. All of these are cases where a yang stem dies while a yin stem is born, and vice versa, just as bitterness and sweetness are experienced together. It is said that Geng is born in Si while Xin dies in Si, Jia is born in Hai while Yi dies in Hai, Ren dies in Mao while Gui is born in Mao, and Ji dies in You while Ding is born in You. Yin and yang are never separated. This is recorded in the "Broad Trust Collection."

六乙人寅卯辰，六辛人申酉戌，水土人亥子丑，火人巳午未，餘彷此。若遇此格，不厭鬼多，多則貴，假如生地旺全，氣堅固，則不能造化，大抵五行不須太過，故使鬼多者妙。如乙亥年，庚辰月，辛卯日，庚寅時，辛未胎，然庚辛鬼氣多，緣乙木在寅卯辰木壯，更亥卯未木氣全，乙木十分氣足，雖兩庚兩辛在寅卯辰上，未及十分重氣，木盛於金則貴也。（天元變化書）

The concept of "abundant birth positions" refers to the situation where the day's stem is seated in a position of its growth and prosperity. For those with six days of Yi (乙), they should have Yin, Mao, and Chen. For those with six days of Xin (辛), they should have Shen, You, and Xu. Those with water destiny and earth destiny should have Hai, Zi, and Chou. Those with fire destiny should have Si, Wu, and Wei. The other stems follow the same pattern. If the destiny chart conforms to this pattern, it is not afraid of having many "ghosts" that harm the self. In fact, the more officials and killers there are, the more esteemed the destiny becomes. If the position of the main energy is both born and prosperous, and the momentum is solid to the extreme, it is actually not capable of forming a useful shape. This shows that the Five Phases should not be excessive. Because of this, having more officials and killers is actually beneficial. For example, someone born in the year Yihai, in the month Gengchen, on the day Xinmao, at the hour Gengyin, and with the destiny of Xinwei, has two Gengs and two Xins, which seem to be a heavy oppressive force. However, the wood of Yi is seated in the area of Yin, Mao, and Chen, which is a strong wood area, and the triple harmony of Hai, Mao, and Wei is complete. The Yi wood itself has a strong momentum. Although the two Gengs and two Xins are pressing on Yin, Mao, and Chen, they are not able to form a very strong oppressive force. The momentum of wood surpasses that of metal, so this is a noble destiny. This statement comes from the "Book of Heavenly Changes."

四字全者，取十干十二支合而言之，凡年月日時並胎月五位中，若有甲有乙，其生月日時遇寅卯兩位者是也。有丙有丁遇巳午戊己準此，有庚有辛遇申酉，有壬有癸遇亥子，土隨水源行，戊己有亥有子，亦主富貴，更須要諸位上支干相扶助也。（三命提要）

The concept of "four characters complete" refers to combining the ten heavenly stems with the twelve earthly branches to examine the five positions: year, month, day, hour, and the fetal origin. If the heavenly stems include both Jia and Yi, and among the month, day, and hour, two of the branches are Yin and Mao, then it is considered "four characters complete." Similarly, if there are Bing and Ding among the heavenly stems and they encounter Si and Wu, or if Wu and Ji are present and they encounter Shen and You, or if Ren and Gui are present and they encounter Hai and Zi, it also counts. The nature of the earth stems follows the source of water, so if Wu and Ji are present and they encounter Hai or Zi, they also indicate wealth and honor. However, it is also necessary for the heavenly stems and earthly branches in each column to support and complement each other for this pattern to be truly effective. This passage is from "Three Essentials of Destiny."

甲乙人丁壬亥卯未，丙丁人戊癸寅午戌，戊己人甲己辰戌丑未，庚辛人乙庚巳酉丑，壬癸人丙辛申子辰。以上七祿全一氣者，更有歸宿，主及第，為人超越，無歸宿，只作門陰之人，若破敗不作福，行運到祿干得地，必發旺。

The method of pairing for the "Seven禄" is as follows: for days of Jia and Yi, pair the heavenly stems Ding and Ren with the earthly branches Hai, Mao, and Wei. For days of Bing and Ding, pair the stems Wu and Gui with the branches Yin, Wu, and Xu. For days of Wu and Ji, pair the stems Jia and Ji with the branches Chen, Xu, Chou, and Wei. For days of Geng and Xin, pair the stems Yi and Geng with the branches Si, You, and Chou. For days of Ren and Gui, pair the stems Bing and Xin with the branches Shen, Zi, and Chen. If these seven禄 positions are complete and belong to the same element, and there is a conclusion or resolution, it indicates success in the imperial examinations and being outstanding among people. If they are complete but lack resolution, one can only rely on ancestral favor. If these禄 positions are broken or damaged, they will not bring good fortune. However, if one's fortune reaches the heavenly stem of the禄 god and is supported by the earth, there will be a temporary period of prosperity.

帶三祿者，謂在月日時上，更帶本祿也。若在四貴、華蓋、驛馬上，必為貴顯之人。迭三支者，年月日時胎五支中，三支並在一位上者是也，並在四貴華蓋貴神之位，則主貴，在貴神與忌神同位則主福，雖迭在無氣處，若三支於祿干有輔助亦貴，若在死敗絕空亡上無輔助者，無福人也。（三命提要）

The term "dai san lu" refers to having the luck (lu) in the month, day, and hour pillars, and also having the native's own lu in these positions. If these three lu fall on the four noble positions, "Huagai," or "Yi Ma," the person is destined for great honor and status. "Die san zhi" means that among the five earthly branches of the year, month, day, hour, and fetal position, three of them are repeated on the same character. If the repetition occurs on the four noble positions or "Huagai," it indicates a noble destiny. If the noble gods and the hostile gods are in the same position, it still brings fortune. Even if the repeated branches are on weak positions, as long as they support the heavenly stem with the lu, the person can still achieve honor and status. However, if the repetition occurs on the positions of death, failure, decline, or "kongwang" without any support, the person lacks fortune. This passage is from "San Ming Ti Yao."

天元變化書有三字格，如三丁一癸，三壬一戊，三庚一丙，三辛一丁，尤恐造化輕弱不成器用，凡見三字格，切忌建旺太過中又太過，唯土金不然，如三金得土，三土得火，或三戊，三己，三庚，三辛，建旺不礙。

The "Three-Character Pattern" in the "Book of Heavenly Origins and Transformations" is established, for example, three Dings paired with one Gui, three Rens paired with one Wu, three Gengs paired with one Bing, or three Xins paired with one Ding, and so on. The most dangerous situation is when the vital energy of transformation is weak and delicate, unable to form a useful tool. Whenever encountering the Three-Character Pattern, one must avoid the case where the original energy is already excessively strong, and then adding more excess on top of that. Only the elements of Earth and Metal are not subject to this restriction: three Metals with Earth to generate, three Earths with Fire to generate, or when the heavenly stems are three Wus, three Jis, three Gengs, or three Xins, even if they are strong, it does not matter.

壺中子云：三干鳳凰極貴，切忌戀匹戀林，四本主中有三字本主同一字干而向下支不同者，曰三干鳳凰，三本主同一字支而向上干不同者，曰支鳳凰，三位本主同一支干者，日麟閣鳳沼，主清華之貴，唯戀匹戀林，見合則曰戀匹，見刃則曰戀林。

The Hu Zhongzi says: Three Heavenly Stems forming a Phoenix is an extremely noble pattern, but it most fears "affection for a mate" and "affection for the forest." When among the four pillars, three Heavenly Stems are the same character, but the Earthly Branches beneath them are all different, this is called Three Heavenly Stems Phoenix; when three Earthly Branches are the same character, but the Heavenly Stems above them are all different, this is called Branch Phoenix; when three pillars have both Heavenly and Earthly stems completely the same, this is called Lingge Fengzhao, indicating a position of clear virtue and distinguished prestige. The only things to be cautious about are the two situations of "affection for a mate" and "affection for the forest": when the destiny includes a harmonious partner, it is called affection for a mate; when the destiny includes Yangren, it is called affection for the forest.

【先上清而得之下濁，後下濁而升越上清】先取上之輕清而為用，次看濁氣壓下，上雖清而不秀，則取下濁有用之氣為福，而升越為上矣。（鬼谷遺文）

When determining a person's destiny, one should first take the light and clear qi from the upper layer as the main element, and then check whether there is turbid qi below pressing upon it. If the clear qi from above is clear but not refined, one should instead take a useful portion from the turbid qi below and let it rise and surpass the upper position, thus forming an excellent pattern. This statement comes from the "Ghost Valley Legacy."

【以干為祿向背定其富貴；以支為命，詳順逆以循環】王氏注云：如甲祿在寅，或坐祿、向祿者，不富則貴；或破祿、背祿者，不貧則夭。甲祿在寅，命得寅以坐之，遇丑以向之，逢申以破之，見卯以背之，經云：向祿則生，背祿則死，故祿前一辰為羊刃，祿後一辰為祿庫，此所謂向背定其貧富者歟。十二支曰命，命之所司者，修短定焉。蓋得之以順者，遇五行生旺，三合六合者是也。不順者逢休囚六害四衡三刑者是也，得此者壽，失此者夭，故曰以支為命，詳逆順以循環。瑩和尚注云：背者可定其貧，曏者以言其富，然不可一途取軌，亦有逢背祿不貧者。

The Luolu Zi says, "Take the Heavenly Stem as the official post; whether facing or turning away determines wealth and honor; take the Earthly Branch as the destiny; examine the order of progression and cycles." Wang Tingguang explains that for Jia, the "official post" is in寅. If one's destiny is seated on寅 or faces the position of寅, one will not be poor but will be honored; if one's destiny is broken by the opposite of寅 or turns away from寅, one will not be poor but will die young. Specifically, Jia's official post is in寅. If one's destiny is seated on寅, it is called sitting on the official post; if one meets丑, it is facing the official post; if one meets申, it is breaking the official post; if one meets卯, it is turning away from the official post. The classic says, "Facing the official post brings life, turning away from the official post brings death." The position before the official post is called "Yangren," and the position after the official post is called "Luku." This is the principle of determining wealth and poverty based on facing or turning away. The twelve Earthly Branches are called destiny, and destiny governs the length of life. When things are favorable, one meets the generation and strength of the Five Phases, as well as Triple Harmony and Liu He; when things are unfavorable, one meets the weak and confined, the six harms, the four balances, and the three punishments. Those who meet favorable conditions live long, while those who lose favorable conditions have short lives. Therefore, taking the Earthly Branch as destiny requires careful examination of favorable and unfavorable conditions in cycles. Ying和尚 notes that turning away from the official post can indicate poverty, while facing the official post can indicate wealth. However, one should not rely solely on this single method. There are also cases where one meets turning away from the official post yet is not poor.

【天元一氣定侯伯之遷榮，支作人元運商徒而得失】天元秀氣而吉將加臨者，人得之貴也，支元純粹而四柱比和者，人得之富也，直言富貴，而不言貧賤者，反此則貧賤耳。

"Tiānyuán" refers to the heavenly stems, and "Rényuán" refers to the hidden energies within the earthly branches. If a heavenly stem is pure and clear with auspicious deities accompanying it, a person who possesses it will attain nobility and hold high official positions, continuously advancing in rank. If the earthly branches are pure and the four pillars are mutually harmonious, a person who possesses them will achieve wealth, and success in business and trade will naturally follow. Here, only the aspects of wealth and honor are discussed, not poverty and low status, because the opposite situations are naturally associated with poverty and low status, and there is no need to elaborate further.

【庚辛臨於甲乙，君子可以求官，此人運至南方，貨易獲其厚利】王氏注云：甲以辛為官，乙以庚為官，庚辛來臨於甲乙之人，故曰君子可以求官，小人反以為鬼也。亥子者，北方之水，巳午者南方之火也，以水至火鄉，我克之為財，所以貨易或其厚利也。或謂壬癸至巳午亦是者非也。壬癸是祿，巳午是命。如壬癸得丙丁，亦可謂之祿財，談命者當分祿命身，以干配祿，以支合命，以納音論身，之謂三命。

Wang Tingguang explains that "Geng and Xin are overlying Jia and Yi" means that Jia takes Xin as its official star, and Yi takes Geng as its official star. When Geng and Xin are overlying Jia and Yi days, it is said that scholars can use this to seek official positions. However, for those without responsibility, the same official star can only be regarded as a harmful "ghost."亥 and Zi are the waters of the north, and Si and Wu are the fires of the south. When water goes to the land of fire, it is the case of me overcoming it, and the one that is overcome is considered wealth, so trade and commerce can bring great profit. Some people say that Ren and Gui going to Si and Wu is also based on this principle, but this is incorrect. Ren and Gui belong to the禄, while Si and Wu belong to the命, and they are not the same thing. If Ren and Gui meet Bing and Ding, then it can be called getting wealth from the禄. Those who study fate should clearly distinguish between禄, 命, and 身—using heavenly stems to match禄, earthly branches to match命, and Nayin sound element to match身. This is called the three lifetimes.

【金祿窮於正首，庚重辛輕；木人困於金鄉，寅深卯淺】王氏注云：庚辛金也，庚陽而辛陰，甲乙木也，甲陽而乙陰，庚辛之金，至寅俱絕，必曰庚重辛輕者何？寅為陽宮，庚乃陽金，以陽遇陽曰傷，寅中有甲，甲庚相惡，故曰庚重辛輕，辛為陰金，至寅陽宮，甲以辛為官，兼六辛逢馬虎，天乙貴人，故謂辛輕，寅卯之木，至申而絕，必曰寅深卯淺者何？寅為陽辰，至申宮兩陽相競，寅申相沖，為絕之深也，及卯居申合乙庚，陰陽合氣，故為絕之淺也。

Wang Tingguang explains the phrase "Jin Lu qiong yu zheng shou" saying: Both Geng and Xin belong to metal, with Geng being yang metal and Xin being yin metal; both Jia and Yi belong to wood, with Jia being yang wood and Yi being yin wood. When Geng and Xin metal reach the position of Yin, they are in a place of decline. Why does the text say that Geng suffers more than Xin? Because Yin is a yang position, and Geng is yang metal, so yang meeting yang is called mutual injury. Moreover, Yin contains Jia wood, which is hostile to Geng, so Geng suffers more. Xin is yin metal, entering the yang position of Yin, where Jia regards Xin as an official star. In addition, on the sixth day of Xin, encountering Yin is exactly where the "Tianyi Nobleman" is located, commonly known as the "Ma Hu Nobleman," so Xin suffers less. As for wood reaching the position of Shen, it is also in a place of decline. Why does the decline of Yin go deeper than that of Mao? Because Yin is a yang branch, and when it reaches the Shen position, it is two yangs fighting, and Yin and Shen are directly opposing, so the decline is deeper. Mao reaching the Shen position has the combination of Yi and Geng, which is a harmonious yin and yang relationship, so the decline is shallower.

【壬癸秋生而冬旺，亥子同途；甲乙夏死而春榮，寅卯一揆】王氏注云：壬癸亥子一類水也，水生於申，而旺於子，甲乙寅卯一類木也，木旺於卯，而死於午，故曰壬癸秋生而冬旺，甲乙夏死而春榮。（珞琭子）

Wang Tingguang explains that Ren and Gui, along with Hai and Zi, belong to the category of water. Water is born in the month of Shen and reaches its peak in the month of Zi. Ji and Yi, along with Yin and Mao, belong to the category of wood. Wood reaches its peak in the month of Mao and dies in the month of Wu. Therefore, the Luolu Zi says that water of Ren and Gui is born in autumn and reaches its peak in winter, with Hai and Zi following the same pattern. Wood of Ji and Yi dies in summer and reaches its peak in spring, with Yin and Mao following the same principle.

【甲己丙辛申子辰，丁壬亥卯未中尋，乙庚從格局為真，戊癸炎上亦須陳，得局卻嫌逢脫局，財局縈心鬼局惡，甲乙曲直亦同詳，歸認干頭莫教錯】如丁壬亥卯未本局之類，且如丙辛見巳酉丑相生局也。脫局者乙庚遇申子辰，金生水為脫局也。財局如乙庚的亥卯未鬼局，如乙庚得寅午戌也或貧賤夭壽，甲乙乃木也，亥卯未為本局，亦嫌脫也。（沉芝源髓）

This song explains the pairing of heavenly stems with the Triple Harmony Formation. The combinations of Jia and Ji, Bing and Xin should be looked for in the Shen-Zi-Chen water triad. The combination of Ding and Ren should be sought in the Hai-Mao-Wei wood triad. The combination of Yi and Geng should follow the natural order of their own formation. The combination of Wu and Gui should be considered together with the fire triad. Those who have already formed a Triple Harmony Formation should be cautious of encountering "depletion of the formation." A wealth formation may cause mental distress, while a ghost formation is particularly ominous. The curved and straight patterns of wooden stems like Jia and Yi should also be analyzed in this way. In summary, one must accurately identify the归属 of heavenly stems and avoid mistakes. The commentary provides examples: Ding and Ren forming the Hai-Mao-Wei triad is considered a natural formation; Bing and Xin encountering the Si-You-Chou metal triad forms a mutually generating formation. "Depletion of the formation" refers to Yi and Geng encountering the Shen-Zi-Chen water triad, where metal is used to generate water, leading to the loss of the original energy. A wealth formation, such as Yi and Geng encountering the Hai-Mao-Wei wood triad, is considered a wealth formation. A ghost formation, such as Yi and Geng encountering the Yin-Wu-Xu fire triad, may indicate poverty, low status, and a short lifespan. Jia and Yi, being wooden stems, although belonging to the Hai-Mao-Wei triad, are also subject to depletion. This statement is from the "Chen Zhi Yuan Me" text.

【戊己加臨丘壑，信若尾生；壬癸遁入江湖，廉如鮑叔】戊己屬土，丘壑亦屬土，辰戌丑未乃丘壑之地，壬癸屬水，江湖亦屬水，亥子乃江湖之鄉，戊己人得丘壑之地生者，足於信，蓋土主於信，壬癸得江湖之地生者，其人廉。

"The戊 and 己 are earth elements, and 山丘 and 壑 also belong to earth; the branches 辰, 戌, 丑, and 未 are the lands of 山丘 and 壑. Those born on 戊 or 己 days and falling on these branches are trustworthy, like Wei Sheng from the Spring and Autumn period who died holding the bridge pillar to keep his promise. Earth is associated with trust in the five constants. The 壬 and 癸 are water elements, and 江湖 also belong to water; the branches 亥 and 子 are the lands of 江湖. Those born on 壬 or 癸 days and falling on these branches are upright and incorruptible, like Bo Shu of the State of Qi who gave way to Guan Zhong's talents."

【頭戴腳踏，罕遇甲年寅時】頭謂八字之首，踏謂八字之末，甲乙天中之木也。寅卯地下之木也，八字之首得甲，而八字之末得寅者，戴其天中之木，而踏其地下之木也。八字之首得乙，而八字之末得卯者，戴其天中之木，而踏其地下之木也。餘十干皆彷此。

"The head and foot" refers to the beginning and end of the八字. The head refers to the heavenly stem of the year, and the foot refers to the earthly branch of the hour. Jia and Yi are heavenly wood, while Yin and Mao are earthly wood. If the beginning of the八字 is Jia and the end is Yin, it is like wearing heavenly wood on the head and stepping on earthly wood with the feet. Similarly, if the beginning is Yi and the end is Mao, it is also wearing heavenly wood on the head and stepping on earthly wood with the feet. The other heavenly stems are also compared in this way. This kind of harmonious combination between heaven and earth is very rare, which is why it is seldom to find a Jia year paired with a Yin hour.

【丁得戊而最佳，酉見丁而可畏】戊人見丁者，在字為成，酉人得丁或丁人得酉為丁入目。

This is a method of divination through character analysis: for someone born on a Wu day, seeing a Ding is favorable, because adding one stroke to the character Wu forms the character Cheng, meaning completion. However, for someone born on a You day who encounters Ding, or someone born on a Ding day who encounters You, the character shape resembles a nail piercing the eye, called "Ding entering the eye," which indicates injury to the eyes and is considered ominous.

【八字純粹，少處嚴廊，二氣偏枯，老為俗物】八字乃年月日時枝幹也，二氣乃陰陽也，八字得之渾然純粹者，必早有嚴廊之望。二氣得之交迭，偏枯者無貴，則至老終為俗物，黃帝謂一陰一陽之謂道，偏陰偏陽之謂疾。

The term 'eight characters' refers to the heavenly stems and earthly branches of the year, month, day, and hour; the term 'two energies' refers to yin and yang. Those whose eight characters are harmonious and pure may attain high office at a young age; those whose yin and yang energies are imbalanced and uneven will not attain noble status, and will remain ordinary throughout their lives. The Yellow Emperor said: when yin and yang alternate and flow in harmony, it is called the Dao; but when it is biased towards yin or yang, it is called illness.

【天干不斷若血脈之調榮，地支相連類珠璣之貫穿】天干不斷，在格曰連珠，地支相連，在格曰連茹，得連珠則貴，得連茹則富，有所畏者隔斷也，蓋十干不要斷，若甲字斷之，如血脈之不通榮銜也，反為夭折。十二支不要斷，若子字斷之，則如珠璣之不相穿貫也，反為災害，十干若不斷甲字，而斷他九字，化為虛一待用格。十二支若不斷子，而斷餘十一字，名為歇滅殺，女子尤忌之。

The heavenly stems are continuous, and when they form a pattern, it is called "lianzhu" (connected pearls); the earthly branches are interconnected, and when they form a pattern, it is called "lianyu" (connected reeds). Having "lianzhu" indicates wealth, while having "lianyu" indicates prosperity. What is feared is when the connection is broken in the middle. Among the ten heavenly stems, it is best not to have any break. If the break occurs at Jia, it is like the blood circulation being blocked, leading to a short life. Among the twelve earthly branches, it is also best not to have any break. If the break occurs at Zi, it is like pearls and jewels not being strung together, leading to calamity. If the ten heavenly stems do not break at Jia but break at the other nine, it becomes the "Xu Yi Dai Yong Ge" (Empty One Waiting to Be Used Pattern). If the twelve earthly branches do not break at Zi but break at the other eleven, it is called "Xie Mie Sha" (Extinction Killer), which is especially disliked in female命 (destiny).

天元變化書云：天干連珠中間有轉達之氣，並貴旺相者為上，無此未必便佳。支神連珠太歲在前者為上，如亥人見申酉戌亥，緊向本歲，謂之從歲，仍看天干納音如何。

The Tianyuan Huabian Book says: When the heavenly stems form a chain-like configuration, there must also be a qi that can transmit and convey, along with the presence of a noble deity and a position of prosperity and strength, to be considered top quality; without these conditions, mere chaining of the heavenly stems may not necessarily be favorable. When the earthly branches form a chain-like configuration, the one with the master year (too shi) leading the way is considered superior, for example, a person born in the year of Hai (pig) who sees Shen (monkey), You (rooster), Xu (dog), and Hai (pig), closely following the master year, is called "from too shi"; even so, one still needs to examine how the heavenly stems and "Nayin sound element" match in order to determine the final judgment.

虛其一，待其用，得之者，穩步青雲；忽頭重，忽尾輕，遇之者早歸泉世。四柱本干相連，即跳一字，號為虛一待用。四柱本支相連，而重一字者號為頭重尾輕，虛一待用為青雲得路之人，頭重尾輕乃泉壤夭折之子。（壺中子）

The "Huzhongzi" has two lines of verse: those who have one position left empty for future use can steadily ascend to success; those whose structure is suddenly heavy at the beginning and light at the end will meet an early end in the Yellow Spring. The commentary explains: the heavenly stems in the four pillars are originally connected, but one character is skipped in between, which is called "xu yi dai yong"; the earthly branches in the four pillars are originally connected, but one character is repeated, which is called "tou zhong wei qing." A person with "xu yi dai yong" is a talent destined for success, while a person with "tou zhong wei qing" is a short-lived child who will meet an early death.

【連珠入局尤為榮】如甲乙丙丁子丑寅卯之類，干支順者，謂之入局，若相刑剋者不入局。（理愚歌）

When the heavenly stems and earthly branches form a continuous sequence, it is called entering the pattern, and this brings great honor. For example, if the heavenly stems are arranged in the order Jia, Yi, Bing, Ding, and the earthly branches are arranged in the order Zi, Chou, Yin, Mao, this is considered entering the pattern. However, if there are mutual punishments or restrictions among them, it does not count as entering the pattern. This passage is from the "Li Yu Ge."

甲午乙未丙申丁酉戊戌己亥，餘皆彷此。（三命纂局）八字金書云：若甲子生下有乙丑，此為連珠福神，能押眾殺，更加祿馬十分之命。詩云：命中生處得連珠，足食豐衣與眾殊；若有殺神居位內，自然為福與消除。

The pattern of consecutive heavenly stems and earthly branches, such as Jia Wu, Yi Wei, Bing Shen, Ding You, Wu Xu, Ji Hai, and so on in sequence, is called the "Connected Treasure" or "Lian Zhu Gui Ge." This example comes from the "San Ming Zuan Ju." The "Bazi Jin Shu" states that if Jia Zi is followed by Yi Chou, it forms the "Lian Zhu Fu Shen," which can suppress many Inauspicious Sha (malevolent influences). If combined with the presence of "Lu" (favorable position) and "Ma" (horse, symbolizing mobility and success), it becomes an excellent destiny. The book also has a poem saying: If the birth chart has consecutive heavenly stems and earthly branches, one will have abundant wealth and a life different from ordinary people; even if Inauspicious Sha are present in the destiny, the "Lian Zhu" will naturally transform them into blessings and eliminate their negative effects.

凡見同氣連珠，如丙寅見丁卯，損氣，是名退氣連珠，丁卯見丙寅退一辰，卻是進，名貢氣連珠，如丙辰土入見丁巳不佳，丁巳見丙辰最上。（天元變化書）

All consecutive combinations within the same energy also need to be distinguished as advancing or retreating. Bingyin followed by Dingmao indicates a decline in energy, called "retreating energy combination." Conversely, Dingmao followed by Bingyin appears as a retreat but actually represents an advance, called "contributing energy combination." For example, if Bingchen earth comes before Dingsi fire, it is not good, but if Dingsi fire comes before Bingchen earth, it is the best. This statement comes from the "Tianyuan Biangu Shu."

【凡甲丙丁壬辰字平頭】若見三四字帶空亡者，定為僧道。【甲癸未申酉屬破字】甲癸酉必損眼，未申患心腹疾，更看時入害鄉，干神受制者，必不虛矣。【甲辛卯午申屬懸針】五行無氣，不值德神，定是軍人。三命纂局云：懸針三四字，號懸針眼疾，還多險厄臨，被刑帶殺須徙配，怎不為軍刺面人。

The characters Jia, Bing, Ding, Ren, and Chen have their heads aligned horizontally, which is called "ping tou"; if a person's destiny includes three or four "ping tou" characters along with "kongwang," they are destined to become a monk or Taoist priest. The characters Jia, Gui, Wei, Shen, and You belong to the category of "po zhi"; Jia and Gui paired with You will certainly cause eye damage, while encountering Wei or Shen increases the likelihood of heart and abdominal diseases. One should also check if the birth time falls into a harmful place. If the heavenly stem is further restrained, the prediction will certainly come true. The characters Jia, Xin, Mao, Wu, and Shen belong to the category of "xuan zhen"; if the Five Phases are weak and there is no benevolent deity to rescue, they are likely to be soldiers. The "San Ming Zuan Ju" has a verse that says: if three or four "xuan zhen" characters appear, it is called "xuan zhen eye disease," and one will face frequent dangers throughout life; if further afflicted by punishment and clash along with harmful influences, one will be exiled or relocated, how could they not become tattooed soldiers?

【戊庚戍屬杖刑鋒刃】若帶羊刃蝕神，定犯徙流。【乙己丑巳屬闕字】（曲腳殺附）犯多者必有闕唇，穿耳，肢體不全，若無德合，五行無氣，*（ps*讀音：gu（谷）我的字庫沒這個字）帛不充，寄食他門。李九萬云：凡巳酉丑三合全，天干帶己字者，主唇齒不全之疾，一生招人唇吻。八字金書云：四柱中乙己巳者名曲腳殺，帶多主他養為子，不然養他人子，主兩姓故也。

The characters 戊, 庚, 戌 belong to the category of 'staff, punishment, and sharp weapon'; those whose fate includes these characters along with 'Yangren' and 'Eshen' will certainly suffer imprisonment or exile. The characters 乙, 己, 丑, 巳 belong to the category of 'deficient characters'; 'Qujiao Sha' is also included in this category. Those who have many of these characters will certainly have defects such as a split lip, pierced ears, or incomplete limbs. If they also lack the harmonious presence of 'De Shen' and have no strength in the Five Phases, they will not have enough grain and cloth, and will have to live by others' charity. Li Jiowan said: if the three harmonies of 巳, 酉, 丑 are all present and the heavenly stem also includes 己, it indicates a disorder in the lips and teeth, and will bring continuous disputes and troubles throughout life. The "Eight Characters Golden Book" states: if the four pillars contain 乙, 己, and 巳, it is called 'Qujiao Sha'. Having many of these indicates being raised by others or adopting a child, in any case involving two families.

【丙壬寅酉為聾啞字】若犯多者，及胎中受害，時食於日，必患聾啞，又酉日戍時生者主聾啞，及頭害惡瘡，此是時破日者也。歌曰：平頭必是為僧道，破字終須失眼明，殺看懸針須刺面，徙流多見杖刑並，飢貧不幸逢空闕，相貌兼知不十成，惟是相遭聾啞字，空亡無氣定來精。（金書命訣）

Jia, Ding, Yin, You are considered 'deaf-mute characters'. If they appear frequently and the person's natal chart is injured, and if the birth time reverses and consumes the birthday, they will certainly suffer from deafness and muteness. In addition, those born on the Wu day at the Xu hour are also prone to deafness and muteness, and are likely to develop malignant sores on their heads, caused by the birth time conflicting with the birthday. The "Jin Shu Ming Jue" has a song that summarizes this: those with the 'level head' character are mostly destined to become monks or Taoist priests; those with the 'broken character' will eventually suffer eye damage; those with the 'suspended needle' character should beware of facial tattoos; those with the 'staff punishment' character are often associated with exile or banishment. If one encounters Kongwang and阙字, they will live a life of hunger and poverty, with an incomplete appearance. Only those with the 'deaf-mute' character combined with Kongwang and lack of vitality will have the most accurate results.

祿絕者，如甲乙生人在申，主仕官不久，職位難進，資財不豐，門閥不盛。人命絕者，如亥子人在巳，主孤獨少子，又壽不長，中年多困。（三命吟）

The concept of "Lü Jue" refers to a situation where, for example, someone born on a Jia or Yi day who is in the position of Shen, which is the place where Jia and Yi's禄 (favorable position for official rank) is considered to be "Jue" (declining), indicating that they will not hold office for long, have difficulty advancing in their career, lack wealth, and their family will not flourish. The concept of "Ming Jue" refers to someone born in the year of Hai or Zi encountering the position of Si, which leads to loneliness, few children, a short lifespan, and many difficulties in middle age. This passage is from the "San Ming Yin."

如己未見甲辰，甲辰見己丑，己丑見甲戍，甲戍見己未，凡在四沖之地，納音同類，逐兩位逆數之是也，寅申巳亥子午卯酉，亦以此取之，主人平生多不足，不成器道。經云：井欄互破，無藥可醫，遇空亡則庶幾，行年行運亦忌之。凡命帶重支迭干者，主心懷不佳，計較機謀，狡獪短行，歲運添之，因而有失，亦主思慮過當，有心力藏懷之人也。

The pattern of mutual destruction among similar elements is like Jichou encountering Jiachen, Jiachen encountering Jichou, Jichou encountering Jishou, and Jishou encountering Jichou. Whenever two pillars fall in the four conflicting positions of Chen, Xu, Chou, and Wei, and their "Nayin" elements are of the same type, the destruction occurs when counting backward two positions. The same method applies to the groups of Yin, Shen, Si, Hai and Zi, Wu, Mao, You. People who commit this have lifelong regrets and cannot achieve great success. The classics say, "Well frame mutual destruction, there is no medicine to cure," and only when encountering "Kongwang" can there be some relief. This is also something to avoid in the big years and destiny cycles. Those whose destiny has repeated branches in the earth and repeated heavenly stems in the sky are often not straightforward in their hearts, are good at scheming and playing tricks, are cunning and untrustworthy in their actions. If the years and cycles add another layer, they will suffer misfortune and be prone to overthinking, indicating someone who keeps their thoughts hidden deep.

凡四柱不可犯丙戊二干，若在寅辰上，名仇讎晦氣，主招謗怨，多與人競，如韓球都大命，戊辰年，甲寅月，甲寅日，丙寅時，又*（ps：*為足和束這個字怎麼都查不到）山如老庚辰年，戊寅月，戊寅日，丙辰時是也，古詩云：丙戊忌見莫同群，逢之災咎及其身，若遇仇讎龍與虎，非時刑禍不堪論。

In the four pillars of destiny, it is not advisable for both the Bing and Wu heavenly stems to appear together. If these two stems are also located on the Yin or Chen earthly branches, it is called 'Enemy and Obstruction of Bad Atmosphere', which leads to attracting slander and hatred, and frequently quarreling with others. For example, the fate of the official Han Qiu was: Wuchen year, Jiayin month, Jiayin day, Bingyin hour; another old man whose name starts with a missing character and ends with 'Shan Ru' had: Gengchen year, Wuyin month, Wuyin day, Bingchen hour, both fall into this category. An ancient poem says: Bing and Wu are most disliked to be together, and when they meet, misfortune will fall upon oneself; if they also meet the enemy pair of Chen dragon and Yin tiger, the injuries and calamities caused by incompatibility are hard to describe.

凡命帶乙己癸三干全者，不是四肢眼目破傷，則中年後犯刑，甲乙庚三干全者主失明，十有九中，或小年斑瘡損眼，帶辰午酉全，中年定失明，乙癸二干不可同見丑字，主富貴少壽，丁辛二干不可同見巳字，主傷父母，經曰：乙癸同牛寸陰難保；丁辛見巳，父母多傷。

Anyone whose heavenly stems include 乙, 己, and 癸 all together will either suffer injury to their limbs or eyes, or be involved in legal troubles in middle age. Those with 甲, 乙, and 庚 together are likely to lose their sight, and this prediction is mostly accurate; some may have suffered eye damage from childhood rashes. If their earthly branches also include 辰, 午, and 酉, blindness is certain in middle age. 乙 and 癸 should not appear together with 丑; if they do, although there may be wealth and status, the lifespan is short. 丁 and 辛 should not appear together with 巳; if they do, there will be harm to the parents. The classic texts say: when 乙 and 癸 both fall on 丑 (the Ox), they cannot even hold on for a moment. When 丁 and 辛 meet 巳, the parents will suffer injury.

丙辛二干不可見卯，己丁壬三干，不可見午申，名曰類應，主平生歇滅，乙辛二干不可同位，乙未辛未是也。庚壬二干不可同位，庚戍壬戍是也，名曰反傷，主富貴人夭壽，小人刑戳之災，經曰：乙辛逢未是天牢，四位同宮禍患遭，庚壬遇戍須徙配，災咎來時不可逃。（廣信集）

The Heavenly Stems Jia and Xin cannot appear with the Earthly Branch Mao, and the Heavenly Stems Ji, Ding, and Ren cannot appear with the Earthly Branches Wu and Shen. This is called "classical correspondence," indicating a life of stagnation and decline. The Heavenly Stems Yi and Xin cannot be in the same position, such as Yiwei paired with Xinwei; similarly, the Heavenly Stems Geng and Ren cannot be in the same position, such as Gengxu paired with Renxu. This is called "reverse injury": people from wealthy families encountering this will have short lifespans, while common people will suffer from punishments and calamities. The classic texts say: when Yi and Xin appear together with Wei, it is as if the body is trapped in the Heavenly Prison, and when all four pillars are in the same position, disaster is inevitable; when Geng and Ren appear together with Xu, one must be exiled to the borders, and when calamity comes, there is no way to escape. This passage is from the "Broad Trust Collection."

五行者往來乎天地之間，而不窮者也，是故謂之行，北方陰極而生寒，寒生水。南方陽極而生熱，熱生火。東方陽散而而生風，風生木，西方陰止以收而生燥，燥生金，中央陰陽交而生溫，溫生土，其相生也，所以相繼，其相剋也，所以相治，此這謂有偏。（五行要論）

The Five Phases are things that circulate continuously between heaven and earth, hence the term "行" (to move or travel). When northern yin energy reaches its peak, it produces cold, and cold produces water; when southern yang energy reaches its peak, it produces heat, and heat produces fire; when eastern yang energy spreads out, it produces wind, and wind produces wood; when western yin energy gathers and becomes still, it produces dryness, and dryness produces metal; when central yin and yang meet, it produces warmth, and warmth produces earth. The mutual generation of the Five Phases ensures continuity among them, while their mutual control ensures balance and order. This statement comes from the *Five Phases Essentials*.

春忌見木，不能克伐。夏忌見火，金嫌鬼盛。秋忌見金太剛則闕，旺則害物。冬忌見水，水流則金化，（金成則火煉器就，是金成則欲得火，金未成則不欲火也。又云：秋金得火方為良金，到已（ps：懷疑實為巳）酉丑亦可謂之成也。）

Gold is unfavorable to see wood in spring, because spring wood is strong and gold cannot overcome it; in summer, it is unfavorable to see fire, as fire is the ghost that kills gold, and summer fire is too strong for gold to bear; in autumn, it is unfavorable to see gold, as too much of the same element becomes too hard and causes damage; in winter, it is unfavorable to see water, as water flows away and the gold's energy dissipates. A note says: formed gold desires fire to be shaped into an object, so formed gold hopes to see fire, but unformed gold does not. It also says: autumn gold needs fire to be good gold, and when it reaches the positions of Si, You, and Chou, it can be considered as shaped. (The original text mistakenly wrote 'Si' as 'Yi'.)

又云：金不煉不成器，聚金無火，難成脫樸之名，金重火輕，執事繁難。金不利死衰之火，器象難完，金極火盛，為格最精，金輕火重，鍛鍊消亡，大火鍊金，幸功成而退速，純金湊水遇富顯以贏餘。

It is also said that metal cannot become a useful object without being refined. If a pile of metal is gathered but there is no fire, it will be difficult to remove its roughness and achieve the status of a refined object. If the metal is too heavy and the fire is too weak, the process will inevitably be difficult. If metal meets a fire that has already died down, the shape of the object will not be complete. When metal reaches its peak and fire is vigorous, this is the most refined configuration. Conversely, if the metal is light and the fire is strong, continuous refining will cause the metal to melt away completely. A great fire refining metal may lead to temporary success, but after achieving success, it will quickly decline. If pure metal is combined with water, it indicates wealth, fame, and abundant resources.

李九萬云：金成則火來，故金未成欲得見火，金已成器，不欲見火也。又云：金無水則乾枯，土重則埋沒不顯，水重則沉沒，不作福。悟玄子云：火滅金須成大器，金輕火重命難全。孫子才云：金見子午寅亥，終始蹇塞之人，或成則破。

Li Jiūwàn said: Gold needs fire to become a complete object, so unformed gold hopes to meet fire, but formed gold does not wish to meet fire again. He also said: Gold becomes dry without water, and if the earth is too heavy, it will be buried and unable to rise. If water is too heavy, it will drown and fail to produce blessings. Wu Xuanzi said: Only after the fire is extinguished can gold become a great object. A destiny where gold is light and fire is heavy is difficult to preserve. Sun Zicai said: When gold meets the branches Zi, Wu, Yin, and Hai, it will have a life full of obstacles and blockage, and even if it becomes an object, it will still be broken again.

希尹云：五行中其他長生皆在母氣臨官位，如木臨在寅，即為火長生之地，獨金長生在巳，土氣至巳已絕，又是火臨官之位，遇剋我者，而反為長生，豈非金氣，雖以至陰為體，然中含至陽之精，乃能堅剛，獨異眾物，若獨陰而不堅，則冰雪是也。遇陽則消矣。六金中惟庚戌尤喜巳，蓋火庫中金也。若見乙巳，雖納音屬火，而乙與庚合，化為真金亦無礙。

Xi Yin said: Among the Five Phases, the long life positions of the other elements all fall in the officialdom position of their nurturing parents. For example, the officialdom of wood is in寅, and寅 is exactly the long life position of fire; only the long life of metal is in巳, and by the time the earth energy reaches巳, it has already ceased. Moreover,巳 is exactly the officialdom position of fire. When encountering fire, which is the element that controls metal, it paradoxically becomes the long life of metal. This clearly shows that although the metal element takes the form of extreme yin, it contains the essence of extreme yang in the middle, thus becoming hard and strong, different from all other things. If it were purely yin and not firm, it would become ice and snow, melting away at the first touch of yang energy. Among the six metal destinies, only Geng Xu most favors巳, because it is gold stored in the fire warehouse. If one encounters Yisi, although Yisi's nayin sound element belongs to fire, since Yi and Geng combine to form true gold, it is not a problem.

春忌見金，蓋死弱傷生，夏忌見火，火出木盡，秋忌見水，水盛則木漂，冬忌見死絕，（為春以前三陽未盛，盤根在地，當是時金水火土不能害之，惟忌死絕年。）又云：甲戌乙亥木之源，生木慾火而秀，丙丁亦然。死木得金而造，庚辛必利，生木見金自傷，死木得火焚則盡，發則無憑也。無風即止，遇水返化其源。無風即止，亂也。遇水返化其源，盡也。

Wood in spring should avoid seeing metal, because although the metal in spring is in a state of death and decline, it can still harm the wood that is growing and sprouting. In summer, wood should avoid fire, as fire once appears will burn the wood completely. In autumn, wood should avoid water, as water once becomes strong will cause the wood to drift away. In winter, wood should avoid places of death and decline. A small note says: winter is before the beginning of spring, and the three yang energies have not yet begun to rise, so the wood is still rooted underground. At this time, metal, water, fire, and earth cannot harm it, and it only fears the year of death and decline. It also says: Jiaxu and Yihai are the origins of wood. Living wood needs fire to show its beauty, and the two heavenly stems Bing and Ding are the same. Dead wood needs metal to be shaped, and the two heavenly stems Geng and Xin are definitely beneficial. Living wood encountering metal will injure itself. Dead wood if burned by fire will be completely consumed, and its revival is unreliable. Without wind, it remains still; encountering water, it returns to its origin. "Without wind, it stops" means it will no longer be restless; "meeting water returns to its origin" means its destiny has reached its end.

活木甲戌乙亥木之源，甲寅乙卯木之鄉，甲辰乙巳火木之生，死木甲申乙酉有暗金，甲午乙未有金剋，甲子乙丑金剋木。

The living wood includes Jiaxu and Yihai, which are the origins of wood; Jiayin and Yimao, which are the native lands of wood; and Jiachen and Yisi, which are places where fire and wood mutually generate. The dead wood includes Jiashen and Yiyou, which secretly contain metal; Jiawu and Yiwei, which are subject to metal overcoming wood; and Jiazi and Yichou, which are also subject to metal overcoming wood.

孫子才云：天干納音木見水多，木氣浮輕，水氣漂流，營生每勞力，剋陷六親，浮散他鄉，無安適之地。悟玄子云：水，小潤苗，大漂流。李九萬云：木有金，則有惟高惟斂之德，仍愛土重，能蟠根萬仞，冬月宜土，春月宜水，表裡也。土少則有根危枝茂之患，又云：凡木春生者，主一生不得閒。

Sun Zǐ Cái said: If someone's heavenly stem and nayin sound element both belong to wood and they encounter too much water, the wood's energy becomes light and floating, drifting with the water, making their livelihood require hard labor. They will also harm their six relations and be scattered abroad, unable to find a place to settle. Wu Xuanzi said: A little water can nourish the seedlings, but too much water will wash them away. Li Jiūwàn said: Wood needs metal to be trimmed, thus acquiring the virtue of growing upward and inward. It also likes thick soil, for only with thick soil can its roots reach deep into the mountains. In winter, soil is suitable; in spring, water is suitable. The two complement each other. If there is too little soil, there is a hidden danger of shallow roots and excessive foliage. He also said: Anyone born in the spring month with a wood destiny will never have a moment of leisure in their lifetime.

四時皆忌火多，火多則受竭，忌見沖刑，沖刑則橫流，忌見土重，土重則不流，忌見金死，金死則水囚，忌木旺，木旺則水死。又云天傾西北，水之源，地陷東南，水之府。天傾西北，亥為水出之方，地陷東南，辰為納水之海，逆流到申而作聲，故水不西行，水多則溢，反散漫而多不足也，土年亦然，卯巳同。

Water is unfavorable in all four seasons when there is too much fire, as excessive fire dries up the water. It also dislikes being in conflict or being harmed, as one conflict or harm causes water to overflow and flood. It dislikes heavy earth, as heavy earth stops the water from flowing. It dislikes the death of metal, as the death of metal traps the water. It also dislikes strong wood, as strong wood dries up the water. It is also said that heaven tilts toward the northwest, which is the source of water; the earth sinks toward the southeast, which is the destination of water. Since heaven tilts toward the northwest,亥 is the direction from which water flows. Since the earth sinks toward the southeast,辰 is the great sea that holds all the water. When water flows against the position of申, it produces sound, so water does not flow westward. When there is too much water, it overflows and becomes scattered without a destination, leading to shortages everywhere. The same principle applies when it reaches the year of earth. The branches卯 and巳 are also like this.

玉霄寶鑑云：水之性潤下，逆則有聲，順則有容，年月日時，逆行十二辰者逆也，入格者主清貴有聲譽，順行十二辰者順也，主有度量，有吉神扶助乃貴格。

The *Yu Xiao Bao Jian* says: Water's nature is to flow downward and moisten. If it flows against the natural direction, it produces sound; if it flows with the natural direction, it has capacity. When the year, month, day, and hour pillars are arranged in reverse order according to the twelve earthly branches, it is called "reverse" (ni). Such a configuration leads to a person who is clear, noble, and respected. When arranged in the normal order according to the twelve earthly branches, it is called "forward" (shun). Such a configuration indicates a person with a broad mind. If there are auspicious deities supporting this, it becomes a noble destiny.

悟玄子云：水流清處遇冬天，壬癸難逢亥子全，最愛金生名秀氣，偏惟敗土濁根源（一本云：偏為敗土濁其源）。李九萬云：水不絕源，亦伏金而流遠，水不可太過，過則反傷。沉芝云：水命動搖多主濁，注云：凡水命不要太旺，更逢沖破，主常俗之人，或陰人不愛旺，多主淫蕩，愛自主自絕則吉。

Wuxuanzi composed a verse saying: Water flows to the clear place but meets winter, and the壬癸 water is hard to have both亥and子 complete; it most prefers metal to generate it, which is called refined and elegant, but most fears the bad earth to muddy the source (another version says 'it is biased towards bad earth which muddies the source'). Li Jiowan said: As long as the water has an unbroken source and hidden metal beneath, it can flow far; but water should not be too strong, for excess can harm the body. Chen Zhi said: Water destiny that is unstable mostly results in turbid water. The annotation explains: For water destiny, it should not be too strong; if it meets a clash and break, it results in an ordinary and vulgar person; women's destiny especially dislikes being too strong, for too strong water often indicates licentiousness, and sitting on the self-dead and self-cut position is instead auspicious.

春忌見木，惡其焚也，夏忌見土，火旺見土，則暗也，秋忌見金，不能剋制，冬忌見水，水旺則滅形，春火欲明，不欲炎，炎則不實，秋火欲藏，不欲明，明則燥也。冬火欲生，不欲殺，殺則暗也。又云：火無不明之理，明無不滅之象，火多令人不實，火極明明不久也，不可無木，木能藏火，春火得明，到卯寅生也，火不利西，古法云：然是春火亦宜晚明何也，火無不明之理，亦無不滅之象，火多發即死也。

Fire in spring should avoid wood, for it may burn too fiercely; in summer it should avoid earth, as the strong fire is obscured by earth; in autumn it should avoid metal, since autumn metal is too hard and fire cannot overcome it; in winter it should avoid water, as strong water extinguishes fire. Spring fire should be bright but not fierce, for excessive fierceness leads to lack of substance; autumn fire should be stored away but not bright, for excessive brightness causes dryness; winter fire should be vigorous but not harsh, for harshness leads to darkness. It is also said: fire has no reason to be dim, and once bright, it inevitably fades. Therefore, those with excessive fire often lack stability, and fire that is too bright does not last long. Fire cannot exist without wood, for wood can contain fire; spring fire is bright because it reaches the branches of寅 and卯 where it is born. Fire is unfavorable in the west. The old method says: if this is so, why is spring fire suitable when it is later? Because fire has no reason to be dim, and no form to avoid extinction. Those with excessive fire, once they rise, will inevitably fail.

悟玄子云：炎炎真火鎮南方，不必輝光要扶藏，遇土不明多蹇塞，木逢旺處最為良，木死火虛難得求，早歲功名不久長。玉霄寶鑑云：火性炎上，不可太旺，太旺則酷烈暴物，生居離位者，果斷有為，銳於建功立事，若居坎位，則畏事多禮之士。李九萬云：火不長炎，惟託木以焰，火多無木者，不可發早，發早則無壽。

Wuxuanzi composed a song saying: A blazing true fire guards the south, but it is not necessary to pursue brightness alone; what is important is to have something to rely on and to store it; when encountering earth, it is not bright, and one's life is often obstructed and blocked; wood reaches its best when it is in a strong position; if the wood dies, the fire becomes floating and unsupported, and nothing can be obtained; even if there is success in early years, it will not last long. The Yuzhao Baodian says: The nature of fire is to rise and burn upward, but it should not be too strong; if it is too strong, it becomes harsh and destructive, ruining all things; those born in the south, where fire resides, are decisive and ambitious, eager to achieve great deeds; but those born in the north, where water resides, become hesitant and overly polite. Li Jiowan said: Fire cannot burn long, it can only have flame when supported by wood; those with too much fire but no wood cannot achieve success early, and if they do, they will not live long.

五行之主，散在四維，故金木水火，依而成象，是四時皆有用，惟忌火死（酉也），水旺（子也）。神白經云：火死土囚，水旺土虛。風角云：土得金火成大器，又云：土高無貴，空惹灰塵。土聚則滯，五行聚處，生有福之人。

Earth is the master of the Five Phases, spread out in the four directions and four corners, so metal, wood, water, and fire all rely on it to take form. Earth is useful in all four seasons. Earth alone fears the place where fire dies, which is You, and the place where water is strong, which is Zi. The Sheng Bai Jing says: when fire dies, earth is imprisoned; when water is strong, earth becomes weak. The Feng Jiao says: when earth gets metal and fire, it can create great things; it also says: even if earth is piled high, it may not be valuable, but it will just bring dust. When earth gathers together, it causes blockage, but often where the Five Phases meet, there are people who are blessed.

何故土聚復滯？古人云：土聚在辰未即貴，謂陽土聚於辰，陰土聚於未，辰未者土之正位也，丑戌亦土位，何不言之？蓋辰有伏水，未有匿木，水不能滋養萬物，故合人貴，戌有藏火，丑有隱金，秋火冬金，能留萬物，故令人不貴，是土愛辰未，而不愛丑戌也，若五行有氣，秉麻成行，晚年莊產無比，此乃生養之地，為福也。（神白經）

It is said that the five elements gathering together bring good fortune, so why does a gathering of earth反而 cause blockage? Ancient people said that when earth gathers in the branches of Chen and Wei, it indicates nobility, because the yang earth gathers in Chen and the yin earth gathers in Wei, and Chen and Wei are the proper positions of earth. Someone asked why Chou and Xu, which are also earth branches, are not considered. This is because Chen contains hidden water and Wei contains hidden wood, which can nourish all things, so people become noble and prominent; whereas Xu contains hidden fire and Chou contains hidden metal, autumn fire and winter metal only restrain and block things, so they cannot make people noble. Thus, earth prefers Chen and Wei but not Chou and Xu. If the five elements have vitality and are arranged like hemp planted in rows, one will surpass others in late years in fields and properties, because Chen and Wei are the places of birth and growth, which are the sources of good fortune. This statement comes from the "Shen Bai Jing."

孫子才云：天干納音土，不可見水太過，少見則為財，多則為滯。悟玄子云：水土同行終汨沒。李九萬云：土太過無水則不和柔，無木則不疏通，土命見火，女人多不生長，又云：土旺四季，惟戌土困弱，為人多瞌睡，辰未人好食，丑人清省。沉芝云：土旺反虛，丑成卓立，注云：凡土命不要太旺，反虛不實，見丑即吉，丑有良土，有癸水，故潤而有膏，命遇此能卓立也。

Sun Zi Cai said: Those with the heavenly stems and nayin sound element both belonging to earth should not see too much water; a little water is wealth, but too much water becomes an obstruction. Wu Xuan Zi said: Water and earth go together, but in the end, they will drown each other. Li Jiowan said: If earth is too strong and there is no water, the nature becomes harsh; without wood, the qi is not smooth; for earth destiny meeting fire, women often cannot raise children. He also said: Earth is strong in the seasons of chen, xu, chou, and wei, but xu earth is weak. People with xu earth love to sleep; people with chen and wei earth are greedy for food; people with chou earth are clear-minded and efficient. Chen Zhi said: Strong earth becomes hollow and floating; only when meeting chou will it stand firm. The annotation explains: For earth destiny, do not let it be too strong; if it is too strong, it becomes hollow and not solid; meeting chou is auspicious, because chou contains good earth and also hides gwi water, so the earth is moist and fertile, and the destiny meets it and becomes stable.

火為太陽，性炎上，木為少陽，性騰上，而有所止，水為太陰，性潤下，金為少陰，性沉下，而有所止，土無常性，視四時所乘，欲使相濟得所，勿令太過不及。（廣錄）

Fire belongs to the Sun, and its nature is to rise and burn upward; Wood belongs to the Young Yang, and its nature is to rise and ascend, but it stops when it reaches a certain point; Water belongs to the Great Yin, and its nature is to descend and moisten downward; Metal belongs to the Young Yin, and its nature is to descend and sink downward, but it also stops when it reaches a certain point; Earth has no fixed nature and depends on the season it is associated with. In summary, the Five Phases should balance each other and find their proper place; none of them should be excessive or deficient. This passage is from the "Broad Record."

甲乙丙丁木火象，多貴。庚辛壬癸金水象，秀實，貴。甲乙戊己木土象，秀實，主脾胃疾。乙庚丙辛金水象。丙丁戊己火土象，貴，主下部或腎疾。庚辛甲乙金木象，骨疾。戊癸甲己火土象。乙庚丁壬金火象。庚辛丙丁金火象，血疾暗，禍發死。壬癸丙丁水火象，目疾，水多賤，火多貴。乙庚戊癸金火象，血疾。丙辛戊癸水火象，目疾。庚辛戊己金土象，貴。壬癸戊己水土象，水多貴，土多賤，雖敏不發腎疾。乙庚甲己金土象。丙辛甲己水土象，腎疾。壬癸甲乙水木象，清貴。甲己丁壬土木象。丙辛丁壬水木象。戊癸丁壬火木象。

The following are the verified outcomes of the true images formed by the pairing of Heavenly Stems: Jia and Yi with Bing and Ding form the image of wood and fire, often indicating wealth and prominence; Geng and Xin with Ren and Gui form the image of metal and water, which is refined and substantial, also indicating wealth; Jia and Yi with Wu and Ji form the image of wood and earth, which is refined and substantial but may lead to ailments of the spleen and stomach; Yi and Geng with Bing and Xin form the image of metal and water; Bing and Ding with Wu and Ji form the image of fire and earth, indicating wealth but possibly leading to ailments of the lower body or kidneys; Geng and Xin with Jia and Yi form the image of metal and wood, indicating bone diseases; Wu and Gui with Jia and Ji form the image of fire and earth; Yi and Geng with Ding and Ren form the image of metal and fire; Geng and Xin with Bing and Ding form the image of metal and fire, indicating blood diseases and hidden ailments, with disasters that can be life-threatening; Ren and Gui with Bing and Ding form the image of water and fire, indicating eye diseases, with more water indicating low status and more fire indicating wealth; Yi and Geng with Wu and Gui form the image of metal and fire, indicating blood diseases; Bing and Xin with Wu and Gui form the image of water and fire, indicating eye diseases; Geng and Xin with Wu and Ji form the image of metal and earth, indicating wealth; Ren and Gui with Wu and Ji form the image of water and earth, with more water indicating wealth and more earth indicating low status, people may be intelligent but not easily successful, and may suffer from kidney diseases; Yi and Geng with Jia and Ji form the image of metal and earth; Bing and Xin with Jia and Ji form the image of water and earth, indicating kidney diseases; Ren and Gui with Jia and Yi form the image of water and wood, indicating clear and noble status; Jia and Ji with Ding and Ren form the image of earth and wood; Bing and Xin with Ding and Ren form the image of water and wood; Wu and Gui with Ding and Ren form the image of fire and wood.

金水，多情。金火，剛虐刻核。金木，柔而有立，剛正時成。金土，重厚有執，福慧數金。木火，文彩。木水，清秀和而有立。木金，剛直。木土，毒害，飲饌己重。水火，多慧。水木，智仁滋潤。水金，清秀福德超達。水土，重濁汨沒多難。火水，先昧後明，晚年超達。火木，文彩好勝。火金，性烈。火土，記問大毒。火土，思慮博學。土木，平直而運物。土金，好學少成，先勞後逸。土水，有信有智。（宰公要訣）

Another true pattern is to determine a person's character based on the combination of two elements: those whose elements combine gold and water are sentimental; those whose elements combine gold and fire are strong, strict, and prone to being harsh; those whose elements combine gold and wood are gentle yet self-reliant, and their upright nature will achieve success when the time comes; those whose elements combine gold and earth are solid and have integrity, with both fortune and wisdom, like counting gold. Those whose elements combine wood and fire are eloquent; those whose elements combine wood and water are refined, peaceful, and self-reliant; those whose elements combine wood and gold are straightforward; those whose elements combine wood and earth have a nature that is harmful, pay attention to food and care about themselves. Those whose elements combine water and fire are intelligent; those whose elements combine water and wood are wise and benevolent, with a gentle disposition; those whose elements combine water and gold are refined and have superior fortune and wisdom, being capable and versatile. Those whose elements combine water and earth are heavy and sinking, often facing misfortunes. Those whose elements combine fire and water are initially obscure but become clear later in life, achieving success in old age. Those whose elements combine fire and wood are eloquent and competitive. Those whose elements combine fire and gold are passionate and fierce in temperament. Those whose elements combine fire and earth are either knowledgeable but with a strong temper, or deep in thought and broad in scholarship. Those whose elements combine earth and wood are practical, upright, and skilled in using things. Those whose elements combine earth and gold are studious but have little achievement, working hard first and then relaxing. Those whose elements combine earth and water are trustworthy and strategic. This table is from the "Zaigong Yajue."

金水象不可見土，謂水土渾雜，金氣不見，水渾金暗，令人福淺，土歲亦滯，唯金水清白，集秀麗之容，水深金重逢水厄，遇水須教落深淵。假令癸酉年生，怕癸亥月，庚子日，辛巳時，主水厄也。

The image of metal and water cannot be seen together with earth, because when water and earth mix, the metal energy cannot be clearly expressed. When water is turbid and metal is dull, people's fortune becomes shallow, and even in years of earth, there will be blockage. Only when metal and water are clear and bright can they form a graceful appearance. However, those with too much water and too heavy metal are prone to water calamities, and may fall into a deep abyss when encountering water. For example, someone born in the year of Guiyou should be most cautious of being paired with the month of Guihai, the day of Gengzi, and the hour of Xinsi, as such a person is prone to drowning.

金火象不可見水，金火主血多，性好殺，往往因血主福，金重火輕發遲益壽。金輕火重發早退速。早發虧壽，利主兵刑之權也。金木象活木畏金，見火成秀，死木得金，方成其造化，金重木輕，令人多骨痛，木重金輕，反化肺疾，金木相宜，造成顓平之象也。悟玄子云：金輕木重損錢財，金重為殃徹骨災。

The image of metal and fire cannot be seen with water. Those whose destiny combines metal and fire have excessive vitality and a fierce nature, often needing to experience bloodshed to gain fortune. If metal is heavy and fire is light, they achieve success later but live longer; if metal is light and fire is heavy, they achieve success early but decline quickly, and those who achieve success early tend to lose their lives sooner. Such a destiny is suitable for those who hold military or judicial power. The image of metal and wood is as follows: living wood fears metal, and only when it meets fire does it show elegance; dead wood requires metal to shape it, thus achieving transformation. If metal is heavy and wood is light, the person often suffers from joint pain; if wood is heavy and metal is light, it may lead to lung disease; when metal and wood are in proper balance, they form a harmonious and upright destiny. Wu Xuanzi said: if metal is light and wood is heavy, it leads to financial loss; if metal is heavy, it brings disaster, which is a profound and painful experience.

金土象，土積成金，土多金少，其福厚著，金重土輕，福出艱辛，戊己土多有庚辛者，福厚，若庚辛多有戊己者福艱難也。水火象，火多者性急多悔，水多者令人眼疾，此象日時忌之。入酉火死，水浴，其命艱難而死，更忌歲來臨之。水土象，土重水輕，令人有下部疾，雖有文章秀而不實，水重土輕卻有科名。

The image of metal and earth indicates that earth accumulates to produce metal: people with abundant earth and little metal have thick fortune; those with abundant metal and little earth experience hardship in gaining fortune. If the heavenly stems have many戊己 earth and a few庚辛 metal, fortune is thick; conversely, if there are many庚辛 metal and only a few戊己 earth, fortune is difficult. The image of water and fire: people with abundant fire are impetuous and often regretful; people with abundant water are prone to eye diseases. This is especially to be avoided in the day pillar and hour pillar. When reaching the酉 position, fire dies there and water is in the state of bathing, the destiny becomes difficult and may lead to death. It is even more dangerous if the year pillar also arrives at this position. The image of water and earth: people with heavy earth and light water suffer from lower body diseases, though they may have literary talent, it is refined but not substantial; conversely, people with heavy water and light earth can achieve academic success and official rank.

火土象，火虛土聚不成物，若同水流成汨沒，火虛土聚成何用，定是塵埃碌碌人。戊子戊午己丑己未丁巳丁亥丙辰丙戌。丙丁與戊己相夾，乃火虛土聚，時上逢水，土滯火滅。平生蹇塞薄，又云：大火見土則暗，大土見火則虛，土輕火重不明，己卯日丙寅時是也。（神白經）李九萬云：戊子、己丑、戊午、己未、丙辰、丁巳、丙戌、丁亥、皆火土雜之象，見壬癸則主汨沒也。

The image of fire and earth: fire is weak and earth is dense, so nothing can be accomplished; if it is further carried away by water, it will sink and be submerged. What use is weak fire and dense earth? It is destined to be an ordinary person, full of dust. The dry branches belonging to this image are Wuzi, Wuwu, Jichou, Jiwei, Dingsi, Dinghai, Bingchen, and Bingxu. When the stems of Bing and Ding are sandwiched between Wu and Ji, it is weak fire and dense earth; if water appears in the time stem, the earth becomes blocked and the fire is extinguished, leading to a life of obstacles and little fortune. It is also said that great fire becomes dim when it meets earth, and great earth becomes weak when it meets fire. If the earth is light and the fire is heavy, it will not shine brightly. For example, on a Jimao day with a Bingyin hour, this situation occurs. This statement comes from the Shengbai Jing. Li Jiowan says: Wuzi, Jichou, Wuwu, Jiwei, Bingchen, Dingsi, Bingxu, and Dinghai all represent a mixture of fire and earth. If they meet Ren or Gui (water), it indicates sinking and being submerged.

壬子壬午真木，己酉己卯真土，丙子丙戊真水，戊子戊午真火，乙丑乙未、庚辰庚戌真金。

True qi refers to the qi formed by the combination of heavenly stems and the earthly branches, which exactly matches the "Nayin" element: Renzi and Renwu are true wood, Jiyou and Jimao are true earth, Bingzi and Wuzi are true water, Wuzi and Wuwu are true fire, Yichou and Yiwei, as well as Gengchen and Gengxu, are true metal.

乙酉日庚辰時為精金，丁巳日丙午時為精火，癸亥日壬子時為精水，己丑日戊辰時為精土，甲寅日丁卯時為精木，以上主富貴。（廣信集）

When the day stem and hour stem are combined, they form the essence of the five elements. The following combinations are considered to embody the pure essence of each element: Yiyou day with Gengchen hour forms the essence of metal, Dingsi day with Bingwu hour forms the essence of fire, Guihai day with Renzi hour forms the essence of water, Jichou day with Wuchen hour forms the essence of earth, and Jiayin day with Dingmao hour forms the essence of wood. These five combinations are said to indicate wealth and honor. This passage is from the "Guangxin Ji."

火人丙日辛時，辛日丙時；木人甲日己時，己日甲時；土人戊日癸時，癸日戊時；水人壬日丁時，丁日壬時；金人庚日乙時，乙日庚時。重犯富淺。

The Five Phases each have specific methods for matching the true valuable days and hours: people with a fire destiny should have a Bing day paired with a Xin hour or a Xin day paired with a Bing hour; people with a wood destiny should have a Jia day paired with a Ji hour or a Ji day paired with a Jia hour; people with a earth destiny should have a Wu day paired with a Gui hour or a Gui day paired with a Wu hour; people with a water destiny should have a Ren day paired with a Ding hour or a Ding day paired with a Ren hour; people with a metal destiny should have a Geng day paired with a Yi hour or a Yi day paired with a Geng hour. If these pairings occur too frequently, their wealth and honor will be shallow.

甲寅丙寅木火攝助於人，丁巳辛巳金火攝聚於巳，庚申甲申金木攝聚於甲，壬申戊申水火攝助於申，癸亥乙亥水木攝聚於亥。以上主清要顯達，若月令不得地，亦作富命。（廣信集）神白經云：金水聚於申，火木聚於寅，水木聚於亥，火土聚於巳，全在日時，往往有福，若更在四時有氣之中生者妙，十有九貴。

"The concept of 'four seasons gathering together' refers to the convergence of the same seasonal energy in the heavenly stems and earthly branches: Jia Yin and Bing Yin represent the convergence of wood and fire energies, Dingsi and Xinsi represent the convergence of metal and fire energies in the Si branch, Geng Shen and Jia Shen represent the convergence of metal and wood energies in the Jia branch, Renshen and Wushen represent the convergence of water and fire energies in the Shen branch, and Gui Hai and Yihai represent the convergence of water and wood energies in the Hai branch. These combinations indicate a person who holds a clear and important position and achieves success; even if the month's stem is not strong, they can still be wealthy. This passage is from the 'Broad Trust Collection.' The 'Shen Bai Jing' states: gold and water converge in Shen, fire and wood in Yin, water and wood in Hai, and fire and earth in Si. The key lies in the day pillar and hour pillar; those who have these combinations often have good fortune. If they are born in a month with active energy in the four seasons, it is even more favorable, with nine out of ten such people being esteemed."

謂年月日時胎，五行排成若無沖破、空亡、死絕，更有福神，互為之助，五行入庫，最為上格，貴極一品，雖不入庫，只生旺亦可，然不及入庫為貴也。又不入庫，不生旺，只純粹不駁雜，亦可為兩府。純粹不駁雜者，無死絕沖破空亡，若有空亡死絕，即從減論。

The concept of "five elements in perfect order" refers to the five pillars—year, month, day, hour, and the prenatal element—being arranged to include all five elements. If among them there is no clash, "kongwang," or death and decline, and if there are auspicious deities supporting each other, and if all five elements are stored in their respective repositories, this is the highest level of configuration, capable of achieving the highest official rank. Even if they do not enter their repositories, as long as they are in a thriving and vigorous position, it is still acceptable, though not as valuable as entering the repository. If we go further down, even if they do not enter the repository nor are in a thriving position, as long as they are pure and not mixed, they can still attain high positions such as those of the two ministries.the so-called purity without mixture means there is no death and decline, no clash, and no kongwang; if there are death and decline or kongwang, the level should be reduced accordingly.

然有他處納音救之，亦可為兩府兩制。然頗多難，其履歷須反覆進退，卻終有壽，若無救有福神為之助，當作卿監，若無救更空亡，而有福神互為之助，不過一多難員正郎，平生不能有土，若有沖破空亡，而又無一福神，不過簿尉州縣官，仍累經停替，若有三刑六害，即作有名舉人，或清高僧道，更有死絕，定是一富足百姓。又云：五行足，須是相生，不死絕，有氣，福祿神遞互乘之，便作至貴之命，如五行死絕，有他處來救亦與不死絕同，如有自死自絕而無救，不入格也。（林開三命）

However, if there is a 'Nayin' element coming to assist from elsewhere, one can still attain the status of two officials and two ministers, though there will be more twists and turns, and the official career will involve many ups and downs, but eventually one can live a long life. If there is no assistance but a 'Fushen' (Fate God) supports, one can become a minister of the palace. If there is no help and one meets 'Kongwang' (Empty Fate), relying only on the mutual support of 'Fushen', one can only be a multi-troublesome official or a senior official, but will never be able to own land. If one breaks through 'Kongwang' but has no 'Fushen' at all, then one can only be a minor official such as a chief clerk or county magistrate, and will often be dismissed and replaced. If one's fate includes 'Three Punishments' and 'Six Harmful Influences', one can only be a famous candidate for the imperial examination or a high-minded monk or Taoist. If one also has 'Death and Extinction', then one will certainly be a common person with sufficient food and clothing. It is also said that even if all five elements are complete, they must mutually generate, not fall into 'Death and Extinction', and each should have vitality. The 'Fushen' and 'Lushen' (Fate and Fortune Spirits) must support each other in succession, only then can one achieve the highest status. Even if the five elements fall into 'Death and Extinction' but are saved by other elements, it is the same as not being in 'Death and Extinction'. If one is self-destructive and no one comes to save, it does not fit into this category. This passage is from 'Lin Kai San Ming'.

壺中子云：五行欲其自足，勿論胎。注云：乃金木水火土也，得之足者，為五行借足格，須言借者謂年月日時，可占五行之四字，乃取當生真氣所屬而圖之，蓋真氣即當年之主，味者添胎元一辰納音渾四柱而為五，謂之五命，欲其五行足而不闕，據胎分經言，人懷胎二百七十日而生，醫家以十月產者計其血臟乾溼之一月也，況人有多月生者以何為準？故云：勿用胎元。

The Hu Zhongzi says: The Five Phases should be complete in themselves, without needing to include the fetal origin. The commentary explains: The Five Phases are metal, wood, water, fire, and earth. If they can be complete, it is called the "Five Phases Borrowed Completeness Pattern." The term "borrow" is used because the year, month, day, and hour only account for four of the Five Phases, and one must take the true phase of the person's birth year's main qi to complete the set. The true qi is the main qi of the year of birth. Those with shallow understanding add the "Nayin sound element" from the fetal origin column, combining it with the four pillars to form five elements, calling it the "Five Lifes." They are overly concerned with having all five elements complete. However, according to the Tai Fen Jing, a person is carried for 270 days before birth, and the medical saying of ten months of pregnancy includes the month when the blood organ is dry and wet. Moreover, some people are born after more than ten months, so what standard can be used? Therefore, it is said not to use the fetal origin.

天元變化書云：五行全，未必便貴，須支干有用，其間有正氣、真氣、官氣者，可許為上。正氣者印也，真氣者五行旺，官氣者真氣來克也。假令甲子年金，丁丑月水，丁卯日火，辛丑時土，戊辰胎木，此天干雜，納音無正氣、真氣、官氣，只有辛字用，被丁多所制，不能旺也。雖五行全，貧下。如壬申年，戊申月，乙巳日，丙子時，己亥胎，天元有戊之貴氣，化氣真火，故卿監。玉掌訣云：五行全者論和柔，雜亂徒然一世休，相交尅剝豈為佳，此命尋常恰似麻。

The Tianyuan Biangu Shu says: Having all five elements does not necessarily mean wealth and status; the heavenly stems and earthly branches must each have their proper use, and among them there must be the presence of righteousness, true energy, and official energy, before one can be considered of the highest rank. Righteousness refers to the印绶, true energy refers to the dominant energy of the five elements, and official energy refers to the spiritual force that truly overcomes me. For example, in a birth with the year Jiazi, the month Dingchou, the day Dingmao, the hour Xinchou, and the胎 Wuchen, the heavenly stems are mixed and the nayin elements contain neither righteousness nor true energy nor official energy, only the character Xin is useful, but it is suppressed by many Ding fires, so it cannot flourish. Although all five elements are present, it is still of the poor and lowly rank. Another example is a birth with the year Renshen, the month Wushen, the day Yisi, the hour Bingzi, and the胎 Jihai. The heavenly stems have the noble energy of Wu earth, and the transformed energy forms true fire, so one can achieve the rank of a high official. The Yu Zhang Jue says: When all five elements are present, one must see whether they are harmonious and gentle; if they are chaotic and disordered, one will live in vain. How can mutual conflict and destruction be good? Such a destiny is as chaotic as a tangled bundle of hemp.

五行一字者，謂年月日時胎，納音俱成一字，須是帶祿馬貴人有氣，則為兩府，若只帶祿馬或貴人為兩制，會祿馬貴人，但只有氣，亦卿大夫之命。如馮京辛酉年，辛卯月，癸丑日，辛酉時，壬午胎，木旺於卯，祿馬往來相善，故作兩府，又如梅昌宗丙午年，癸巳月，癸卯日，甲寅時，甲申胎，雖祿貴全，不臨建旺，故作兩制，又有人丙申年月日時，無寸土，暴起至富，子孫漸貧矣。（廣信錄）

The concept of "one element among the five phases" refers to the situation where the "nayin sound element" of the year, month, day, hour, and the胎元 (fetal origin) all belong to the same element. Such a destiny must be accompanied by the presence of the official position (禄), the horse (马), and the nobleman (贵人), and also have a strong vitality (气), in order to attain the rank of two government offices (两府). If only the official position and the horse are present, or only the nobleman, then one would attain the rank of two officials (两制). Even if all three are present but only have a weak vitality, one would still be destined for the rank of a minister or noble (卿大夫). For example, Feng Jing's destiny was: born in the year of Xinyou, in the month of Xinmao, on the day of Guichou, at the hour of Xinyou, with the fetal origin of Renwu. Wood is strong in the month of Mao, and the official position and the horse are in harmony, so he attained the rank of two government offices. Another example is Mei Changzong's destiny: born in the year of Bingwu, in the month of Guisi, on the day of Guimao, at the hour of Jiayin, with the fetal origin of Jiashen. Although the official position and the nobleman are present, they are not in the flourishing position, so he only attained the rank of two officials. There are also people whose year, month, day, and hour are all Bingshen, with no trace of earth in their destiny, and they suddenly become extremely wealthy, but their descendants gradually fall into poverty. This passage is from the "Broad Trust Record" (广信录).

五行一字福來朝，賞輿君王宰朝謀，初主運以無蹇滯，布衣何處不封侯。如甲子、癸酉、壬申、辛亥，以此為至貴之命，蓋有所歸，如壬申癸卯，此無歸，故作下命。（鬼谷要訣）

The song says: When the Five Phases converge into one character, auspiciousness comes to gather, and one can share a carriage with the king and discuss state affairs. If there are no obstacles in early years, how can a commoner fail to become a marquis? The explanatory example states: Combinations such as Jiazi, Guiyou, Renshen, and Xinhai are considered extremely noble because they have a destination; however, Renshen paired with Guimao lacks a destination, thus becoming a lower fate. This passage is from the "Ghost Valley Essential Secrets."

納音一字最為強，切忌遭逢死絕鄉，生旺相兼併庫墓，入文出武貴非常。一要逢生，一要逢旺，更帶正庫，當為貴格，若逢死絕則無用。（珞琭貴賤格）寸珠尺璧云：五行一字人，最忌以死絕運。

There is also a rhyme that says: "Nayin sound element" returning to form a single character has the strongest power, but it is afraid to meet a place of death and decline; if both birth and strength are present, and further connected with the warehouse and tomb, such a person will be a scholar in court and a warrior outside, of great importance. The commentary says: first, it should meet birth, second, it should meet strength, and further accompanied by the correct warehouse, this is a noble pattern; if it meets death and decline, this pattern becomes useless. This statement comes from "Luolu Gujian Ge." "Cunzhu Chibian" also says: people whose five phases return to a single character most fear to go through a period of death and decline.

長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養。三命提要云：一曰受氣，又曰絕，曰胞，以萬物在地中，未有其象，如母腹空未有物也。二曰受胎，天地氣交氤氳而造物，其物在地中成形，始有其氣，如人受父母之氣也。三曰成形，萬物在中成形，如人在母腹中成形也。四曰長生，萬物發生而向榮，如人始生而向長也。五曰沐浴，又曰敗，以萬始生而形體柔脆，易為所損，如人人生後三日，以湯浴之，幾至困絕也。六曰冠帶，萬物漸榮秀，如人具衣冠也。

The order of the twelve positions of the Five Phases is: Growth, Bathing, Capping, Officialdom, Prosperity, Decline, Illness, Death, Burial, Extinction, Conception, Nurturing. The "Three Essentials of Destiny" explains each position in turn: The first is called receiving the vital breath, also called Extinction and胞 (a term for the womb), at this time all things are still buried in the earth and have no form, like the mother's womb being empty and nothing yet existing. The second is called Conception, where the vital energies of heaven and earth combine and generate all things, and things begin to take shape in the earth, acquiring their vital breath, just as a person receives the vital breath from their parents. The third is called Taking Shape, where all things take form in the earth, like a fetus taking shape in the mother's womb. The fourth is called Growth, where all things begin to sprout and tend toward prosperity, like an infant being born and growing day by day. The fifth is called Bathing, also called Decline, because all things are newly born and their forms are soft and delicate, easily damaged, like an infant being washed with hot water three days after birth, almost causing him to be exhausted and nearly dying. The sixth is called Capping, where all things gradually flourish and become prominent, like a person wearing clothes and headgear.

七曰臨官，萬物既秀實，如人之臨官也。八曰旺，萬物成熟，如人之興旺也。九曰衰，萬物形衰，如人之氣衰也。十曰病，萬物病，如人之病也。十一曰死，萬物死，如人之死也。十二曰墓，又曰庫，以萬物成功而藏之庫，如人之終而歸墓也。

The seventh is called Officialdom, when all things have already sprouted and borne fruit, just as a person reaches the time to enter officialdom. The eighth is called Prosperity, when all things are mature, just as a person is in the prime of life. The ninth is called Decline, when all things begin to wither, just as a person's strength wanes. The tenth is called Sickness, when all things are afflicted with disease, just as a person falls ill. The eleventh is called Death, when all things perish, just as a person dies. The twelfth is called Burial, also called Repository, when all things have completed their growth and are stored away, just as a person's body is buried in the tomb after death.

既曰「水土俱生申」，又曰「土生巳」，何也？水土生申，陰陽家之說也，土生於巳，醫家之說也，蓋五行之中，惟土分體用，厚德載物，居中不用者，土之體也；散在四維，如旺四季一十八日，土之用也。體生於巳，乘父母之祿，用生於申，繼父母之位而生也。（李虛中書）

Since it is said that both water and earth are born in the hour of Shen, and also that earth is born in the hour of Si, which is correct? The idea that water and earth are born in Shen comes from the school of yin and yang, while the idea that earth is born in Si comes from the medical school. Originally, among the Five Phases, only earth is divided into its essential nature and its functional aspect: the thick virtue that carries all things and remains central and still is the essential nature of earth; while the spreading out to all directions and the flourishing in each of the four seasons for eighteen days is the functional aspect of earth. The essential nature of earth is born in Si, because it takes the禄位 of the parents' fire; the functional aspect of earth is born in Shen, because it inherits the position of the parents and thus comes into being. This explanation comes from the book by Li Xuzhong.

推其形色，則水黑、火赤、木青、金白、土黃，此五行之正色也，及其變易則不然，常以生旺從正色，常生旺則正氣全可見正色。死絕則從母色，水者木之母也，死絕則黑，木者火之母也，死絕則青。火者土之母也，死絕則赤。土者金之母也，死絕則黃。金者水之母也，死絕則白。

If we examine the forms and colors of the Five Phases, water is black, fire is red, wood is green, metal is white, and earth is yellow. These are the true colors of each phase. However, when there is change, this is not the case: when a phase is in a state of birth and strength, it shows its true color, because when it is strong and vigorous, its true energy is complete and its true color naturally appears. But when it is in a state of death and decline, it takes on the color of its mother phase: water is the mother of wood, so when wood is in death and decline, it appears black; wood is the mother of fire, so when fire is in death and decline, it appears green; fire is the mother of earth, so when earth is in death and decline, it appears red; earth is the mother of metal, so when metal is in death and decline, it appears yellow; metal is the mother of water, so when water is in death and decline, it appears white.

夫五行死絕則氣歸根，見於母之色，凡人之遇苦楚而呻吟母者，乃其義也。成形冠帶從妻色，幼壯之年及衰老之際，仰妻之時也。病敗從鬼色，病敗之地，是鬼王之鄉，受尅則氣歸鬼也。旺墓從子色，旺為傳墓，為斂藏故色在於子也。其數則水一，火二，木三，金四，土五，旺生加倍，死絕減半，以義推之。（燭神經）

When the Five Phases reach a state of death or decline, their energy returns to their original root, thus displaying the color of their mother phase, just as a person in distress would cry out for their mother. When in the positions of formation and capping, the color follows that of the wife phase, because in youth and maturity, as well as in old age, one relies on the wife. When in the positions of illness and decline, the color follows that of the ghost and killing phase, because these are the places where the ghost king rules, and being overcome causes energy to return to the ghost. When in the positions of strength and storage, the color follows that of the son phase, because when strong, energy is transmitted to the storage and becomes concealed, thus the color appears on the phase that generates the son. As for numbers, water is one, fire two, wood three, metal four, and earth five; when in a state of birth and strength, the numbers double, and when in death and decline, they are halved, and so on. This statement comes from the *Zhu Shen Jing*.

春木旺、火相、金囚、水休、土死。夏火旺、土相、水囚、木休、金死。秋金旺、水相、火囚、土休、木死。冬水旺、木相、土囚、金休、火死。

In the four seasons, the Five Phases each have fixed positions of strength, prosperity, captivity, rest, and decline: in spring, wood is strongest, fire is prosperous, metal is captive, water is at rest, and earth is in decline; in summer, fire is strongest, earth is prosperous, water is captive, wood is at rest, and metal is in decline; in autumn, metal is strongest, water is prosperous, fire is captive, earth is at rest, and wood is in decline; in winter, water is strongest, wood is prosperous, earth is captive, metal is at rest, and fire is in decline.

論曰：五行當時者旺，所生者相，所尅者死，生我者休，尅我者囚。獨土無旺，金無相，水無死，火無休，木無囚，此其故何也？蓋一？之日三百六十，五行均旺七十二日，惟土為萬物母，如旺四季，一十八日。黃帝曰：土於長夏時，土旺，金相，水死，火休，木休可知矣。閻東叟云：推命尤須祥此，則凶者或吉，吉者或凶，辛巳得庚寅，是劫殺亦害死，則凶者或吉。餘倣此。

General discussion says: The current element is strong, the element it generates is in phase, the element it overcomes is dead, the element that generates it is resting, and the element that overcomes it is captive. In the above table, only earth is not separately listed as strong, metal has no phase, water has no death, fire has no rest, and wood has no captivity. Why is this so? Because in a year of three hundred and sixty days, each of the five elements is evenly strong for seventy-two days. However, earth is the mother of all things, and its strength is spread over the four seasons of chen, xu, chou, and wei, each season having eighteen days of strength. The Yellow Emperor said: Earth is strong in the long summer, at that time earth is strong, metal is in phase, water is dead, fire is resting, and wood is also resting, so it can be inferred. Yan Dongshou said: When determining a person's destiny, it is especially important to clearly understand this. Once understood, sometimes what is凶 can become吉, and sometimes what is吉 can become凶. For example, when xin si meets geng yin, geng yin is originally a劫杀 and a harmful dead god, but here the凶 turns into吉. The rest should be judged according to this principle.

五行自生、旺、臨官、死、絕：甲申水、丙寅火、己亥木、辛巳金、戊申土自生；丙子水、戊午火、辛卯木、癸酉金、庚子土自旺；癸亥水、乙巳火、庚寅木、壬申金、丁亥土自臨官；乙卯水、丁酉火、壬午木、甲子金、己卯土自死；癸巳水、乙亥火、庚申木、壬寅金、丁巳土自絕。

The following lists the heavenly stems and earthly branches that are self-generating, self-peak, self-officialdom, self-dead, and self-cut-off. Self-generating: the Nayin sound element belonging to water is Jiashen, belonging to fire is Bingyin, belonging to wood is Jihai, belonging to metal is Xinsi, and belonging to earth is Wushen. Self-peak: the Nayin sound element belonging to water is Bingzi, belonging to fire is Wuwu, belonging to wood is Xinmao, belonging to metal is Guiyou, and belonging to earth is Gengzi. Self-officialdom: the Nayin sound element belonging to water is Guihai, belonging to fire is Yisi, belonging to wood is Gengyin, belonging to metal is Renshen, and belonging to earth is Dinghai. Self-dead: the Nayin sound element belonging to water is Yimao, belonging to fire is Dingyou, belonging to wood is Renwu, belonging to metal is Jiazi, and belonging to earth is Jimao. Self-cut-off: the Nayin sound element belonging to water is Guisi, belonging to fire is Yihai, belonging to wood is Gengshen, belonging to metal is Renyin, and belonging to earth is Dingsi.

五行不生、旺、臨官、死、絕：水戊申、火申寅、木辛亥、金乙巳、土庚申不生；水庚子、火丙午、木癸卯、金丁酉、土壬子不旺；水丁亥、火癸巳、木壬寅、金丙申、土己亥不臨官；水癸卯、火辛酉、木丙午、金庚子、土丁卯不死；水辛巳、火己亥、木甲申、金戊寅、土乙巳不絕。

In contrast to the previous table, there is another group of heavenly stems and earthly branches that, although they are in the positions of growth, officialdom, prosperity, death, or decline, are not considered as such. Those not counted as growth include: Wushen for water, Shenyin for fire, Xinhai for wood, Yisi for metal, and Gengshen for earth. Those not counted as prosperity include: Gengzi for water, Bingwu for fire, Guimao for wood, Dingyou for metal, and Renzi for earth. Those not counted as officialdom include: Dinghai for water, Xinhai for fire, RENYIN for wood, Bingshen for metal, and Jihai for earth. Those not counted as death include: Guimao for water, Xinyou for fire, Bingwu for wood, Gengzi for metal, and Dingmao for earth. Those not counted as decline include: Xinsi for water, Jihai for fire, Jiashen for wood, Wuyin for metal, and Yisi for earth.

甲申水，丙寅火，己亥木，辛巳金，戊申土，皆五行自長生，故四時不能與之興衰，超然自生之理，人若稟之，當敏快高明，貴者得之，其進以漸，富者得之，其利收厚，以至貧賤者得之，亦收向榮，而得其所以生也。

The water of Jiashen, the fire of Bingyin, the wood of Jihai, the metal of Xinsi, and the earth of Wushen all possess the Five Phases in their own long life positions. Therefore, the changes of the four seasons cannot affect their rise and decline; they have their own inherent natural principles. If a person inherits such a combination of heavenly stem and earthly branch, their nature will be quick-witted and insightful, with profound understanding. Those who are prominent will achieve gradual promotion; those who are wealthy will gain substantial profits; even those who are poor and lowly will gradually improve, each receiving their own share of vitality.

丙子水，戊午火，辛卯木，癸酉金，庚子土，此五行自旺者也，不待四時，而能自致其旺，則其為旺也孰？？此五行福力，奮震無偏擬者也。

Bingzi water, Wuwu fire, Xinmao wood, Guiyou metal, and Gengzi earth are all instances where the Five Phases are in their Prosperity position. They do not need the assistance of the four seasons to reach their peak strength. Such a powerful state is unparalleled. These five combinations of heavenly stems and earthly branches possess great vitality and energy, and no other combinations can match them.

壬辰水，甲戍火，癸未木，乙丑金，丙辰土，此五行之印庫也，乃五行歸根復本之時，凡庫之所在，必欲物聚之，則其庫充矣。設壬辰水為之主，欲得眾水交歸，然後為重，更有金木與之往往來相生，當得清權，倘若水制火，火制金，更或天中臨之，是謂負印不起也。

Renchen water, Jia戌 fire, Guiwei wood, Yichou metal, and Bingchen earth are the repositories of the Five Phases, meaning the time when the Five Phases return to their original sources. Whenever a repository exists, it always hopes to gather similar elements to fill it. For example, if Renchen water is the main element, then all waters should gather together to make the weight sufficient; further, if gold and wood continuously interact and generate each other, it will obtain a clear and decisive power. However, if the situation is reversed, with water controlling fire, fire controlling metal, or the 'heavenly middle killer' appearing, then it is called carrying the seal but being unable to lift it.

乙卯水，丁酉火，壬午木，甲子金，己卯土，此五行自死者也。生則勞，死則息，其理自然，不有死之地，其物無自而歸，又有所謂自死者，得其真歸之理焉，凡命遇此，穎特高明，多慧少福，以靜默為體，而不利有位，以澹薄為事，而不利與起，惟可學道訪仙，超生死之門也，更在消息，

The water of Yimao, the fire of Dingyou, the wood of Renwu, the metal of Jiazi, and the earth of Jimao are all instances of the Five Phases sitting in their dead positions. When alive, they must toil; only when dead can they find rest. This is the natural order; without a place to die, all things would have nowhere to rest. So called self-destruction is actually attaining the true place of rest. Those whose fate encounters these, are intelligent and insightful, wise yet lacking in fortune, naturally inclined to be quiet and reserved, thus unsuitable for official positions; they prefer a simple and detached way of life, thus unsuitable for seeking fame and success. Such people are most suited to studying Dao and seeking immortals, to transcend the gate of life and death. The degree of this should be carefully considered.

癸巳水，乙亥火，庚申木，壬寅金，丁巳土，此五行自絕者也，天之道無可絕為，蓋干支適會，已絕則更生，凡遇此者，憂喜未定，設如癸巳絕水，得癸酉旺金符之，是謂絕中水更生也。（燭神經）

Water of Guiyou, fire of Yihai, wood of Gengshen, metal of Renyin, and earth of Dingsi are all cases where the Five Phases are in their absolute decline. The heavenly way does not truly cut off all possibilities; the heavenly stems and earthly branches happen to meet, and when decline reaches its end, it gives way to renewal. Therefore, whether such people experience sorrow or joy is uncertain. For example, water in Guiyou is in its absolute decline, but if it receives the strong metal of Guiyou, it is called water revived from absolute decline. This statement comes from the "Zhujing Jing."

凡命帶甲子乙卯己卯壬午丁酉，不可便以死論，壬寅癸巳丁亥庚申乙亥，不可便以絕論，丙寅辛巳甲申戊申己亥，不可便以生氣論，乙丑壬辰丙辰癸未甲戌，不可便以墓氣論，須是用月令以辨清濁貴賤言之。（廣信錄）李虛中云：壬寅正得艮位，故不得謂之絕，丁巳正得火祿，故不得謂之絕，而尤堅壯也。沉芝曰：君相五行止於納音也，凡五行以生旺為君，臨官為相若納音是木，生月日時遇寅卯兩位，金遇申酉，水遇亥子，火遇巳午皆主貴。（三命提要）

All persons with the Heavenly Stem and Earthly Branch combination of Jiazi, Yimao, Jimao, Renwu, or Dingyou should not be immediately considered as dying; those with combinations of Rennyin, Guisi, Dinghai, Gengshen, or Yihai should not be immediately considered as reaching their end; those with combinations of Bingyin, Xinsi, Jiashen, Wushen, or Jihai should not be immediately considered as having life energy; those with combinations of Yichou, Renchen, Bingchen, Guiwei, or Jiaxu should not be immediately considered as having a buried energy. One must use the month's stem and branch to distinguish between pure and impure, noble and humble, before making a judgment. This statement comes from the "Broad Trust Record." Li Xuzhong said: Rennyin is exactly at the position of the Gen trigram, so it cannot be called an end; Dingsi is exactly at the position of the fire's strength, so it cannot be called an end, but is instead particularly solid and strong. Chen Zhi said: The so-called king and minister refer only to the "Nayin" sound element. Among the Five Phases, the one that is born in a flourishing place is the king, and the one that is in the official position is the minister. If the Nayin belongs to wood and the birth month, day, or hour includes寅 or卯; if it belongs to metal and includes申 or酉; if it belongs to water and includes亥 or子; if it belongs to fire and includes巳 or午, then it indicates nobility. This passage is found in the "Three Essentials of Destiny."

至若勾陳得位，不虧小信以成仁，真武當權，知是大才而分瑞。瑩和尚注云：勾陳為土將，其於常也為信，真武乃水之神，其於常也為智，若生屬旺地，福德加臨，可謂得位，當權處之器。王氏注云：珞琭子學此二神，蓋言水土之性耳。

Luolu Zi says: If Gou Chen occupies its proper position, the person will not be willing to lose small trust and righteousness, thus achieving benevolence; if Zhen Wu holds power, it indicates he is a great talent, capable of receiving official appointments. Ying和尚 explains: Gou Chen is the general deity of earth, in the five constants it governs trust; Zhen Wu is the deity of water, in the five constants it governs wisdom. If one is born in the flourishing land of these two deities, and also has fortune and virtue accompanying him, he can be said to be in proper position, holding power, and capable of great responsibilities. Wang Tingguang explains: Luolu Zi cites these two deities, merely using them to illustrate the nature of water and earth.

自生自旺事如何，印墓同華更自殊，權殺定須臻相位，無權當得配金魚。如貴格丙子壬辰庚子丙辰是也，不入格駁雜辛巳見丙子、癸酉見丙寅是也。死絕宮中隨順生，更和天乙祿來並，人生值此終當貴，無祿還須亦貴名。有人壬午見丁卯，丁壬交互，丁祿在午，積財後貴。（鬼谷要訣）

A song says: How to look at a destiny that is self-born and self-prosperous? The imprint and the tomb are equally beautiful, each having its own excellence; if one holds power and authority, one can certainly reach the position of prime minister, even if without power, one can still attain a distinguished official position with a golden fish bag. The explanatory text gives examples: noble patterns such as Bingzi, Renchen, Gengzi, and Bingchen; those not in the pattern but mixed, such as Xinsi with Bingzi, or Guiyou with Bingyin. Another song says: If in a dead or exhausted palace one can gain life through proper conditions, and if the Tianyi Nobleman and the Lu Spirit are both present, one's life will eventually achieve high status, even without the Lu, one can still have a noble reputation. Someone with Renwu meets Dingmao, where Ding and Ren mutually combine, and Ding's Lu is on Wu, so first accumulating wealth and then achieving fame. This passage comes from the "Ghost Valley Essential Secrets."

夫五行之性，各致其用，水者其性智，火者其性禮，木者其性仁，金者其性義，逮夫土則信而已，重厚寬博，無所不容。以之水，則水附之而行，以之木，則木託之而生。金不得土，則無自出，火不得土，則無自歸，必損實以為通，致虛以為明也。

The Five Phases each have their own nature and function: water's nature is wisdom, fire's is propriety, wood's is benevolence, metal's is righteousness, and earth's is simply trust. It is thick and broad, capable of containing everything. With earth, water can flow along it; with earth, wood can grow upon it. Metal cannot be produced without earth, and fire has nowhere to rest without earth. Therefore, earth must sacrifice its solidity to facilitate the smoothness of others, and give up its emptiness to allow others to shine.

五行之用，多則太過，少則不及，其氣其數，有餘不足，皆能致凶，抑揚歸中，然後為福，功成者貴於退藏也，將來者貴於榮振也。功成者謂五行稟旺氣者也，旺而能止息，是謂退藏，將來者五行在冠帶胎養之地，其氣虧而未盈，故欲子母相生，以益其氣，則有榮進振發之道也。

The Five Phases should be used in moderation; too much leads to excess, too little leads to deficiency. Whether in terms of qi or numbers, excess or deficiency can bring misfortune. Only by balancing them with suppression and promotion to achieve harmony can good fortune be attained. For those who have already achieved success, the key is to retreat and conceal; for those who have not yet arrived, the key is to flourish and rise.the so-called success refers to the Five Phases receiving the旺盛 qi; when the旺盛 qi reaches its peak and then stops and rests, it is called retreat and concealment.the so-called future refers to the Five Phases being in positions such as Capping,胎, and 养, where the qi is still lacking and not full. Therefore, one hopes for mutual generation between parents and children to enhance the qi, thus opening the path for flourishing and rising.

如水非其時則涓箇（衰則為梗介，死絕則枯藁，故為梗介）金旺太過則動作凶，炎炎者貴乎熄，不息則有自焚之災，滔滔者貴乎止，不止則有自溺之患，夫火行南陸而化熱，盛則災，烈而害物，至酉亥則陰能翕之，然後溫燠。水行北陸而化寒，盛則嚴冷而殺物，至卯巳則陽能闢之，然後能滋生萬物。

For instance, when water is not in its proper season, it becomes a trickle of water (when it is weak, it becomes an obstruction; when it is dead, it dries up like a withered tree, hence called "geng jie"). When metal is overly strong, every action brings misfortune. A blazing fire is valuable only if it can be extinguished; if not, it leads to self-destruction by burning itself. A flowing river is valuable only if it can be stopped; if not, it causes drowning. When fire reaches the south and becomes hot, excessive strength leads to disaster, and its intensity harms all things until it reaches the酉 and 亥 positions where yin energy comes to restrain it, transforming it into a warm and pleasant state. When water reaches the north and becomes cold, excessive strength leads to extreme cold that kills all things, until it reaches the卯 and 巳 positions where yang energy comes to develop it, allowing the growth of all things.

此言水火止熄則和也，陰不得陽則沉陷而不興，陽不得陰則燥進而不復。夫五行之性，大概以胎、生、旺、庫為四貴，死、絕、病、敗為四忌，餘為四平，然有生而不生，旺而不旺者，此為凶乃先吉也，有死而不死，絕而不絕者，此為吉乃先凶也。

This refers to the harmony between water and fire being achieved through mutual restraint: when yin does not receive yang, it sinks and fails to rise; when yang does not receive yin, it becomes overly dry and does not know when to stop. The five phases generally have four auspicious positions: fetal, growth, prosperity, and repository, and four inauspicious positions: death, decline, illness, and failure. The remaining four positions are neither auspicious nor inauspicious, considered neutral. However, there are cases where something appears to be growth but does not actually produce growth, or seems to be prosperity but does not actually reach prosperity; these are situations that start auspicious but turn inauspicious. There are also cases where something appears to be death but is not truly dead, or seems to be decline but is not truly declined; these are situations that start inauspicious but turn auspicious.

如水見戊申土，此生而不生也，水見庚子土，此旺而不旺也，遇此多成而反敗，因喜而反憂，如水見癸卯金，此死而不死也，水見辛巳金，此絕而不絕也，五行氣盡，而得父母之德以生益之，則其氣復生矣。遇之者危中有福，窮而通，屈而伸也。

For example, water meets the earth of Wu Shen. Shen is originally the place of growth for water, but because of the earth restraining it, the growth does not occur, which is called 'growth without growth'. Water meets the earth of Geng Zi. Zi is originally the place of prosperity for water, but it is suppressed by the earth, so the prosperity does not occur, which is called 'prosperity without prosperity'. When these two situations occur, there is often success followed by failure, and what was originally favorable turns into sorrow. Another example is when water meets the metal of Gui Mao. Mao is originally the place of death for water, but there is metal to generate it, so it is 'death without death'. Water meets the metal of Xin Si. Si is originally the place of extinction for water, but there is also metal to generate it, so it is 'extinction without extinction'. Although the energy of the Five Phases has been exhausted, it receives the kindness of the parent Phase to generate and nourish it, and the energy revives again. When such a combination occurs, there is fortune in danger, and one can find a way through difficulties, and be able to stretch even when bent.

生旺太過，則福中藏禍，死絕太過，則福無可託。若夫死絕逢子，殃變能逃。火土最先，金水尤後，火絕得土，曰睿膚作聖。火以土為子，火絕於亥，而見丁亥是也，又得土則藏性於土者思而致道者也，此絕火為清明覆性之火，見丁亥有氣之土，是謂精思，而所感皆通睿則作聖矣。

When the vital energy of something is too strong, it hides misfortune within its blessings; when it reaches the state of death and exhaustion, there is no place for blessings to take root. If the state of death and exhaustion meets the element that it generates, the calamity can be avoided. Among these, fire and earth respond most quickly, while metal and water respond most slowly. When fire reaches its state of death and meets earth, it is called "Rui Si Zuo Sheng," which comes from the "Book of Documents · Hong Fan" saying "Si Yue Rui, Rui Zuo Sheng." Fire takes earth as its child, and when fire reaches its death at亥, it meets Ding Hai. When fire meets earth, its nature is hidden within earth, which is the nature of being good at thinking and attaining wisdom. This fire in the state of death is a clear and pure fire that regains its nature. When it meets earth like Ding Hai, which has vitality, it is called refined thinking. What is thought and felt becomes fully understood, and when wisdom reaches its peak, it approaches sainthood.

土絕得金而不忌曰壽。土絕在巳，得辛巳金是也，金者赤土也，是土之成器者，但生於土而別於土也，傳氣而成金，雖死而不亡也。金絕，得水精，復繼體。金絕於寅，得甲寅水是也，金有氣也，氣絕於寅水者精也，水至寅卯為精嗇之地，然精嗇則全，精全則神應氣化，而形復於本矣。

The earth element in the state of death is not afraid of meeting the metal element, this is called longevity. The earth element is in death at the hour of Si, and meeting the metal element of Xinsi is the case. Metal is like red earth, it is the form of earth after it has been shaped, though it comes from earth, it is different from earth; earth transmits its energy to metal to form metal, so even though earth is in death, it does not perish. Metal in death meets the water's essence, which can renew its form. Metal is in death at the hour of Yin, and meeting the water of Jiayin is the case. Metal originally has energy, but its energy is cut off at Yin; water is essence, and when water reaches Yin and Mao, it is the place where essence and energy are gathered and preserved. When essence is gathered and preserved, the spirit is then able to change its energy, and the form returns to its original state.

水絕，得木魂，復天遊。水絕於巳，得己巳木是也，水者精也，絕則精喪，精喪則神離氣散而形消，可謂凶矣，然木主魂，能從神而往來者謂之魂，得性歸真，隨體離形，同於大道者也。

Water in the dead place gains the soul of wood and thus can once again wander through the universe. Water is in the dead state at Si, and encountering Jisi wood indicates this. Water is essence; when essence is lost, the essence energy is gone. Once essence is lost, the spirit disperses, the energy dissipates, and the form also perishes, which is a凶 omen. However, wood represents the soul. The soul is what follows the spirit in coming and going, and obtaining it allows one to return to one's true nature, to be free from the limitations of form, and to merge with the great Dao.

木絕得火，火出木燼，灰飛煙滅，故獨為凶，蛇馬無膽於焉是證。木絕於申，得丙申火是也，蓋木滋火水土之性，假合而生，脈絕而枯藁，則還水也，灼之而為火，則還火也，腐之而為土，則還土也，亡形失性，故獨為凶，蛇馬者位在巳午，木歷巳午而死，木者於臟屬肝，於腑屬膽，故蛇馬無膽，證木死為凶也。（燭神經）

Only the wood in the绝 (terminal) position meets fire and it is not good: once fire appears, the wood is burned into ashes, disappearing completely, so this situation is considered凶 (unfavorable). The saying "snake and horse have no胆 (courage)" serves as evidence for this. Wood is绝 in申, and encountering Bingshen (fire in申) indicates this. Wood is originally formed by the combination of fire, water, and earth: once its vital energy is cut off and it becomes dry and withered, it reverts to water; when burned by fire, it reverts to fire; when it rots into mud, it reverts to earth—its form is gone and its original nature is lost, hence this situation is considered凶. Snake and horse refer to巳 and午, and wood dies when it reaches巳 and午. Wood corresponds to the liver in the five internal organs and to the gallbladder in the six腑 (viscera), so the saying "snake and horse have no胆" confirms that wood's death is凶. This statement comes from the《Zhu Shen Jing》.

五行之中，唯土者萬物之母也，水火金木，因之以入，命中得水火木金全，而唯乏土字則夭，蓋五行無土主之，則生復不定，在金命人言之，其夭尤速，為金是土之子，故金既無土，從何而生，故云無救無療。（壺中子）

Among the Five Phases, only Earth is the mother of all things; water, fire, metal, and wood all depend on it to settle down. If a person's destiny includes water, fire, wood, and metal but lacks Earth, it indicates a short lifespan. Because the Five Phases lack Earth as the governing element, the vitality becomes unstable. In the case of someone with a metal destiny, the premature death occurs especially quickly. Metal is originally the son of Earth; if there is no Earth, from where can Metal come? Therefore, such a destiny has no remedy and no cure. This statement comes from the "Hu Zhong Zi."

五行生、旺、死、絕分引貴賤例。凡生旺固好，然為死絕加臨之，則為駁雜多難，小薄之命，凡死絕固不好，然為生旺加臨之，卻反為純粹，此即為福祿之命。（林開五命）

According to the Five Phases, the distinction between fortune and misfortune is determined by whether the elements are in a state of birth and prosperity or death and decline. Although birth and prosperity are certainly favorable, if death and decline are present, the destiny becomes mixed and difficult, with a weak structure. On the other hand, although death and decline are unfavorable, if they are accompanied by birth and prosperity, the destiny appears pure, which indicates a fortunate and prosperous life. This passage is from "Lin Kai Wu Ming."

年月日胎，俱在死絕無氣之鄉，而得一時在自生或自旺之地者是也。假令年月日胎俱無氣，而得癸酉或戊午丙子庚子辛卯，皆納音自旺之位也。火辛巳丙寅己亥甲申戊申，皆納音自生之地也。仍需只於生旺處為本命，若大小二運以年太歲，只以生時較量災福，蓋不生不旺，則不能成人故也。若夫論命運之順逆，方取本命屬陽與屬陰，餘皆不取本命，而唯以生時生旺之處論之。

The "Achieving Heaven's Creation and Transformation" pattern refers to when the year, month, day, and hour pillars all fall in places of death or decline where there is no vitality, but the time of birth is located in a self-generative or self-prosperous position. For example, if the year, month, day, and hour pillars all lack vitality, but the time pillar is in癸酉, or戊午, 丙子, 庚子, 辛卯, these are all self-prosperous positions in terms of the "Nayin" sound element. Similarly, 辛巳, 丙寅, 己亥, 甲申, 戊申 are all self-generative positions. When encountering this pattern, one should use the birth time's self-generative or self-prosperous position as the true destiny. Although the great and small years are still calculated from the year pillar, determining fortune and misfortune is based solely on the birth time. Because without vitality and prosperity, a person cannot achieve success. When discussing the direction of destiny, one should then refer back to the yin and yang of the true destiny to determine it. All other factors do not use the true destiny, but instead use the self-generative or self-prosperous position of the birth time for analysis.

本命納音生居無氣之地，卻得救助，而往來復旺於本位是也。假令辛酉人得癸卯，或癸卯人得辛酉，蓋辛酉之木，困於金鄉，卻得癸卯，則金復旺於酉，而木復旺於卯，往來互換，故為吉會，此類人，先有多難，後享安樂之福，又云：辛酉失位之木，唯對以癸卯，則剛柔相濟，得之者，是文明俊敏之士，決取巍科。（玉霄寶鑑）

The "Achieving the Work of Heaven and Earth" pattern refers to a person's "Nayin sound element" being born in a place where it has no strength, yet receiving assistance, and through mutual interaction, each element regains its strength in its own position. For example, someone born in Xinyou receives Guimao, or someone born in Guimao receives Xinyou: the Nayin sound element of Xinyou belongs to wood, which is confined in the metal place, but once it meets Guimao, metal regains its strength in You and wood regains its strength in Mao, with mutual exchange, thus forming a favorable combination. Such people first undergo many hardships, and later enjoy peace and happiness. It also says: Xinyou is wood out of its proper place, and only when paired with Guimao can it achieve a balance between hardness and softness. Those who possess this combination are men of brilliant literary talent and quick thinking, who are sure to achieve high ranks. This statement is from the "Juyao Baojian."

如年時納音屬金水，日月屬木火者也。（五行要論）

"The Inner Yang and Outer Yin Pattern" refers to the situation where the "Nayin" elements of the year pillar and hour pillar belong to metal and water, while the "Nayin" elements of the day pillar and month pillar belong to wood and fire—meaning the outer two pillars are yin and the inner two pillars are yang. This statement is from the "Five Elements Essential Treatise."

納音者天地之氣數也，驛馬學堂居長生之位，才能官職在旺相之鄉，文章富貴處印庫之地，如逢衰敗則減三分之一，更遇死絕，則去十分之半，切忌空亡沖剋，不宜刑害，吞食，故同源相成順數為上，雜數次之，則天地氣全，基本強壯，同類相傷（如丁未刑丁丑是也），則支神氣散，理無復合，管輅云：五行互旺，雖沖氣完，五行相剋，雖合氣散。（閣東叟書）

Nayin refers to the numerical patterns of the heavens and earth. The Post-horse and Xuetang should be in the position of Growth, while talent and official rank should be in the prosperous and strong position. Articles and wealth should be in the repository of the seal. If they meet decline, the fortune is reduced by one third; if they meet death and exhaustion, it is reduced by half. The most dangerous are Kongwang and clash and control. It is also not advisable to have punishment, harm, or swallowing. Therefore, those originating from the same source and supporting each other in order are the best, while those with disorderly combinations are next. When counted in order, the qi of heaven and earth is complete and the foundation is strong. If similar elements harm each other, for example, Dingwei harms Dingchou, the earth's qi will scatter, and the reasoning can no longer be reconciled. Guan Lu said: If the Five Phases are all prosperous, even if they clash, the qi remains intact; if the Five Phases mutually control each other, even if they combine, the qi will scatter. This statement comes from The Book of Dongshou.

萬物負陰而抱陽，沖氣以為和，過與不及，則為乖道，故高者抑之使平，下者舉之使崇，或益其不及，損其太過，所以貴在折歸於中道，使無有餘不足之累，即貴人驛馬之微意也。行運亦如之，悟其微意，則於命之說，思過其半矣。（五行要論）過與不及，猶物顛倒；氣數中庸，應期而發。五行喜剛柔得中，三命忌盛衰太過。（鬼谷遺文）

The Tao Te Ching says that all things carry yin and embrace yang, relying on harmonious qi to balance. Excess and deficiency both deviate from the right path, so the high should be brought down to level, the low should be raised to equal; the insufficient should be supplemented, the excessive should be reduced. The valuable aspect lies in moderation and returning to the middle way, making the destiny chart free from the burdens of excess or deficiency—this is precisely the meaning implied by the divine terms "Nobleman" and "Post-horse." The same principle applies to one's fortune. Understanding this subtle point enables one to grasp a large portion of the theory of destiny. This passage is from the "Five Elements Essential Discourse." The "Ghost Valley Legacy" also states: excess and deficiency are like overturned and misplaced vessels; when the qi and destiny maintain moderation, they will naturally flourish at the right time. The Five Elements favor firmness and flexibility in balance, while the three destinies most strongly avoid extreme prosperity or decline.

凡旺中無祿貴者，乃愚極多狂浪無成，更克本命，又帶刑殺，主狂愚無圖轉，如丙寅得戊午時日也，旺中須愛祿，如丁卯人見戊午，是旺中有祿，丙寅見戊午，無祿有殺，多淫浪愚賤以狂，極則衰故也，做事弄巧成拙或帶疾，蓋戊午自刑自刃也。（沉芝源髓）

Anyone who is in a strong position but lacks both a fortune post and a nobleman's support is extremely foolish, often leading to reckless and aimless behavior with nothing accomplished. If this person also harms their own destiny and carries punishments and calamities, they are considered foolish and unable to change their fate. For example, someone born on a Bingyin day who has a Wuwu hour is such a case. In a strong position, it is always better to have a fortune post: a Dingmao person encountering a Wuwu is considered strong with a fortune post; however, a Bingyin person encountering a Wuwu lacks a fortune post but has a calamity, often leading to licentiousness, wandering, and low status close to madness—this is because being too strong leads to decline. Such people often make things worse by trying to be clever, or suffer from illness on their body, because Wuwu itself is self-punishing and carries the Yangren. This statement comes from the "Chen Zhi Yuan Mei."

土人寅卯辰，水人寅卯辰，水土同取，火人酉戌亥，緣申上亦有火力，故取，酉戌亥木人，午未申皆太弱，金命不然，若在巳午未轉上。（天元變化書）

"The phrase 'three destinies are too weak' refers to the native's vital energy falling into the most declining direction. For those with a destiny of earth, they are considered weak in the directions of寅, 卯, and 辰; similarly, those with a destiny of water are also weak in the same directions, as water and earth share the same positions. Those with a destiny of fire are considered weak in the directions of 酉, 戌, and 亥, because the position of 申 still retains some fire energy, so it is only counted from 酉, 戌, and 亥. Those with a destiny of wood are considered weak in the directions of 午, 未, and 申. The only exception is those with a destiny of metal, which is considered weak when it falls in the directions of 巳, 午, and 未. This passage is from the book 'Tianyuan Biangu Shu'."

木火秀而重富，只不可見金，金年有災。水木秀而清高，只不可見卯巳，卯巳年亦災。丙辛為水，在亥子月中，其水成象，月中要見丙辛旺，富也。（神白經）

Wood and Fire combine to form a refined and prosperous relationship, but they must not meet Metal; if they encounter the Metal year, there will be disaster. Water and Wood combine to form a refined and noble relationship, but they must not meet the卯 or巳; if they encounter the卯 or巳 year, there will be disaster. Bing (Fire) and Xin (Metal) combine to form Water; if born in the亥 or子 month, this water will take shape, and if the month has Bing and Xin in a strong position, it will indicate wealth. This passage is from the "Shen Bai Jing."

假令癸丑年木，乙丑月金，壬午日木，辛丑時土，壬午木自死，引起生年癸丑木自絕，於申自生自旺亦同推之。（林開五命）五行無氣，為人鎮日多憂。（隱迷賦）

For example, in the year of Guichou, the Nayin sound element belongs to wood; in the month of Yichou, it belongs to metal; on the day of Renwu, it belongs to wood; and in the hour of Xinchou, it belongs to earth. The wood of Renwu is itself in a dead position, and it also pulls the wood of the birth year Guichou into a state of extinction, which is called causing oneself to die and to be cut off. If one is in self-birth or self-prosperity, the same method is applied in the position of Shen. This passage is from "Lin Kai Wu Ming." The "Yin Mi Fu" states: those who lack the energy of the Five Phases are constantly worried and troubled all day long.

金生水，水生木，木生火，火生土，土生金。金克木，木克土，土克水，水克火，火克金。

The Five Phases generate each other in this order: metal melts to produce water, water nourishes to produce wood, wood burns to produce fire, fire consumes to produce earth, and earth condenses to produce metal, continuing in a cycle without end. The Five Phases also control each other in another cycle: metal can cut wood, wood can loosen earth, earth can block water, water can extinguish fire, and fire can melt metal, also forming a continuous cycle.

五行相剋最為不好，如是福聚之地克他處，卻從好斷之。如其他來克福聚之地，即大不好，五行相生最為佳，然以禍相生則為凶，以福相生則為吉。凡相生相剋，遇五行交錯，方可論之，如六合、三合、刑害、沖破之類，皆為五行之交錯也。（林開五命）

The principle of mutual control among the Five Phases is generally considered unfavorable, but if the place with accumulated good fortune controls another place, it should be interpreted as favorable. Conversely, if another place controls the place with accumulated good fortune, it becomes very bad. Mutual generation among the Five Phases is usually considered good, but if disaster is used to generate, it becomes凶 (evil), while if good fortune is used to generate, it becomes吉 (favorable). Whenever discussing mutual generation and mutual control, one should wait until the Five Phases have interacted before making a judgment. Categories such as Liu He (Six Harmonies), San He (Triple Harmony), Xing Hai (punishment and harm), and Chong Po (conflict and destruction) are all examples of interaction among the Five Phases. This passage is from the "Lin Kai Wu Ming."

大率五行尚其變，而不尚其常，貴其隱而不貴其顯，死絕有救則為還魂，生旺有克者氣散。若夫彼我之相生，順則益本，逆則奪氣，彼此之相剋，順則勢強，逆則有傷。設如木火相生，順推之而相生，則益氣而榮盛，若命屬木，而火來投之，則逆而奪氣矣，如木之相剋，本命屬金而見木，則有強盛之勢，如命屬木而金來克之，則為傷殘之咎也。（燭神經）生旺破壞而福淺，死絕有救而貴顯。（廣錄）

In general, the Five Phases emphasize change rather than constancy, and the hidden rather than the obvious: if there is a rescue in a dead or exhausted place, it is called 'returning the soul'; if a thriving and vigorous place is attacked, the energy becomes scattered. Regarding mutual generation, when it flows in the proper direction, it enhances the self, but when reversed, it leads to loss of energy. As for mutual control, when it flows in the proper direction, it strengthens the force, but when reversed, it causes injury. For example, wood and fire mutually generate: when the sequence flows naturally from wood to fire, the original energy is enhanced and flourishes; if the original destiny is wood and fire comes to it, it is reverse generation and results in loss of energy. Another example is mutual control: if the original destiny is metal and wood appears, wood is what I control, thus showing a strong force; if the original destiny is wood and metal comes to control it, it leads to injury and misfortune. This statement comes from the 'Zhu Shen Jing'. The 'Guang Lu' says that those who are thriving but suffer disruption have shallow fortune, while those who are dead or exhausted but receive help become prominent and distinguished.

火年火月，木日木時，支干納音相類者皆是。（三命纂局）

"The Father and Son of the Same Kind Pattern" refers to a situation where the year and month share the same element of fire, and the day and hour share the same element of wood. Any instance where the heavenly stems and earthly branches of the upper and lower columns, along with their "Nayin sound element," belong to the same "Yixing" category is considered. This rule is from the "Sanming Zuanju."

如水命人四柱有金土之類是也，主平生穩當享清閒之福。（廣信錄）

"Assisting Qi" refers to the presence of supportive energies in addition to one's destiny. For example, a person with a water destiny who has metal and earth elements in their four pillars: metal can generate water, and earth can control water, leading to a stable life and the blessing of leisure. This statement is from the "Broad Trust Record."

五行自死自絕，而有救者是也，遞相還者最貴，有福神次之，無福神獨自還魂者為下。（林開五命）

The "Huanhun Ge" refers to a situation where the Five Phases have already died and been cut off, but a savior deity revives them. The most valuable is when they mutually save each other, followed by being saved by a deity of fortune, and the least is when they revive themselves without the help of a deity. This passage is from "Lin Kai Wu Ming."

火人乙亥，土人丁巳，金人壬寅，木人庚申，水人癸巳。（若人見之，晚發財祿也。）（神白經）

Another method of the returning soul pattern is: a person with a fire destiny meets Yihai, a person with a earth destiny meets Dingsi, a person with a metal destiny meets Rennyin, a person with a wood destiny meets Gengshen, and a person with a water destiny meets Guisi. If a person's destiny includes these, it indicates wealth and official rank in old age. This comes from the Shengbai Jing.

相生相得事如何，仍須祿馬位包羅，六合天乙來相照，身居兩府定無蹉。（鬼谷要訣）

The song says: The Five Phases both generate and harmonize with each other, but how exactly? It is still necessary for the official position to be fully covered by the official's fortune and the post-horse; if there is also the mutual harmony and the nobleman to illuminate, then being in the position of two officials will be absolutely secure. This passage is from The Ghost Valley Essential Secrets.

如辛巳金絕在寅，而見戊寅土，最貴，以戊干神陽土，壓辛之陰金，金絕在寅，見戊寅納音土，亦生辛巳納音金，六辛貴在寅，五行絕處逢生是父母，故為福，他準此。

For example, the "Nayin" of Xin Si belongs to metal. Metal is in its state of decline in the year of Wu Yin. If Wu Yin earth is seen, it is most auspicious. First, Wu is the dry earth heavenly stem, which can control Xin, the yin metal. Second, although metal is in decline in the year of Yin, the "Nayin" of Wu Yin is earth, which can generate the "Nayin" metal of Xin Si. Third, the "Tianyi Nobleman" for the six days of Xin is located in Yin. When the Five Phases meet the element that generates it in its state of decline, it is as if meeting parents, thus bringing good fortune. All other cases should be analyzed in the same way.

如丁卯火犯亥卯未，三合全，雖有癸亥水克，亦主富，上下皆得木氣生，如王韋明相公，己未年，乙亥月，丙寅日，辛卯時，雖亥卯未木局生，納音火，奈氣傷己土，久後惡死，如甲乙人逢申子辰，為甲乙木體遇申子辰皆水也。（沉芝源髓）

For example, someone with a Dingmao 'Nayin' sound element belonging to fire, but whose destiny includes the Hai-Mao-Wei wood triad, forming a complete Triple Harmony wood circle, even though Guihai water comes torestrain it, still indicates wealth, because both above and below receive the wood energy to nourish fire. Another example is the case of Wang Weiming, whose destiny is Jiwei year, Yihai month, Bingyin day, Xinmao hour. Although there is a wood circle of Hai-Mao-Wei to nourish fire, and the 'Nayin' also belongs to fire, the wood energy injures Ji soil, and in the long run, he eventually dies an unfortunate death. Furthermore, people born on Jia or Yi days encountering Shen-Zi-Chen water triad, is when the essence of Jia and Yi wood meets a vast amount of water. This passage is from 'Chen Zhi Yuan Mei'.

身土遇火生而漸利，命水得金乃優長，金多須火或從革以成命，木重得金揉曲直而任使。水流不止，須土以攘之，火盛無依，惟水以濟之。身命喜於生旺福，干不嫌剋制，假如火至盛旺，左右無木，須得水制，方成既濟，火輕則不然。（鬼谷遺文）

Those born under the Earthly Branch of Earth benefit from encountering Fire, which gradually brings them advantage; those born under the Earthly Branch of Water gain benefit from encountering Metal, leading to a long and enduring fortune. When there is an excess of Metal, it requires Fire to refine it, or it should follow the nature of 'from revolution' to complete the destiny; when there is an excess of Wood, encountering Metal helps to trim it, shaping the flexible and straight material into useful tools. When Water flows continuously, it needs Earth to block it; when Fire is too strong and has no support, only Water can balance it. Both the body and destiny prefer to be in a prosperous and flourishing place. The Heavenly Stems do not fear being restrained. For example, if Fire is already very strong and there is no Wood on either side to rely on, then Water must control it to form the image of 'already completed' harmony; but if Fire is originally weak, this approach should not be used. This passage is from the 'Ghost Valley Legacy.'

肝江李秦伯曰：五行用得其宜，雖相剋而為福，五行用失其宜，雖相生而為災。如水遇土而止，土遇木而秀，木遇金而成器，金遇火而熔鑄，火遇水而滅形，水生木，木通則水竭，木生火，火旺則木焚，火生土，土旺而火痊，土生金，金貴則土賤，金生水，水旺則金沉，是也。

Li Qinbo said: When the Five Phases are used properly, even mutual control can bring good fortune; but when they are used improperly, even mutual generation can cause misfortune. Examples of mutual control leading to good fortune: water is restrained by earth, earth appears refined when met with wood, wood is shaped into objects by metal, metal is melted into form by fire, and fire is extinguished by water. Examples of mutual generation causing misfortune: water nourishes wood, but when wood is vigorous, water dries up; wood nourishes fire, but when fire is strong, wood is burned; fire nourishes earth, but when earth is strong, fire is extinguished; earth nourishes metal, but when metal is valuable, earth becomes humble; metal nourishes water, but when water is strong, metal is submerged.

又如金克木，金氣和則成器，否則伐木。木克土，木氣和則成林麓，否則茅次。土克水，土氣和則水流，否則成淵塞。水克火，水氣和則既濟，否則各滅形質。火克金，火氣和則熔鑄，否則損模也。

For example, metal overcomes wood; when the energy of metal is balanced, it carves wood into objects, but if it is unbalanced, it merely cuts down trees. Wood overcomes earth; when the energy of wood is balanced, it grows into forests and hillsides, but if it is unbalanced, it only produces a patch of grass. Earth overcomes water; when the energy of earth is balanced, it channels water flow, but if it is unbalanced, it causes silt to accumulate and block the water. Water overcomes fire; when the energy of water is balanced, it achieves the state of "both yin and yang are in order," but if it is unbalanced, both water and fire are destroyed. Fire overcomes metal; when the energy of fire is balanced, it melts and shapes metal into objects, but if it is unbalanced, even the mold used for casting is damaged.

清者是因濁而清也，五行有所制伏之謂也，假令水病見土則濁，卻非土堤防則不能止息，既止息，則清之有漸也，不可太過不及。濁者五行無制伏也，如金多無火，水多無土，火多無水，木多無金，土多無木也，故五行有反極之說。

Clearness is evident because of turbidity, referring to the mutual control among the Five Phases. For example, a person with a water-weak destiny meets earth, which is usually considered turbid, but without earth to build a dike, water cannot be contained. Once water is contained, clearness gradually emerges, but it should not be excessive or insufficient. Turbidity occurs when the Five Phases lack something to control them, such as excessive metal without fire, excessive water without earth, excessive fire without water, excessive wood without metal, or excessive earth without wood. This is why there is the saying that extremes lead to their opposites.

如趙士鵬中大命丁卯年火，丁未月水，乙酉日水，甲申日水，鬼氣生旺而極也，水極生木，木生火，故極則變，變則通也，又如程禹尚書，丁卯年火，辛亥月金，庚戍日金，庚辰時金，是金極變丙水為火官，寅戍為魁星矣。

For example, the destiny of Zhao Shipeng, a middle-ranking official: the year Dingmao belongs to the fire Nayin sound element, the month Dingwei belongs to water, the day Yiyou belongs to water, and the pillar Jiashen also belongs to water. The ghostly energy that overcomes the self is extremely strong. However, when water reaches its peak, it gives rise to wood, and wood generates fire. Therefore, when extremes occur, transformation follows, and transformation leads to smoothness. Another example is the destiny of Cheng Yu, a Minister of State: the year Dingmao belongs to fire, the month Xinhai belongs to metal, the day Gengwu belongs to metal, and the hour Gengchen also belongs to metal. This is a case of metal reaching its peak and then transforming. The fire element, which is originally the official star of fire, turns into water, and the combination of寅 and戍 forms the Qiu Star.

又李莊顯謨丙寅年火，庚寅月木，丁未日水，壬寅時金，無剋制富貴而壽，蓋四柱下生上而粹為實也，又如李迨侍郎，乙丑年金，己丑月火，癸巳日水，丁巳時土，雖作二十年從官，而不在君側，無妻無子，蓋四柱下克上也，壽亦短於莊，如此制伏，千變萬化，不能窮盡，略舉四命以較之。（廣信集）

For example, the destiny of Li Zhuang, a scholar of the Xianmo Pavilion: his year of birth, Bingyin, belongs to the fire element according to the Nayin sound element; his month, Gengyin, belongs to wood; his day, Dingwei, belongs to water; his hour, Rennyin, belongs to metal. In his destiny, there is no element that restrains another. Therefore, he is both wealthy and long-lived, because the four pillars are arranged such that each lower pillar generates the upper one, making the structure pure and solid. Another example is the destiny of Li Dai, a minister: his year of birth, Yichou, belongs to metal; his month, Jichou, belongs to fire; his day, Guisi, belongs to water; his hour, Dingsi, belongs to earth. Although he served as a court attendant for twenty years, he never stayed close to the emperor, and had no wife or children. This is because the four pillars are arranged such that each lower pillar restrains the upper one, resulting in a shorter lifespan compared to Li Zhuang. Such relationships of restraint and generation are countless and complex, beyond the scope of this discussion. Here, only four examples are given for comparison. This passage is from the "Guangxin Ji."

火不畏水，藉之然後以濟物，木須賴金，制之然後以成器。五行之內，火雖畏水，火不得水，則又不能濟物，木雖畏金，木不得金，則又不能成器，火人得水者，在格曰未濟，言其終得相濟也，木人得金者在格曰斷輪，言其終得用也，火少而水多者，火之勢不及於水，乃畏其水也，金寡而木眾者，金之勢不及於木，乃困於木也。

Fire does not truly fear water; it needs water to accomplish its function of benefiting things. Wood must depend on metal; only after being shaped by metal can it become a useful object. Within the Five Phases, although fire fears water, without water it cannot benefit things; although wood fears metal, without metal it cannot become an object. A person with a fire destiny who receives water is called "unreached" in the pattern, meaning they will eventually be able to benefit each other. A person with a wood destiny who receives metal is called "broken wheel" in the pattern, meaning they will eventually be useful. If there is little fire and much water, the fire's strength is overwhelmed by water, and then it truly fears water. If there is little metal and much wood, the metal's strength is overwhelmed by wood, and then it is反而 trapped by wood.

金火全，名鑄印，犯丑字，即為損模，木金等，曰斷輪，向秋生，而為傷斧。金亦兩得，火亦兩得，在格謂之鑄印，怨惡見丑字，蓋鑄印必藉土為模，辰戍丑未皆土也，丑為破壞之字，得之者乃鑄印損模，模既損，則火散金消，反致殃矣。木亦兩得，金亦兩得，在格謂之斷輪，偏惡秋生，蓋秋為肅殺之時，乃斷輪傷斧，斧既傷，則木弱金闕，反致矣。（壺中子）

Gold and fire are both present, called "casting a seal," but if the character Chou appears, it becomes "damaged pattern." Wood and metal are in equal measure, called "breaking a wheel," but if it occurs in autumn, it becomes "injured axe." The explanation says: Gold must be two parts and fire must be two parts; in the pattern, it is called "casting a seal," and the most hated thing is the character Chou—because casting a seal must borrow earth as a mold. Although Chen, Xu, Chou, and Wei all belong to earth, Chou is a destructive character. If it appears, it is like casting a seal but destroying the mold. Once the mold is broken, fire disperses and metal is consumed, leading to misfortune. Similarly, wood must be two parts and metal must be two parts; in the pattern, it is called "breaking a wheel," but it is especially hated when it occurs in autumn—autumn is a time of severity, and breaking a wheel becomes injured axe. Once the axe is injured, wood becomes weak and metal is missing, leading to misfortune. This saying comes from "Hu Zhong Zi."

【水為相濟則精神具足，金木互用則仁柔義剛】水者精也，火者神也，二物相濟，故精神明靈而具足，金剛則木柔，二物互用，則仁柔義剛，而兩相得矣。（燭神經）

Water and fire complement each other, and a person's spirit becomes complete; metal and wood work together, and a person possesses both the gentle compassion of Ren and the firm righteousness of Yi. Originally, water belongs to the essence, and fire belongs to the spirit; these two aspects balance each other, so the spirit becomes clear, sensitive, and without deficiency. Metal is firm, and wood is flexible; these two interact to produce compassion with gentleness and righteousness with firmness, each aspect finding its proper place. This saying comes from the "Zhujing Jing."

【論其眷屬，憂其死絕】瑩和尚注云：生我者為父母，我生者為子孫，克我者為官鬼，我克者為妻財，比和者為兄弟，處在危亡之地，憂居休囚死絕之鄉。三命鈐云：生我者為祿，我生者為庫，我克者為財，克我者為鬼，如金以土為祿，水為庫，木為財，火為鬼，餘彷此。

Luolu Zi says to "consider its relatives and worry about its death and extinction." Ying和尚 explains that the school of the element that generates me is parents, the school of the element I generate is descendants, the school of the element that overcomes me is official ghost, and the school of the element I overcome is wife and wealth. The school of the same type as me is brothers. What we should worry about is these six relations falling into dangerous places and being in a state of weakness, confinement, and extinction. Sanming Qian says: the school of the element that generates me is the official post, the school of the element I generate is the storehouse, the school of the element I overcome is wealth, and the school of the element that overcomes me is ghost. For example, metal takes earth as its official post, water as its storehouse, wood as its wealth, and fire as its ghost. The rest follow the same pattern.

【值病憂病，逢生得生，旺相崢嶸，休囚絕滅】瑩和尚注云：值病憂病，以休囚絕滅而言；逢生得生，以旺相崢嶸為義。值病憂病者，五行病中逢鬼也，如木值辛巳金，火值甲申水，土遇庚寅木，金逢乙亥火，如此之類，休囚絕滅。逢生得生者，五行生處逢生也，如木臨癸亥水，火得庚寅木，水值壬申金，金逢丁巳土，如此之類，旺相崢嶸或逢之歲運，或值之鎡基，更看始終，隨宜消息。

"The situation of illness and worry, encountering growth and gaining life, prosperity and strength, and weakness and extinction" these four lines, Ying和尚 explains: "illness and worry" refers to the case of weakness and extinction; "encountering growth and gaining life" refers to the case of prosperity and strength.the so-called "illness and worry" means that the Five Phases reach the sickly place and meet the killing god, for example, wood meets Xinsi metal, fire meets Jiashen water, earth meets Gengyin wood, metal meets Yihai fire, all of which indicate weakness and extinction.the so-called "encountering growth and gaining life" means that the Five Phases are in the place of growth and meet the god that generates me, for example, wood is at Guihai water, fire meets Gengyin wood, water meets Renshen metal, metal meets Dingsi earth, all of which indicate prosperity and strength. Whether it occurs in the current year, the big year, or the original birth, it still needs to consider the whole situation from beginning to end, and make appropriate decisions.

【父病推其子祿妻災課以夫年】瑩和尚注云：五行相生為父子，陰陽相制為夫妻，假令無病，無疑畏火，急求水以救之，蓋金生水為子，水尅火故也。又如金災者，恐值火也，且看火之休旺如何？蓋尅我者為夫，此乃救解二法，最為詳要。王氏注云：如丙寅火人見戊申土，火雖病而為戊申之父，父雖病而戊申土長生，父承子祿之蔭，雖病而不致死也，或丁卯火見甲午金，為妻金至午敗，可謂妻災矣，以丁卯火旺在午又逢祿，金火相傳，陰陽相合而生造化，所謂妻隨夫貴也。

"The father's illness should be traced to the son's fortune, and the wife's calamity should be considered in relation to the husband's age." Ying和尚 explains that the relationship of mutual generation among the Five Phases is used to represent father and son, while the relationship of mutual control between yin and yang is used to represent husband and wife. If one is ill and there is no doubt that the most feared element is fire, one should quickly seek water to save—since metal generates water, water is the son of metal, and water can overcome fire. For example, if metal suffers a disaster, it is mostly due to encountering fire. Then one should first determine whether the fire is in a state of decline or strength; the element that overcomes me is considered the husband, and this represents two methods of salvation and resolution, which are most important. Wang Tingguang explains that for a person with a fire destiny of Bingyin, encountering Wu Shen earth, although fire is in the position of Shen which is considered a disease, Wu Shen is actually the father of fire; although the father is ill, Wu Shen earth is in the position of growth, and the father receives the fortune and blessings from the son, so even though ill, it does not lead to death. Another example is when Dingmao fire encounters Jiawu metal; the metal in the position of Wu is considered a place of decline, which can be regarded as the wife suffering a disaster. However, Dingmao fire is strong in the position of Wu and also meets its own fortune, and the transmission between metal and fire, along with the mutual generation of yin and yang, creates a transformation and prosperity, which is called 'the wife follows the husband's prosperity.'

【金木未能成器，聽哀樂以難名，似木盛而花繁，狀密雲而不雨】瑩和尚注云：金不能成器，惟火以陶鎔，木未能成功，假金而凋金。王氏注云：謂哀樂者，蓋木主春，其性仁，春則萬物發生，可謂樂也。金主秋，其性義，秋則萬物肅殺，可謂哀也，木無金，金無火，未能成器，為哀為樂，難以名狀。似木盛而花繁，密雲而不雨，是謂有虛聲，而無實跡焉。

"The metal and wood have not yet become useful objects; listening to the sorrow and joy is difficult to name, like the wood being abundant and flowers flourishing, resembling dense clouds without rain." Master Ying explained that metal cannot become an object on its own and needs fire to melt it; wood cannot become useful timber without the help of metal to shape it. Wang Tingguang explained that the sorrow and joy referred to here is because wood represents spring, whose nature is benevolence, and in spring, all things sprout, which can be called joy; metal represents autumn, whose nature is righteousness, and in autumn, all things wither, which can be called sorrow. Without metal to shape it, wood cannot become useful; without fire to temper it, metal cannot become an object. Whether it is sorrow or joy is hard to name. It is like a tree growing lush with flowers blooming abundantly but not bearing fruit, or dense clouds gathering without rain, merely having a name but no real substance."

與生地之相逢，宜退身而避位。瑩和尚注云：本命長生中逢旺鬼是也，如金逢乙巳火，土遇庚申木，火見甲寅水，木逢辛亥金，得於四柱或臨大命者，宜退身而避位。王氏注云：如戊申得壬申，戊申土生壬申金，金至申而臨官，父傳子道也，子強則父衰，父已成功，自當告退，蓋生者不生，物不兩立，是知五行他生而我休，子代父位也。（珞琭子）

Luolu Zi says: When meeting the place of growth, one should retreat and give way. Ying和尚 explains: This refers to when the birthplace of the main destiny meets the current strong ghost and killer. For example, metal meets fire in Yisi, earth meets wood in Gengshen, fire meets water in Jiayin, and wood meets metal in Xinhai. If any of these appear in the four pillars or are present in the main destiny, one should retreat and give way. Wang Tingguang explains: For example, when Wushen meets Renshen, the earth of Wushen generates the metal of Renshen, and metal is at its official position in Shen. This is like a father passing on the lineage to his son. When the son becomes strong, the father weakens. Since the father has already achieved his purpose, he naturally should retire. Because the generating element stops generating once it has generated, the two cannot coexist. Therefore, in the Five Phases, when another element is generated, the original element must rest. This is exactly like the son taking over the father's position. This passage is from Luolu Zi.

凡命五行下生上曰助氣，主一生享福，凡事容易受人福力，上生下曰盜氣，主一生為人謀，多庇廕他人，供他人之福。凡命五行下尅上，主沉滯難發，上尅下，主有威勢，害物，不利妻妾子孫，大抵皆孤獨，生旺則差慢。（廣信集）

In the four pillars of destiny, if the day or hour, which are in a lower position, generate the year or month, which are in a higher position, this is called "assisting energy." Such people enjoy ready blessings in their lives and find it easy to receive help from others. Conversely, if the higher position generates the lower position, this is called "stealing energy." These individuals often spend their lives planning for others, frequently benefiting others and providing their fortune to others. If the lower position instead overcomes the higher position, it indicates a life of stagnation and difficulty in achieving success. If the higher position overcomes the lower position, it suggests a person with authority who tends to harm external things, which is detrimental to wife, concubine, and children. Those with these two types of mutual overcoming are usually solitary and isolated. Only those whose Five Phases are in a flourishing position will experience outcomes that are more moderate. This statement is from the "Broad Trust Collection."

假如年月日時胎，納音皆是木，看如何旺，若時上木敗尤好，以其太旺則剛暴，須有柔弱以御之，運行金鄉無害，取其不嫌於剋制故也。又云：假如命得金為福，但有一金又無氣，而為火土所戰，皆不得力，水火土皆然。（林開五命）

If the 'Nayin' elements of the year, month, day, hour, and the prenatal element all belong to wood, one should examine how strong the wood is. If the wood in the hour pillar is located in a declining position, it is actually better, because overly strong wood tends to be harsh and impetuous. It is necessary to have a gentle element to restrain it. In this way, when the big years arrive at the metal territory, it will not be harmed. This is precisely the principle of being able to withstand being restrained. The book also says: if a person's destiny considers metal as the beneficial element, but there is only a small amount of metal without vitality, and it is surrounded by fire and earth, then it will not be effective. The same principle applies when water, fire, or earth are considered the beneficial elements. This passage is from Lin Kai's "Five Destinies."

五行之數最難詳，閒位須防勝位亡，火多金少渾閒事，火少金多大不祥。陰陽偏出，造化不成，五行大抵要尅制，有理稍出意外，則有過與不及之患，且如火多金少，聚散不得成形，雖有制抑，亦苦不害，若火少金多，既不成銷鑠，火則反有灰飛煙滅之厄，造化之功當曲盡。（太乙統紀）

The song says: It is difficult to describe accurately the quantity of each of the Five Phases. The inauspicious positions should be carefully guarded against, as they may suppress the auspicious ones. If there is too much fire and little metal, it is only a common matter. But if there is too little fire and much metal, it is a great omen of misfortune. This is because once yin and yang lean too much toward one side, the transformations of the universe cannot take shape. Generally, the Five Phases should be in balance with each other, but when the principle deviates slightly, there will be either excess or deficiency. For example, if there is too much fire and little metal, the metal is consumed and cannot take form, though it is suffering, but the harm is not great. However, if there is too little fire and much metal, the fire cannot melt all the metal, and the fire itself is destroyed. Thus, the workings of the universe cannot be understood without thorough and careful study. This saying comes from the "Taiyi Tongji."

一水生三木，枯藁；三水一木，飄溢，貴於陰陽等也。此不入格。一土生三金，蹇滯，三土生一金，福盛。惟土生金，土多金少，無礙，轉為福壽。一水命得三金，太過不均，早發早亡，是乘父母之福。一金生三水，虛弱。一木得三金，必尅伐。一金得三木，自鈍。然金以木為財，木多者，不可尅也。

One part of water can generate three parts of wood, but the water will be consumed and eventually dry up; three parts of water can only sustain one part of wood, but the wood will be rootless and drifting. What is valuable is when yin and yang are in balance, and neither of these two situations is considered proper. One part of earth can generate three parts of metal, which indicates stagnation and blockage; three parts of earth can only generate one part of metal, which indicates abundant blessings. However, the path of earth generating metal is unique, as having more earth than metal does not cause harm, but rather can bring about longevity and happiness. For someone with a water destiny, if their four pillars contain three parts of metal to generate it, but the generation is excessive and unbalanced, it indicates early success and early death, which is due to borrowing the remaining blessings from parents. One part of metal generating three parts of water indicates a weak constitution. One part of wood encountering three parts of metal will certainly be cut down. One part of metal encountering three parts of wood will instead dull itself; however, metal considers wood as its wealth star, so people with abundant wood should not harm it.

一金三火，是貴，金人不畏火，若在上位，得火者為上。一火人得三金，亦不名財，然火尅金，火輕故也。兩金兩木，粗得，兩木兩水粗得，兩金兩土造化，兩土兩金粗得，兩火兩木粗得，兩木兩火閒弱，兩金兩水閒弱，兩水兩金清秀，兩金兩火最上，兩火兩金足財，兩土兩木造化，兩水兩土造化，其餘倣此消息，更看天干交涉。（天元變化書）

One part of metal meets three parts of fire, which instead indicates wealth and prominence. Metal命 people are not afraid of fire, but if fire is in the upper position of the year or month, those who have fire are even more superior. Those with fire命 who receive three parts of metal do not necessarily have abundant wealth, because although fire can overcome metal, the fire force is too weak. Additionally: two parts of metal facing two parts of wood can be usedwith difficulty; two parts of wood facing two parts of water can be usedwith difficulty; two parts of metal facing two parts of earth form a harmonious situation; two parts of earth facing two parts of metal can be usedwith difficulty; two parts of fire facing two parts of wood can be usedwith difficulty; two parts of wood facing two parts of fire result in idleness and weakness; two parts of metal facing two parts of water result in idleness and weakness; two parts of water facing two parts of metal result in clarity and elegance; two parts of metal facing two parts of fire is the best; two parts of fire facing two parts of metal result in abundant wealth and official rank; two parts of earth facing two parts of wood form a harmonious situation; two parts of water facing two parts of earth also form a harmonious situation. All other combinations should be considered in the same way, and also need to look at how the heavenly stems interact with each other. This passage is from the book "Tianyuan Biangu Shu."

水盛泛而不止，主好陰謀，後遇其傷。土強不見於木，情多欺罔，性定頑愚鄙執。木繁不逢金制，初辛苦而晚歲孤貧。火炎不遇水濟，神性兇暴，多招橫禍。金剛無火，兇頑夭壽。故曰金剛火強，多則損己；木柔土和，盛亦傷身。（宰公要訣）

When water is too strong and floods continuously, people tend to use underhanded schemes, but eventually they will be harmed by their own actions. If earth is too strong and there is no wood in the four pillars to channel it, the person is often deceitful and dishonest, stubborn, foolish, and stubborn. If wood is too abundant and there is no metal to trim it, the person will suffer hardship in early years and be lonely and poor in old age. If fire is too fierce and there is no water to moderate it, the person's nature is fierce and violent, often inviting sudden misfortunes. If metal is too hard and there is no fire to temper it, the person is fierce and stubborn and has a short lifespan. Therefore, if metal is too strong or fire is too powerful, it will harm oneself. If wood is too soft or earth is too harmonious, excessive strength will also harm the body. This passage is from the "Zaigong Yaojue."

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

If the lighter side occupies a favorable position, it can resist the heavier side which is already weak. If the heavier side loses its advantageous position, it may be overcome by the lighter side. For example, in the case of earth controlling water, the nayin elements Bingchen and Dingsi, which belong to earth and are in a strong position, can control the water elements Bingzi and Guihai. Another example is the metal elements Renshen and Guiyou, which are heavy, but when they meet the fire elements Wuzi, Jichou, Bingyin, and Dingsi, which are moving towards their peak strength, the heavy metal will be subdued by the fire, because the metal is moving towards its decline.

【各衰如旺，輕重自然】如辛酉見癸酉，戊午見丙子，乃旺處相敵，支氣不比，卻有相敵，為變化發揚也，甲寅水見庚午辛未土，力氣各衰，水土和柔，則有化育之道，餘彷此。

The saying "each decline is like its peak, light and heavy naturally balance" means that when both sides are weak, the opposing force is just as strong as when they are in their prime, and the balance of strength and weakness naturally occurs. For example, when Xinyou meets Guiyou, or Wuwu meets Bingzi, they are both in their strong positions and face each other, with the earthly branches not being similar, yet they are evenly matched, thus producing change and flourishing. Similarly, when Jiayin's water meets Gengwu or Xinyou's earth, both sides have already weakened, and the water and earth become gentle and harmonious, giving rise to the principles of generation and transformation. Other cases can be understood in the same way.

【至若體輕用重，不免漂沉，本重末輕，廣謀自勝，主客相容，優遊享福】如庚午辛未，土體輕也，見壬戌癸亥丙子之水，是體輕用重，反散流也。如庚子辛丑土，見癸巳乙卯水，是本重末輕，廣謀自勝之人也。五行主客輕重相等，制用有法，水土和柔，金火相得，則康寧。

Ancient sayings state, "When the essence is light but its use is heavy, it is prone to drifting and fluctuation; when the root is heavy and the tip is light, it is good at planning and often able to overcome others; when the host and guest are mutually compatible, one can calmly enjoy happiness." For example, the earth of Gengwu and Xinwei is light in essence. When it meets the water of Renxu, Guisi, and Bingzi, it becomes light in essence but heavy in use, causing the earth to be eroded and dispersed. On the other hand, the earth of Gengzi and Xinchou, when it meets the water of Guisi and Yimao, is heavy in essence but light in use, making such people skilled in strategy and often victorious. In general, in the Five Phases, the host and guest should be in balance, with control and use following proper rules. When water and earth are harmonious and gentle, and when metal and fire are well matched, one's life will be peaceful and free from troubles.

【五行相敵，一凶一吉】五行相敵輕重目等，遇鬼二則凶，一重鬼凶中反吉。（鬼谷遺文）凡命納音鬼多，主本當時，名曰官星乘旺，納音財多，主本無氣，名曰財多害身，主富而多惡疾。

The phrase "the Five Phases contend with each other, one being凶 and one being吉" means that when the Five Phases are in opposition and balanced, if two forces thatrestrain me appear, it indicates misfortune (in divination, the force that克 me is called "鬼"). If only one such force appears, it can turn misfortune into good fortune. This statement comes from the "Ghost Valley Legacy." If a person's nayin sound element has many ghosts that克 me, and their birth day stem is strong and timely, it is called "official star in strength." If the nayin sound element has many wealth stars, but the birth day stem is weak, it is called "wealth abundance harms the body." Such people may be wealthy but often suffer from chronic illnesses.

如木命人得火月金日時之類是也，主立身於艱難之中，凡事必就他人之力。

The concept of "御鬼" refers to a person whose destiny is challenged by an external force. For example, someone with a wood destiny born in a fire month and encountering a metal day or hour: metal is normally the ghost that overcomes wood, but the fire in between blocks and resists this. Such a person faces difficulties in life and must rely on others to accomplish anything.

如水命人，四柱有土火之類是也，主小膽，凡百舉事，欲為不為，又云：如水命人，得土月火日時之類，又謂之子母鬼，主平生多被骨肉破斗，干支通用，納音最緊，又名助官。

The concept of "helping the ghost" refers to a situation where a person with a water destiny has both earth and fire elements in their four pillars. Earth naturally controls water, and fire generates earth, which is like helping the ghost. Such people are timid, hesitant, and often lack the courage to act. Another interpretation is that a person with a water destiny born in the earth month and encountering fire in the day or hour is called "mother and child ghosts," meaning they are often troubled by conflicts and disputes with close family members. This concept applies to both heavenly stems and earthly branches, but it is most significant in terms of nayin sound elements, which is also called "helping the official."

如土命人，生木月，金日時之類是也，主有官勢威權根基，若劣弱太凶，經云：五行切忌下賊上，平生不足事相萃。

The phrase "ghost among ghosts" refers to a situation where a person with earth destiny is born in a month of wood and encounters a day or hour of metal: wood overcoming earth is one ghost, and metal overcoming wood adds another ghost on top. Such a person has official power and authority, with a solid foundation; but if their own strength is weak and they cannot bear the burden, it becomes extremely dangerous. The classics say that the five elements most dislike the lower element to attack the upper element, leading to constant misfortunes gathering throughout one's life.

如水命人，四柱有土木，土人四柱有木金之類是也，主平生歇滅，勞而無功，難至遠大。

the so-called "loss of vital energy," is like a person with a water element destiny who has both earth and wood in their four pillars, or a person with an earth element destiny who has both wood and metal in their four pillars: the gods that overcome me and the gods that drain me both appear together, causing the original energy to be consumed on both sides. Such people have their vitality fluctuating throughout their lives, working hard but achieving little, and find it difficult to attain great success.

如金人三金一木之類是也，主平生財物不足，爭掰之事。

The term "zheng bai" refers to a situation where, for example, a person with a metal destiny in their four pillars has three parts of metal but only one part of wood. Wood is the wealth of metal, and the multiple metals compete for this single portion of wealth. Such people often lack sufficient wealth throughout their lives and frequently encounter disputes and conflicts involving competition.

如金人一金三火之類是也，主平生煎熬，不得安閒。（廣信集）

The term "煎熬" refers to a situation like that of a person with a golden destiny who has only one part of metal but three parts of fire: the fire melts the metal, and the person is constantly roasted day and night. Such people suffer throughout their lives, unable to find peace. This passage is from the "Guangxinji."

丙寅火畏乙卯水，辛巳金畏丁酉火，甲申水畏己卯土，戊申土畏壬午木，己亥木畏甲子金。（廣録）

Nayin Five Phases that are in the Growth position are most afraid of encountering those thatrestrain them and are in the death or extinction position, hence it is called "the living fears death": the fire of Bingyin fears the water of Yimao, the metal of Xinsi fears the fire of Dingyou, the water of Jiashen fears the earth of Jimao, the earth of Wushen fears the wood of Renwu, and the wood of Jihai fears the metal of Jiazi. This passage is from the "Broad Collection."

窠中鬼者，如丙子見庚子、丁丑見辛丑之類是也。隔壁鬼者，如庚子見癸丑之類是也，墓中鬼者，如水中見丙辰，土人見戊辰之類是也，空亡鬼者，如甲戌見甲申乙酉之類是也。（天元變化書）

The term "kē zhōng guǐ" refers to a situation where the two pillars have the same earthly branch but their nayin sound elements are mutually controlling, such as Bingzi meeting Gengzi or Dingchou meeting Xinchou. The term "gé bì guǐ" refers to a situation where the adjacent pillars control each other, such as Gengzi meeting Guichou. The term "mù zhōng guǐ" refers to a situation where the god that controls me is hidden in the storage, such as a water destiny meeting Bingchen or a earth destiny meeting Wuchen. The term "kōng wáng guǐ" refers to a situation where the two pillars that control me exactly fall on "kōng wáng," such as Jiaxu meeting Jiashen or Yiyou. This passage is from the "Tianyuan Biangu Shu."

【以小凌大，自遺其害，以若勝剛，自掇其殃】以一水克三火，以小凌大，反為灼絕，自遺其害也，如癸巳絕水克丙寅旺火，以弱勝強也，乃自掇其殃矣。

Luolu Zi says, "Using the small to overcome the great brings self-inflicted harm; using the soft to conquer the hard brings self-inflicted calamity." Using a small amount of water to overcome three parts of fire is using the small to overcome the great, and the water is burned dry and completely consumed, which is equivalent to inviting one's own misfortune. For example,Guisi, a water in a state of decline, trying to overcome Bingyin, a fire in its prime, is using the weak to oppose the strong, which is even more self-inviting disaster.

【以陰勝陽，雖殃不彰。以陽勝陰，為害不深，兩陰相敵，兩陽相拒，凶禍旋至，不安其處】如乙巳陰火，克壬申陽金，此以陰勝陽也，設使為禍，不至彰楊。如壬申克己巳木，以陽勝陰也，雖有為害亦不深也。夫何故？蓋陰陽有情而然也。如丁卯癸酉二陰相敵也，兩陽相蹈，戊午見甲子是也，陽剛銳，陰柔佞，必勝而後已，故凶禍旋至，不安其處，所至多人情，胡越之擾。（燭神經）

Ancient sayings state, "When yin overcomes yang, even if there is misfortune, it does not become apparent; when yang overcomes yin, the harm is not severe. However, when two yins confront each other or two yangs clash, calamity arrives swiftly, and one cannot find peace anywhere." For example, when Yisi's yin fire overcomes Renshen's yang metal, this is yin overcoming yang, and although misfortune arises, it does not become prominent. Another instance is when Renshen's yang overcomes Jisi's wood, which is yang overcoming yin, and although there is damage, it is not severe. Why is this so? Because one yin and one yang have mutual affection. However, in the case of Dingmao and Guiyou, it is two yins opposing each other; and when Wuwu meets Jiazi, it is two yangs clashing. Yang is strong and sharp, while yin is soft and cunning. Both sides must determine a winner before they can cease conflict, hence calamity arrives immediately, and one cannot find stability anywhere. No matter where one goes, there is discord, as if people from different regions are completely unable to understand each other, causing confusion and disturbance. This passage is from the "Zhu Shen Jing."

太乙統紀云：天地陰陽變化之機，未嘗不以陰召陽，陽召陰，則天地合正，五行氣融，若乃陽從乎陽，陰從乎陰，則陰陽偏出，動靜失序，所以禍福兩途也。

The Taiyi Tongji says: The key to the transformation of heaven and earth's yin and yang lies in attracting yang with yin and attracting yin with yang. In this way, heaven and earth each receive their proper order, and the energies of the Five Phases flow smoothly. If yang follows only yang and yin follows only yin, then yin and yang become imbalanced, and the sequence of movement and stillness is lost. Thus, calamity and fortune split into two paths, and human fortune and misfortune also become divided accordingly.

舌音為徵，齒為商，牙角，喉宮，唇羽，方能五姓類中，用見圖達者盡規章。（神白經）

The mnemonic for distinguishing the five tones is: those sounds produced by the tongue belong to 'Zheng,' those by the teeth belong to 'Shang,' those by the teeth and gums belong to 'Jue,' those by the throat belong to 'Gong,' and those by the lips belong to 'Yu.' By following this method, one can apply it in the classification of the five surnames; by referring to the chart and deducing, those who are adept can fully understand the principles involved. This mnemonic comes from the "Shen Bai Jing."

五音貴旺，蓋取本音五行，各至相旺處也，商音為金，旺在申酉，德在辰巳，角音屬木，旺在寅卯，德在戌亥，徵音屬火，旺在巳午，德在丑寅，宮羽音屬水土，旺在亥子，德在未申，若人遇之，如三命有氣，不遇惡殺臨之，主平生貴盛，雖在刑殺，以宜有祿，假令徵姓人四月五月為旺月，十二月正月生德月，餘準此。（三命鈐）

The five tones are considered valuable when they meet their flourishing earthly branches. The method is to determine the Five Phases associated with each tone and then find the earthly branches where that Phase is dominant. The Shang tone belongs to Metal, which is flourishing in Shen and You, and has its virtue in Chen and Si; the Jue tone belongs to Wood, flourishing in Yin and Mao, and having its virtue in Xu and Hai; the Zheng tone belongs to Fire, flourishing in Si and Wu, and having its virtue in Chou and Yin; the Gong tone and Yu tone belong to Water and Earth, flourishing in Hai and Zi, and having their virtue in Wei and Shen. If a person is born in these earthly branches, and their year, month, and day of birth have vitality, and are not oppressed by evil influences, they will achieve great success in life; even if they have afflictions, they will still have a livelihood. For example, a person whose surname belongs to the Zheng tone will have a flourishing month in the fourth and fifth months, and a virtuous month in the twelfth and first months; other tones are calculated in the same way. This passage is from the "San Ming Qian."

趙天水、周汝南、朱沛國、孔魯國、曹譙郡、華武陵、金彭城、俞河間、盧河東、樂南陽、和汝南、肖河南、董隴西、高渤海、虞陳郡、裘渤海、艾天水、弘太原、國下邳、秋天水、郜京兆、印馮翊、懷河南、從東莞、索武威、喬梁國、洪敦煌、崔博陵、陸河南、家京兆、熊中山、車京兆、俠上谷、恣平昌、雍京兆、僕魯國、晁京兆、荊廣陵、密太原、蘋青陽、曲陳留、藥汝南、衙江夏、甲齊郡、虢新平、嶽馮翊、敬平陽、戢東平、憲會稽、劉彭城、澹臺大山、鍾離會稽。

The surnames belonging to the category of Jiao Yin, along with their respective ancestral origins (郡望), are as follows: Zhao from Tian Shui, Zhou from Ru Nan, Zhu from Pei Gu, Kong from Lu Guo, Cao from Qiao Jun, Hua from Wu Ling, Jin from Peng Cheng, Yu from He Jian, Lu from He Dong, Le from Nanyang, He from Ru Nan, Xiao from Henan, Dong from Long Xi, Gao from Bei Hai, Yu from Chen Jun, Qiu from Bei Hai, Ai from Tian Shui, Hong from Tai Yuan, Guo from Xia Pi, Qiu from Tian Shui, Gao from Jing Zhao, Yin from Feng Yi, Huai from Henan, Cong from Dong Du, Suo from Wu Wei, Qiao from Liang Guo, Hong from Dun Huang, Cui from Bo Ling, Lu from Henan, Jia from Jing Zhao, Xiong from Zhong Shan, Che from Jing Zhao, Xia from Shang Gu, Zi from Ping Chang, Yong from Jing Zhao, Pu from Lu Guo, Chao from Jing Zhao, Jing from Guang Ling, Mi from Tai Yuan, Ping from Qing Yang, Qu from Chen Liu, Yao from Ru Nan, Ya from Jiang Xia, Jia from Qi Jun, Guo from Xin Ping, Yue from Feng Yi, Jing from Ping Yang, Ji from Dong Ping, Xian from Hui Ji, Liu from Peng Cheng; the compound surname Dan Tai comes from Da Shan, Zhong Li from Hui Ji.

錢彭城、姜天水、羅豫章、季渤海、咎太原、莊天水、終南陽、欒河西、卓西河、丁濟陽、吉馮翊、巴高平、辛隴西、祭河間、李隴西、寳扶風、畢河南、婁譙國、管平昌、瞿松陽、祿扶風、厲范陽、池西平、宣始平、鈕吳興、姬南陽、那天水、諶河內、鄭榮陽、雲琅琊、郝太原、刀弘農、經范陽、連上黨、東平原、玉彭城、荀河內、賁宣城、甄中山。

The surnames belonging to the Zheng yin category, along with their respective states and regions, are as follows: Qian from Pengcheng, Jiang from Tian Shui, Luo from Yu Zhang, Ji from BoHai, Jiu from Tai Yuan, Zhuang from Tian Shui, Zhong from Nanyang, Luan from XiHe, Zhuo from XiHe, Ding from Ji Yang, Ji from FengYi, Ba from Gao Ping, Xin from LongXi, Ji from He Jian, Li from LongXi, Bao from Fu Feng, Bi from He Nan, Lou from QiaoGuo, Guan from Ping Chang, Qu from SongYang, Lu from Fu Feng, Li from Fan Yang, Chi from Xi Ping, Xuan from Shi Ping, Niu from Wu Xing, Ji from Nanyang, Na from Tian Shui, Chen from He Nei, Zheng from RongYang, Yun from LangYa, Hao from Tai Yuan, Dao from HongNong, Jing from Fan Yang, Lian from ShangDang, Dong from Ping Yuan, Yu from Peng Cheng, Xun from He Nei, Ben from Xuan Cheng, Zhen from Zhong Shan.

宰西河、曾魯國、勐咸陽、陳穎川、史京兆、時隴西、鍾穎川、干穎川、官中山、利河南、黎京兆、聞吳興、鄧南陽、芮平原、酈新蔡、笠東海、給鉅鹿、泰天水、唐晉昌、紀高陽、蔡濟陽、邉隴西、易太原、師太原、宿東平、莘天水、單濟陽、靳西河、聶河東、錄廣平、智魯國、尤吳興、薛河東、舒京兆、田雁門、陝武陵、慎天水、鞏山陽、咸汝南、翟南陽。

The surnames originating from these places are as follows: Zi comes from Xihé, Zeng comes from Lu State, Meng comes from Xianyang, Chen comes from Yingchuan, Shi comes from Jingzhao, Shi comes from Longxi, Zhong comes from Yingchuan, Gan comes from Yingchuan, Guan comes from Zhongshan, Li comes from Henan, Li comes from Jingzhao, Wen comes from Wuxing, Deng comes from Nanyang, Rui comes from Pingyuan, Li comes from Xincai, Li comes from Donghai, Ge comes from Jilu, Tai comes from Tian Shui, Tang comes from Jinchang, Ji comes from Gaoyang, Cai comes from Jiyang, Bian comes from Longxi, Yi comes from Taiyuan, Shi comes from Taiyuan, Su comes from Dongping, Shen comes from Tian Shui, Dan comes from Jiyang, Jin comes from Xihé, Nie comes from Hedong, Lu comes from Guangping, Zhi comes from Lu State, You comes from Wuxing, Xue comes from Hedong, Shu comes from Jingzhao, Tian comes from Yamen, Shan comes from Wuling, Shen comes from Tian Shui, Gong comes from Shanyang, Xian comes from Runan, Zhai comes from Nanyang.

諸琅琊、井扶風、冷京兆、練河內、開天水、施吳興、騰南陽、藍汝陽、支合陽、別京兆、廖武威、寧齊郡、賴穎川、勞松陽、石武陵、段京兆、訾渤海、晉平陽、負天水、迮隴西、西門晉陽、申屠京兆、次第京兆、遲遠東、獨孤高平、東門濟陽、北門京兆、鄉河內、司徒越郡、信都濟陰、斛斯武陵、野廣陵、司空頓丘、諸葛琅琊、譚弘農、司馬河內、呼延盬官、真下邳一雲上谷、紇干魏郡、乞伏隴西、尉遲太原、屈突河內、屈男武威。

The last batch of surnames from the musical tones: Zhū comes from Langya, Jǐng comes from Bofeng, Lěng comes from Jingzhao, Liàn comes from Henan, Kāi comes from Tianshui, Shī comes from Wuxing, Téng comes from Nanyang, Lán comes from Ruyang, Chū comes from Heyang, Bié comes from Jingzhao, Liào comes from Wudi, Níng comes from Qijun, Lài comes from Yingchuan, Láo comes from Songyang, Shí comes from Wuling, Duàn comes from Jingzhao, Zī comes from Bohai, Jìn comes from Pingyang, Fù comes from Tianshui, Zé comes from Longxi. The following are compound surnames: Ximen comes from Jinyang, Shentu comes from Jingzhao, Cidi comes from Jingzhao, Chi comes from Yunda, Dugū comes from Gao Ping, Dongmen comes from Jiyang, Beimen comes from Jingzhao, Xiang comes from Henan, Siti comes from Yu Jun, Xindu comes from Jiyin, Hushī comes from Wuling, Ye comes from Guangling, Sikong comes from Dunqiu, Zhuge comes from Langya, Tan comes from Hongnong, Sima comes from Henan, Huyan comes from Guguan, Zhen comes from Xipu, Yishuo comes from Shanggu, He Gan comes from Wei Jun, Qifu comes from Longxi, Weilí comes from Taiyuan, Quzhu comes from Henan, Qunan comes from Wudi.

孫樂安、範高平、倪千乘、曲臨海、農雁門、居渤海、仰汝南、幸雁門、蒙安定、封渤海、馮始平、彭隴西、殷汝南、閔隴西、晏齊郡、都黎陽、仲中山、司頓丘、陰始平、縻汝南、沉吳興、風郄易明吳興、童雁門、閻太原、耿高陽、宮太原、昭太原、欝太原、松東莞、嚴天水、任樂安、計京兆、林西河、充贊皇、寇上谷、仇南陽、薊內黃、雙天水、瑰餘杭、魏鉅鹿、鄷京兆、談廣平、丘河南、容敦煌、廣丹陽、甘渤海、薄雁門、貢廣陵、逢長樂、陶潯陽。

The surnames belonging to the Palace tone (宫音) and their respective clans and regions are as follows: Sun from Le'an, Fan from Gao Ping, Ni from Qiansheng, Qu from Linhai, Nong from Yamen, Ju from Bohai, Yang from Runan, Xing from Yamen, Meng from Ding'an, Feng from Bohai, Feng from Shiping, Peng from Longxi, Yin from Runan, Min from Longxi, Yan from Qi Jun, Du from Liyang, Zhong from Zhongshan, Si from Dunqiu, Yin from Shiping, Mi from Runan, Chen from Wuxing, Feng, Xie, Yi, and Ming all from Wuxing, Tong from Yamen, Yan from Taiyuan, Geng from Gaoyang, Gong from Taiyuan, Zhao from Taiyuan, Yu from Taiyuan, Song from Dongwu, Yan from Tian Shui, Ren from Le'an, Ji from Jingzhao, Lin from Xihé, Chong from Zhanhuang, Kou from Shanggu, Chou from Nanyang, Ji from Neihuang, Shuang from Tian Shui, Gui from Yuhang, Wei from Jilu, Yung from Jingzhao, Tan from Guangping, Qiu from Henan, Rong from Dunhuang, Guang from Danyang, Gan from Bohai, Bo from Yamen, Gong from Guangling, Feng from Changle, Tao from Xunyang.

鮑上黨、宋京兆、應汝南、弋臨海、闕下邳、針遼西、藺中山、鬱黎陽、冉武陵、水吳興、岑南陽、熊豫章、冀渤海、隆南陽、景晉陽、屠陳留、麴吳興、桂天水、牛隴西、也昌陽、公松陽、奄內黃、水丘吳興、大叔東平、句平陽、鞠汝南、夐鄱陽、逢譙國一雲商音、第五隴西、敖譙國、豊松陽、鹿可南、問、弓太原、公冶魯國、融南康、紅平昌、酒江陵、公孫高陽、南門河南、簡范陽、遊廣平、欽太原、豆廬范陽、仲孫高陽、空頓丘、權天水、栗黎陽、東方平原、大兄隴西、沙汝南、桓譙國、蹇山陽、門丘頓丘、折中京兆。

The surname associated with the Palace tone (宫音) is followed by: Bao from Shangdang, Song from Jingzhao, Ying from Runan, Yi from Linhai, Que from Xipu, Zhen from Liaoxi, Lin from Zhongshan, Yu from Liyang, Ran from Wuling, Shui from Wuxing, Cen from Nanyang, Xiong from Yuzhang, Ji from Bohai, Long from Nanyang, Jing from Jinyang, Tu from Chenglou, Qu from Wuxing, Gui from Tianshui, Niu from Longxi, Ye from Changyang, Gong from Songyang, Yan from Neihuang; the compound surname Shuiqiu comes from Wuxing, Da叔 from Dongping; Ju from Pingyang, Ju from Runan, Xiong from Poyang, Feng from Qiaoguo, one explanation says it belongs to the Shang tone (商音), Diwu from Longxi, Ao from Qiaoguo, Feng from Songyang, Lu from Keanan, Wen氏 has no recorded place of origin, Gong from Taiyuan, Gongye from Lu country, Rong from Nanxiang, Hong from Pingchang, Jiú from Jingling, Gongsun from Gaoyang, Nanmen from Henan, Jian from Fanyang, You from Guangping, Qin from Taiyuan, Doulü from Fanyang, Zhongsun from Gaoyang, Kong from Dunqiu, Quan from Tianshui, Li from Liyang, Dongfang from Pingyuan, Daxiong from Longxi, Sha from Runan, Han from Qiaoguo, Jian from Shanyang, Menqiu from Dunqiu, Zhesh Zhong from Jingzhao.

王太原、栢魏郡、烏穎川、姚吳興、柳河東、龎始平、麻上谷、徐東海、蔣樂安、章河間、常平原、邵博陵、雷馮翊、項遼西、強天水、駱內黃、韓南陽、潘容陳傅清河、湛豫章、汪平陽、祝太原、賈武威、樊上黨、何廬江、葛頓丘、康京兆、元河南、狄天河、梁安定、路內黃、萬扶風、張清河、奚譙國、賀廣平、湯中山、伏太原、杜京兆、餘雁門、柯濟陽、戚東南、郎中山、平河內、方河南、成上谷、阮陳留、江濟陽、廬范陽、謝陳留、昌中山、黃江河、花東平、茅東海、席安定、顏魯國、莫鉅鹿、房清河、慕敦煌、殳武功、藉廣平、稽譙國、邴平陽、申魏郡、相河西、奔琅琊、南汝南、靖臨海、陽弘農、俞會稽。

The surnames belonging to the Shang tone along with their respective clans and regions are as follows: Wang from Taiyuan, Bo from Wei Jun, Wu from Yingchuan, Yao from Wuxing, Liu from Hedong, Pang from Siping, Ma from Shanggu, Xu from Donghai, Jiang from Lüjiang, Zhang from Hejian, Chang from Pingyuan, Shao from Boling, Lei from Fengyi, Xiang from Liaoxi, Qiang from Tianshui, Luo from Neihuang, Han from Nanyang, Pan, Rong, and Chen have no additional clan regions noted, Fu from Qinghe, Zhan from Yuzhang, Wang from Pingyang, Zhu from Taiyuan, Jia from Wudi, Fan from Shangtang, He from Lujiang, Ge from Dunqiu, Kang from Jingzhao, Yuan from Henan, Di from Tianhe, Liang from An Ding, Lu from Neihuang, Wan from Fufeng, Zhang from Qinghe, Xi from Qiaoguo, He from Guangping, Tang from Zhongshan, Fu from Taiyuan, Du from Jingzhao, Yu from Yamen, Ke from Jiyang, Qi from Southeast, Lang from Zhongshan, Ping from Henan, Fang from Henan, Cheng from Shanggu, Ruan from Chenliu, Jiang from Jiyang, Lu from Fanyang, Xie from Chenliu, Chang from Zhongshan, Huang from Jianghe, Hua from Dongping, Mao from Donghai, Xi from An Ding, Yan from Lu Guo, Mo from Julu, Fang from Qinghe, Mu from Dunhuang, Shu from Wugong, Ji from Guangping, Ji from Qiaoguo, Bing from Pingyang, Shen from Wei Jun, Xiang from Hexi, Ben from Langya, Nan from Runan, Jing from Linhai, Yang from Hongnong, Yu from Huiji.

赫連渤海、拔也樂安、能平陽、習東陽、伊陳留、能太原、刑河間、巫平陽、郄濟陽、查汝南、鐸鄱陽、萇魏郡、附南陽、安武威、上官天水、僕陽博陵、万俟蘭陵、壽京兆、向河內、暴魏郡、蒼武陵、滑下邳、牧弘農、桑黎陽、蓋齊郡、猴中山、況廬江、譙京兆、臧東海、東平河南、拓拔穎川、端木蘭陵、通西河、沖雁門、葉南陽、黨馮翊、裴河南、山河內、闞天水、益馮翊、介河內、咸魯國、丹汝南、危晉昌。

Continuation of surnames with their origins: The compound surname He连 comes from Bohai, Ba also comes from Le'an; Neng comes from Pingyang, Xi comes from Dongyang, Yi comes from Chenliu, Neng again comes from Taiyuan, Xing comes from Hejian, Wu comes from Pingyang, Xi comes from Jiyang, Cha comes from Runan, Duo comes from Poyang, Chang comes from Wei Jun, Fu comes from Nanyang, An comes from Wudi; the compound surname Shanguan comes from Tianshi, Puyang comes from Boling, Wanmo comes from Lanling; Shou comes from Jingzhao, Xiang comes from Henan, Bao comes from Weijun, Cang comes from Wuling, Hua comes from Xiaopi, Mu comes from Hongnong, Sang comes from Liyang, Gai comes from Qijun, Hou comes from Zhongshan, Kuang comes from Lujiang, Qiao comes from Jingzhao, Zang comes from Donghai; the compound surname Dongping comes from Henan, Tuoba comes from Yingchuan, Duanshu comes from Lanling; Tong comes from Xihé, Chong comes from Yamen, Ye comes from Nanyang, Dang comes from Fengyi, Pei comes from Henan, Shan comes from Henan, Kan comes from Tianshi, Yi comes from Fengyi, Jie comes from Henan, Xian comes from Lu Guo, Dan comes from Runan, Wei comes from Jin Chang.

令狐太原、托板黎陽、賀板下邳、尚上黨、匡晉陽、白南陽、杭餘杭、榮上谷、全京兆、巢彭城、宦京兆、慶河內、扶琅琊、商京兆、斛成陽、鮮干太原、賀蘭河東、司寇平陽、溫太原、文雁門、郃平廬、左濟陽、羊泰山、邥山陽、闕隴西、勤汝南、長河內、鄢平陽、卿內黃、哀丹陽、相里西河、青陽榮陽、軒轅郄陽、柴平陽、歐平陽、鄂武昌、程安定、惠扶風、班扶風、蒯襄陽、留南安、殤魯國、過高平、滿山陽、郭太原一雲汾王、去斤京兆、夏侯譙國、舍利渤海、公羊（頓丘）、長孫（濟陰）、千秋（彭城）、吐萬（河東）、辛丘（河南）、夙勤（內黃）、東鄉（清河）、公綿（咸陽）、立販（河內）、賀音（河內）、賀撥（齊郡）。

The last batch of surnames with the 商 (Shang) sound: the compound surname Linghu comes from Taiyuan, the Tuo Ban comes from Liyang, the He Ban comes from Xiaopi; Shang comes from Shangdang, Kuang comes from Jin Yang, Bai comes from Nanyang, Hang comes from Yuhang, Rong comes from Shanggu, Quan comes from Jingzhao, Chao comes from Pengcheng, Huan comes from Jingzhao, Qing comes from Hebei, Fu comes from Langya, Shang comes from Jingzhao, Hu comes from Chengyang; the compound surname Xian Gan comes from Taiyuan, He Lan comes from Hedong, Si Kou comes from Pingyang; Wen comes from Taiyuan, Wen comes from Yamen, He comes from Pinglu, Zuo comes from Jiyang, Yang comes from Taishan, Mei comes from Shanyang, Que comes from Longxi, Qin comes from Ruzhong, Chang comes from Hebei, Yan comes from Pingyang, Qing comes from Neihuang, Ai comes from Danyang; the compound surname Xiangli comes from Xihé, Qingyang comes from Rongyang, Xuanyuan comes from Xiyang; Chai comes from Pingyang, Ou comes from Pingyang, E comes from Wuchang, Cheng comes from An Ding, Hui comes from Fufeng, Ban comes from Fufeng, Kuan comes from Xiangyang, Liu comes from Nan'an, Shang comes from Lu country, Guo comes from Gao Ping, Man comes from Shanyang, Guo comes from Taiyuan, one account says from Fenwang; the compound surname Qi Jin comes from Jingzhao, Xiahou comes from Qiaoguo, She Li comes from Bohai, Gongyang comes from Dunqiu, Changsun comes from Jiyin, Qianqiu comes from Pengcheng, Tu Wan comes from Hedong, Xin Qiu comes from Henan, Su Qin comes from Neihuang, Dongxiang comes from Qinghe, Gongmian comes from Xianyang, Lifa comes from Hebei, He Yin comes from Hebei, He Bo comes from Qijun.

吳（渤海）、魯（扶風）、卞（濟陽）、毛（西河）、凌（河間）、魚（馮翊）、夔（京兆）、龍（武陵）、於（京兆）、谷（上谷）、須（渤海）、盤（西松）、褚（河南）、韋（京兆）、伍（安定）、禹（隴西）、霍（太原）、古（新安）、戎（江陵）、蒲（河內）、羿（齊郡）、扶（京兆）、後（東海）、楚（新平）、衛（河東）、馬（扶風）、餘（下邳）、具（清河）、繆（蘭陵）、瘦（齊郡）、祖（范陽）、胥（琅琊）、儲（河東）、堵（河東）、塗（俞章）、帥（平原）、許（高陽）、苗（東陽）、卜（河西）、梅（汝南）、扈（京兆）、步（尋陽）、武（太原）、宗（京兆）、汲（清河）、璩（黎陽）、潛（豫章）、巨（鉅鹿）、呂（東平）、袁（汝南）、顏（武陵）、盛（廣陵）、燕（范陽）、沃（太原）、符（琅琊）、包（上黨）、富（齊郡）。

The following surnames are pronounced in the Yu tone in the Five Sounds system. The place names noted below each surname are the "Junwang" or renowned ancestral states where these surnames were most prominent and where the families mainly resided: Wu clan originates from Bohai, Lu clan from Fu Feng, Bian clan from Ji Yang, Mao clan from Xi He, Ling clan from He Jian, Yu clan from Feng Yi, Kui clan from Jing Zhao, Long clan from Wu Ling, Yu clan from Jing Zhao, Gu clan from Shang Gu, Xu clan from Bohai, Pan clan from Xi Song, Chu clan from Henan, Wei clan from Jing Zhao, Wu clan from An Ding, Yu clan from Long Xi, Huo clan from Tai Yuan, Gu clan from Xin An, Rong clan from Jiang Ling, Pu clan from He Nei, Yi clan from Qi Jun, Fu clan from Jing Zhao, Hou clan from Dong Hai, Chu clan from Xin Ping, Wei clan from He Dong, Ma clan from Fu Feng, Yu clan from Xia Pi, Ju clan from Qing He, Miao clan from Lan Ling, Shou clan from Qi Jun, Zu clan from Fan Yang, Xu clan from Lang Ya, Chu clan from He Dong, Du clan from He Dong, Tu clan from Yu Zhang, Shuai clan from Ping Yuan, Xu clan from Gao Yang, Miao clan from Dong Yang, Bu clan from Xi He, Mei clan from Ru Nan, Hu clan from Jing Zhao, Bu clan from Xun Yang, Wu clan from Tai Yuan, Zong clan from Jing Zhao, Ji clan from Qing He, Qu clan from Li Yang, Qian clan from Yu Zhang, Ju clan from Ju Lu, Lü clan from Dong Ping, Yuan clan from Ru Nan, Yan clan from Wu Ling, Sheng clan from Guang Ling, Yan clan from Fan Yang, Wo clan from Tai Yuan, Fu clan from Lang Ya, Bao clan from Shang Tang, Fu clan from Qi Jun.

饒（平陽）、汝（汝南）、頓（魏郡）、喻（江夏）、費（江夏）、孟（平昌）、夏（會稽）、浦（京兆）、尉（琅琊）、詹（河間）、巽（武陵）、烏（穎川）、毋（鉅鹿）、宛（東海）、牟（平昌）、蘇（武功）、干（河內）、穆（河南）、胡（安定）、茹（河內）、越（晉陽）、束（東南）、翁（鹽官）、弓（太原）、養（山陽）、邳（清河）、旅（南安）、渠（雁門）、端木（魯國）、單于（千乘）、突盧（南安）、稅（河間）、淳于（河內）、宗正（彭城）、士孫（河內）、來（河內）、於丘（廣陵）、比羅（豫章）、顓孫（丹陽）、慕容（太原）、僕固（同安）、伊祈（咸陽）、乙弗（高平）、皇甫（京兆）、沙陀（遼西）、比干（遼西）、南宮（河南）、朱耶（范陽）、宇文（趙郡）、羽弗（榮陽）、斛律（雁門）。

The following entries list the surnames with their respective clans or regions of origin, following the same format of surname first, followed by the clan or region in parentheses: The Rao clan originated from Pingyang, the Ru clan from Ruzhong, the Dun clan from Wei Jun, the Yu clan from Jiangxia, the Fei clan from Jiangxia, the Meng clan from Pingchang, the Xia clan from Kuaiji, the Pu clan from Jingzhao, the Wei clan from Langya, the Zhan clan from Hejian, the Xun clan from Wuling, the Wu clan from Yingshui, the Mu clan from Jilu, the Wan clan from Donghai, the Mou clan from Pingchang, the Su clan from Wugong, the Gan clan from Henan, the Mu clan from Henan, the Hu clan from Dingxiang, the Ru clan from Henan, the Yue clan from Jin Yang, the Shu clan from Southeast, the Wang clan from Yangan, the Gong clan from Taiyuan, the Yang clan from Shanyang, the Pi clan from Qinghe, the Lu clan from Nanan, the Qu clan from Yamen. From the entry of Duanshu (端木) onwards, most are two-character surnames: The Duanshu clan originated from Lu, the Danyu clan from Qiansheng, the Tulu clan from Nanan, the Shui clan from Hejian, the Chunyu clan from Henan, the Zongzheng clan from Pengcheng, the Sisun clan from Henan, the Lai clan from Henan, the Yuqiu clan from Guangling, the Pilo clan from Yuzhang, the Zhuan Sun clan from Danyang, the Murong clan from Taiyuan, the Pugu clan from Tong'an, the Yiqi clan from Xianyang, the Yibo clan from Gao Ping, the Huangfu clan from Jingzhao, the Shatuo clan from Liaoxi, the Bigan clan from Liaoxi, the Nangong clan from Henan, the ZhuYe clan from Fanyang, the Yuwen clan from Zhaojun, the Yufu clan from Rongyang, the Huli clan from Yamen. These surnames are mostly from the northern dynasties and are the names of tribes that submitted to the central government, and the regions noted are mostly in northern China and the Guanlong region.

立天之道曰陰與陽，日天道也，自甲至癸十日迭運，而陰陽之義明。立地之道曰柔與剛，辰地道也。自子至亥十二辰更次，而剛柔之義顯，然單出為聲而已，雜比然後為音，故以日辰錯宗，納甲以成音，於是三才備，而五行無餘蘊矣。（五行要訣）

The *Yi Zhuan* says, "The principle of Heaven is called yin and yang," referring to the heavenly stems, which represent the heavenly way; from Jia to Gui, the ten heavenly stems take turns in operation, thereby making clear the principles of yin and yang. It also says, "The principle of Earth is called flexibility and firmness," referring to the earthly branches, which represent the earthly way; from Zi to Hai, the twelve earthly branches follow one another in succession, thereby making clear the principles of flexibility and firmness. However, something that is emitted alone can only be called "sound," but only when it is combined and paired does it become "music." Therefore, the heavenly stems and earthly branches are interwoven as a whole, and through the method of "Najia," they are paired to form "Nayin," thus completing the three elements of heaven, earth, and humanity. The principles of the Five Phases are then fully explained with no remaining meaning left unaddressed. This passage is from the *Wuying Ya jue*.

干為祿，定貴賤，支為命，定修短，納音為身，察盛衰。夫人生處得祿，命身居旺相宮，三才有氣，則為快樂長壽之命，若祿、命、身值死絕，三才無氣，則為塵埃，困窘之命矣。（金書命訣）

Heavenly Stems are called "Lu," used to determine one's status in life; Earthly Branches are called "Ming," used to determine the length of one's lifespan; and Nayin is called "Shen," used to examine the prosperity and decline of one's fortune. When a person is born with "Lu" in a favorable position, and "Ming" and "Shen" also reside in prosperous and strong positions, with all three aspects having vitality, then it is a fortunate and long-lived destiny. If "Lu," "Ming," and "Shen" all fall into dead or exhausted positions, with all three aspects completely lacking vitality, then it is a destitute and miserable destiny. This passage is from "Jin Shu Ming Jue."

凡命先看干神，有無剋制，支神有無刑沖，干支納音有無戰鬥降伏，如甲以寅為祿，而寅上有何干，甲以辛為官，而辛得何支，干不侵支，則天乃能高，支不犯干，則地乃能卑，五行不相賊，則人乃能順，四孟不相害，則馬乃能馳，李淳風曰：五行生旺，觀福氣之往還，五行死絕，在吉神之救助。

When examining a person's destiny, first check whether the heavenly stems are being restrained, and whether the earthly branches are experiencing punishment and clash. Then observe whether there is conflict or subjugation among the heavenly stems, earthly branches, and their corresponding nayin sound elements. For example, Jia (甲) takes Yin (寅) as its 'Lü' (wealth), so we need to look at which heavenly stem is sitting on Yin; Jia (甲) takes Xin (辛) as its 'guan' (authority), so we need to check where Xin is located among the earthly branches. Heavenly stems should not intrude upon earthly branches, so that the heavenly stems can maintain their high position; earthly branches should not offend heavenly stems, so that the earthly branches can remain in their humble place; the five phases should not harm each other, so that human affairs can proceed smoothly; the four 'meng' positions of Yin, Shen, Si, and Hai should not be in conflict or harm, so that the post-horse can move freely. Li Chunfeng said: if the five phases are in a position of growth and strength, then we should observe how fortune flows; if the five phases are in a position of decline and extinction, then we must rely entirely on auspicious deities for assistance.

干神得地，謂甲乙得亥卯，丙丁得寅午，庚辛得巳酉，壬癸得申子，戊己得辰戍丑未。支神得地，謂見祿馬貴神官印食神學堂，及祿馬貴神相合，暗合，互換見也。納音得地，謂五行如在生旺庫，而無刑害沖犯也。大抵五行得地，納音相宜，吉神無助亦榮。五行無氣，納音相妨，縱有吉神，不用也。

The concept of heavenly stems being in their proper position refers to Jia and Yi sitting on Zi and Mao, Bing and Ding on Yin and Wu, Geng and Xin on Si and You, Ren and Gui on Shen and Zi, and Wu and Ji on Chen, Xu, Chou, and Wei. The concept of earthly branches being in their proper position refers to the branch having the "Lushu" (Lucky Post-horse), "Yimash" (Nobleman), or the official star, seal, food god, and Xuetang (School), or being in harmony with Lushu, Yimash, or each other through combination, hidden combination, or exchange. The concept of nayin sound element being in its proper position refers to the nayin sound element being in the position of growth, prosperity, or storage, and not being harmed by conflict, harm, collision, or infringement. In general, if the five phases are in their proper position and the nayin sound element is compatible, one can still achieve honor and distinction even without the assistance of auspicious deities; if the five phases have no vitality and the nayin sound elements are conflicting, even with auspicious deities, they will be of no use.

自下生上者上也，年水月木日水時木。自上生下者次之，年火月金，日火時金者，又次之俱全者為上，納音次之，支干又次之，祿馬相乘，貴德相助，更資之以生成充實之氣，而無刑害空亡之類者好。（閻東叟書）

The best is when the lower generates the upper, such as the year being water, the month wood, the day water, and the hour wood. The next best is when the upper generates the lower, such as the year fire, the month metal, the day fire, and the hour metal, which is even less favorable. If the heavenly stem, earthly branch, and nayin sound element are all similar, it is the best. If only the nayin sound elements are similar, it is next. If only the heavenly stem and earthly branch are similar, it is even less. If there is also mutual support between "Lu" (Wealth) and "Yi Ma" (Post-horse), and assistance from "Gui Ren" (Nobleman) and "Tian De" (Star of Virtue and Resolution), with generating and nourishing energy, and without committing offenses such as刑 (criminal), 害 (harm), or Kongwang (Kongwang), it is even better. This passage is from the book by Yan Dongshou.

又林開云：其類有數等，納音相類最為第一，是至貴，兩府兩省命有之。然須得純粹不雜者方可也。如雜則減落斷之，干神兄弟相類又其次也，純粹者方可，五行兄弟相類第二，然純粹者亦可作兩府，有雜者減為斷之，干神兄弟相類又其次也，純粹者只可為兩制之命，有雜則減落斷之，支神相類最為下，純粹者只可作正郎之命，有雜從減落斷之，此等格局，便有駁雜官祿，雖然以減落論，亦須作好差遣，有聲譽，亦常調之格也。

Lin Kai also said: This category of similar patterns is divided into several levels. Those with similar Nayin sound elements are ranked first, and they are extremely valuable, appearing in the birth charts of people who hold high official positions such as the two provinces and two councils. However, they must be pure and not mixed; if there is any mixture, their rank must be reduced accordingly. Those with similar heavenly stems are next, and they also require purity. Those with similar Five Phases elements are ranked third, and even pure ones can reach the level of two provinces, while those with mixture are also reduced in rank. Those with similar heavenly stems are next, and pure ones can only attain the position of officials who manage the two imperial edicts, while any mixture leads to further reduction. Those with similar earthly branches are the lowest, and even pure ones can only reach the rank of officials in the imperial court, while any mixture also leads to a reduction in rank. These types of patterns inherently carry some mixture, although they are to be judged by reducing the rank accordingly, they can still attain a good position and some reputation, considered as a regular promotion pattern.

【大殿天元羸弱，宮吉，不及以為榮，上下興隆，卦凶能不成其咎】王氏注云：天元者干也，以干為祿，人之生也，以得祿為榮，失祿為辱，必以天元為主，在五行生旺之處，而遇天祿者，官易於榮顯也，或大段天元五行無氣之謂羸弱，雖所臨宮分之吉，亦不及為榮也。譬如甲申水人，得庚申甲子，甲祿至子以敗，逢庚為鬼，申子是甲申水生旺之宮，以其天元無氣，雖宜吉亦不及榮也。

Luolu Zi says, "Generally speaking, if the heavenly stem is weak, even if the position it governs is favorable, it is not enough to bring honor; if the middle and lower stems are prosperous, even if the hexagram is ominous, it will not result in misfortune." Wang's commentary explains that the heavenly stem refers to the heavenly stem, which is considered the "lu" (favorable position). In life, gaining the lu brings honor, while losing it brings disgrace, so the heavenly stem must be the main focus. If the heavenly stem is in a favorable position of the five phases and also meets the heavenly lu, then holding an official position is likely to bring honor. However, if the heavenly stem's five phases are greatly lacking in vitality, it is called "weaker," and even if the position it governs is favorable, it is not enough to be considered honorable. For example, a person with the water destiny of Jia Shen, encountering Geng Shen and Jia Zi: Jia's lu is at Zi, which is a failed position, and also meets Geng metal as a ghost. Although Shen and Zi are the prosperous positions for Jia Shen water, since the heavenly stem lacks vitality, even with favorable positions, it cannot be considered honorable.

中下興隆者，中元曰支主命，下元曰納音主身，身命俱臨五行興隆之地，雖八卦定分為凶，亦不能致害也，如甲寅水人，得乙亥月水木，得亥以逢相旺之氣，可謂中下興隆，雖亥中有乾卦屬金，金傷甲木，為鬼卦之傷祿，以其身命五行生旺，故曰卦凶而不能成其咎矣。

The phrase "middle and lower elements flourish" means that the middle element refers to the earthly branch, which governs one's entire life destiny; the lower element refers to the nayin sound element, which governs one's vital energy. If both the body and destiny fall in the Five Phases' flourishing places, even if the Eight Trigrams division is considered ominous, it will not cause harm. For example, a person with the Jiayin (甲寅) water destiny who is born in the Yihai (乙亥) month has a nayin sound element of water and the stem-branch combination includes wood. Sitting on the亥 position, he is in a position of mutual assistance and flourishing energy, which can be considered as middle and lower elements flourishing. Although the亥 position belongs to the Qian trigram, whose trigram energy is metal, metal harms the Jia wood, which is like a ghost in the trigram harming the official position. However, since both the body and destiny are in flourishing places of the Five Phases, it is said that although the trigram is ominous, it cannot lead to misfortune.

【干摧兩重，防災於元首之間。支折三輕，畏禍於股肱之內。下元一氣，周居去住之期】瑩和尚注云：天元兩值受克，防災於頭目胸背之間。支辰三次逢傷，畏禍於腹臟股肱之內。下元一氣納音是也，其主宰也五行逐干支遷變，故曰周居去住之期，而成否泰。王氏注云：納音之謂下元，為剛為柔，相繼相治，循環於命，周而復始，得之以為福，失之以為禍，故周居去住而期。

Luolu Zi says, "When the heavenly stems are attacked twice, one should beware of calamities on the head and face; when the earthly branches are damaged three times, one should fear misfortunes in the abdomen, back, and limbs; the lower element is a single breath, flowing and staying according to its own time." Ying和尚 explains that when the heavenly stems are attacked twice, one should be cautious of disasters in the head, eyes, chest, and back; when the earthly branches are injured three times, one should fear calamities in the abdomen and limbs. The term "lower element as one breath" refers to the nayin sound element, which is the master of the body, changing with the movement of the heavenly stems and earthly branches. Therefore, it flows and stays according to its own time, and thus one's fortune and misfortune are formed. Wang氏 explains that the nayin is called the lower element, either strong or weak, mutually supporting and restraining each other, circulating and repeating in destiny. Gaining it brings fortune, losing it brings misfortune, hence it is said, "flowing and staying with a fixed time."

年與月管初主，月與日管中主，日與時管末主，其法與星象曆家分三主同。初主星當生年得力，則初主好，不得力，則初主蹇滯，中末主亦若此，而分年月日時，看命之三主，其義同也。（李虛中書）

The year pillar and month pillar govern the first part of a person's life, called "initial master" or "chuzhu"; the month pillar and day pillar govern the middle part, called "middle master" or "zhongzhu"; and the day pillar and hour pillar govern the latter part, called "final master" or "muzhu." This division is the same as the method used by star and destiny scholars who divide a person's life into three parts. Star and destiny scholars examine the stars of the initial master; if they are strong in the year of birth, the initial master period will be favorable, but if they are weak, the initial master period will be obstructed and difficult, and the middle and final masters are also judged in the same way. The system of禄命 (luo ming) uses the year, month, day, and hour pillars to divide into three masters, and the principle is the same. This passage is from Li Xuzhong's writings.

常以生月為初限，管二十五年，生日為中限，管二十五年，生時為末限，管五十年，後徹終年，以上初限值祿馬貴神，不犯空亡，截路，交退伏神，便於初限進達立身成遂。如中限值祿馬貴神天德，不犯空亡，大敗，交退伏神，便當中限成立，其末限一如前法，大凡須在生時為主，若得好時，自然成遂矣。（金書命訣）

Usually, the month of birth is considered the "initial limit," governing the first twenty-five years; the day of birth is the "middle limit," also covering twenty-five years; and the hour of birth is the "final limit," covering fifty years up to the end of one's life. If the initial limit column has auspicious deities such as "Wealth," "Post-horse," and "Nobleman," and does not suffer from "Kongwang," "Star of blockage," or retreating hidden gods, then one will achieve success and establish oneself in the first twenty-five years. If the middle limit column has wealth, post-horse, nobleman, and "Star of virtue and resolution," and does not suffer from kongwang, great defeat, or retreating hidden gods, then one will be stable in the middle twenty-five years. The interpretation for the final limit is similar to the previous ones. In general, the hour of birth is still the main focus. If the hour is favorable, success will come naturally. This passage is from the "Golden Book of Destiny."

凡看生旺死絕，以主本為先，次以月，又次以時，又次以胎，假如年日見生旺，月時上雖有死絕，不妨。月日生旺，即時上死絕，若主本死絕，月與時雖有生旺，不能救也。又如命上見時旺，月上雖死絕，不妨。（林開五命）

When investigating the generation, prosperity, decline, and extinction of the Five Phases, first examine the "main" and "base," which are the year pillar and day pillar, then the month, then the hour, and finally the fetal pillar. If both the year and day pillars are in a state of generation and prosperity, then even if the month and hour pillars are in decline or extinction, it will not cause any problems. Similarly, if the month and day pillars are in a state of generation and prosperity, and the hour pillar is in decline or extinction, it will also not be a problem. However, if the fundamental pillars of the year and day are already in a state of decline or extinction, then even if the month and hour pillars are in a state of generation and prosperity, it cannot be saved. For example, if the hour pillar is in a state of prosperity in the native's birth chart, even if the month pillar is in decline or extinction, it will not be harmful. This passage is from Lin Kai's "Five Lifetimes."

大凡看命，切須於年月日時上尋見用神，用神氣特達極妙。用神不得勢，福祿薄少。（天元變化書）

In general, when examining a person's destiny, one must first identify the "Useful God" among the four pillars of year, month, day, and hour. When the energy of the Useful God is clearly prominent, it is the most excellent configuration; however, if the Useful God is placed in an unfavorable position, the person's lifetime of blessings and honors will be meager. This statement is from the "Book of Heavenly Changes."

好年不如好月，好月不如好日，好日不如好時，一如生時見祿馬貴合貴食官印，不犯刑尅空亡，則少年進達。生時值天中殺，截路，空亡，十惡大敗，交退伏神，一生沉滯，更值刑害，沖破，則一生疾病，如逢敗休死絕，雜以刑尅相沖，則一生貧賤，更犯天年短夭，及諸凶殺，二十五歲以前定死，若胎數不足，值四大空亡，而惡殺有氣，無吉神助之，則襁褓中死。

A good year is not as good as a good month, a good month is not as good as a good day, and a good day is not as good as a good hour. For example, if the birth time contains "Lü" (Wealth), "Yi Ma" (Post-horse), "Gui Ren" (Nobleman), and other beneficial stars, and they are in harmony without being afflicted by "Kong Wang" (Empty), then one will achieve success at a young age and rise quickly. However, if the birth time encounters "Tian Zhong Sha" (Heavenly Harm), "Jie Lu" (Star of Blockage), "Kong Wang", "Shi'e Dabai" (Ten Evils Great Defeat), and retreating hidden gods, then one's life will be stagnant. If further afflicted by injuries, harms, clashes, and destruction, one will suffer from continuous illness throughout life. If the hour falls in a place of decline, rest, death, or extinction, and is mixed with injuries and clashes, then one will live in poverty and low status. If further afflicted by short life stars and various Inauspicious Sha (evil stars), one will die before the age of twenty-five. If the day of the胎元 (fetus origin) is insufficient and encounters the "Four Great Empty" (Kong Wang), and evil stars are in a strong position without the presence of auspicious gods to rescue, then even the infant cannot be preserved.

日者三陽之會，帝王之象。時者近侍之臣，以親帝坐，尤要得時，而時上有君臣慶會，天地德合，也以時得之，則人臣常親帝坐。若年月日時四位納音生旺之氣，或四位支干吉會之氣，或四位祿馬福貴之氣，聚於時上，謂之四位集福於帝坐，不然時上倒揭旺氣，秀氣，散在諸位，而諸位乘吉會之氣者，謂之帝坐發福於四位，夫集福於帝坐則以純厚忠信，得更發福於四位，則以聰明端直自進，然近傳之臣，切忌金木太旺，不能久任也。

The day pillar is where the three yang energies meet, symbolizing the emperor; the hour pillar is like the close attendant of the emperor, because it is adjacent to the imperial throne, so it is especially important to have a favorable time. If there are auspicious signs such as the harmonious meeting of sovereign and minister or the unity of heaven and earth in the hour pillar, one can gain blessings through the hour, and as a minister, one can often be close to the imperial throne. If the vital energies of the nayin sounds of the four pillars (year, month, day, hour), or the harmonious energies of the dry and wet branches of the four pillars, or the energies of official rank, horse, fortune, and wealth of the four pillars, all converge on the hour pillar, it is called 'the four positions gathering blessings at the imperial throne.' Conversely, if the hour pillar disperses its vital and refined energies back to the other pillars, and the other pillars are all riding on auspicious harmonies, it is called 'the imperial throne distributing blessings to the four positions.' Those who gather blessings at the imperial throne gain advancement through sincerity and trustworthiness; those who receive blessings from the four positions achieve self-reliance through wisdom and integrity. However, as close attendants, the greatest忌 is excessive strength of metal and wood, which would lead to an inability to hold office for a long time.

遁月從年，則以年為主，遁時從日，則以日為本，主勝於本，多出資蔭。本勝於主，當自卓立，主本兩勝，則富貴雙全，如主木而得卯月以乘之，本金而得酉時以乘之，謂之主本乘旺氣，如主水而得甲申、丙子、壬戌、癸亥月。本火而得丙寅、戊午、甲辰、乙巳時。主木而得己亥、辛卯、甲寅、庚寅月。本金而得辛巳、癸酉、庚申、壬申時，謂之主本還家。

To determine the month pillar, one starts from the heavenly stem of the year, so the year is considered the "main" element; to determine the hour pillar, one starts from the heavenly stem of the day, so the day is considered the "base" element. When the main element is stronger than the base, the person is likely from a noble family and benefits from ancestral influence. When the base element is stronger than the main, the person must rely on their own abilities and independence. If both the main and base elements are strong, the person will achieve both wealth and status. For example, if the year's heavenly stem is wood and the month is卯 (Mao), or if the day's heavenly stem is metal and the hour is酉 (You), this is called "main and base elements receiving strong energy." Another example is when the year's heavenly stem is water and the month is甲申 (Jiashen), 丙子 (Bingzi), 壬戌 (Renxu), or 癸亥 (Guihai), and the day's heavenly stem is fire with the hour being Bingyin (Bingyin), Wuwu (Wuwu), Jiachen (Jiachen), or Yisi (Yisi), or when the year's heavenly stem is wood and the month is己亥 (Jihai), 辛卯 (Xinmao), 甲寅 (Jiayin), or 庚寅 (Gengyin), and the day's heavenly stem is metal with the hour being Xinsi (Xinsi), Guiyou (Guiyou), Gengshen (Gengshen), or Renshen (Renshen), this is called "main and base elements returning home."

主木而得癸未月，本金而得乙丑時，主水而得壬辰月，本火而得甲戌時，謂之主本持印。四位如此，而更吉神往來，凶殺迴避，謂之主本得位也。（閻冬叟書）

For example, if the year pillar belongs to wood and the month pillar is Guiwei, if the day pillar belongs to metal and the hour pillar is Yichou, if the year pillar belongs to water and the month pillar is Renchen, if the day pillar belongs to fire and the hour pillar is Jiaxu, this is called 'zhuben chihyin', meaning the main pillar and the root each hold the Storage (storage) of the original qi. When the four pillars form such a structure, and with auspicious deities assisting and malevolent stars avoiding conflict, it is called 'zhuben de wei'. This comes from the book of Yan Dongshou.

主本係和，未生貧賤之人，時月乖違，豈見久榮之者。主本係和，相有為貴，年剋日減力也。日尅年難主貴氣，亦多屯剝。況日時俱尅於年，乖離尤甚。（鬼谷遺文）

When the year and the day harmonize, they never produce a person of lowly status; when the hour and the month are in discord, there has never been a case of long-lasting prosperity. If the year and the day harmonize and support each other, this is considered a noble configuration; if the year overcomes the day, the noble quality weakens; if the day overcomes the year, it is difficult to achieve nobility, and there are often troubles and decline. Moreover, if both the day and the hour overcome the year, the discord becomes even more severe. This passage is from the "Ghost Valley Legacy."

謂立春在十二月末，身在十二月生，而得次年春氣，占兩年氣候最好，謂之垂帶貴人。

The term "Chui Dai Guiren" refers to a situation where the beginning of the lunar new year falls at the end of the twelfth lunar month. If a person is born during this month, they are born in the old year but have already experienced the spring energy of the following year. Thus, they possess the climatic conditions of two years, making it the most favorable situation, hence the name "Chui Dai Guiren."

謂如二月末而得三月節氣，雖主富貴，終無後祿。（廣錄）三命鈐云：剩餘終生者，為無後貴人。

The term "shengyu zhong sheng" refers to those born at the end of the second lunar month but already into the third month's solar term. Such people may be destined for wealth and honor, but they ultimately lack prosperity in later life. This statement is found in the "Guang Lu." The "San Ming Qian" states that those born under the remaining qi of the previous month are noblemen who do not have descendants.

凡人命年不可尅胎，月不可尅年，日不可尅月，時不可尅日，胎不可尅時，皆以納音論之。凡命主本相尅害，而又相還者，不使相還，假令壬申癸未，元無相還，以氣散論之。（廣信集）

The fate of a person's life should not have the year branch overpowering the胎元, the month branch overpowering the year, the day branch overpowering the month, the hour branch overpowering the day, or the胎元 overpowering the hour. These are all based on the Nayin sound element of the Five Phases. If in a person's fate the year and day branches mutually overpower each other, they should originally be able to reciprocally support each other. However, if they cannot, then they should not be allowed to reciprocate. For example, Renshen and Guiwei are incompatible and cannot reciprocate, so they should be considered as having dispersed energy with no return. This passage is from the "Broad Trust Collection."

月傷時日，衣食終日區區，時日傷年，久不免於勞苦。（隱迷賦）時傷日月，家財自破。

If the month pillar harms or overpowers the day and hour pillars, one will live a life of limited resources and being overly meticulous. If the hour and day pillars harm or overpower the year pillar, one will inevitably face continuous toil and hardship. This statement comes from the "Yin Mi Fu." If the hour pillar harms or overpowers the day and month pillars, the family's wealth will gradually decline on its own.

須要不犯壞乃作福。

The various noble patterns of day and hour must all be based on the premise that the four pillars are not subjected to punishment, clash, control, or destruction. Only when the pattern itself remains undamaged can it truly bring about good fortune.

甲子日：丙寅時<居日祿>、己巳時<神白雲化主貴>、辛未時<貴>、乙亥時<目疾>。甲寅日：甲子時<高貴>、乙丑時<平>、丙寅時<貴>、戊辰時<平>、己巳時<平>、辛未時<神白雲金化木主貴>。甲辰日：乙丑時<貴主血>、丙寅時<神白雲火木化主貴>、庚午時<主血>、甲戌時<貴>。甲午日：甲子時<高>、辛未時<高>、壬申時<高>、癸酉時<孤>。

A person born on a Jiazi day is most auspicious when paired with Bingyin hour, as Yin is the "Lushu" position of Jia, meaning the day's Lushu is in its own place. When paired with Jisi hour, the Shengbai Jing says that Jia and Ji combine to form earth, indicating nobility. When paired with Xinwei hour, it also indicates nobility. When paired with Yihai hour, it suggests eye disease. A person born on a Jiayin day is most auspicious when paired with Jiazi hour, ordinary when paired with Yichou hour, auspicious when paired with Bingyin hour, ordinary when paired with Wuchen hour, ordinary when paired with Jisi hour, and auspicious when paired with Xinwei hour, as the Shengbai Jing says that metal transforms into wood, indicating nobility. A person born on a Jiachen day is auspicious when paired with Yichou hour, accompanied by blood-related issues, auspicious when paired with Bingyin hour, as the Shengbai Jing says that fire and wood transform into each other, indicating nobility, and indicates seeing blood when paired with Gengwu hour. A person born on a Jiawu day is of high rank when paired with Jiazi hour, of high rank when paired with Xinwei hour, of high rank when paired with Renshen hour, and indicates loneliness when paired with Guiyou hour.

甲申日：乙丑時、丙寅時<平>、己巳時<貴>、辛未時<神白雲金化木主貴>、壬申時、乙亥時。甲戌日：甲子時<平>、丙寅時<神白火木化主有厚福>、辛卯時<平>、乙亥時<平>。乙丑日：戊寅時<高>、己卯時<高>、辛未時<始雜後純>、甲申時<高>、乙酉時<高>、丁亥時<秀>。

A person born on a Jia Shen day is compatible with Yi Chou hour, Bing Yin hour (ordinary), Ji Si hour (indicating wealth and honor), Xin Wei hour (according to the Shen Bai Jing, metal transforms into wood and indicates wealth and honor), Ren Shen hour and Yi Hai hour. A person born on a Jia Xu day is compatible with Jia Zi hour (ordinary), Bing Yin hour (according to the Shen Bai Jing, fire and wood interact and bring deep blessings), Xin Mao hour (ordinary), and Yi Hai hour (ordinary). A person born on a Yi Chou day is compatible with Wu Yin hour (high quality), Ji Mao hour (high quality), Xin Wei hour (initially mixed but eventually pure), Jia Shen hour (high quality), Yi You hour (high quality), and Ding Hai hour (clear and refined).

乙卯日：丙子時<高>、己卯時<高>、壬午時<高>、甲申時<化貴>。乙巳日：丙子時、壬午時、甲申時<化>、丙戌時、丁亥時<並吉>。乙未日：丙子時<平>、己卯時、丁亥時<貴>。乙酉日：丙子時<貴>、己卯時<秀>、丁亥時<平>、庚辰時<神白雲金化主有厚禍福>。

A person born on an Yi Mao day is considered auspicious when paired with Bing Zi hour, Ji Mao hour, or Ren Wu hour. When paired with Ji Shen hour, the combination of heavenly stem and earthly branch transforms, leading to high status. A person born on an Yi Si day is considered auspicious when paired with Bing Zi hour, Ren Wu hour, Ji Shen hour (which is a transformation pattern), Bing Xu hour, or Ding Hai hour, all of which are favorable. A person born on an Yi Wei day is considered ordinary when paired with Bing Zi hour, but auspicious when paired with Ji Mao hour or Ding Hai hour. A person born on an Yi You day is considered auspicious when paired with Bing Zi hour, clear and refined when paired with Ji Mao hour, ordinary when paired with Ding Hai hour, and according to the Sheng Bai Jing, when paired with Geng Chen hour, the combination of Yi and Geng transforms into metal, leading to deep fortune and misfortune.

乙亥日：丙子時<化青赤主福>、庚辰時<平>、甲申時<神白雲通乙庚之化主厚福>。丙子日：壬辰時<印>、癸巳時<神白雲水化主有福不宜飲酒>、甲申時。丙寅日：己丑時<神白雲火土象主貴有血疾>、乙亥時<火土象主貴>、庚寅時<貴不久>、辛卯時、癸巳時<神白雲火化主貴而無壽不宜飲酒>。

A person born on an Ethereal Branch of Yihai is compatible with Bingzi hour, where green wood and red fire interact to bring good fortune; with Gengchen hour, the situation is ordinary; and with Jiashen hour, the "Shen Bai Jing" says that the interaction between Yi and Geng occurs, resulting in deep blessings. A person born on Bingzi day is compatible with Renchen hour, where the seal is received, and with Guisi hour, the "Shen Bai Jing" says that water is transformed, bringing good fortune, but alcohol should be avoided; it is also compatible with Jiashen hour. A person born on Bingyin day is compatible with Jichou hour, where the "Shen Bai Jing" says that fire and earth are formed, indicating high status but with a blood condition; with Yihai hour, fire and earth are formed, also indicating high status; with Gengyin hour, although high status is achieved, it does not last long; with Xinmao hour, it is also compatible; and with Guisi hour, the "Shen Bai Jing" says that fire is transformed, indicating high status but not long life, and alcohol should also be avoided.

丙辰日：庚寅時<高>、甲午時<平>、己亥時<神白雲火土化鬚髮有福只壽短>。丙午日：壬辰時<貴>、癸巳時<戒酒>、丙申時<主血火厄>、戊戌時<平>、己亥時<貴武>。丙申日：戊子時<平>、己丑時<血疾>、癸巳時<主血>。丙戌日：己丑時<高武>、辛卯時<神白雲火大主福厚>、癸巳時<戒酒>、甲午時<平>、丙申時<高>。在六丙日見己丑時主血災疾。

People born on a Bing Chen day are most auspicious when paired with a Geng Yin hour, average when paired with a Jia Wu hour, and according to the Sheng Bai Jing, when paired with a Ji Hai hour, fire and earth interact, which although may delay success and bring fortune, results in a shorter lifespan. People born on a Bing Wu day are most auspicious when paired with a Ren Chen hour, should avoid alcohol when paired with a Gui Si hour, and face blood-related calamities and fire dangers when paired with a Bing Shen hour. When paired with a Wu Xu hour, it is average, and when paired with a Ji Hai hour, it indicates high military rank and prestige. People born on a Bing Shen day are average when paired with a Wu Zi hour, face blood-related illness when paired with a Ji Chou hour, and encounter blood-related incidents when paired with a Gui Si hour. People born on a Bing Xu day are most auspicious when paired with a Ji Chou hour, face great fire power and deep blessings when paired with a Xin Mao hour, should avoid alcohol when paired with a Gui Si hour, are average when paired with a Jia Wu hour, and are most auspicious when paired with a Bing Shen hour. All six days of Bing (Bing Zi, Bing Yin, Bing Chen, Bing Wu, Bing Shen, Bing Xu) when paired with a Ji Chou hour result in blood-related calamities and diseases.

丁丑日：壬寅時<化貴>、丙午時<平>、戊申時<秀實>。丁卯日：壬寅時<貴>、甲辰時<不利陳獻>、丙午時<平>、辛亥時<平>。丁巳日：庚子時<平>、辛丑時<平>、壬寅時<平>、丙午時<平>、丁未時<夾祿>。丁未日：壬寅時<神白雲木化主貴>、丙午時、庚戌時<皆吉>。

On a Dingchou day-born person: paired with Renyin hour, Ding and Ren interact to bring prosperity; paired with Bingwu hour, it is ordinary; paired with Wushen hour, it is clear and solid. On a Dingsi day-born person: paired with Gengzi hour, Xinchou hour, Renyin hour, and Bingwu hour, it is ordinary, but paired with Dingwei hour, it forms the "Jia Lu" pattern. On a Dingwei day-born person: paired with Renyin hour, the "Shen Bai Jing" says that Ding and Ren interact to form wood and bring prosperity; paired with Bingwu hour and Gengxu hour, they are also auspicious.

丁酉日：壬寅時<神白雲木化主貴>、甲辰時<平>、丙午時<平>、辛亥時<平>。丁亥日：壬寅時<神白雲木化主貴>、甲辰時<血疾>、丙午時<平>。戊子日：甲寅時<貴>、乙卯時<神白雲火木象主貴少壽>、丁巳時<貴>、戊午時<夏不鎔鑄>。戊寅日：甲寅時、丁巳時、癸亥時<高>。

A person born on a Dingyou day is paired with Rennyin hour, which according to the Shenbai Jing indicates that Ding and Ren combine to form wood, thus indicating a noble status. When paired with Jiachen hour, it is ordinary. When paired with Bingwu hour, it is also ordinary. When paired with Xinhai hour, it is ordinary. A person born on a Dinghai day is also paired with Rennyin hour, which similarly indicates a noble status due to the combination of wood. When paired with Jiachen hour, it indicates blood diseases. When paired with Bingwu hour, it is ordinary. A person born on a Wuzi day is paired with Jiayin hour, indicating nobility. When paired with Yimao hour, the Shenbai Jing says it forms the image of fire and wood, indicating nobility but a short lifespan. When paired with Dingsi hour, it indicates nobility. When paired with Wuwu hour, it is like fire in summer, which is too intense and thus fails to form a useful object. A person born on a Wuyin day can be paired with Jiayin hour or Dingsi hour. The highest pairing is with Guihai hour.

戊辰日：丁巳時、庚申時、癸亥時<秀>、乙卯時<神白雲水木象主貴無壽>。戊午日：甲寅時<化貴>、丁巳時<高貴>、癸亥時<貴>。戊申日：壬子時<高>、丁巳時<平>、己未時<貴>。戊戌日：乙卯時<貴>、丁巳時<貴>、己未時<貴平>。

People born on a Wuchen day can be paired with Dingsi hour, Gengshen hour, or Guihai hour for clarity and elegance. Pairing with Yimao hour is said in the Shen Bai Jing to form the image of water and wood, indicating wealth but not long life. People born on a Wuwu day can be paired with Jiayin hour for a transformation of the heavenly stem and earthly branch, indicating wealth; pairing with Dingsi hour indicates high status; pairing with Guihai hour indicates wealth. People born on a Wushen day can be paired with Renzi hour for a high status, Dingsi hour for ordinary status, and Jiwei hour for wealth. People born on a Wuxu day can be paired with Yimao hour for wealth, Dingsi hour for wealth, and Jiwei hour for wealth with a moderate level.

己丑日：甲子時<化貴>、庚午時<貴>、壬申時<高>、甲戌時<貴>、丙寅時<神白雲火土象主貴有血疾>。己卯日：丙寅時<平>、庚午時<貴>、甲戌時<高>、乙亥時<平>。己巳日：甲子時<神白雲土化主有福但不顯>、庚午時<貴>、甲戌時<化貴>、乙亥時<平>。己未日：甲子時<高>、庚午時<高>、丙寅時<神白雲火土象主貴有血疾>。

Those born on a Ji Chou day are compatible with the Jia Zi hour, where Jia and Ji interact to indicate prosperity; with the Geng Wu hour, indicating prosperity; with the Ren Shen hour, indicating a high status; with the Jia Xu hour, indicating prosperity; and with the Bing Yin hour, according to the Shen Bai Jing, indicating a fire and earth pattern, suggesting prosperity but with a blood condition. Those born on a Ji Mao day are compatible with the Bing Yin hour, which is ordinary; with the Geng Wu hour, indicating prosperity; with the Jia Xu hour, indicating a high status; and with the Yi Hai hour, which is ordinary. Those born on a Ji Si day are compatible with the Jia Zi hour, according to the Shen Bai Jing, indicating an earth pattern from Jia and Ji interaction, suggesting good fortune but not prominent success; with the Geng Wu hour, indicating prosperity; with the Jia Xu hour, indicating prosperity due to interaction; and with the Yi Hai hour, which is ordinary. Those born on a Ji Wei day are compatible with the Jia Zi hour, indicating a high status; with the Geng Wu hour, indicating a high status; and with the Bing Yin hour, according to the Shen Bai Jing, indicating a fire and earth pattern, suggesting prosperity but with a blood condition.

己酉日：丙寅時<有用貴>、庚午時<貴>、辛未時、壬申時。己亥日：丙寅時<神白雲火木象主貴>、庚午時<貴>、壬申時<貴>、乙亥時。庚子日：丙子時<貴>、甲申時<貴>、丁亥時<貴>。庚寅日：丁丑時<平>、癸未時、甲申時、戊寅時<貴>、辛巳時、丁亥時<平>。

Those born on a Jiyou day are auspicious when paired with Bingyin hour, indicating the potential for noble status; those paired with Gengwu hour also indicate nobility; those paired with Xinwei hour or Renshen hour are also favorable. Those born on a Jihai day are auspicious when paired with Bingyin hour, as the Shengbai Jing mentions this forms the image of fire and wood, indicating nobility; those paired with Gengwu hour also indicate nobility; those paired with Renshen hour also indicate nobility; those paired with Yihai hour are also favorable. Those born on a Gengzi day are auspicious when paired with Bingzi hour, Jiashen hour, or Dinghai hour, all indicating nobility. Those born on a Gengyin day are ordinary when paired with Dingchou hour, but favorable when paired with Guiwei hour, Jiashen hour, or Wuyin hour; those paired with Xinsi hour are also favorable, while those paired with Dinghai hour are ordinary.

庚辰日：辛巳時<終蹇>、壬午時<發即死>、甲申時、乙酉時<神白雲金化主福厚>。庚午日：丙子時<貴>、癸未時<貴>、甲申時<貴>、丁亥時<貴>。庚申日：丁丑時<平>、甲申時<貴>、乙酉時<貴>。庚戌日：丙子時<高>、戊寅時<貴>、壬午時<平>、癸未時<平>、甲申時<神白雲金水帶印主有清顯之福>。

A person born on a Geng Chen day is compatible with an Xin Si hour, which leads to difficulties and blockages; with a Ren Wu hour, success comes quickly but there is danger to life and health; with a Jia Shen hour, it is favorable; with a Yi You hour, the "Shen Bai Jing" says that Yi and Geng generate metal, bringing abundant blessings. A person born on a Geng Wu day is compatible with a Bing Zi hour, a Gui Wei hour, a Jia Shen hour, and a Ding Hai hour, all of which indicate high status. A person born on a Geng Shen day is compatible with a Ding Chou hour, which is ordinary; with a Jia Shen hour, it indicates high status; with a Yi You hour, it also indicates high status. A person born on a Geng Xu day is compatible with a Bing Zi hour, which is of high quality; with a Wu Yin hour, it indicates high status; with a Ren Wu hour, it is ordinary; with a Gui Wei hour, it is ordinary; with a Jia Shen hour, the "Shen Bai Jing" says that metal and water generate each other and there is also a seal and support, indicating blessings of clarity, dignity, and success.

辛丑日：戊子時、己丑時<孤>、庚寅時<發即風疾>、癸巳時<化貴戒酒>、丙申時<化貴>、丁酉時<高>、己亥時<高>。辛卯日：庚寅時<發即風疾>、戊子時<神白雲金火化主有貴>、丙申時<化貴>。辛巳日：庚寅時<平>、戊子時<神白雲金火象主貴>、癸巳時<化貴>、甲午時<平>、丙申時<見血則福之兆>、丁酉時<平>。

Those born on a Xinchou day can pair with Wuzi hour; those born on Jichou hour are prone to loneliness; those born on Gengyin hour will achieve success but may suffer from wind illness; those born on Guisi hour will attain status due to mutual generation, but should avoid drinking alcohol; those born on Bingshen hour will also attain status due to mutual generation. Those born on Dingyou hour have a high destiny; those born on Jihai hour have a high destiny. Those born on Xinmao day can pair with Gengyin hour, but upon achieving success may suffer from wind illness; those born on Wuzi hour, according to the Shen Bai Jing, will have a noble status due to the mutual generation of metal and fire; those born on Bingshen hour will attain status due to mutual generation. Those born on Xinsi day can pair with Gengyin hour for an ordinary fate; those born on Wuzi hour, according to the Shen Bai Jing, will have a noble status due to the image of metal and fire; those born on Guisi hour will attain status due to mutual generation; those born on Jiawu hour have an ordinary fate; those born on Bingshen hour encountering blood is a sign of good fortune; those born on Dingyou hour have an ordinary fate.

辛未日：戊子時<貴>、庚寅時<發即風疾>、壬辰時、丁酉時<貴>、丙申時<神白雲金火乘合血乃福之先又水化主貴>、己亥時<貴>。辛酉日：戊子時<神白雲金化火主貴>、庚寅時<貴>、壬辰時<平>、癸巳時<化貴戒酒>、丙申時<神白雲水化主貴>、丁酉時<平>。

People born on Xinwei day: those born at Wuzi hour are prosperous; those born at Gengyin hour will achieve success but may suffer from a wind illness; those born at Renchen hour are favorable; those born at Dingyou hour are prosperous; those born at Bingshen hour, according to the Shengbai Jing, have gold and fire in harmony, and seeing blood is a sign of good fortune, also due to transformation into water indicating prosperity; those born at Jihai hour are prosperous. People born on Xinyou day: those born at Wuzi hour are prosperous, according to the Shengbai Jing, gold transforms into fire indicating prosperity; those born at Gengyin hour are prosperous; those born at Renchen hour are ordinary; those born at Guisi hour are prosperous due to mutual transformation, but should avoid alcohol; those born at Bingshen hour, according to the Shengbai Jing, transform into water indicating prosperity; those born at Dingyou hour are ordinary.

辛亥日：戊子時<貴>、庚寅時<貴>、壬辰時<貴>、丁酉時<貴>。在六日辛日見戊子時，謂之天庭清顯氣，辛酉得之最高。

People born on a Xin亥 day are compatible with the Wuzi, Gengyin, Renchen, and Dingyou hours, all of which indicate prosperity. Whenever the six days of Xin (Xin Chou, Xin Mao, Xin Si, Xin Wei, Xin You, Xin Hai) meet the Wuzi hour, it is called "Tian Ting Qing Xian Qi," among which the pattern on Xin You day is the highest.

壬子日：辛丑時、壬寅時<太虛>、丙午時、辛亥時<貴>。壬寅日：庚子時<貴>、壬寅時<太虛>、丁未時<神白雲化木貴>、辛亥時<艱難>。壬辰日：壬寅時<太虛>、甲辰時<水火血災>、己酉時<高>、辛亥時<貴>。壬午日：壬寅時<太虛>、癸卯時<高>、甲辰時<水火災>、丁未時<平>、辛亥時<平>。

People born on a Renzi day can be paired with Xinchou hour; Renyin hour is considered "Too Virtual"; they can also be paired with Bingwu hour; Xinhai hour indicates wealth and honor. People born on a Renyin day can be paired with Gengzi hour for wealth and honor; Renyin hour is considered "Too Virtual"; Dingwei hour, according to the Shengbai Jing, indicates the transformation of wood from Ding and Ren, leading to wealth and honor; Xinhai hour brings a life of hardship. People born on a Renchen day can be paired with Renyin hour, which is considered "Too Virtual"; Jiachen hour leads to a clash between water and fire, resulting in bloodshed; Jiyou hour is of high quality; Xinhai hour indicates wealth and honor. People born on a Renwu day can be paired with Renyin hour, which is considered "Too Virtual"; Guimao hour is of high quality; Jiachen hour leads to a clash between water and fire, resulting in disaster; Dingwei hour is ordinary; Xinhai hour is also ordinary.

壬申日：庚子時、壬寅時<太虛>、甲辰時<水火災>、乙巳時、辛亥時<貴>。壬戌日：壬寅時<太虛>、庚戌時<不利妻>、辛亥時。六壬日見壬寅時，名曰太虛，貴不久盛而禍生。癸丑日：甲寅時<貴>、丙寅時<平>、戊午時<財厚>、庚申時<高>、癸亥時。

A person born on a day of Renshen can pair with the time of Gengzi; the time of Renyin is considered too empty; the time of Jiachen is associated with calamities from water and fire; the time of Yisi is favorable; the time of Xinhai indicates wealth and honor. A person born on a day of Renxu: the time of Renyin is too empty; the time of Gengxu is unfavorable for wife and family; the time of Xinhai is also favorable. Whenever the six days of Renshen, Renyin, Renchen, Renwu, Renshen, and Renxu encounter the time of Renyin, they are called "too empty," which although indicates wealth, cannot last long, and when they reach their peak, misfortune will arise. A person born on a day of Renzi: pairing with the time of Jiayin brings honor and wealth; the time of Bingyin is ordinary; the time of Wuwu brings abundant wealth and official rank; the time of Gengshen is of high status; the time of Guihai is also favorable.

癸卯日：癸丑時<平>、乙卯時<艱難>、辛丑時<平>、癸辛時<平>。癸巳日：壬子時<平>、甲寅時<平>、庚申時<平>。癸未日：甲寅時<貴>、丙辰時<高>、癸亥時<高>。癸酉日：丙辰時<高>、庚申時<高>、癸亥時<高>。癸亥日：壬子時<貴>、甲寅時<津樑高貴>、戊午時<貴>、庚申時<貴>、癸亥時<貴>。

Those born on a Guimao day: pairing with Guichou hour is ordinary, pairing with Yimao hour brings a difficult life, pairing with Xinchou hour is ordinary, and pairing with癸辛 hour is also ordinary. Those born on a Guisi day: pairing with Renzi hour, Jiayin hour, and Gengshen hour are all ordinary. Those born on a Guiwei day: pairing with Jiayin hour indicates wealth and status, pairing with Bingchen hour indicates a high status, and pairing with Guihai hour also indicates a high status. Those born on a Guiyou day: pairing with Bingchen hour, Gengshen hour, and Guihai hour all indicate high status. Those born on a Guihai day: pairing with Renzi hour indicates wealth and status; pairing with Jiayin hour is like a bridge or ferry, leading to smooth passage and the highest status; pairing with Wuwu hour indicates wealth and status; pairing with Gengshen hour indicates wealth and status; and pairing with Guihai hour also indicates wealth and status.

以上注字有神白經云者，或是引用或是附入。

The annotations above that are marked 「《Shen Bai Jing》 says」 include some that are quotations from the original text cited by Liao, and others that were added by later commentators. Readers should treat them separately.

甲子日：己巳時<先貴後富>、癸酉時<先破祖後大富>、乙亥時<得妻財尅妻>。甲寅日：壬申時＜旺中有災>、甲戌時<四十後以富>。甲辰日：乙丑時，主血貴；戊辰時，刑後發財；庚午時，出血發；甲戌時，有財凶。甲午日：甲子時，身孤有財，清貴有吉；庚午時，傷祖主刑，發財死。甲申日：己巳時，身孤清貴；壬申時，離鄉發福；甲戌時，身孤，三十後財旺。

A person born on a Jiazi day is compatible with Jisi hour, first gaining prestige and then becoming wealthy; compatible with Guiyou hour, first experiencing failure and loss of ancestral property but later becoming very rich; compatible with Yihai hour, gaining wealth through wife but causing harm to the wife. A person born on a Jiayin day is compatible with Renshen hour, experiencing sudden misfortune during prosperity; compatible with Jiaxu hour, becoming wealthy after the age of forty. A person born on a Jiachen day is compatible with Yichou hour, indicating prestige but also blood-related calamity; compatible with Wuchen hour, first suffering injury then becoming wealthy; compatible with Gengwu hour, gaining wealth after experiencing blood-related incidents; compatible with Jiaxu hour, having wealth but accompanied by danger. A person born on a Jiawu day is compatible with Jiazi hour, being alone but having wealth, with clear dignity and good fortune; compatible with Gengwu hour, damaging ancestral property and suffering from punishment, becoming wealthy but not able to preserve life. A person born on a Jiashen day is compatible with Jisi hour, being alone but with clear dignity; compatible with Renshen hour, leaving the hometown to become prosperous; compatible with Jiaxu hour, being alone without support, with wealth becoming strong after the age of thirty.

甲戌日：乙丑時，先刑後財；戊辰時，克早身孤，中年發財；辛未時，先刑後貴。乙丑日：己卯時，中年大福；辛巳時，初純後雜。乙卯日：丙子時，凶中逢吉大貴；庚辰時，刑後大發。乙巳日：戊寅時，中年橫發；庚辰時，先刑後貴；甲申時，刑中化貴。乙未日：甲申時，旺中有失終旺；丙戌時，旺處凶。

A person born on a Jia Xu day, when paired with a Yi Chou hour, suffers injury first and then gains wealth; when paired with a Wu Chen hour, suffers early loss and hardship, is alone, and only becomes wealthy in middle age; when paired with a Xin Wei hour, suffers injury first and then attains high status. A person born on a Yi Chou day, when paired with a Ji Mao hour, enjoys great happiness in middle age; when paired with a Xin Si hour, starts pure and upright but later becomes mixed. A person born on a Yi Mao day, when paired with a Bing Zi hour, encounters good fortune amidst danger and attains great status; when paired with a Geng Chen hour, suffers injury first and then becomes prosperous. A person born on a Yi Si day, when paired with a Wu Yin hour, experiences sudden wealth in middle age; when paired with a Geng Chen hour, suffers injury first and then attains high status; when paired with a Jia Shen hour, transforms injury into high status. A person born on a Yi Wei day, when paired with a Jia Shen hour, may have some misfortune during prosperity but ultimately returns to prosperity; when paired with a Bing Xu hour, is at its peak but encounters misfortune.

乙酉日：乙酉時，旺處自刑；己卯時，先破，中年旺，末年死無地。乙亥日：戊寅時，三十年後身孤發福；庚辰時，發中自刑害；丙戌時，血疾；丁亥時，有財自刑。丙子日：壬辰時，有財招是非。丙寅日：丙申時，旺中脫敗；辛卯時，無祖自立，有財，有肢體疾。丙辰日：壬辰時，身孤有財；丙申時，橫發財。

A person born on the day of Yiyou is most auspicious when paired with the Yiyou hour, but although in a strong position, they suffer from self-punishment. When paired with the Jimao hour, they face early misfortune, but in middle age they become prosperous, yet in old age they die without a place to rest. A person born on the day of Yihai is most auspicious when paired with the Wuyin hour, and although they are alone thirty years later, they will eventually gain fortune. When paired with the Gengchen hour, they will achieve success but suffer from punishment and harm. When paired with the Bingxu hour, they are prone to blood diseases. When paired with the Dinghai hour, they have wealth but suffer from self-punishment. A person born on the day of Bingzi is most auspicious when paired with the Renchen hour, but they have wealth yet cause disputes. A person born on the day of Bingyin is most auspicious when paired with the Bingshen hour, but during a strong position they suddenly lose everything. When paired with the Xinmao hour, they have no ancestral property and must start from scratch, they have wealth, but their limbs are ill. A person born on the day of Bingchen is most auspicious when paired with the Renchen hour, they are alone but have wealth. When paired with the Bingshen hour, wealth comes quickly and strongly.

丙午日：戊子時，先貧後富；丙申時，見血大發。丙申日：己丑時，見血疾後發；壬辰時，旺中失；丙申時，好色。丙戌日：己丑時，刑後發旺；丙申時，破祖了發，火血災；戊戌時，貧。丁丑日：庚子時，先貧後富；辛丑時，因貴人發福。丁卯日：丙子時，旺中有失；丁未時，刑中發。

A person born on a Bingwu day, when paired with a Wuzi hour, will first experience poverty and then become wealthy; when paired with a Bingshen hour, they will experience bloodshed before achieving great success. A person born on a Bingshen day, when paired with a Jichou hour, will suffer from a blood-related illness before achieving success; when paired with a Renchen hour, they will be prosperous but will lose something during their peak; when paired with a Bingshen hour, they are inclined to be lustful. A person born on a Bingxu day, when paired with a Jichou hour, will be punished and then become prosperous; when paired with a Bingshen hour, they will lose all ancestral property before achieving success, and they will face fire-related disasters and bloodshed; when paired with a Wuxu hour, they will be poor. A person born on a Dingwei day, when paired with a Gengzi hour, will first be poor and then become wealthy; when paired with a Xinchou hour, they will gain prosperity through the help of a nobleman. A person born on a Dingmao day, when paired with a Bingzi hour, will be prosperous but will suffer some loss; when paired with a Dingwei hour, they will achieve success despite injuries and hardships.

丁巳日：庚子時，橫發大富；辛丑時，因陰人致貴。丁未日：丙午時，破祖而成大富；丁未時，凶中脫為大富。丁酉日：壬寅時，貧中化貴；丙午時，不利子孫。丁亥日：壬寅時，五十後大旺；丙午時，先破後富；戊申時，身孤發福。戊子日：甲寅時，先破後發；戊午時，先刑後發。

A person born on a Ding Si day is prosperous when paired with a Geng Zi hour, achieving great wealth through unexpected events; when paired with an Xin Chou hour, they gain status through the power of a woman. A person born on a Ding Wei day becomes wealthy by overcoming ancestral property when paired with a Bing Wu hour; when paired with a Ding Wei hour, they escape danger and become wealthy. A person born on a Ding You day becomes noble through hardship when paired with a Ren Yin hour; when paired with a Bing Wu hour, it is unfavorable for their descendants. A person born on a Ding Hai day becomes prosperous at fifty years old when paired with a Ren Yin hour; when paired with a Bing Wu hour, they first experience decline before becoming wealthy; when paired with a Wu Wu hour, they remain alone but still achieve blessings. A person born on a Wu Zi day first experiences decline before success when paired with a Jiayin hour; when paired with a Wu Wu hour, they first suffer punishment before achieving success.

戊寅日：甲寅時，身卑賤而發；丙辰時，龍吟虎嘯，中年大貴。戊辰日：己卯時，身孤而貴；丙辰時，克父大發。戊午日：甲寅時，賤中貴；戊午時，先刑後發。戊申日：壬子時，先帶後旺；庚申時，刑中發。戊戌日：乙卯時，身卑母賤，出生奴僕而發，有驗；丙辰時，破盡而後大富。

A person born on a Wuyin day is paired with Jiayin hour, starting from humble origins but eventually achieving success; paired with Bingchen hour, they display great power like a dragon's roar and a tiger's cry, achieving great wealth in middle age. A person born on a Wuchen day is paired with Jimao hour, being alone but eventually attaining high status; paired with Bingchen hour, they may harm their father but eventually achieve great fortune. A person born on a Wuwu day is paired with Jiayin hour, rising from humble beginnings to great wealth; paired with Wuwu hour, they first suffer punishment but later achieve success. A person born on a Wushen day is paired with Renzi hour, first suffering difficulties but later becoming prosperous; paired with Gengshen hour, they achieve success amidst punishment. A person born on a Wuxu day is paired with Yimao hour, being themselves lowly and their mother of humble origin, even born into a servant family but eventually rising to success, this is very accurate; paired with Bingchen hour, after losing all family fortune they become extremely wealthy.

己丑日：辛未時，破盡而發；甲戌時，克父雖輕，刑後大旺。己卯日：甲子時，先破祖而後旺。己巳日：丙寅時，先刑後旺；戊辰時，身孤後發。己未日：辛未時，先破後成；丙寅時，多庶出過房，或父不見生。己酉日：丁卯時，九成十破，末年旺；壬申時，主心狂腎病，大貴。己亥日：辛未時，凶中貴；乙亥時，多成破晚富。

A person born on a Ji Chou day is paired with Xin Wei hour, which indicates that after losing all family property, they will eventually prosper. When paired with Jia Xu hour, the effect of overcoming the father is mild, but after suffering from injuries, they will become very prosperous. A person born on a Ji Mao day is paired with Jia Zi hour, which means they will first break down the ancestral property and then become prosperous. A person born on a Ji Si day is paired with Bing Yin hour, which means they will first suffer from punishment and then become prosperous; when paired with Wu Chen hour, they will be alone and then achieve success. A person born on a Ji Wei day is paired with Xin Wei hour, which means they will first experience failure and then establish a family; when paired with Bing Yin hour, they are mostly adopted or born as a second son, or even the father did not live to see their birth. A person born on a Ji You day is paired with Ding Mao hour, which means they will experience nine out of ten failures, repeatedly rising and falling, and only become prosperous in old age; when paired with Ren Shen hour, they are prone to mental instability and kidney disease, but can achieve great status. A person born on a Ji Hai day is paired with Xin Wei hour, which means they will gain honor in dangerous situations; when paired with Yi Hai hour, they will experience repeated success and failure, and become wealthy in old age.

庚子日：丙子時，先無中年大貴；己卯時，破祖失土大貴。庚寅日：辛巳時，孤則貴；丁亥時，貧中秀利，末年大富旺。庚辰日：庚辰時，大凶，過則貴，主惡死；辛巳時，先無後有。庚午日：壬午時，破盡身孤則發；乙酉時，刑中貴。庚申日：乙卯時，少貧，中年有小官，聰明，克妻小子；戊寅時，先刑尾好。

Those born on Gengzi day: if paired with Bingzi hour, they will have nothing in their early years but will become very prosperous in middle age; if paired with Jimao hour, they will lose their ancestral property, leave their homeland, and then become prosperous. Those born on Gengyin day: if paired with Xinsi hour, they can attain wealth by being patient and enduring solitude; if paired with Dinghai hour, they will be poor but become refined and talented, eventually becoming wealthy in old age. Those born on Gengchen day: if paired with Gengchen hour, it is very dangerous, but if they can endure, they will become prosperous, though they may not live a long life; if paired with Xinsi hour, they will start with nothing but gradually gain wealth. Those born on Gengwu day: if paired with Renwu hour, they will lose their family fortune and be alone before achieving success; if paired with Yiyou hour, they will attain wealth despite suffering from injuries. Those born on Gengshen day: if paired with Yimao hour, they will be poor in youth, hold a minor official position in middle age, be intelligent, but may harm their wife and have few children; if paired with Wuyin hour, they will suffer from injuries at first but have a good ending.

庚戌日：丁丑時，四十後大富；己卯時，少孤母賤，中年貴。辛丑日：癸巳時，先父母而多福；丙申時，少苦中年貴。辛卯日：庚寅時，發即風疾；辛卯時，先苦中年大發。辛巳日：庚寅時，刑了有財；丙申時，少蹇，中末年貴。辛未日：庚寅時，風疾而發；丙申時，因貴人門下得富；戊戌時，克父母，身旺中年富。

Those born on Gengxu day are fortunate when paired with Dingchou hour, achieving great wealth after the age of forty; when paired with Jimao hour, they suffer the loss of parents in youth, with the mother coming from a humble background, but gain noble favor in middle age. Those born on Xinchou day are fortunate when paired with Guisi hour, experiencing the early death of parents but enjoying much fortune themselves; when paired with Bingshen hour, they face hardship in youth but gain noble favor in middle age. Those born on Xinmao day are fortunate when paired with Gengyin hour, achieving success but suffering from a wind illness; when paired with Xinmao hour, they face hardship in youth but achieve great success in middle age. Those born on Xinsi day are fortunate when paired with Gengyin hour, gaining wealth after suffering from injuries; when paired with Bingshen hour, they face obstacles in youth but gain noble favor in late life. Those born on Xinwei day are fortunate when paired with Gengyin hour, suffering from a wind illness but achieving success; when paired with Bingshen hour, they gain wealth by serving under a nobleman; when paired with Wuxu hour, they harm their parents but remain strong themselves, achieving wealth in middle age.

辛酉日：戊子時，破祖發；辛卯時，少貧，二十後有財。辛亥日：庚寅時，有暗疾有福；丙申時，多孤，見血疾主財。壬子日：庚子時，少年富，三十五後艱辛，末年大富；辛亥時，父母惡疾，中末大富貴。壬寅日：壬寅時，中年貴，五十年大厄；辛亥時，艱苦中發。壬辰日：甲辰時，少孤及貧中發；辛亥時，秀貴不善死。

Those born on a Xinyou day: if paired with a Wuzi hour, they will break their ancestral fortune and then become prosperous; if paired with a Xinmao hour, they will be poor in their youth, but will gain wealth after the age of twenty. Those born on a Xinhai day: if paired with a Gengyin hour, they will have hidden illnesses but also good fortune; if paired with a Bingshen hour, they will often be lonely and may suffer from serious illness, but will eventually gain wealth. Those born on a Renzi day: if paired with a Gengzi hour, they will be wealthy in their youth, face hardships after the age of thirty-five, and become very wealthy in their old age; if paired with a Xinhai hour, their parents will suffer from serious illness, but they will become wealthy and prestigious in their later years. Those born on a Renyin day: if paired with a Renyin hour, they will gain prestige in their middle age, but face a major disaster at fifty; if paired with a Xinhai hour, they will become prosperous through hardship. Those born on a Renchen day: if paired with a Jiachen hour, they will lose their parents at a young age and be poor, but will become prosperous later; if paired with a Xinhai hour, they will be refined and noble but will not have a good ending.

壬午日：壬寅時，少年疾厄，中年貴；辛亥時，貧中大富。壬申日：庚子時，先凶後富；壬寅時，貧中發不久。壬戌日：庚戌時，平生為妻妾所害；辛亥時，少年大富。癸丑日：癸丑時，孤中失土貴；乙卯時，少賤中年貴。癸卯日：癸丑時，克陷生孤貧；丙辰時，克父母有財。

A person born on a Renshen day, when paired with a Renyin hour, will suffer many illnesses and misfortunes in youth but gain status in middle age; when paired with a Xinhai hour, they will rise from poverty to great wealth. A person born on a Renwu day, when paired with a Gengzi hour, will first face dangers and then become wealthy; when paired with a Renyin hour, they will become wealthy despite poverty but not for long. A person born on a Renxu day, when paired with a Gengxu hour, will be burdened by their wives and concubines throughout their life; when paired with a Xinhai hour, they will become wealthy in youth. A person born on a Guichou day, when paired with a Guichou hour, will be isolated and lose their homeland but eventually gain status; when paired with a Yimao hour, they will be lowly in youth but gain status in middle age. A person born on a Guimao day, when paired with a Guichou hour, will harm their relatives and be born into poverty; when paired with a Bingchen hour, they will harm their parents but gain wealth.

癸巳日：丁巳時，賤中貴；戊午時，中年大富。癸卯日：癸丑時，先卑賤，中年大貴；甲寅時，中年秀貴。癸酉日：丙辰時，孤貴；丁巳時，先貧後富。癸亥日：庚申時，少貧好學大才；癸亥時，性明飄逸，中年大富。

Those born on Guisi day: if paired with Dingsi hour, they rise from humble beginnings to attain status; if paired with Wuwu hour, they become very wealthy in middle age. Those born on Guimao day: if paired with Guichou hour, they start in humble and lowly conditions but achieve great status in middle age; if paired with Jiayin hour, they become refined and prominent in middle age. Those born on Guiyou day: if paired with Bingchen hour, they are lonely but attain high status; if paired with Dingsi hour, they start poor but become wealthy later. Those born on Guihai day: if paired with Gengshen hour, they are poor and studious in youth, eventually becoming great talents; if paired with Guihai hour, they have a bright and free-spirited nature, becoming wealthy in middle age.

甲子日：丁卯時<凶刑>、甲戌時<主聾啞頭瘡犬狼虎傷>。甲寅日：丁卯時<水火相戰凶刑之災>、壬申時<旺中失>。甲辰日：丁卯時<身孤凶刑>、戊辰時<凶有財>、甲戌時<有財凶刑>。甲午日：甲子時<有財貴凶若為僧道有高名>、丁卯時<凶刑>。甲申日：丙寅時<貧>、丁卯時<凶>、己巳時<破刑>。甲戌日：乙丑時<有財刑>、辛未時<犯刑貴>。

A person born on a Jiazi day, when paired with a Dingmao hour, faces danger and injuries; when paired with a Jiaxu hour, they may suffer from deafness or head sores and should beware of injuries from dogs, wolves, tigers, and leopards. A person born on a Jiayin day, when paired with a Dingmao hour, experiences conflict between water and fire, leading to danger and injuries; when paired with a Renshen hour, they may suffer losses even during a period of prosperity. A person born on a Jiachen day, when paired with a Dingmao hour, is alone and faces danger and injuries; when paired with a Wuchen hour, although dangerous, they may gain wealth; when paired with a Jiaxu hour, they may gain wealth but also face danger and injuries. A person born on a Jiawu day, when paired with a Jiazi hour, may gain wealth and status but also face danger; if they become a monk or a Taoist, they may achieve great fame; when paired with a Dingmao hour, they face danger and injuries. A person born on a Jiashen day, when paired with a Bingyin hour, faces poverty; when paired with a Dingmao hour, they face danger; when paired with a Jisi hour, they suffer from failure and injuries. A person born on a Jiaxu day, when paired with a Yichou hour, gains wealth but also faces punishment; when paired with a Xinwei hour, they may suffer punishment but can attain status.

乙丑日：庚辰時<破祖尅父>、癸未時<凶刑>。乙卯日：庚辰時<惡死若年月有救主刑>。乙巳日：戊寅時<刑子發>、辛巳時<尅妻中年方繁生子晚>。乙未日：庚辰時<破祖刑災身孤>、乙酉時<旺中有刑>、丙戌時<大凶>。乙酉日：乙酉時<旺中自刑年月火金主災>。乙亥日：丁亥時<有財自刑不損乎足定主刑傷>、庚辰時<自刑害>。

A person born on an Yichou day, when paired with a Gengchen hour, will suffer the destruction of ancestral property and injure their father; when paired with a Guiwei hour, it indicates danger and injury. A person born on a Yimao day, when paired with a Gengchen hour, will not have a good end, but if there is a saving deity in the year and month pillars, they will only suffer some injuries. A person born on a Yisi day, when paired with a Wuyin hour, will injure their children before achieving success; when paired with a Xinsi hour, they will injure their wife, and their family will become prosperous in middle age, but they will have children late. A person born on a Yiwei day, when paired with a Gengchen hour, will destroy the ancestral property, suffer injuries and calamities, and be alone; when paired with a Yiyou hour, they will be strong but also suffer injuries; when paired with a Bingxu hour, it is very dangerous. A person born on a Yiyou day, when paired with a Yiyou hour, will commit self-punishment on a strong day, and if there is also fire and metal in the year and month pillars, it will bring disaster. A person born on a Yihai day, when paired with a Dinghai hour, will have wealth but also self-punishment, either injuring their siblings or suffering some injury; when paired with a Gengchen hour, they will suffer self-punishment and also be harmed.

丙子日：辛卯時<刑>。丙寅日：辛未時<肢體有傷>、壬辰時<仇冤大凶>、癸巳時<陸沉之厄>、丙申時<旺中死>。丙辰日：壬辰時<有財惡死>、癸巳時<不利祖宗>、戊戌時<破祖中年孤可為僧人>。丙午日：辛卯時<旺中失>、癸巳時<戒酒>、丙申時<血疾>、戊戌時<喜中災>。丙申日：己丑時<血疾>、辛卯時<滯>、癸巳時<陸沉>、丙申時<好色>、戊戌時<災貧>。丙戌日：己丑時<旺中刑>、壬辰時<凶>、癸巳時<因酒失>、丙申時<血疾>、戊戌時<災貧>。

A person born on a Bingzi day is paired with Xinmao hour, which indicates injury. A person born on a Bingyin day is paired with Xinwei hour, which causes injury to the limbs and body; paired with Renchen hour, there is a great misfortune and enmity; paired with Guisi hour, there is a danger of being buried and sinking; paired with Bingshen hour, during a prosperous time, there is a risk of death. A person born on a Bingchen day is paired with Renchen hour, which brings wealth but not a good end; paired with Guisi hour, it is unfavorable for ancestors; paired with Wuxu hour, it causes the destruction of ancestral property, loneliness in middle age, and it is suitable to become a monk. A person born on a Bingwu day is paired with Xinmao hour, which indicates loss during prosperity; paired with Guisi hour, one should avoid drinking alcohol; paired with Bingshen hour, there is a blood disease; paired with Wuxu hour, there is disaster and misfortune amidst joy. A person born on a Bingshen day is paired with Jichou hour, which causes a blood disease; paired with Xinmao hour, there is stagnation; paired with Guisi hour, there is danger of being buried and sinking; paired with Bingshen hour, there is a tendency towards lust; paired with Wuxu hour, there is disaster and poverty. A person born on a Bingxu day is paired with Jichou hour, which indicates punishment during prosperity; paired with Renchen hour, there is danger; paired with Guisi hour, there is danger from drinking; paired with Bingshen hour, there is a blood disease; paired with Wuxu hour, there is disaster and poverty.

丁丑日：丁未時<破祖刑>、庚戌時<先破祖後有財中刑>。丁卯日：庚子時<貧刑>、甲辰時<不利文章>、丁未時<刑>。丁巳日：甲辰時<凶刑>、辛亥時<濁>。丁未日：壬辰時<惡死>、丁未時<尅父母孤刑>、庚戌時<主刑>。丁酉日：丁未時<大凶夭>、癸酉時<自刑害>。丁亥日：甲辰時<大凶刑>、己酉時<蹇滯娶婢為妻>、辛亥時<自刑滯>。

A person born on a Dingchou day, when paired with a Dingwei hour, will suffer from the destruction of ancestral property and be subjected to punishment; when paired with a Gengxu hour, they will first destroy ancestral property and then gain wealth, but will still face punishment in the middle. A person born on a Dingmao day, when paired with a Gengzi hour, will be poor and suffer punishment; when paired with a Jiachen hour, it is unfavorable for academic success; when paired with a Dingwei hour, it indicates punishment. A person born on a Dingsi day, when paired with a Jiachen hour, will face danger and punishment; when paired with a Xinhai hour, their life will be murky and unclear. A person born on a Dingwei day, when paired with a Renchen hour, will not have a good end; when paired with a Dingwei hour, they will harm their parents and suffer loneliness and punishment; when paired with a Gengxu hour, they will face punishment. A person born on a Dingyou day, when paired with a Dingwei hour, will face great misfortune and a short life; when paired with a Guiyou hour, they will suffer self-punishment and mutual harm. A person born on a Dinghai day, when paired with a Jiachen hour, will face great misfortune and punishment; when paired with a Jiyou hour, they will encounter obstacles and difficulties, and marry a servant girl; when paired with a Xinhai hour, they will suffer self-punishment and stagnation.

戊子日：乙卯時<凶刑>、戊午時<旺處多官火破祖>。戊寅日：甲寅時<身旺骨肉不同居>、庚申時<凶刑後發>。戊辰日：乙卯時<身孤>、戊午時<凶刑>。戊午日：戊午時<凶>。戊申日：乙卯時<中年破祖>、戊午時<主法死不然戰亡>。戊戌日：丙辰時<大凶刑有財>、戊午時<大凶>、庚申時<災瘧>。

People born on a Wuzi day: paired with Yimao hour, they face danger and injuries; paired with Wuwu hour, they are at their peak but encounter many legal troubles and fires, leading to the destruction of ancestral property. People born on a Wuyin day: paired with Jiayin hour, they are strong but live apart from family; paired with Gengshen hour, they first suffer from severe punishment but later achieve success. People born on a Wuchen day: paired with Yimao hour, they are lonely; paired with Wuwu hour, they face danger and injuries. People born on a Wuwu day: paired with Wuwu hour, they face great misfortune. People born on a Wushen day: paired with Yimao hour, they suffer from the destruction of ancestral property in middle age; paired with Wuwu hour, they die by legal punishment or die in battle. People born on a Wuxu day: paired with Bingchen hour, they face great misfortune and punishment but have wealth; paired with Wuwu hour, they face great misfortune; paired with Gengshen hour, they suffer from diseases and malaria.

己丑日：戊辰時<身孤>、辛未時<凶刑>。己卯日：甲子時<旺中有傷>、丙寅時<下賤>。己巳日：壬申時<大凶刑>。己未日：辛未時<有財中自害>、甲戌時<尅陷遭刑>。己酉日：辛未時<凶刑後發>、甲戌時<孤獨離鄉>。己亥日：辛未時<貴中凶失>、乙亥時<多成敗自刑>。

Those born on a Ji Chou day are compatible with a Wu Chen hour, indicating solitude; compatible with a Xin Wei hour, indicating danger and injury. Those born on a Ji Mao day are compatible with a Jia Zi hour, indicating prosperity with some damage; compatible with a Bing Yin hour, indicating low status. Those born on a Ji Si day are compatible with a Ren Shen hour, indicating great misfortune and punishment. Those born on a Ji Wei day are compatible with a Xin Wei hour, indicating wealth but suffering harm from it; compatible with a Jia Xu hour, indicating harming relatives and suffering punishment oneself. Those born on a Ji You day are compatible with a Xin Wei hour, indicating initial misfortune and later success; compatible with a Jia Xu hour, indicating solitude and leaving the homeland. Those born on a Ji Hai day are compatible with a Xin Wei hour, indicating sudden misfortune amidst prosperity; compatible with a Yi Hai hour, indicating fluctuating success and self-inflicted punishment.

庚子日：己卯時<刑>、乙酉時<破祖凶刑>、丙戌時<聾啞犬狼傷>。庚寅日：甲申時<凶刑>、乙酉時<刑>。庚辰日：己卯時<孤>、庚辰時<刑>、乙酉時<刑>。庚午日：己卯時<刑破>、庚辰時<自刑>、癸未時<先虛後災>、乙酉時<刑破>。庚申日：戊寅時<先刑後發>、辛巳時<刑>、乙酉時<真刑>。庚戌日：丁丑時<刑>、癸未時<發中刑>、乙酉時<刑後發>。

People born on a Gengzi day: if they are born at Jiimao hour, they face self-punishment; if born at Yiyou hour, they suffer loss of ancestral property and face severe punishment; if born at Bingxu hour, they may be deaf or mute and should beware of dog or wolf bites. People born on a Gengyin day: if born at Jiashen hour, they face severe punishment; if born at Yiyou hour, they face punishment. People born on a Gengchen day: if born at Jiimao hour, they face loneliness; if born at Gengchen hour, they face self-punishment; if born at Yiyou hour, they also face punishment. People born on a Gengwu day: if born at Jiimao hour, they face punishment and loss; if born at Gengchen hour, they face self-punishment; if born at Guiwei hour, they first experience emptiness and then face disaster; if born at Yiyou hour, they face punishment and loss. People born on a Gengshen day: if born at Wuyin hour, they first suffer punishment and then achieve success; if born at Xinsi hour, they face punishment; if born at Yiyou hour, they commit a true crime. People born on a Gengxu day: if born at Dingchou hour, they face punishment; if born at Guiwei hour, they achieve success but with punishment; if born at Yiyou hour, they suffer punishment before achieving success.

辛丑日：己丑時<濁滯>、庚寅時<風疾>、乙未時<刑>、戊戌時<刑害>。辛卯日：甲午時<命夭破祖>、戊戌時<刑>。辛巳日：丙申時<貴中失>、丁酉時<有財有害壽不過三十一>。辛未日：己丑時<破相>、壬辰時<身孤>、戊戌時<凶刑>。辛酉日：戊戌時<凶刑>。辛亥日：戊戌時<凶後發>。

People born on Xin Chou day are matched with Jichou hour, leading to a life that is murky and stagnant; matched with Gengyin hour, they are prone to wind illness; matched with Yiwei hour, they face punishment; matched with Wuxu hour, they face punishment and harm. People born on Xin Mao day are matched with Jiawu hour, leading to a short life and destruction of ancestral property; matched with Wuxu hour, they face punishment. People born on Xinsi day are matched with Bingshen hour, leading to prominence but with some loss; matched with Dingyou hour, they have wealth but with damage, and their lifespan does not exceed thirty-one years. People born on Xinwei day are matched with Jichou hour, leading to physical defects or disfigurement; matched with Renchen hour, they are solitary; matched with Wuxu hour, they face danger and injury. People born on Xinyou day are matched with Wuxu hour, leading to danger and injury. People born on Xinhai day are matched with Wuxu hour, leading to initial danger followed by success.

壬子日：癸卯時<旺中自刑>、丙午時<旺中失>、辛亥時<父母惡死木命貴土命有財>。壬寅日：庚子時、甲辰時<尅陷極貧>、乙巳時<自刑>。壬辰日：甲辰時<有財自刑失>、庚戌時<有財刑破>、辛亥時<貴則惡死>。壬午日：癸卯時<旺中破<、甲辰時<自刑凶惡死>、己酉時<破祖凶>。壬申日：庚子時<貧刑>、乙巳時<手足折傷自刑死>。壬戌日：庚子時<夭>、甲辰時<有財孤>、戊申時<破多身滯中年蹇>。

People born on a Renshi day are compatible with Guimao hour, which brings self-punishment during their peak strength; compatible with Bingwu hour, which brings loss even during their peak strength; compatible with Xinhai hour, which indicates parents do not die peacefully, but for those with wood destiny it brings honor, and for those with earth destiny it brings wealth. People born on a Renyin day are compatible with Gengzi hour; compatible with Jiachen hour, which brings severe punishment to relatives and extreme poverty; compatible with Yisi hour, which brings self-punishment. People born on a Renchen day are compatible with Jiachen hour, which brings wealth but also self-punishment and loss; compatible with Gengxu hour, which brings wealth but also punishment, destruction and failure; compatible with Xinhai hour, which brings high status and fame but not a peaceful death. People born on a Renwu day are compatible with Guimao hour, which brings destruction during their peak strength; compatible with Jiachen hour, which brings self-punishment and misfortune, leading to a bad death; compatible with Jiyou hour, which brings destruction of ancestral property and misfortune. People born on a Renshen day are compatible with Gengzi hour, which brings poverty and punishment; compatible with Yisi hour, which brings injury to limbs and death due to self-punishment. People born on a Renxu day are compatible with Gengzi hour, which brings early death; compatible with Jiachen hour, which brings wealth but also loneliness; compatible with Wushen hour, which brings much destruction, stagnation in oneself, and difficulty in middle age.

癸丑日：丙辰時<財孤>、己未時<刑破>、壬戌時<刑>。癸卯日：丙辰時，孤獨；辛酉時，不利妻妾。癸巳日：丁巳時，貴中血光死；庚申時，貧；辛酉時，孤。癸未日：癸丑時，克父母；己未時，刑傷；壬戌時，刑。癸酉日：癸丑時，刑獄貧賤；戊午時，破祖凶敗；辛酉時，有財自刑。癸亥日：甲寅時，貴中惡死；丁巳時，刑害；戊午時，有財凶；庚申時，好學，性中平，身孤。

A person born on a Guichou day, when paired with Bingchen hour, has wealth but is lonely; when paired with Jiwei hour, there is punishment and loss; when paired with Renxu hour, there is punishment. A person born on a Guimao day, when paired with Bingchen hour, is lonely; when paired with Xinyou hour, it is unfavorable for wife and concubine. A person born on a Guisi day, when paired with Dingsi hour, is prosperous but dies from bloodshed; when paired with Gengshen hour, there is poverty; when paired with Xinyou hour, there is loneliness. A person born on a Guiwei day, when paired with Guichou hour, injures parents; when paired with Jiwei hour, there is punishment and injury; when paired with Renxu hour, there is punishment. A person born on a Guiyou day, when paired with Guichou hour, suffers from legal troubles and poverty; when paired with Wuwu hour, there is destruction of ancestral property and danger; when paired with Xinyou hour, there is wealth but self-punishment. A person born on a Guihai day, when paired with Jiayin hour, is prosperous but does not have a good end; when paired with Dingsi hour, there is punishment and harm; when paired with Wuwu hour, there is wealth but with danger; when paired with Gengshen hour, the person is studious and has a calm nature, but is alone.

日見殺主中年，時見殺主末死。

This section discusses when a harmful star (煞) appears in the day pillar or hour pillar, colliding with the month pillar: if the harmful star is in the day pillar, it indicates misfortune in middle age; if it is in the hour pillar, it indicates misfortune in old age, often leading to an untimely death.

甲子日時：乙卯月，主刑；乙巳月，主法死。甲寅日時：乙巳月，受刑；丁亥月，旺中惡死。甲辰日時：乙卯月，主刑折；癸巳月，水火中死；癸亥月，主凶死。甲午日時：乙巳月，破祖夭；乙亥月，自刑刀刃死；癸亥月，旺中惡死。甲申日時：乙卯月，夭；丁巳月，死不全尸。甲戌日時：乙卯月，犯刑；乙亥月，主遭劫盜殺死。

Those with the day or hour pillar as Jiazi: encountering the Yimao month causes injury, and encountering the Yisi month leads to death by law. Those with the day or hour pillar as Jiayin: encountering the Yisi month causes injury, and encountering the Dinghai month brings prosperity but results in a violent death. Those with the day or hour pillar as Jiachen: encountering the Yimao month causes injury and loss, encountering the Guisi month leads to death in water and fire, and encountering the Guihai month results in a凶 death. Those with the day or hour pillar as Jiawu: encountering the Yisi month leads to the destruction of ancestral property and early death, encountering the Yihai month causes self-punishment and death by blade, and encountering the Guihai month brings prosperity but results in a violent death. Those with the day or hour pillar as Jiashen: encountering the Yimao month leads to early death, and encountering the Dingsi month results in incomplete remains after death. Those with the day or hour pillar as Jiaxu: encountering the Yimao month causes crime, and encountering the Yihai month leads to robbery and murder.

乙丑日時：丙寅月，身不完死；己未月，刑；甲戌月，犯刑；己丑月，大破凶。乙卯日時：丁巳月，破祖凶；戊申月，身不完死；己酉月，惡死。乙巳日時：甲寅月，刑；壬辰月，刑夭；乙酉月，下賤。乙未日時：己未月，刑傷；丙申月，身不完死；己丑月，破祖惡死。乙酉日時：戊寅月，大凶殺；丁巳月，破祖貧；乙酉月，金刃死。乙亥日時：庚辰月，刑；乙酉月，破祖高貴中惡死。

People born with the day and hour of Yichou: if they encounter the month of Bingyin, they will die with an incomplete body; if they encounter the month of Jiwei, they will face punishment; if they encounter the month of Jiaxu, they will commit a crime; if they encounter the month of Jichou, they will suffer great misfortune and danger. People born with the day and hour of Yimao: if they encounter the month of Dingsi, they will lose their ancestral property and face misfortune; if they encounter the month of Wushen, they will die with an incomplete body; if they encounter the month of Jiyou, they will die an evil death. People born with the day and hour of Yisi: if they encounter the month of Jiayin, they will face punishment; if they encounter the month of Renchen, they will be punished and die young; if they encounter the month of Yiyou, they will have a low social status. People born with the day and hour of Yiwei: if they encounter the month of Jiwei, they will suffer injuries; if they encounter the month of Bingshen, they will die with an incomplete body; if they encounter the month of Jichou, they will lose their ancestral property and not end their lives peacefully. People born with the day and hour of Yiyou: if they encounter the month of Wuyin, they will face a great Inauspicious Sha; if they encounter the month of Dingsi, they will lose their ancestral property and become poor; if they encounter the month of Yiyou, they will die from a metal weapon. People born with the day and hour of Yihai: if they encounter the month of Gengchen, they will face punishment; if they encounter the month of Yiyou, they will lose their ancestral property but eventually become high-ranking, yet they will ultimately die an evil death.

丙子日時：丁巳月，夭；己酉月，破家失土身賤。丙寅日時：癸巳月，刑；癸巳月，惡死；乙酉月，大敗。丙辰日時：己巳月，凶死；己亥月，自刑死；癸丑月，破祖惡死。丙午日時：丁巳月，惡死；丁亥月，自刑惡死；辛丑月，孤獨。丙申日時：癸巳月，中年刑；乙酉月，破敗。丙戌日時：己亥月，死不全尸；癸丑月，貧夭。

People born with the day and hour of Bingzi: if they encounter the month of Dingsi, they will die young. If they encounter the month of Jiyou, their family will break down, they will lose their land, and they will be of low status. People born with the day and hour of Bingyin: if they encounter the month of Guisi, they will suffer from punishment. It is also said that encountering the month of Guisi leads to a violent death. If they encounter the month of Yiyou, they will suffer a great defeat. People born with the day and hour of Bingchen: if they encounter the month of Jisi, they will die a violent death. If they encounter the month and hour of Jihai, they will die due to self-punishment. If they encounter the month of Guichou, they will lose their ancestral property and die a violent death. People born with the day and hour of Bingwu: if they encounter the month of Dingsi, they will die a violent death. If they encounter the month of Dinghai, they will die due to self-punishment. If they encounter the month of Xinchou, they will be lonely. People born with the day and hour of Bingshen: if they encounter the month of Guisi, they will suffer punishment in middle age. If they encounter the month of Yiyou, their fortune will be ruined. People born with the day and hour of Bingxu: if they encounter the month of Jihai, their body will be incomplete after death. If they encounter the month of Guichou, they will be poor and have a short life.

丁丑日時：戊寅月，夭；辛丑月，破祖中年蹇。丁卯日時：癸巳月，破祖凶死；己未月，刑傷；甲申月，刺面不完死。丁巳日時：庚辰月，刑；庚申月，大破；辛酉月，刑破。丁未日時：戊申月，夭；庚戌月，刑；辛丑月，刑凶。丁酉日時：甲寅月，破敗惡死；癸巳月，離鄉惡死；乙酉月，刑死。丁亥日時：庚寅月，惡死；庚申月，身不全死；辛酉月，破敗。

People born with a day and hour of Dingchou: if they encounter a Wuyin month, they will die young; if they encounter a Xinchou month, they will suffer loss of ancestral property and face difficulties in middle age. People born with a day and hour of Dingmao: if they encounter a Guisi month, they will lose their ancestors and die in a凶 manner; if they encounter a Jiwei month, they will suffer injuries; if they encounter a Jiashen month, they will receive a scar and die with an incomplete body. People born with a day and hour of Dingsi: if they encounter a Gengchen month, they will suffer punishment; if they encounter a Gengshen month, they will suffer great loss; if they encounter a Xinyou month, they will suffer punishment and loss. People born with a day and hour of Dingwei: if they encounter a Wushen month, they will die young; if they encounter a Gengxu month, they will suffer punishment; if they encounter a Xinchou month, they will suffer punishment and die in a凶 manner. People born with a day and hour of Dingyou: if they encounter a Jiayin month, they will suffer loss and die in a bad way; if they encounter a Guisi month, they will leave their hometown and die in a bad way; if they encounter a Yiyou month, they will die due to punishment. People born with a day and hour of Dinghai: if they encounter a Gengyin month, they will die in a bad way; if they encounter a Gengshen month, they will die with an incomplete body; if they encounter a Xinyou month, they will suffer loss.

戊子日時：乙卯月，刑；癸巳月，旺中刑；戊午月，旺中受刑。戊寅日時：己巳月，刑；辛酉月，凶；己亥月，凶刑。戊辰日時：戊辰月，自刑凶；辛巳月，截路凶刑；乙丑月，破敗刑。戊午日時：戊午月，身不全；癸亥月，自刑夭。戊申日時：己巳月，刑害；戊午月，短夭傷六親；癸亥月，孤貧。戊戌日時：戊午月，刺面短夭；辛卯月，破敗凶刑；癸丑月，受刑。

People born with the day and hour of Wuzi: they suffer from punishment in the Yimao month, are punished in the Xinsi month when they are strong, and also suffer punishment in the Wuwu month while being strong. People born with the day and hour of Wuyin: they suffer from punishment in the Jisi month, face misfortune in the Xinyou month, and face misfortune and punishment in the Jihai month. People born with the day and hour of Wuchen: they suffer self-punishment and misfortune in the Wuchen month, commit the "Star of blockage" crime and face misfortune and punishment in the Xinsi month, and suffer failure and punishment in the Yichou month. People born with the day and hour of Wuwu: they suffer from physical disability in the Wuwu month, and suffer self-punishment and death in the Guihai month. People born with the day and hour of Wushen: they face punishment and harm in the Jisi month, suffer short life and harm to the six relations in the Wuwu month, and face hardship, poverty and loneliness in the Guihai month. People born with the day and hour of Wuxu: they suffer黥面 punishment and short life in the Wuwu month, face failure and punishment in the Xinmao month, and suffer punishment in the Guichou month.

己丑日時：甲寅月，貴中惡死；丁未月，受刑；丁丑月，破祖失鄉惡死。己卯日時：己巳月，破敗凶死；庚申月，血光惡死；壬子月，刑害重。己巳日時：壬寅月，受刑；丁未月，刑傷；癸酉月，夭。己未日時：甲申月，身不完死；丙子月，孤貧；丁丑月，刑害。己酉日時：庚寅月，破敗惡死；己巳月，凶惡；戊戌月，孤單血光。己亥日時：壬寅月，惡月；壬申月，孤貧遭刑；癸酉月，破凶。

People born with the day and hour of Jichou: when encountering the month of Jiayin, they will show great fortune but eventually die in misfortune. When encountering the month of Dingwei, they will suffer punishment. When encountering the month of Dingchou, they will break away from their ancestors and die in misfortune. People born with the day and hour of Jimao: when encountering the month of Jisi, they will suffer failure and die in misfortune. When encountering the month of Gengshen, they will die from blood-related injuries. When encountering the month of Renzi, they will suffer severe punishment and harm. People born with the day and hour of Jisi: when encountering the month of Renshen, they will suffer punishment. When encountering the month of Dingwei, they will suffer injuries. When encountering the month of Guiyou, they will die young. People born with the day and hour of Jiwei: when encountering the month of Jiashen, they will die with their body incomplete. When encountering the month of Bingzi, they will be lonely and poor. When encountering the month of Dingchou, they will suffer punishment and harm. People born with the day and hour of Jiyou: when encountering the month of Gengyin, they will suffer failure and die in misfortune. When encountering the month of Jisi, they will face misfortune. When encountering the month of Wuxu, they will be lonely and suffer from blood-related injuries. People born with the day and hour of Jihai: when encountering the month of Renshen, it is a dangerous month. When encountering the month of Renshen, they will be lonely, poor, and suffer punishment. When encountering the month of Guiyou, they will suffer failure and die in misfortune.

庚子日時：己巳月，刑破貧；癸未月，孤單；己亥月，刑。庚寅日時：癸酉月，破敗凶；辛亥月，血光；甲子月，夭。庚辰日時：乙巳月，破敗刑；乙酉月，旺中刑凶；己丑月，破凶。庚午日時：己巳月，破祖凶；己亥月，破劫盜凶；癸丑月，孤凶。庚申日時：辛巳月，凶刑；辛亥月，孤夭。庚戌日時：乙巳月，凶破；乙亥月，官災多凶刑；己丑月，破敗凶。

People born with the day and hour of Geng Zi: if they encounter the month of Jisi, they suffer from month punishment, leading to failure and poverty; if they encounter the month of Guiwei, they are lonely and alone; if they encounter the month of Jihai, they face punishment. People born with the day and hour of Geng Yin: if they encounter the month of Guiyou, they suffer from failure and misfortune; if they encounter the month of Xinhai, they face blood-related calamities; if they encounter the month of Jiazi, they face early death. People born with the day and hour of Geng Chen: if they encounter the month of Yisi, they suffer from failure and punishment; if they encounter the month of Yiyou, they face misfortune during their peak period; if they encounter the month of Jichou, they suffer from failure and misfortune. People born with the day and hour of Geng Wu: if they encounter the month of Jisi, they suffer from the destruction of their ancestors and misfortune; if they encounter the month of Jihai, they face robbery and financial loss, leading to misfortune; if they encounter the month of Guichou, they are lonely and face misfortune. People born with the day and hour of Geng Shen: if they encounter the month of Xinsi, they face misfortune and punishment; if they encounter the month of Xinhai, they are lonely and face early death. People born with the day and hour of Geng Xu: if they encounter the month of Yisi, they face misfortune and failure; if they encounter the month of Yihai, they face many legal troubles and continuous misfortunes; if they encounter the month of Jichou, they suffer from failure and misfortune.

辛丑日時：庚寅月，刺面凶；癸未月，受刑；癸丑月，破敗孤凶。辛卯日時：癸卯月，父母凶死；辛巳月，大破凶；壬申月，尸不全死。辛巳日時：丙寅月，刑平；乙巳月，先貧；丁酉月，命不到三十。辛未日時：庚申月，尸不全死；壬子月，孤凶；癸丑月，凶刑死。辛酉日時：壬寅月，凶死；辛巳月，大破祖凶；庚戌月，凶死。辛亥日時：丙寅月，尸不全死；丙申月，失鄉惡死；丁酉月，失土惡死。

People born with the day and hour of Xin Chou: if they encounter the month of Geng Yin, they will suffer the punishment of facial tattooing and face misfortune; if they encounter the month of Gui Wei, they will suffer punishment; if they encounter the month of Gui Chou, they will face failure, loneliness, and misfortune. People born with the day and hour of Xin Mao: if they encounter the month of Gui Mao, their parents will die in misfortune; if they encounter the month of Xin Si, they will suffer great loss and misfortune; if they encounter the month of Ren Shen, they will die and their body will be incomplete. People born with the day and hour of Xin Si: if they encounter the month of Bing Yin, they will suffer punishment but it will still be ordinary; if they encounter the month of Yi Si, they will be poor and destitute in their early years; if they encounter the month of Ding You, they will die before the age of thirty. People born with the day and hour of Xin Wei: if they encounter the month of Geng Shen, they will die and their body will be incomplete; if they encounter the month of Ren Zi, they will be lonely and face misfortune; if they encounter the month of Gui Chou, they will die due to a凶刑. People born with the day and hour of Xin You: if they encounter the month of Ren Yin, they will face a凶死; if they encounter the month of Xin Si, they will suffer great loss of ancestral property and face misfortune; if they encounter the month of Geng Xu, they will face a凶死. People born with the day and hour of Xin Hai: if they encounter the month of Bing Yin, they will die and their body will be incomplete; if they encounter the month of Bing Shen, they will die in a foreign land in a bad way; if they encounter the month of Ding You, they will lose their land and die in a bad way.

壬子日時：辛巳月，凶惡死；辛亥月，大凶；壬子月，刑。壬寅日時：乙巳月，受刑；丁酉月，大破祖惡死；乙亥月，刑。壬辰日時：丙辰月，夭死尸不全凶；丁巳月，破祖孤；辛丑月，大破刑。壬午日時：丙午月，自刑多是非；辛酉月，大破失鄉惡死；辛亥月，惡死。壬申日時：乙巳月，受刑夭；丁酉月，夭；乙亥月，孤自刑。壬戌日時：己酉月，孤單凶刑；丁亥月，凶刑惡死；辛丑月，刑。

People born with the day and hour stem of Renshen (壬子): if they encounter the month stem of Xinsi (辛巳), they will face great misfortune and die; if they encounter the month stem of Xinhai (辛亥), it is extremely dangerous; if they encounter the month stem of Renshen (壬子), they will suffer from self-inflicted punishment. People born with the day and hour stem of Renyin (壬寅): if they encounter the month stem of Yisi (乙巳), they will be punished; if they encounter the month stem of Dingyou (丁酉), they will suffer great loss of ancestral property and die in a bad way; if they encounter the month stem of Yihai (乙亥), they will suffer from self-inflicted punishment. People born with the day and hour stem of Renchen (壬辰): if they encounter the month stem of Bingchen (丙辰), they will die young and their body will be incomplete, which is extremely dangerous; if they encounter the month stem of Dingsi (丁巳), they will lose their ancestral property and be alone; if they encounter the month stem of Xinchou (辛丑), they will suffer great loss and also be punished. People born with the day and hour stem of Renwu (壬午): if they encounter the month stem of Bingwu (丙午), they will suffer self-inflicted punishment and have many disputes; if they encounter the month stem of Xinyou (辛酉), they will suffer great loss of family property, leave their hometown, and die in a bad way; if they encounter the month stem of Xinhai (辛亥), they will die in a bad way. People born with the day and hour stem of Renshen (壬申): if they encounter the month stem of Yisi (乙巳), they will be punished and die young; if they encounter the month stem of Dingyou (丁酉), they will die young; if they encounter the month stem of Yihai (乙亥), they will be lonely and suffer self-inflicted punishment. People born with the day and hour stem of Renxu (壬戌): if they encounter the month stem of Jiyou (己酉), they will be lonely and suffer from great punishment; if they encounter the month stem of Dinghai (丁亥), they will suffer from great punishment and die in a bad way; if they encounter the month stem of Xinchou (辛丑), they will suffer from self-inflicted punishment.

癸丑日時：壬寅月<刑>、乙未月<刑>、庚戌月<刑>、乙丑月<下賤>。癸卯日時：甲辰月<凶刑孤>、丙申月<凶惡死>、癸丑月<刑>。癸巳日時：戊寅月<遭刑>、戊申月<受刑>、己酉月<乞丐>。癸未日時：壬申月<身不全凶>、庚申月<凶刑>、乙丑月<失土凶死>。癸酉日時：丙寅月<不全尸死>、乙巳月<大破凶死>、丁酉月<自縊死>。癸亥日時：戊寅月<死不全尸凶>、戊申月<孤貧>、己酉月<及告>。（宰公要訣）

People born with the day and hour of Gui Chou: encountering the month of Ren Yin, Yi Wei, or Geng Xu brings punishment. Encountering the month of Yi Chou indicates a low social status. People born with the day and hour of Gui Mao: encountering the month of Ji Chen brings misfortune and isolation. Encountering the month of Bing Shen brings great misfortune and death. Encountering the month of Gui Chou brings punishment. People born with the day and hour of Gui Si: encountering the month of Wu Yin brings punishment. Encountering the month of Wu Shen brings punishment. Encountering the month of Ji You leads to becoming a beggar. People born with the day and hour of Gui Wei: encountering the month of Ren Shen brings physical defects and misfortune. Encountering the month of Geng Shen brings punishment. Encountering the month of Yi Chou results in losing land and dying. People born with the day and hour of Gui You: encountering the month of Bing Yin results in death with an incomplete body. Encountering the month of Yi Si leads to great misfortune and death. Encountering the month of Ding You results in suicide by hanging. People born with the day and hour of Gui Hai: encountering the month of Wu Yin results in death with an incomplete body, which is very dangerous. Encountering the month of Wu Shen leads to loneliness, poverty, and hardship. Encountering the month of Ji You brings legal disputes. The above is from the "Zaigong Yajue."

瑩和尚注云：禽分三十六位，支列一十二辰，次而布之，一辰三獸，胎生元命，亦如甲子生、月癸酉，胎建甲子元命是也。又如乙丑金命人，月居己卯，胎建庚午土，以土生金二說，並詳其意不遠。

Ying和尚 explains that the study of star and animal divination divides flying birds and beasts into thirty-six positions. The Earthly Branches are arranged into twelve zhen, distributed in sequence, with each zhen corresponding to three animals. The concept of "fetus birth and original destiny" refers to the determination of the fetal element. For example, a person born in the Jiazi year, with a birth month of Guiyou, when traced back, the fetal element is also Jiazi. The fetal element and the original destiny share the same pillar, which is one example. Another example is someone with the Nayin sound element of metal in Yichou, whose birth month falls on Jimao, and when traced back, the fetal element is Gengwu with the Nayin sound element of earth. Earth generates metal, so the fetal element nurtures life, which is another example. These two explanations, when examined closely, are not very different in meaning.

王氏注云：今談命者，或不以胎月為意，蓋言不如日時得之獨也，然胎月是四柱根苗，日時雖緊，若不來犯破胎月，胎月或承旺氣祿馬之處為福尤多也。或日時吉而為胎月所犯，則歸於無用，

Wang's commentary says: nowadays, those who discuss fate do not always pay attention to the month and day of birth, because the month and day are not as effective as the day and hour. However, the month and day are the roots of the four pillars. Although the day and hour are important, as long as the day and hour do not conflict or destroy the month and day, and the month and day are exactly in a position of strength or sitting on the 'Lushu' or 'Yimashu', then the fortune will be especially deep. Conversely, even if the day and hour are favorable, once they are conflicted by the month and day, everything will be wasted and of no use.

今人以約法取胎，未為精當，且戊子生甲寅月，便以乙巳為胎，殊不明有閏無閏。凡是貴命受胎，定在三百日，有一法取之簡要，只以當生前三百日為十月之氣，乃是受胎之正也。譬之甲子日生，便以甲子日為受胎之日，蓋五六計三百日也。看其生日是在何月而取之，則閏在其中矣。

Modern people use a simple formula to calculate the conception date, but it is not accurate. For example, if someone is born in the year Wuzi during the month Jiayin, they are all considered to have a conception date of Yisi, regardless of whether there was a leap month in between. All auspicious destinies are determined to be conceived on the 300th day. There is a simple and accurate method: just consider the three hundred days before birth as ten months, and that day is the actual conception date. For example, if someone is born on a Jiazi day, their conception date is the previous Jiazi day, because the cycle of sixty Jiazi repeats five times to make three hundred days. Then check which month this day falls into to determine the month, and the leap month is naturally included in this calculation.

胎生元命藍注，如子生得子胎，丑人得丑胎，此說未盡善，且如辛未人得人壬辰月，以癸未為胎，辛未土受癸未木制為身鬼，何以謂之胎生之命也。

Regarding the concept of "tai sheng yuan ming" or "twinning origin of life," Lan's commentary suggests that those born in the year of Zi receive the Zi胎 and those born in the year of Chou receive the Chou胎, but this explanation is incomplete. For example, a person born in the year of Xinwei encountering the month of Renchen would result in Guiwei as the taiyuan. The nayin sound element of Xinwei belongs to earth, yet it is controlled by the nayin sound element of Guiwei, which belongs to wood, making it a "ghost" that overcomes the person. How can this still be called the life coming from the womb?

所謂胎生元命者，不必將以子人子胎，丑人丑胎，但以胎中五行來生我元命者是也。胎為父母之象，胎中五行來生元命者，知其人是受蔭貴家之命也。或胎與元命五行相尅，兼處六害之地，縱使日時為福，亦主孤獨自立，鬼谷子曰：胎中如有祿，生在貴豪家，或值空亡中，貧窮起嘆嗟，蓋謂此也。三獸者以年取月，以月取胎，觀三處承屬之獸，有無傷啖刑尅以定門宗之出處也。（珞琭子）

The true "tai sheng yuan ming" does not necessarily require those born in the year of Zi to have a Zi tai yuan, or those born in the year of Chou to have a Chou tai yuan. As long as the five elements of the tai yuan can generate the original destiny, it is considered valid. The tai yuan symbolizes the parents; if the five elements of the tai yuan can generate the original destiny, it indicates that the person is born into a family with ancestral blessings and noble origins. If the tai yuan and the original destiny have conflicting elements and also fall in the "liu hai" (six harmful positions), then even if the day and hour form good fortune, it will lead to loneliness and the necessity of establishing one's own household. Guiguzi said: if the tai yuan carries "lu" (favorable position), the person is born into a family of power and wealth; if the tai yuan falls in "kongwang" (void), the person will be poor and destitute, sighing constantly. This is exactly the meaning conveyed. The so-called "san shou" (three beasts) refers to taking the month pillar from the year pillar, and the tai yuan from the month pillar, examining the three positions' assigned animals and stars to see if they have mutual consumption or conflict, thereby determining the person's family background and clan origin. This passage is from "Luolu Zi."

沉芝云：胎生元命怕沖胎，注云：如庚辰人復見庚辰是也，最忌沖刑，日時破害尅剝，或朝殺聚福其上，愚賤凶也。福聚純粹則富貴。

Chen Zhi said: Those born with a胎元 (fetal origin) that is the same as their heavenly stem and earthly branch are most vulnerable to being冲 (conflict) or犯 (offend). The commentary explains: For example, someone born in the year Gengchen (庚辰) with a胎元 also Gengchen, if such a repetition in the same column is subjected to conflict, punishment, or broken by the day and hour, it is dangerous. If all the Inauspicious Sha (evil influences) gather on the胎元, it indicates a dull and lowly fate with danger. Conversely, if only pure福神 (auspicious deities) gather on the胎元, it indicates wealth and honor.

假令甲子年、丙寅月、丁亥日、己酉時、胎月丁巳、入胎日壬寅、受氣甲辰，餘皆倣此。又云：夫人處三才之中，稟五行之氣，氣聚而形成，天地交合，化生萬物，欲知其氣所出，且先定其生時，遁取時之支合干，得何支干。譬如辛卯年十二月辛丑、丙戌日、己亥時，用己合甲、亥合寅，即知是甲寅，納音水為胎氣，胎氣屬水，其人形圓肥，亥時水得臨官，一生榮樂。

For example, a person born in the year of Jiazi, month of Bingyin, day of Dinghai, and hour of Jiyou, has a fetal month of Dingsi and a fetal day of Rennyin. The moment of conception is Jiachen, and the moment of qi reception is Jiayin. The rest of the destinies are calculated in the same way. The book also says: a person exists within the three elements of heaven, earth, and humanity, receiving the qi of the Five Phases. Only when the qi converges can a form be formed. When heaven and earth interact, they generate all things. To know where a person's qi comes from, first determine his birth time, then use the method of concealment to find the matching branches and stems of the hour and the stem of the hour. For example, a person born in the year of Ximao, month of Xinchou, day of Bingxu, and hour of Jihai: the stem Ji combines with stem Jia, and the branch Hai combines with the branch Yin, so it is known that the combination is Jia Yin. The Naiyin sound element of Jia Yin belongs to water, which is his fetal qi. Since the fetal qi belongs to water, his body shape is round and plump. The hour of Hai is also the officialdom place of water, so he will have a prosperous and peaceful life.

又丙戌日生在當年閏二月二十一日，辛卯受胎，丙辛合，卯戌合，胎中帶鳳凰支，官居眾宰，此是晏相命，又累其日至十二月二十一日逢丙戌，得三百日，除四介月小，盡實二百九十六日，合上隔胎有隔，餘命倣此。

A person born on a Bingxu day was conceived on the 21st day of the leap second month of that year, which was a Xinmao day. Bing and Xin are compatible, and Mao and Xu are compatible, so the person was born with the branch of the phoenix. Therefore, he reached a high official position, which was the case with Yan Shu, a famous minister of the Song dynasty. Counting the days from the 21st of the leap second month to the 21st of the twelfth month, which again fell on Bingxu, totals 300 days. Subtracting four small months, the actual number is 296 days, which matches the number of 'upper separation'—this shows that the number of days in the womb is graded. The rest of the birth dates are calculated in the same way.

二百九十六日、二百八十六日為上隔。二百七十六日、二百六十六日為中隔。二百五十六日、二百四十六日為下隔。

From conception to birth, if the actual number of days is 296 or 286, it is called "upper interval" (上隔); if it is 276 or 266 days, it is called "middle interval" (中隔); if it is 256 or 246 days, it is called "lower interval" (下隔). The higher the interval number, the more abundant the qi received at birth.

大凡人胎數長，壽亦必長，胎數短，壽必短，常以受胎隔零數為壽限，遇德卻於零數增之，遇殺於零數減之，如正月生，四月受胎，此舉大綱，不必堅執其月，隨其閏行，但於受胎月尋取受胎日，皆以本生日支干相合取之。（金書要訣）

Generally, those with a long gestation period tend to live longer, while those with a short gestation period tend to have shorter lifespans. Usually, the remainder of the gestation period is taken as the number of years for lifespan. If the person's fate encounters auspicious deities like the Star of Virtue and Resolution, the remainder is added to the lifespan; if encountering malevolent influences, the remainder is subtracted. For example, someone born in the first lunar month is generally considered to have been conceived in the fourth month of the previous year. This is a general guideline and not a strict rule, as it may vary with the presence of a leap month. As long as the month of conception is identified, the day of conception is determined by finding the day stem and branch that matches the person's birth day stem and branch. This passage is from the "Essential Secrets of the Golden Book."

神白經云：或有不足月生者，或有出月生者，如何取的，曰不然，胎月者，乃天地父母會而始合，造化之月也。物豈無始，往往不曾窮其奧旨，得其妙論，所以失也。術曰：受胎之日，與所生日為天地合，人乃方生，若受胎之月無是日，故有出月也，又術曰：胎與四柱交併即有異母。太乙降誕定經引甘氏經云：胎與生日之干合，為受胎日，於受胎月中尋其日辰，若月內無，則推後一兩月尋之。

The Shen Bai Jing says: Some people are born before their due month, while others are born after their due month. How then can we determine their fetal origin? The answer is that this is not the case. The fetal month is the month when heaven and earth first meet with the parents, and when the process of creation begins. How can there be anything without a beginning? People often fail to thoroughly investigate the profound meaning or obtain the correct theory, hence they make errors in calculation. The method states: The day of conception must align with the day of birth to form heaven and earth in harmony, thus enabling a person to be born. If the month of conception does not contain that particular day, then the person is born after the due month. The method also states: If the fetal origin and the four pillars overlap and appear together, it indicates that the mother is not the legitimate mother. The Tai Yi Generation of the Son Classic cites the Gan school's teachings: The day that matches the heavenly stem of the birth day is the day of conception. To find the day of conception, look for that day within the month of conception. If that day is not present in that month, then look for it in the following one or two months.

人受天地陰陽之氣，形體俱足然後生，故在胎三百日乃成，則胎中所受之氣，安得不論，如納音屬金年，懷胎即受金氣為形，或次年屬木，即受金木氣也。故遇金木氣得地，且如乙丑年三月受胎，至次年丙寅正月初一二間生，安得便作火命看，金氣多而火氣淺故也。是須通達造化之理，然後可以語此。

A person inherits the qi of heaven and earth and yin and yang, and only when their form is fully developed do they take birth. Therefore, a fetus must complete three hundred days in the mother's womb before it takes shape. If this is the case, how can the qi received in the womb be disregarded? For example, if a person is conceived in a year of Nayin metal, then during the period of pregnancy they first receive the qi of metal and thus form their body. If the following year is a year of Nayin wood, then they also receive the qi of wood in addition to that of metal. Therefore, when determining a person's destiny, one must consider whether the qi of metal and wood is in harmony with the environment. Another example: if a person is conceived in the third month of the year Yichou, and is born on the first or second day of the first lunar month of the following year Bingyin, how can they be simply considered as having the fire element? Because they have received more metal qi and the fire qi is still shallow. This point can only be understood by those who grasp the principles of creation and transformation.

今市卜者，止據古人歌訣推理，所以多不准也。予自得此說於一老先生，以此論命，多人得四柱所不可能推處或云勿用胎元者，豈謬論耳。又云：胎氣不深者，不能耐久，發即易休，更看納音為何，謂如金年受胎，逢土年生即好，若金年受胎，火年生，即不堅固也。又云：胎月見貴，必受福廕。（希尹書）

Nowadays, fortune tellers on the streets only follow the old rhymes mechanically, so their predictions are mostly inaccurate. My method comes from an old gentleman, and using it to analyze a person's fate often reveals things that the traditional four pillars method cannot. Some people say that the fetal origin (胎元) does not need to be considered, which is a wrong view. The book also says that people with weak fetal energy will not have lasting good fortune; once they become successful, they tend to decline quickly. It is also necessary to check the nayin sound element. For example, if someone was conceived in a year of metal and born in a year of earth, it is good, but if conceived in metal and born in fire, the foundation is not solid. It also says that if the fetal month shows the presence of a nobleman (贵人), the person will certainly inherit the blessings from their ancestors. This statement comes from the book by Xi Yin.

郭景初引陳昉說云：凡求胎月遇貴者，若今年受胎，今年生者，隨今年太歲干求之，若去年受胎，今年生者，隨去年太歲干求之，胎月遇去年貴者慢於今年貴也。又云：康子詳曰：雖去年受胎，便以今年太歲為主。未知屬是？

Guo Jingchou cites Chen Fang's statement: when calculating whether there is a 'Nobleman' on the day of conception and birth, if the person was conceived and born in the same year, use the heavenly stem of the current year's Great Sovereign to determine the Nobleman; if conceived in the previous year and born in the current year, use the heavenly stem of the previous year's Great Sovereign. If the day of conception and birth meets the Nobleman of the previous year, its effect is slower compared to meeting the Nobleman of the current year. There is another view: Kang Zi Xiang believes that even if conceived in the previous year, the current year's Great Sovereign should be used as the main reference. It is still uncertain which of the two views is correct.

凡推胎月知人貴盛者，謂驛馬建祿在胎月也，假令甲子人十月生，胎月在寅，甲子人祿馬俱在寅，又寅與亥合，是生月與胎月祿馬俱合也，又陽命難順行，為向祿馬，干祿至亥為長生，支命到亥為臨官，此人三十以前必超越，但亥上空亡少年多厄，若胎月在驛馬後二辰亦貴。假令丁亥人十一月生，以亥人驛馬在巳，二月受胎，是馬後二辰，又祿干是丁火，十一月生建祿胎也，他準此推之。（三命指掌）

Anyone whose prosperity can be seen from their birth month and year is said to have the 'Post-horse' and 'Established Wealth' exactly falling on their birth month and year. For example, a person born in the year of Jiazi in the tenth lunar month, with their birth month falling on寅: the wealth and post-horse of Jiazi both fall on寅, and寅 is in harmony with亥. This means the birth month and the birth year's wealth and post-horse are in harmony. For yang destiny, the progression is smooth and leads towards wealth and post-horse. The heavenly stem Jia's wealth is at亥, and the earthly branch's destiny reaches亥 as officialdom. Such a person will certainly stand out before the age of thirty. However, if亥 is marked by 'Kongwang', there will be many misfortunes in youth. If the birth month falls two chens after the post-horse, it also indicates prosperity. For example, a person born in the year of Dinghai in the eleventh lunar month: the post-horse of the year of Dinghai is at巳, and the birth month is in卯, which is two chens after巳. The heavenly stem Ding belongs to fire, and being born in the eleventh lunar month is the birth month of established wealth. Other destinies are calculated in the same way. This passage is from the 'San Ming Zhi Zhang'.

凡命以胎元論受氣清濁，如胎元支干納音得地，定小年賢明。古詩云：胎中清氣旺運連，少年為性必須賢。如胎元無氣，四柱不相入，五行不相生，主為性愚懵，古詩云：胎元無氣殺神虛，一世為人性更愚。

When judging a person's destiny, one must use the胎元 to determine whether the qi received is clear or turbid. If both the heavenly stem and earthly branch of the胎元 are in a favorable position and their nayin sound element is also well-placed, then the person will certainly be intelligent and virtuous in youth. An ancient poem says: The qi received in the womb is clear, and if it is further supported by a prosperous period, the person's character in youth will certainly be virtuous. If the胎元 has no qi and is incompatible with the four pillars, and the five phases do not mutually generate, then the person's nature will be foolish and confused. An ancient poem also says: If the胎元 has no qi and the malevolent spirits are floating and unstable, the person will be even more dull throughout their life.

凡胎元被年月日時刑、沖、破、害、帶殺、空亡，皆主破祖，若時日好，雖破而中末主當自營立與旺，不可與時日同位，主平生災滯，若更同干，主疾病或為廢人，有破無成。古詩云：時臨胎氣干莫同，此地同之禍必逢，名利縱然微得意，四肢不免疾相攻。對胎破了元無福，此是平生失路翁。（時胎互破，平生不立也。）

Any birth chart where the fetal pillar is harmed by the year, month, day, or hour through刑, 冲, 破, or 害, or is accompanied by Inauspicious Sha and 「Kongwang」, indicates the destruction of ancestral fortune. If the day and hour pillars are strong, even though the fetal pillar is harmed, the person can still establish their own business and rebuild their fortune in middle and old age. However, the fetal pillar must not be in the same position as the day or hour pillar; if they are the same, it indicates a lifetime of illness and stagnation. If the heavenly stem is also the same, it means the person will be plagued by illness and may become disabled, with nothing accomplished. An ancient poem says: When the hour pillar is connected to the fetal pillar, the heavenly stem must not be the same; if they are the same, misfortune will surely come. Although one may briefly gain fame and fortune, the body will inevitably suffer from illness and pain. Another saying goes: When the hour pillar directly conflicts with the fetal pillar, the original fortune is destroyed, and such a person will be a lost old man all their life. The original commentary says: Those whose hour and fetal pillars conflict will never be able to establish themselves in life.

寸珠尺璧云：凡胎與年不合，主骨肉不合，被年沖刑破害損祖，甚者離居。神白經云：胎與日時同位，禍多福少，又云：對胎破了天元位，應作艱辛失路人。沖胎破祿也。

The book "Cun Zhu Chi Bi" says: If the fetal origin does not harmonize with the year pillar, it indicates that close relatives and family members will not get along well; if the fetal origin is conflicting, harmed, broken, or harmed by the year pillar, it will damage the family's ancestral property, and in severe cases, the person may have to leave home and live elsewhere. The book "Shen Bai Jing" says: If the fetal origin shares the same position with the day or hour pillar, there will be more misfortunes and fewer blessings. It also says: If the heavenly stem directly opposes the fetal origin and breaks the heavenly stem position, this person is destined to be someone who faces hardships and confusion in life—what is called "chong tai" refers to breaking the "lu" position as well.

凡胎元在六陽位，被時沖破，主父是過房，身卻是的子，古詩云：胎宮陽干共陽支，時剋或沖破不奇，雖是親身的養子，父母應須是外兒。胎元在六陰宮被時沖破，更在暴敗上，及納音無氣於年者，母多是娼尼婢妾，不然過房。古詩云：胎低支克母不正，更逢時殺是乾生。如胎元無氣，與年同位，亦主父母不正，不然克陷。

If the fetal palace falls on a position of six yang and is attacked by the time pillar, it indicates that the father is adopted, while the person himself is the biological son. An old poem says: if the fetal palace is paired by a yang stem with a yang branch, and is attacked or broken by the time pillar, it is not auspicious; although the person is the biological son, the parents' generation must be adopted from another family. If the fetal palace falls on a position of six yin and is attacked by the time pillar, and also sits on 'bào bài' (sudden decline), and the nayin element has no strength relative to the year pillar, then the mother is most likely from a background of prostitute, nun, or servant, or else she is adopted. An old poem says: if the fetal position is low and the earthly branch attacks it, the mother's background is improper, and if another Inauspicious Sha (malevolent star) appears in the time pillar, it is even more likely that she is from another family. If the fetal palace has no strength and shares the same position as the year pillar, it also indicates that the parents' background is improper, or else it indicates the loss of close relatives.

凡胎元帶時羊刃、年劫殺、日破碎者，主生下便剋父母，可抱養，及父母不見生，如四柱羊刃劫殺夭傷破碎，元辰往來於胎上，主損夭或襁褓中亡也。

Any child whose胎元 is accompanied by the 'Yangren' from the time pillar, the 'Jiesha' from the year pillar, and the 'Star of fragmentation' from the day pillar is destined to harm their parents from birth. Such children may be adopted by others. Some parents may never even see their child born. If the 'Yangren', 'Jiesha', 'yao shang', and 'Star of fragmentation' along with the 'Yuanchen' all intersect in the胎元, it indicates serious injury or early death, even passing away while still in the swaddling clothes.

凡命以胎元主壽，時主末主，若胎時支干納音相生，不刑戳者，必壽至八九十之外，古詩云：時為末主胎為壽，盡在末年五十後；帝坐朝胎生氣誥，看取壽年多老耄。（廣信錄）三命提要云：古人以胎息定壽長短，予驗之在納音，若月日時在身生旺臨官上主壽，值鬼則夭折。

When examining a person's destiny, the胎元 determines their lifespan, and the time pillar governs their later years. If the dry and branch of the胎元 and the time pillar are mutually generating and do not conflict or harm each other, they are likely to live beyond ninety years. An old poem says: the time pillar governs the later years, and the胎元 governs lifespan; these predictions are verified in the later years after fifty. If the imperial seat (the day pillar) faces the胎元 and the life qi is connected, it shows that the person is likely to live long. This passage comes from the "Broad Trust Record." The "Essentials of Three Lifetimes" says: ancient people used the concept of胎息 to determine lifespan. From my verification, the key lies in the nayin sound element. If the month, day, and time pillars all fall in the person's birth and officialdom positions, it indicates a long life; if they fall on the "ghost" positions that harm the person, it indicates a short life.

立春正月節，雨水正月中。正月丁為天德，丙為月德，辛為月合，壬為月空。甲乙丙丁為月中秀氣，支宜亥卯未寅午戌，畏見癸庚二干，損內之德。正月火木主事，如秀在丙丁寅午戌及納音諸火，若見壬癸申子辰，及納音諸水，是損火之秀也。如秀在甲乙亥卯未，及納音諸木，若見庚辛巳酉丑與納音諸金，是損木之秀也。

The beginning of spring is the first solar term of the first month, and rain water is the first lunar term of the month. In the first month, the heavenly stem 'Ding' is associated with the Star of Virtue and Resolution, 'Bing' with the Star of Virtue and Charity, 'Xin' with the monthly conjunction, and 'Ren' with the monthly void. These four stems are considered the deities of virtue for the month. The stems Jia, Yi, Bing, and Ding together are called the 'excellent qi of the month'. For the earthly branches, the best combination is the wood trinity of Hai, Mao, and Wei, and the fire trinity of Yin, Wu, and Xu. The stems Gui and Geng should be avoided, as they damage the internal virtue of the month. In the first month, wood and fire are the dominant energies. If the excellent qi falls on Bing, Ding, Yin, Wu, Xu, or stems with a fire nayin sound, and at the same time there are Ren, Gui, Shen, Zi, Chen, or stems with a water nayin sound, then water will damage the fire's excellent qi. If the excellent qi falls on Jia, Yi, Hai, Mao, Wei, or stems with a wood nayin sound, and at the same time there are Geng, Xin, Si, You, Chou, or stems with a metal nayin sound, then metal will damage the wood's excellent qi.

以上火木二氣全無損傷者，主文科之命。如單逢木及水，亦主文科；如帶旺氣，及諸貴神祿馬之類，而見十大休廢兼損月中秀氣者，為武臣也。分文武格，餘月俱彷此例。（廣信集）

Those who have both fire and wood in good condition in their fate are destined to follow the path of scholarly pursuits. If only wood and water are present in the four pillars, it still indicates success in scholarly matters. However, if they possess the strong and timely energy, along with auspicious deities such as 'Nobleman' and 'Lusha', but simultaneously encounter the 'Ten Declining and Wasting' deities, which signify decline, and damage the refined energy of the current month, they will instead become officials in military positions. The distinction between a scholarly fate and a military fate is determined this way; other months should be judged similarly. This statement is from the "Broad Trust Collection."

見丁輕重以衰旺言之，丁巳丁亥日顯有不同，須引用之地。如丁亥日見壬寅時，此得之輕，卻引用重厚也。如丁巳日得己酉時，雖丁巳之火，引至酉地，乃死而無氣，不及丁亥也。

In a person's destiny, when seeing "Ding" fire, its strength depends on whether it is in a weak or strong position. The difference between Ding Si day and Ding Hai day is significant, and the key lies in where it is referred to by the earthly branches. For example, if someone is born on Ding Hai day and encounters Ren Yin hour, although Ding fire itself gets very little energy, it is referred to the Yin wood's growth position, thus becoming strong and powerful. Another example is someone born on Ding Si day encountering Ji You hour. Although Ding Si is fire, when referred to You metal, it becomes dead fire with no life energy, and is even worse than Ding Hai day.

丁乃為德藏，壬為德合，其壬在寅午戌火位之上，是既濟作福之地。如壬子壬申，此二種水盛火滅，必疾厄而形體不足。壬辰者各持其德，墓水不能制克其火，此乃為既濟之地。

In the first lunar month, the heavenly stem 'Ding' is considered the place where the virtue god resides. When 'Ren' combines with 'Ding', it is called 'De He', meaning harmony of virtue. If 'Ren' is located on fire positions such as寅, 午, or 戌, water and fire complement each other, forming a beneficial environment. However, if 'Ren' appears in combinations like Renzi or Renshen, the water is too strong and extinguishes the fire, leading to illness and physical decline for the person. As for Renchen, water and earth each occupy their own virtuous positions. 辰 is a water reservoir, and the water in the tomb lacks the strength to control fire, so it is also considered a favorable configuration of water and fire harmonizing.

丙亦正月秀氣，如丙午月、甲午時者，發而脫也，為正月之節，木成火生，都引於二旺之地，此火出木盡，福不能久也。如丙戌日庚寅時，正是火藏於木，木氣盛而火不繼，福漸充實而常久也。

"Jia" fire is also the refined energy of the first lunar month. If a Bingwu month is paired with a Jiawu hour, the fire energy becomes excessive and dissipates quickly; because in the first lunar month, the wood is just growing and the fire is newly born, now both wood and fire are brought to the fire旺 place of Wu, the fire bursts out and the wood is completely burned, so the good fortune cannot last long. Conversely, if a Bingxu day is paired with a Gengyin hour, the fire is hidden within the wood, the wood energy is abundant and the fire does not urgently need to release itself outward, the good fortune accumulates gradually and can last longer.

如丙申日丙申時，或歲月俱在丙在申子辰上，為化從水，是陽極丙化為陰，如臨日時者，此伎術從道閒薄之人也，況丙火衰而在申，水生之地，不能成福。

For example, if the day is Bingshen and the hour is also Bingshen, or if the stem of the year or month is also Bing and falls in the water trinity of Shen, Zi, and Chen, then the Bing fire will follow the water, and the yang reaches its extreme and turns into yin. Such combinations, if found in the day and hour pillars, usually indicate that the person's livelihood depends on a single skill or that they are a person who leads a quiet and simple life, possibly even becoming a monk or a hermit. Moreover, Bing fire is already weak in Shen, and Shen is the growth position of water. When water is strong and fire is extinguished, it is natural that no blessings will result.

如干不遇，更以納音言之。如甲戌之火，在正月亦為秀氣，甲木逢旺，陰火藏生，帶五行印庫為德亦非薄矣。如甲戌日丙寅時生，奇福之人也，丙寅引用合造化之性也。如甲戌日庚午時，為火出木死，乃柴薪也，因物得氣不能久，亦不能顯達也。

If the heavenly stems do not meet these refined and delicate elements, then we use the "Nayin" sound element to determine it. For example, the Nayin of Jiaxu belongs to fire, and in the first lunar month it is also considered refined and delicate: Jia wood is at its prosperous and strong stage, with hidden fire within it that generates life, and it also carries the earth's repository of the Five Phases as a virtue, so its fortune is not thin. If someone is born on a Jiaxu day and has a Bingyin hour, they are a special and fortunate person, because the Bingyin element exactly matches the nature of creation and generation. However, if someone is born on a Jiaxu day and has a Gengwu hour, the fire emerges but the wood is burned up, like firewood that burns out quickly. It relies on external elements to gain strength, and thus cannot last long, nor can it achieve great success.

戊子之火寒薄，發而得濟，五行窮極而變，如冬至之氣，水極化火，陰極為陽，類乎乃戊子之火也。正月三陽之氣，木大成而能育其火，如辛巳日戊子時生者，自薄而厚也。辛與丙合，須是辛巳，為巳上有丙，既見辛，故能正和，辛得戊子，是陰金不死，隨火之功，遇此必自孤寡而獲厚福也。

The nayin sound element of Wuzi belongs to fire, but this fire is cold and weak, needing external support to flourish. This illustrates the principle of the Five Phases: when one reaches its extreme, it transforms into another. Just as at the moment of Winter Solstice, water reaches its extreme and fire is born, and yin reaches its extreme and turns into yang, the fire of Wuzi is of this kind. In the first lunar month, the energy of three yangs begins to emerge, and the wood has grown strong enough to nourish this weak fire. Therefore, those born on a day of Xinsi but with a time of Wuzi have a destiny that moves from weakness to strength. The metal of Xin needs to combine with the fire of Bing, and this can only happen with Xinsi, because the fire of Bing is already hidden within the branch of Si. When both Xin metal and Bing fire are present, the combination is proper and harmonious. If Xin also receives the fire of Wuzi, the dead and exhausted metal is revived and becomes useful through the function of fire. People with this configuration often experience hardship and isolation first, but later attain great fortune.

如丙寅日戊子時生者為破甲敗族，終身蹇塞之人，為丙寅之火，自乘生胚之氣，卻於旺水滅壞其德，故不能用戊子，須以巧拙言之。如一丙之火，更須太歲支干分其輕重，如庚寅人得之，鬼化為官，鬼氣不絕，盛而生福，辛人得之為官，癸人得之為財也。更須分其輕重，詳其所歷之地，行年太歲扶合推之。（神但經）

But a person born on a Bingyin day who is paired with a Wuzi hour will suffer the downfall of their family and the destruction of their clan, remaining all their life in hardship and unable to succeed. The reason is that the fire of Bingyin was originally riding on the initial embryonic energy, but now it is extinguished by the strong water of the Zi hour, causing damage to its virtue and thus making it incompatible with Wuzi. Here it is essential to distinguish between skillful and clumsy combinations. Although it is the same Bing fire, one must consider the heavenly stem and earthly branch of the year's master to determine its strength and weakness. For example, a person born in a Gengyin year encountering this will transform the 'ghost' that controls them into an official, and the ghost energy will not be cut off but instead become stronger and bring more blessings; a person born in a Xin year encountering it is considered to have obtained an official star, and a person born in a Gui year encountering it is considered to have obtained a wealth star. In summary, one still needs to distinguish between strength and weakness, carefully examine the earthly branches it has passed through, and combine this with the assistance and conjunction of the current year's master for a comprehensive judgment. This statement comes from the "Shen Bai Jing," originally inscribed as "Shen Dan Jing."

驚蟄二月節，春分二月中。二月坤為天德，甲為月德，己為月合，庚為月空，甲乙丙丁為月中秀氣，支宜寅午戌亥卯未，畏見壬辛二干，申酉二位，損時之德。二月秀在甲乙亥卯未，及納音木；丙丁寅午戌及納音火。

Jingzhe is the solar term of February, and Chunfen is the lunar node of February. In February, the position of Kun is 'Heavenly Virtue', the heavenly stem 'Jia' is 'Monthly Virtue', 'Ji' is 'Monthly Harmony', and 'Geng' is 'Monthly Void'. The heavenly stems Jia, Yi, Bing, and Ding are considered the 'Middle Month's Excellent Qi' of this month. The earthly branches should ideally see the fire trinity of Yin-Wu-Xu and the wood trinity of Hai-Mao-Wei. The stems Ren and Xin, and the branches Shen and You should be avoided as they damage the virtue of the birth time. The excellent qi of February first falls on Jia, Yi, Hai-Mao-Wei, and the branches with Nayin sound element of wood. Next comes Bing, Ding, Yin-Wu-Xu, and the branches with Nayin sound element of fire.

二月卯木正旺，若逢申金，木絕其氣，酉又破卯，有此者，不惟無貴，尤破祖業，多為貧下之人。凡稟月中秀氣，卻有損壞時日者，最緊切，蓋日為引，時為用也。又須看中氣，如中氣後五日，即使將來者進，功成者退，此說十二月中氣極要審詳之。

In the second lunar month, the Wood of the second branch (Mao) is at its peak and strong. If it meets the Metal of the seventh branch (Shen), the Wood will lose its vitality. The Metal of the eighth branch (You) further weakens the Wood of Mao. Those with such a combination in their birth chart will not achieve high status or wealth, but instead will lose the family's ancestral property and often end up in poverty. Those who receive the refined energy of this month but have their day pillar or hour pillar damaged are particularly important to consider, because the day pillar is the 'guide' and the hour pillar is the 'use'. In addition, one must examine the middle qi: after five days past the middle qi, the principle of 'those that come later advance, those that have succeeded retreat' should be applied. The direction that is currently growing receives new energy, while the direction that has already matured loses its energy. The middle qi of each of the twelve months must be carefully examined.

二月甲寅甲辰己亥己卯乙亥乙卯乙未俱為秀氣，宜審酌用之。（廣信集）遇甲乙居寅辰未亥之上尤美也。如己在亥卯未上，亦為秀氣，何也？如妻在夫家隨夫之姓也。

In the second month, the combinations of heavenly stems and earthly branches Jia-Yin, Jia-Chen, Ji-Hai, Ji-Mao, Yi-Hai, Yi-Mao, and Yi-Wei are all considered refined and elegant, and should be carefully selected, as mentioned in the "Broad Trust Collection." Among these, Jia and Yi stems resting on the branches Yin, Chen, Wei, and Hai are especially favorable. As for Ji earth resting on the wood trinity of Hai, Mao, and Wei, why is it also considered refined? This is like a wife taking her husband's surname after marriage—Ji earth combines with Jia wood. When Jia wood is strong, Ji earth also gains strength.

若遇辛酉癸酉為破家之厄，緣金木之氣，忌全金沖剋，若時日遇之，遭刑不賤，從有其德，終身不立。若遇丙丁，為和氣通明之時，在木為花，輕盈而容，不能久也。如丙寅日，辛卯時，此從木之性，其氣實而華，必為明達身容之士；如甲午日丁卯時，此木弱火虛，遇時而不通，乃伎術工巧近貴之人，福不能久也。

If one encounters Xinyou or Guiyou, it signifies a calamity that may lead to the decline of family fortune. This is because the second month is a time of conflict between metal and wood, and it is especially unfavorable for pure metal to clash with the wood of Maowu. If this occurs in the day pillar or hour pillar, even without punishment, one is likely to be in a lowly position. Even if one possesses virtue, it is difficult to achieve success throughout one's life. If one encounters Bing and Ding fire, it is a time of harmonious climate and the flourishing of wood and fire. In the case of wood, it is like flowers blooming, appearing light and beautiful but unable to bear fruit, leading to a temporary display of prosperity that does not last. For example, if the day pillar is Bingyin and the hour pillar is Xinmao, this follows the natural nature of wood, with a full and refined energy and literary talent, making one a person of wisdom and distinguished appearance. Another example is when the day pillar is Jiawu and the hour pillar is Dingmao. The wood is weak and the fire is feeble, and even though the hour pillar is present, it cannot fully connect with the energy, resulting in someone who relies on a particular skill or craft for a living and can gain the favor of noblemen, but whose fortune does not last long.

若遇壬癸沖注其木，兆能生養，常有不安，二月之候，死水浸活木故也。遇之安閒漸亨，不及富貴之地。若更其中藏土，必為疾厄之人。如水在甲申之納音，壬辰之干，猶有位之人也。

If壬 or癸 water confronts wood, although it seems to nourish the wood, it still brings instability. In the month of February, it is like using a stagnant pond to soak a living tree. People encountering this combination will have a peaceful life and gradually achieve success, but they will not reach great wealth and honor. If there is also earth mixed in the water, they will surely suffer from many illnesses and misfortunes. However, if the water is the "Nayin" water of Jiashen or the heavenly stem Renchen water, they may attain an official position.

二月己酉日癸酉時，此水土俱遇死敗之上，乃水土渾濁，如癸酉之金，損時之德，不惟下賤，更多殘疾也。壬辰之水秀氣不濁，甲申之水，隱金木交會，藏於陰而寄於甲，故不得為死水推之，遇此之時，巧拙須詳引用言其輕重也。（神白經）

Someone born in February with a birth day of Jiyou and a birth time of Guiyou has water and earth both in the state of death and decline, resulting in a turbid mixture of water and earth. Furthermore, the Guiyou hour has a nayin element of metal, which damages the virtue of the birth day. Such a person is not of high status and often suffers from disabilities. In contrast, the water in Renchen is clear and not turbid; the water in Jiashen contains an opportunity for the meeting of metal and wood, hidden in the yin and relying on the wood of Ji. Therefore, it cannot be regarded as dead water. Whether the combination is skillful or clumsy must be carefully examined according to the branches of 'reference' to determine the degree of influence. This statement comes from the Shengbai Jing.

清明三月節，穀雨三月中。三月壬為天德，又為月德，丁為月合，丙為月空，壬戊為月中秀氣，支宜寅午戌辰丑未，畏見辛申二干。三月水土主事，秀在壬癸申子辰戊己辰戌丑未，大畏甲木損時之德，此月見甲己則凶，丁壬則吉。（廣信集）

Clear Weather is the solar term of the third lunar month, and Grain Rain is the seasonal node of the same month. In the third lunar month, the heavenly stem 'Ren' is both the Star of Virtue and Resolution and the Star of Virtue and Charity. The stem 'Ding' is the Monthly Harmony, and 'Bing' is the Monthly Void. The stems 'Ren' and 'Wu' are considered the superior qi of the month. The earthly branches should ideally include Yin, Wu, and Xu (Fire triad) or Chen, Chou, and Wei. The branches should avoid seeing Xin and Shen. In the third lunar month, water and earth are in charge. The superior qi is located on 'Ren', 'Gui', and the water trinity of Shen, Zi, and Chen, as well as on 'Wu', 'Ji', and the earth trinity of Chen, Xu, Chou, and Wei. The month is most afraid of the stem 'Jia' wood coming to damage the virtue and qi of the hour of birth. Therefore, seeing 'Jia' and 'Ji' in this month is ominous, while seeing 'Ding' and 'Ren', which are harmonious pairs of virtue, is auspicious. This statement is from the "Broad Trust Collection."

壬重癸輕，中藏陽土，戊己無地，而散於四時，陽從妻墓，陰從夫墓，而旺更在專位之上，更為高崇顯達之士也，戊午得之者輕，戊子大貴，詳其巧拙，守魁罡有將相之權，臨傳送得詞館之顯。

In the third month, water is emphasized by Ren and considered lighter by Gui, while the earth hidden in Chen also contains yang earth. The two earths, Wu and Ji, do not have fixed positions but are scattered at the end of each season. Yang earth follows the wife star into its tomb, and Yin earth follows the husband star into its tomb. If they are strong in their own positions, they indicate a person of high status and prominence. For the same Wu earth, Wuwu is lighter, while Wuzi indicates great fortune, and the difference between skill and clumsiness needs careful discernment. Those who hold the position of 'Kui Gang' at Chen and Xu can hold the power of generals and ministers. Those who appear at Shen, the 'transmission' position, can attain the clear and honorable position of a literary official.

如壬子之水，並聚非清，雖有福祿，定虧於壽，緣物太過即不能久，壬申之水，如井中之泉，汲而旋生，壬辰之水，所歸有地，皆為月中精當，癸亥癸酉，亦作其福，禍福輕重，不可不詳引用。

For example, the water of Renshen is like a well spring, where drawing one measure immediately replenishes another; the water of Renzi is turbid and gathers in mass without clarity, although it may bring fortune and official rank, its lifespan is inevitably shortened, because anything that is excessive cannot last long. The water of Renchen has a resting place, and these two are considered the most appropriate configurations in the month. Guihai and Guiyou are also capable of producing blessings. As for the degree of fortune and misfortune, it is still necessary to carefully examine the branch of the "reference."

三月之氣，土水濟會，如戊遇甲，為損德之甚，如戊午日甲寅時，此土輕木重，卻為少立而多失，如戊戌日甲寅時，此為土氣稍重，得失多，終略有其福也。

In the third month, the energy is the meeting and mutual support of earth and water. When the earth element Wu meets the wood element Jia, it is the most severe case of damaging the moral energy. For example, on a Wuwu day paired with a Jiayin hour, the earth is light and the wood is heavy; such people can establish their careers at a young age, but often lose what they gain. On a Wuxu day paired with a Jiayin hour, the earth energy is slightly stronger, although there are still ups and downs, they will ultimately retain some fortune.

三月壬戌同行，各持其德，水土衰旺，亦常同行，更不以克傷言之，如己酉及己卯日癸酉時，此雖水土清而加於休敗之地，必不能進達，衣食雖足，而多艱辛也。

In the third month, the壬water and 戌earth move together, each maintaining their own virtue and position; the decline and strength of water and earth often change in sync, so there is no need to discuss them in terms of mutual control or harm. For example, on a Jiyou day or Jimao day paired with a Guiyou hour, although the water and earth are pure, they both fall into weak and confined positions, and such people are certainly unable to achieve success or prominence. Although their basic needs may not be lacking, they will face many hardships throughout their lives.

如壬申日戊申時，此福安厚也，其中遇戊申土濁水之氣，常憂疾厄纏身，如戊寅日，甲寅時，土氣虛浮，遇木剋制，戊寅之土，乃火土也，甲木刑而陰水漂之，然甲寅乃火之木也，非能損戊，卻為相助起，自艱辛有權柄，居顯位也。如己未日戊辰時，乃顯達貴人，為造化之功多也。（神白經）

On a Renshen day paired with a Wushen hour, fortune is stable and substantial; however, the Wushen pillar carries the energy of earth mixing with turbid water, causing the person to often worry about illness. For example, on a Wuyin day paired with a Jiayin hour, the earth energy is weak and floating, and it meets wood that restrains it—Wuyin is earth with fire, which is harmed by Jiayin wood and also washed away by yin water; yet Jiayin is wood that can generate fire, so it does not actually harm the earth, but instead becomes a helping force. Thus, although such people rise from hardship, they gain power and hold important positions. Another example is on a Jiwei day paired with a Wuchen hour, which is a nobleman who receives the most assistance from fate. This is mentioned in the Shengbai Jing.

立夏四月節，小滿四月中。四月辛為天德，庚為月德，乙為月合，甲為月空，丙丁戊癸為月中秀氣，支宜巳酉丑寅午戌，畏見甲壬二干。又云：四月秀在丙丁戊癸庚辛三氣。（廣信集）

The beginning of summer is the solar term of the fourth lunar month, and the small fulfillment is the climactic point of the fourth lunar month. In the fourth lunar month, the heavenly stem 'Xin' is considered 'Star of Virtue and Resolution', 'Geng' is 'Star of Virtue and Charity', 'Yi' is 'Monthly Harmony', and 'Jia' is 'Monthly Void'. The heavenly stems Ji, Ding, Wu, and Gui are regarded as the 'Middle Month's Excellent Qi' of this month. The earthly branches should ideally see the metal triad of Si-You-Chou or the fire triad of Yin-Wu-Xu, and should avoid seeing the stems Jia and Ren. Another view states that the excellent qi of the fourth lunar month lies in the fire of Ji and Ding, the fire generated by the combination of Wu and Gui, and the metal of Geng and Xin. This view is from the 'Broad Trust Collection'.

秀在庚辛，氣雄丙丁之火，通明壬癸之津，甲乙傷殘，勾陳失地，更詳所落匹配之情。如辛巳遇壬癸之上，秀氣殊麗，皆得其地，主文學多智，官崇漸貴，火金各持其勢，發跡迅而或在邊疆。如辛巳日，丁酉時，皆金火持爭；丁巳日，乙巳時，遇貴而成器也。

In the fourth month, the refined quality of the heavens is found in the metal of Geng and Xin, while the powerful and vigorous energy is found in the fire of Bing and Ding. The water of Ren and Gui can make a person clear-minded and intelligent. The wood of Jia and Yi is already damaged by this time, and the Gou Chen Wu earth has lost its place to stand. One must carefully examine the mutual relationship between these heavenly stems and earthly branches. For example, if Xin Si is seated upon Ren or Gui, the refined quality becomes especially beautiful, each element occupying its proper position, resulting in a person who is talented in literature, wise, and gradually attains high official rank. If fire and metal each assert their own strength, success may come quickly, but achievements are often limited to the border regions. For instance, when Xin Si is paired with Ding You, it is a case of metal and fire clashing. When Ding Si is paired with Yi Si, it is a case of encountering a nobleman's support and eventually achieving great success.

如壬戌日辛亥時，隨水之氣，辛金不顯，然有引用不為精當，此雖有富貴之福，不實而虛也。癸巳日丁巳時，及丙辰時，從火之性，雖無引用，卻為精當之福，引用之理，該詳主客所宜也。

On a Renxu day paired with an Xinhai hour, the Xin metal follows the water energy and does not manifest clearly, although there is some 'reference' or connection. However, the pairing is not precise. Such a person may have the fortune of wealth and status, but it is hollow and not substantial. Another example is a Guisi day paired with a Dingsi hour or a Bingchen hour, which follows the nature of fire. Although it seems there is no 'reference' or connection, it is actually a precise and appropriate fortune. This shows that the principle of 'reference' depends on whether the main element (day pillar) and the guest element (hour pillar) are compatible with each other.

乙亥之木，初生氣嫩，從火得亨，不可獨用，如乙亥月丙戌時，及丁亥時者，火雖衰，得乙亥木能育也。如乙亥日乙酉時，不惟木落無氣之地，更日月之節，金生之時，遇此之人，平生蹇塞，四肢見疾也。

The wood of Yi Hai is just beginning to sprout, with very weak Qi, and must follow fire to achieve success; it cannot be used alone. For example, if the month is Yi Hai and the hour is Bing Xu or Ding Hai, although the fire is weak, it can nourish the wood of Yi Hai. However, if the day is Yi Hai and the hour is Yi You, the wood falls into You, which is a place without life Qi, and during the fourth month, which is the time when metal begins to grow, this combination leads to a life of hardship and blockage, and also causes illness in the limbs.

丙午之火，剛而損德，先須得進，後必遭重厄也。庚寅辛卯之木，不為衰弱，庚辛金德旺之時，下有火木初生之金，未能害也。已成之物，不能相剋，分輕重矣。（神白經）

The fire of Bingwu is too fierce and strong, which actually harms the moral energy. The person's destiny starts with the ability to strive forward, but later will certainly face great difficulties. The Nayin sound element of Gengyin and Xinmao belongs to wood, and in the fourth month, it is not weak, because the metal energy of Geng and Xin is at its peak, and there is also newly born metal within the fire, which cannot harm it. Once something is formed, it cannot simply be discussed in terms of mutual control; only the degree of strength and weakness is considered. This statement comes from the Shengbai Jing.

芒種五月節，夏至五月中。五月亥為天德，丙為月德，辛為月合，壬為月空，丙丁為月中秀氣，支宜寅午戌辰丑未，畏見庚壬。神白經作壬癸二干，甲亦不見也。又云：五月秀在乙丙丁。（廣信集）

Mangzhong is the solar term of the fifth lunar month, and Xiazh至 is the governing solar term of the same month. In the fifth month, the position of Hai is considered "Heavenly Virtue," the heavenly stem "Bing" is "Monthly Virtue," "Xin" is "Monthly Harmony," and "Ren" is "Monthly Void." The stems "Bing" and "Ding" are regarded as the "excellent qi of the month." For the earthly branches, the best combination is the fire trinity of Yin, Wu, and Xu, along with Chen, Chou, and Wei. The stems Geng and Ren are most feared. The Shengbai Jing mentions fear of the stems Ren and Gui, and also states that the stem Jia is not suitable. Another view, from the Guangxin Ji, suggests that the excellent qi of the month lies in the stems Yi, Bing, and Ding.

火氣太盛，金囚木死，壬癸胎生之時，此月甲木死，乙木生，庚囚辛旺，乃辛與丙為濟合隨夫而旺，庚辛金剛，厄於火，甲木死，乙木生，中藏天庭之氣，兄死之後，隨子而亨，乙能生而丙得其時，木厄在午，利在納音水，壬癸遇之，損時之德，納音藏之，陽極漸通也。

In the fifth lunar month, the fire energy is excessively strong, causing the metal to be confined and the wood to be dead. This is precisely the time when the water of Jinni and Guipi is beginning to be born. In this month, the wood of Jia dies while the wood of Yi is born, the metal of Geng is confined while the metal of Xin is strong. Because Xin combines with Bing to form the hexagram Ji Ji (Water and Fire in Harmony), it is like a wife following her husband's prosperity and becoming strong. The metal of Geng and Xin, though naturally hard, is trapped by fire. Although the wood of Jia is dead, the wood of Yi is still alive, and within this there is hidden life energy. It is like the elder brother Jia dying first, and the younger brother Yi relying on his own son, Bing fire, to achieve success. The wood of Yi is able to be born, and the fire of Bing is at the right time. The wood is confined at the position of Wu, but it is beneficial that the dry branches with the 'Nayin' water element are present. If Ren and Gui water appear in the heavenly stems, it would damage the virtue of the birth time. Only when they are hidden within the Nayin is it good. This is because the yang energy has reached its peak and is gradually becoming unblocked.

五月遇丙午丙寅日壬辰時，此水火既濟，陰陽配合也，遇之則聰明位顯。如辛亥乙亥為陰陽道合發生之理，遇此之人，多作門中之瑞。丙戌丁巳丙寅，皆為奇特之辰，引用之法，不可不詳，立官之妙，消息其有用無用，或在壬子癸亥則凶矣。（神白經）

Those born in May who have a day of Bingwu or Bingyin paired with a time of Renchen form a pattern of Ji Ji (Hexagram 63), where water and fire are in harmony, yin and yang are balanced, and such people are intelligent and achieve high status. Pairings like Xinhai and Yihai conform to the principle of yin and yang harmonizing and generating all things, and those who have such combinations are often considered auspicious within their families. Bingxu, Dingsi, and Bingyin are also extraordinary combinations of heavenly stems and earthly branches. Regarding the method of reference, it is necessary to examine it carefully; the subtlety of establishing an official pattern lies in determining whether it is beneficial or not. If instead, one falls into times like Renzi or Guihai, which are places of excessive water, it becomes a turn for misfortune. This statement is from the Shengbai Jing.

小暑六月節，大暑六月中。六月甲為天德，又為月德，己為月合，庚為月空，戊己甲乙為月中秀氣，支宜亥卯未辰戌丑，畏見丙癸二干，此月土木用事。又云：六月秀在甲乙己。（廣信集）

The Minor Heat is the solar term of June, and the Great Heat is the lunar node of June. In June, the heavenly stem 'Jia' is both the Star of Virtue and Resolution and the Star of Virtue and Charity. The stem 'Ji' is the Monthly Harmony, and 'Geng' is the Monthly Void. The stems 'Wu', 'Ji', 'Jia', and 'Yi' are considered the refined qi of the month. The earthly branches should ideally see the wood trinity of Hai-Mao-Wei or the earth branches Chen, Xu, Chou. The stems Bing and Gui are to be avoided, as this month is ruled by earth and wood. Another view suggests that the refined qi of June lies in the stems Jia, Yi, and Ji, as mentioned in the "Broad Trust Collection."

甲己為秀，乙亦輔之，丙火弱滅丁火未衰，如丁未日甲辰時，為有福之人也。乙獨遊亥卯未上者，為因貴人用之漸亨，若見己，不可見乙，損其德，必福不能久也。如乙不得地者，輕而如己之福也。如己在亥卯未上，更旁見甲者為奇顯之命。

In June, Jia and Ji are considered to have refined energy, with Yi wood assisting from the side. Bing fire is already weak and fading, but Ding fire has not yet lost its strength. Therefore, a day of Dingwei paired with a time of Jiachen indicates a person with good fortune. If Yi wood is alone moving within the wood triple of Hai, Mao, and Wei, it can gradually become prosperous with the support of a nobleman. However, if Ji soil is already present, it is not advisable to see Yi wood again, because Yi wood harms Ji soil, damaging its virtue and ensuring that good fortune will not last long. If Yi wood does not have a strong position or is weak, then its fortune is almost the same as that of Ji soil alone. As for Ji soil located on top of the wood triple of Hai, Mao, and Wei, with Ji wood coming to combine with it, this is a rare and distinguished destiny.

如六月見金木相剋，而金勝者，為損德招刑；如木土之氣遇之，供乘衰敗之氣者，亦主平生厄滯不立也。丙申日庚寅時者，火衰藏木，從木之性，引用在火長生之地，庚金窮絕，為丙火之制，惟只有木也，遇此者亦為有福之人也。

If in June there is a mutual control between metal and wood with metal prevailing, it indicates damage to virtue and the risk of punishment; if wood and earth energies meet but both are in a state of decline, it also signifies a life full of obstacles and stagnation. As for the combination of the day of Bingshen and the hour of Gengyin, fire is already weak and hidden within wood, following the nature of wood, and the 'reference' falls on寅, which is the place of growth for fire; when Geng metal reaches寅, it has already reached its end and is further restrained by Bing fire, leaving only wood to be used, so those who encounter this combination are considered to be fortunate.

如庚寅日甲申時者，雖然庚金而生日祿，卻木有氣，引用無氣之上，然見一甲及納音木，皆不為精當，遇此之人不能大成，雖有其福必失，乃遇如不遇也。（神白經）

For example, on a day of Gengyin, when paired with a time of Jiashen, although Geng metal gains the day's strength because it is in the position of the hour, wood also has its own strength, yet the 'reference' falls in a place where it has no vitality. Therefore, even if one encounters a Jia wood or a branch with the nayin sound element of wood, the pairing is not precise. Those who encounter such combinations cannot achieve great success; even if they have fortune, they will surely lose it, as if they had never encountered it. This statement comes from the Shengbai Jing.

立秋七月節，處署七月中。七月癸為天德，壬為月德，丁為月合，丙為月空，壬庚為月中秀氣，支宜巳酉丑申子辰，納音金水土三氣，畏見甲丙二干。又云：七月秀在壬癸庚辛，及納音金水。（廣信集）

The beginning of autumn is the solar term of the seventh month, and the heat-lapse is the seasonal node of the seventh month. In the seventh month, the heavenly stem 'Gui' is the Star of Virtue and Resolution, 'Ren' is the Star of Virtue and Charity, 'Ding' is the Monthly Union, and 'Bing' is the Monthly Void. The heavenly stems 'Ren' and 'Geng' are considered the refined qi of the month. For the earthly branches, it is best to see the metal triad of Si-You-Chou or the water triad of Shen-Zi-Chen. The Nayin sound element should be of the qualities of metal, water, and earth, and it is most undesirable to see the heavenly stems 'Jia' and 'Bing'. Another saying states that the refined qi of the seventh month is found in the heavenly stems 'Ren', 'Gui', 'Geng', and 'Xin', as well as in the heavenly stems and earthly branches whose Nayin sound element belongs to metal or water. This saying is from the 'Broad Trust Collection'.

壬癸秀氣，金氣剛利，火厄木弱，陰土隨時而亨，如壬子日然，清而極不為厚福也。壬辰壬申，其氣至秀，更得中藏金氣，方為出格，壬辰日辛亥時，引用主客，皆得其道，合必位顯崇也。辛巳日癸巳時者，從金言之，絕水之德，此伎術近貴，九流僧道，無權之人也。

In July, the water of Jia and Yi is considered refined and excellent. The metal is strong, sharp, and piercing, while fire is restricted and wood is weak. The yin earth, however, is in harmony with the season and thus prosperous. For example, on a Renzi day, the water is extremely clear, but this does not indicate great fortune. The days of Renchen and Renshen have the clearest and most refined energy. If there is also hidden metal energy within them, it becomes an exceptional fate. On a Renchen day paired with an Xinhai hour, both the day pillar and the hour pillar have proper mutual support, and their compatibility ensures a high and prominent status. As for a Xinsi day paired with a Guisi hour, from the perspective of metal, it cuts off the water's virtue. Such people rely on skills to gain the favor of the powerful, belonging to the category of those without real authority, such as those in the nine streams of heretical arts or monks and Taoists.

如丙子甲申，從水言之。七月木絕火厄，不得其水，隨旺之性言也。如丙午日丙申時，丙子日丙申時者皆從水之用，丙子壬子日甲申時生，引用於長生之地也。如甲申日乙亥時，此甲申之水，引於亥上，而申合其旺，皆又福貴。丙子日癸巳時，引在丙火旺處不為有福之人，只作近貴閒人，雖能引用日碌，不能合主客造化也。（神白經）

For instance, in the case of Bingzi and Jiashen, we should consider the aspect of water. In July, wood is exhausted and fire is restrained; if it does not receive the support of water, it can only follow the direction where it is currently strong. For example, when Bingwu day is paired with Bingshen hour, or when Bingzi day is paired with Bingshen hour, water is taken as the useful element. When Jiashen day or Renzi day is paired with Yihai hour, the 'reference' is placed in Shen, the growth place of water. Again, when Jiashen day is paired with Yihai hour, the water of Jiashen's nayin is directed to Hai, and Shen combines with Hai to enhance its strength, which indicates a person with both fortune and status. However, when Bingzi day is paired with Guisi hour, the 'reference' falls in the strong place of Bing fire, which does not indicate a person with fortune, but rather someone who is a dependent of the powerful. Even if the day pillar can produce a禄, it is not harmonious between the main and the guest elements. This statement is from the Shengbai Jing.

白露八月節，秋分八月中。八月寅為天德，庚為月德，乙為月合，甲為月空，壬癸寅辛為月中秀氣，支宜巳酉丑申子辰，及納音金水，畏見丙己二干。（廣信集）

White Dew is the solar term of the eighth month, and Autumn Equinox is the governing solar term of the eighth month. In the eighth month, the position of Yin is considered 'Heavenly Virtue', the heavenly stem 'Geng' is 'Monthly Virtue', 'Yi' is 'Monthly Harmony', and 'Jia' is 'Monthly Void'. The heavenly stems Ren, Gui, Yin, and Xin are regarded as the 'Monthly Splendor'. The earthy branches should ideally see the metal triad of Si-You-Chou and the water triad of Shen-Zi-Chen, as well as heavenly stems and earthly branches with 'Nayin' sound elements belonging to metal or water. The stems Bing and Ji should be avoided. This statement is from the 'Broad Trust Collection'.

秀在庚辛壬癸，乃通明之氣，木殘水死，土濁水清，八月庚辛金木交平，俱藏秀氣，己丑秀墓之金，遇之皆顯達之人也。辛巳辛丑若癸巳時，從金得貴，壬辰時秀麗通仙，名冠世間，才清容廣也，若丙午戊午之辰，如犯之，遭刑殘疾，下賤之命，吉凶貴賤不可一見而言之，更分主客，引用巧拙而言也。

In August, the refined and delicate qi is found among the heavenly stems Geng, Xin, Ren, and Gui, representing clear and bright energy. At this time, wood is already weakened, water is near death, earth appears turbid, and water appears pure. In August, the metal of Geng and Xin is balanced with wood, with both sides hiding refined energy. The pillar Jichou signifies refined energy entering the metal storehouse, and those encountering it are destined for success. If on a day of Xinsi or Xinchou, the hour is Guisi, following the metal leads to high status; if the hour is Renchen, it results in a refined and elegant appearance, like a sage, with a reputation surpassing the world, clear intellect, and a broad-minded character. However, if encountering the stems Bingwu or Wuwu, one immediately suffers injuries or disabilities, leading to a lowly fate. Whether fortune or misfortune, nobility or lowliness cannot be judged solely by one element; one must distinguish between the main and the guest, and assess whether the combination of 'reference' is skillful or clumsy.

如乙木不衰，從庚之德，在巳酉丑上，乙化為金，乃從其庚性，與庚同行此不衰也。丁火不死，古法云：陽死之氣陰生，又乃金中火氣不絕，而藏於金，丁火是也。若居巳酉丑之位，亦為小通也。（神白經）

For example, the wood of Yi is not considered weak in the eighth month, because it follows the virtue of Geng metal. When it falls on the positions of Si, You, and Chou, which are the metal triad, Yi transforms into metal, aligning with the nature of Geng and moving together with it, so it is said not to be weak. Similarly, the fire of Ding is not considered dead in the eighth month. According to ancient methods, 'the yang dying gives rise to yin', and moreover, the fire within metal is not entirely extinguished, but hidden within the metal. Ding fire is exactly like this. If it falls on the positions of Si, You, and Chou, it can have some success. This statement comes from the Sheng Bai Jing.

寒露九月節，霜降九月中。九月丙為天德，又為月德，辛為月合，壬為月空，戊癸丁壬為月中秀氣，支宜申子辰寅午戌，畏見甲乙二干。又云：九月秀在丙辛丁，丙辛化水，故宜金水火三氣，為得其地也。（廣信集）

Cold Dew is the solar term of the ninth month, and Frost Descent is the lunar node of the ninth month. In the ninth month, the heavenly stem 'Bing' is both the Star of Virtue and Resolution and the Star of Virtue and Charity. 'Xin' is the Monthly Union, and 'Ren' is the Monthly Void. The stems Wu, Gui, Ding, and Ren are considered the 'Middle Month Qi' of this month. The earthly branches should ideally see the water trinity of Shen-Zi-Chen or the fire trinity of Yin-Wu-Xu, and should avoid seeing the stems Jia and Yi. Another saying states that the refined qi of the ninth month is in the stems Bing, Xin, and Ding, because Bing and Xin combine to form water, so the qi of metal, water, and fire all find their place. This statement comes from the "Broad Trust Collection."

秀在丙辛、丁亦輔之，丙居寅午戌，辛在己酉丑位之上遇金者，乃貴顯之人，九月辛酉辛丑辛巳日皆位德金，若居癸巳時引用在金長生之地，為人中之奇，福壽之人也。如壬辰時，遇與不遇，壬辰水與時不和，制時之德金水，然秀不為貴顯，乃閒慢之祿，或九流近貴之人也。若生甲申日及引用在壬申時者，為疾苦殘失，多不立之人也。

In September, the refined quality is found in Bing and Xin. Ding fire supports from the side. When Bing is in the fire triple (Yin-Wu-Xu) and Xin is in the metal triple (Si-You-Chou) and meets metal, it indicates a person of high status. For the days of Xin You, Xin Chou, and Xin Si in September, the metal is in its virtuous position. If paired with the time of Guisi, the reference falls exactly on the growth position of Si, the metal, making it a rare talent with fortune and longevity. However, if paired with the time of Renchen, the water of Renchen is not in harmony with the season, and instead suppresses the metal and water of birth, although there is refined quality, it cannot achieve high status, resulting in a simple and leisurely salary, or a position among the unrefined who are close to the powerful. If born on the day of Jiashen or with the reference falling on the time of Renshen, one will suffer from illness and be incomplete, mostly unable to achieve success.

如戊午日，丙辰時，世之厚福人也，戊午之火旺而藏，在九月火墓藏，明為德之時，丙辰時得造化之秀氣多，乃顯達之士也。如丁巳時者然，建日祿，不及丙辰時，此火輕土弱，又不帶印，乃富貴而不顯達也。

For example, on a Wuwu day paired with a Bingchen hour, there are people in the world who have great blessings: Wuwu's nayin sound element belongs to fire, which is strong and capable of storage, and September is precisely the time when fire enters the storage, and the virtue of the element becomes evident. The Bingchen hour also brings more refined and fortunate qualities, so such a person is likely to achieve prominence. If instead it is a Dingsi hour, although the Si is built upon the day's禄 (favorable position), it is not as good as the Bingchen hour, because in this case the fire is weak and the earth is weak, and there is no印绶 (imperial seal), so although one may attain wealth and status, one cannot achieve prominence.

如己未己丑甲戌甲辰，此四者皆納音火也，其中甲戌己未勝，如辰丑二位，戌為火地，未為火盛藏火在其中，德福重矣，生丙寅時者顯達之人也。如己巳日庚午時，然引用在臨官旺地，卻虛而不實，然近貴，頗有其福，終不能久也。居丁卯時者，引用在虛敗處，主福祿慢而近貴，九流聰明而不實，福終不久也。（神白經）

For example, the groups of Ji Wei, Ji Chou, Jia Xu, and Jia Chen all belong to the fire Nayin sound element. Among them, Jia Xu and Ji Wei surpass Ji Chou and Jia Chen. Compared to Chen and Chou, Xu is the burial ground of fire, while Wei is where fire is at its peak. Fire is hidden within them, and their virtue and fortune are substantial. If such people are born at Bing Yin hour, they will become prominent and successful. However, for Ji Si day paired with Geng Wu hour, although the "reference" falls in the Officialdom and Prosperity positions, it is empty and not substantial, allowing only proximity to power, with some fortune, but not lasting. If it falls at Ding Mao hour, the "reference" reaches a place of emptiness, exhaustion, decline, and termination, indicating that fortune and status come slowly, relying only on power, with people being clever but lacking in solid skills, and their fortune ultimately not enduring. This statement is from the "Shen Bai Jing."

立冬十月節，小雪十月中。十月乙為天德，甲為月德，己為月合，庚為月空，壬癸甲乙丁為月中秀氣，支宜亥卯未申子辰，畏見庚辛二干。（廣信集）

The winter solstice is the solar term of the tenth month, and the minor snow is the seasonal node of the tenth month. In the tenth month, the heavenly stem 'Yi' is considered 'Star of Virtue and Resolution', 'Jia' is 'Star of Virtue and Charity', 'Ji' is 'Monthly Harmony', and 'Geng' is 'Monthly Void'. The stems 'Ren', 'Gui', 'Jia', 'Yi', and 'Ding' are regarded as the 'Middle Month's Auspicious Qi'. For the earthly branches, the best combination is the wood trinity of Hai-Mao-Wei and the water trinity of Shen-Zi-Chen. The stems 'Geng' and 'Xin' should be avoided. This statement is from the 'Broad Trust Collection'.

秀在甲乙，精火藏形，木盛水清而火藏土虛，金病之時，己土隨夫不窮，更須居亥卯未之正，方得用也，戊土受制而濁，丙火藏木而有進，丁火合壬而化木，丁火絕滅而化也。乙亥之木藏火而秀。甲寅乙卯，皆為氣勝，庚寅辛卯俱為精當，甲申乙酉，遇德而損福也，乙丑逢干木為德，在金位受制，不能清顯，乙丑日逢戊寅己卯時為木盛金衰，蓋引用巧也。

In October, the refined quality is associated with Jia and Yi. At this time, the essence of fire is concealed and hidden, while wood is strong, water is clear, and fire is subdued with earth weak. This is precisely when metal begins to decline. The earth element Ji follows the husband star Jia wood, so it does not reach destitution, but it still needs to be in the proper positions of Hai, Mao, and Wei to be effective. Wu earth is restrained by wood and appears turbid; Bing fire, hidden within wood, gains strength; Ding fire combines with Ren water to transform into wood, because Ding fire itself is extinguished, so it transforms along with it. Yihai has the nayin sound element of fire, with fire hidden beneath wood, hence it is refined. Jiayin and Yimao both have strong wood energy; Gengyin and Xinmao are also well matched. Jiashen and Yiyou, although encountering a virtuous position, lose some fortune. Yichou, although encountering wood in the heavenly stem, is restrained by being seated on a metal position, thus unable to achieve noble status and prominence; if Yichou day is combined with Wuyin hour or Jimao hour, the wood becomes strong and the metal weak, which is a well-matched combination.

十月之節，遇甲辰甲戌，皆為藏明之木，立冬之候，火氣絕滅，而木氣生養，甲為月德之位，中藏陰火不絕，必生奇達英顯之士也，如庚寅日己卯時及丁亥時者，皆為有福之人也，卻甲申乙酉時，從金言之，失主客也，若癸未時生，乃帶印人，福壽殊異也，戊寅時者然，引用在木旺之地，遇戊寅灰火之土，其木雖秀，不能顯也，比之申酉時，無非禍之災耳。

In the tenth lunar month, if the Heavenly Stem is Jia Chen or Jia Xu, they both belong to wood that holds its brightness within. At the beginning of winter, the fire element is extinguished while the wood element is in its growing phase. The Jia stem is also in the position of the Star of Virtue and Charity. The hidden yin fire has not yet ceased, and thus remarkable and outstanding individuals are sure to emerge. For instance, if someone is born on the day of Geng Yin with the hour of Ji Mao or Ding Hai, they are destined to be blessed and prosperous. However, if the hour is Jia Shen or Yi You, from the perspective of metal, it is not favorable for the interaction between the main and guest elements. If born at Gui Wei hour, one is considered to carry the seal of authority, with extraordinary fortune and longevity. As for those born at Wu Yin hour, although the reference falls in a place where wood is strong, the Wu Yin is earth of ash and fire, so even if the wood is beautiful, it cannot be fully displayed. However, compared to the hours of Shen and You, it is not as likely to bring misfortune.

戊子之火窮困而有小成，十月之氣，陰極卦合，純坤乃為陽火欲生之地，旁逢水氣而得亨也。丁巳之火氣強，不能絕滅通旺之性，為邊武之官，遇一木之秀，無刑剋，而得造化之美也。（神白經）

The fire of Wuzi is poor and destitute, yet it can achieve some minor success. In the tenth month, the yin energy reaches its peak, which corresponds to the pure yin hexagram of Kun. At the point where yin reaches its extreme, it is precisely where yang fire is about to emerge. If there is also water energy nearby, it can lead to smooth progress. The fire of Dingsi is strong and vigorous, not destined to be extinguished, and retains its open and flourishing nature, indicating a position in military office at the border. If it meets the subtle quality of wood and there is no punishment, clash, or conflict, then one would seize the favorable opportunity. This statement comes from the Shengbai Jing.

大雪十一月節，冬至十一月中。十一月己為天德，壬為月德，丁為月合，丙為月空，乙癸為月中秀氣，支宜寅午戌申子辰，畏見已庚二干。又云：十一月秀在丁壬乙辛癸。（廣信集）

The major solar term of November is Da Xue (Great Snow), and the solar zenith is Dong Zhi (Winter Solstice). In November, the heavenly stem 'Ji' is considered the 'Star of Virtue and Resolution', 'Ren' is the 'Star of Virtue and Charity', 'Ding' is the 'Monthly Union', and 'Bing' is the 'Monthly Void'. The stems 'Yi' and 'Kui' are regarded as the 'Middle Month's Noble Qi'. For the earthly branches, the best combination is the fire trinity of Yin-Wu-Xu and the water trinity of Shen-Zi-Chen. The stems 'Ji' and 'Geng' should be avoided. Another source says that the noble qi of November is found in the stems 'Ding', 'Ren', 'Yi', 'Xin', and 'Kui'. This statement is from the 'Guang Xin Ji'.

秀在丁壬，癸亦助之，金死火滅，木敗土虛之候，庚死辛生，丁榮丙從，甲敗乙莘，乃陰陽各遂其性也。十一月辛巳之金秀而有壽，逢引用須詳命源，遇與不遇，引巧而命源遇所遇者，人中奇特富貴之人也。辛巳日丙申時，此乃引用巧，是月中旺氣，戊人得之，乃顯達之福，辰人得之，遇而不遇也。

In the eleventh month, the refined quality comes from Ding and Ren. The癸 water supports from the side. At this time, metal is dead, fire is extinguished, wood is weak and earth is empty. The庚 metal is dead while the辛 metal is born, the Ding fire is flourishing while the Bing fire is in decline, the甲 wood is weak while the乙 wood still remains. This is the natural rise and fall of yin and yang according to their own nature. In the eleventh month, the Xinsi (辛巳) belongs to metal, which is refined and indicates longevity. When encountering 'reference' (引用), one must carefully examine the original root of the birth chart. Whether or not one encounters it, if the reference is well matched and the original root of the birth chart is exactly connected, then it is a person of extraordinary wealth and status. For example, the day of Xinsi paired with the hour of Bingshen (丙申) is a well-matched reference, exactly in line with the strong energy of the month. Those born in the year of Wu (戊) will gain the blessing of success and prominence, while those born in the year of Chen (辰) will find it as if they had not encountered it at all.

乃寅午為得用，子申為廢物推之。如壬子壬申壬辰，乃四時精當至清之氣，若辛巳日壬辰時，為得道通仙奇達之士；若丙寅日壬辰時，乃水火既濟，亦為高明奇福，位厚而虛也。若甲申日不可遇壬申時，若月干又帶旺，此水極而溢，然引用巧而榮，後破敗狼狽之士也。

This passage treats the寅 (Bingyin) and午 (Wu) as favorable positions, while considering the子 (Renzi) and申 (Renshen) as wasted opportunities. For instance, the combinations of Renzi (Renzi), Renshen (Renshen), and Renchen (Renchen) represent the most refined and clear energies among the four seasons. If a day of Xinsi (Xinsi) is paired with a time of Renchen (Renchen), it signifies a person of extraordinary talent and spiritual attainment, like one who has achieved enlightenment. On the other hand, if a day of Bingyin (Bingyin) is paired with a time of Renchen (Renchen), it represents the harmony of water and fire (水火既济, Ji Ji), which is also a rare and commendable fortune, though the status may be substantial but somewhat superficial. However, for a day of Jiashen (Jiashen), it is not advisable to pair it with a time of Renshen (Renshen). If the month's heavenly stem also carries strong energy, it indicates excessive water, leading to overflow. Although such a combination may bring temporary success and glory, in the long run, it will inevitably result in decline and hardship.

若戊戌之木，不可遇之，損時之德，遭刑下賤。如戊子之火，宜中氣後逢之，陽氣將生，水極從火之精，先厄而後達也。如辛丑日癸巳時生，引用雖巧，乃辛所宜也，立客為用，乃癸臨死地，有祿而不能顯也，或九流近貴，性不實福終不堅也。如壬申日辛亥時生，引用主客得其宜，此為殊常福達之命。（神白經）

If the Wuxu dry branch, which belongs to the wood nayin sound element, is encountered, it is even more inauspicious, as it damages the virtue of the birth hour, leading to suffering from injuries and a low social status. As for the Wuzi dry branch with fire nayin sound, it is advisable to meet it after the Winter Solstice solar term, for at that time the yang energy begins to rise, and when water reaches its extreme, it yields to the essence of fire and transforms accordingly. The person's fate will first undergo hardships and then achieve success. For example, someone born on Xinchou day and Guisi hour, although the method of calculation seems clever, it is indeed suitable for the Xinh metal. However, once the hour pillar is taken as the useful element, the癸 water is precisely in its dying place, so they may have official rank but not achieve prominence, or only be a person close to the powerful among the nine streams, with an unstable character and ultimately unstable fortune. Another example is someone born on Renshen day and Xinhai hour, where both the main and guest elements are in their favorable positions, making this an extraordinary fate of great fortune and success. This statement is from the "Shen Bai Jing."

小寒十二月節，大寒十二月中。十二月庚為天德，又為月德，乙為月合，甲為月空，戊癸辛為月中秀氣，支宜亥卯未巳酉丑，畏見丙丁壬三干。又云：十二月秀在庚辛，納音土，為吉利之神。（廣信集）

The Minor Cold is the solar term of the twelfth lunar month, and the Great Cold is the governing solar term of the same month. In the twelfth month, the heavenly stem 'Geng' is both the Star of Virtue and Resolution and the Star of Virtue and Charity. The stem 'Yi' is the Monthly Harmony, and the stem 'Jia' is the Monthly Void. The stems Wu, Gui, and Xin are considered the refined qi of the month. The earthly branches should ideally form the Wood triad of Hai-Mao-Wei or the Metal triad of Si-You-Chou, and should avoid the stems Bing, Ding, and Ren. Another saying states that the refined qi of the twelfth month is found in the stems Geng and Xin, and the dry branches with Nayin sound element belonging to earth are considered auspicious deities. This statement is from the "Broad Trust Collection."

秀在庚辛，乙乃從之，木相火虛，水衰土利之時，若遇乙巳乙酉乙丑，此從無氣而旺，得貴而成器，內乙丑最為精當，辛在巳酉丑上，若有庚申，皆為月中精當也。壬申癸酉其氣清而福厚，庚辰得之尤厚，庚戌得之虛薄，庚子庚午遇之，雖薄而卻有氣。

The refined quality of the twelfth month is found in Geng and Xin, with Yi wood following closely. At this time, wood is in the phase position, fire is weak, water has declined, and earth is flourishing. If Yi Si, Yi You, or Yi Chou appear, they transform from a state of no strength to one of prosperity, relying on noble influence to become refined. Among these, Yi Chou is most appropriate. When Xin is in Si, You, or Chou, and is paired with Geng Shen, these combinations are considered the most suitable for this month. Renshen and Guiyou possess pure and thick fortune; Geng Chen has especially deep fortune, while Geng Xu has a more superficial and thin quality. When Geng Zi or Geng Wu appear, although they are weak, they still have some strength.

若庚子日丙子時，遭刑下賤，聾殘之人；甲申時遇之雖薄，引用巧也。更有攝助之秀，乃殊常之福，能自微至顯也。庚寅日引居丁丑辛巳甲申時者，得造化之全美，顯達奇福之人，生於富貴之門，長而身榮，清顯之福也。如庚申日丙戌時或丙子時者，然遇而不遇也。

If on a Gengzi day the hour is Bingzi, one would suffer punishment and disgrace, have a lowly status, and even become deaf or disabled. But if the hour is Jiashen instead, although the weight is still light, the pairing is skillfully matched. If there is further assistance from a refined and helpful influence, it becomes an extraordinary blessing, allowing one to rise from obscurity to prominence. On a Gengyin day, if the hour is Dingchou, Xinsi, or Jiashen, one attains the full blessings of fate, becoming a prosperous and fortunate person: born into a wealthy family, growing up to hold a prestigious position, enjoying a noble and illustrious fortune. However, on a Gengshen day, if the hour is Bingxu or Bingzi, it is as if no blessing has been received at all.

若十二月中有戊辰戊戌已丑已未在專位上，是曰季中所宜之辰，戊辰已未得之尤厚，該詳引用主客月中衰旺，明其命源之福有無，四象三元，不可失於消息，舉此十二月節中憎愛得用衰敗秀氣，察其輕重，推之可無失矣。（神白經）

If in the twelfth month the stems and branches Wuchen, Wuxu, Jichou, and Jiwei appear in their respective positions, this is called the most suitable combination of heavenly stems and earthly branches for the four seasons' months. Among these, Wuchen and Jiwei are considered the most harmonious. When making a prediction, one should carefully examine the relationship between the "references" of the subject and the guest, as well as the strength and decline of the current month. It is essential to determine whether the native's root has fortune or not. The four images of the Sun, the Moon, the Lesser Yang, and the Lesser Yin, along with the three elements of Heaven, Earth, and Humanity, must not be overlooked in the consideration. The above discussion on the favorable and unfavorable qualities of the qi in the twelve lunar months' festivals, as well as their use and decline, should be clearly distinguished in terms of their importance. This method is from the "Shen Bai Jing."

珞琭子言將來者進，功成者退，是月令之奧旨，神白經說中氣後五日行建旺，如十二月大寒節五日後生，有庚辛者為功成，有甲丙者為將來，蓋十二月以金為立事，又庚為天德，卻前有立春甲旺丙相，火木有將來之福，如庚辛是功成者也，他宜詳此。

The saying in "Luolu Zi" that "those who are coming will advance, and those who have achieved success will retreat" precisely captures the profound essence of the lunar calendar. The "Shen Bai Jing" explains that after five days past the middle solar term, one should determine the strength of the elements based on the established旺 (prosperous) period. For example, if someone is born five days after the major cold in the twelfth lunar month, those with the heavenly stems of Geng and Xin in their destiny belong to the "success achieved" category, while those with Jia and Bing belong to the "coming" category. This is because the twelfth lunar month is associated with metal, and Geng is the heavenly virtue of this month. However, spring is about to arrive, when Jia wood is the dominant element and Bing fire is the auxiliary. Therefore, fire and wood are enjoying the coming fortune, while Geng and Xin are the elements that have already achieved success. The same principle applies to all other months, and they should be carefully analyzed in this manner.

大凡月令中干神全備天月德全，秀氣足，不居破廢之上為清格，主有祿。若更支神合干，不脫太歲月建即為榮顯之命，更帶神白中貴殺，則又為超卓特達之格。若無干支秀德，而獨納音有者為富有之人，若重之有納音秀者亦有祿，而不至顯擢也。若傷損時德，鬼氣太甚，有破害衛廢多者濁之其也，是無祿貧下之命。若損德不多，或為官格，終是君子中隱小人也，或有引無用，有用無引，卻分中末限有無也。

In general, if the heavenly stems in the month's command are complete, both the Star of Virtue and Resolution and the Star of Virtue and Charity are present, there is abundant refined energy, and it does not fall into broken, ruined, or cut-off positions, then it is called a 'clear pattern,' and the person will have a salary. If the earthly branches also harmonize with the heavenly stems, and do not go beyond the range of the sovereign and the month builder, then it is a destiny of honor and success. If it also includes the auspicious deities and malevolent spirits mentioned in the "Shen Bai Jing," it is an extraordinary and outstanding pattern. If there is no refined energy or virtuous deities in the heavenly stems and earthly branches, but only in the "Nayin" sound element, then the person is wealthy. If the heavenly stems and earthly branches are already heavy and the "Nayin" also has refined energy, they can have a salary, but they cannot reach a prominent position. If the virtue of the birth time is damaged, the ghostly energy that harms the person is too strong, and there are many broken, harmed, ruined, or cut-off elements, then the destiny becomes turbid, and it is a poor and lowly life without a salary. If the damage to virtue is not too much, or if it can still form an official pattern, it is ultimately only a situation where a ruler hides a petty person. As for having 'guidance' without 'use' or having 'use' without 'guidance,' this determines the presence or absence of fortune in the middle and later years of life.

大凡看命須詳引用，以知中末立成實不成實，蓋日為引，時為用也。假令庚辛人，四柱見乙庚巳酉丑在四八十二月，不在中氣五月後，乃月中秀氣全，卻看引用為何，引用得地，則終始享富貴也。有引無用，則晚年不佳，有用無引，則中年奔馳，如或廢脫，太歲引用無地，則必不再言功名也。（廣信集）

In general, when judging a person's destiny, one must carefully examine the "yin" and "yong" (support and utilization), in order to determine whether the achievements in middle and later years are solid. This is because the day pillar represents the yin, and the hour pillar represents the yong. Suppose someone has a day stem of Geng or Xin, and their four pillars contain Yi, Geng, and the metal triad of Si-You-Chou, and they are born in the fourth, eighth, or twelfth month, and not after the middle qi of the month, then they have the full essence of the month. Then one should further examine the yin and yong. If the yin and yong are well established, then throughout their life they will enjoy wealth and honor. If there is yin but no yong, their later years will be unsatisfactory. If there is yong but no yin, they will be busy and劳累 in their middle years. If the branches are weak and detached, and even the heavenly stem has no place to rest, then there is no need to talk about fame and success. This statement comes from the "Guangxin Ji."

凡看貴命，須看本月德神喜合在日時，有干涉者為妙，更看輕重言之。（寸殊尺璧）

When examining a person's destiny, one must check whether the current month's beneficial deity and the favorable deity are present in the day pillar or the hour pillar, and whether there is a connection or mutual support between the day and hour pillars. This is most ideal. Then, one should judge based on the relative importance. This statement is from the text "寸珠尺璧".

正月丙丁辛日時加午未，二月庚乙甲日時加申巳，三月丁壬戊日時加辰亥，四月辛乙庚日時加戌巳，五月壬辛丙日時加亥戌，六月甲乙已日時加寅未，七月丁壬癸日時加丑子，八月甲乙庚日時加丑寅，九月丙辛丁日時加巳午，十月甲乙丁日時加卯辰，十一月丁壬丙日時加巳子，十二月乙庚辛日時加丑申。五行生旺德神日時全見者，十有九貴。

The method of selecting the "Five Phases Generating, Prosperous, and Virtuous Spirits" varies each month: in the first month, take the heavenly stems Jia, Yi, and Xin, and place them on the branches Wu and Wei; in the second month, take Geng, Yi, and Jia, and place them on Shen and Si; in the third month, take Ding, Ren, and Wu, and place them on Chen and Hai; in the fourth month, take Xin, Yi, and Geng, and place them on Xu and Si; in the fifth month, take Ren, Xin, and Jia, and place them on Hai and Xu; in the sixth month, take Jia, Yi, and Ji, and place them on Yin and Wei; in the seventh month, take Ding, Ren, and Ji, and place them on Chou and Zi; in the eighth month, take Jia, Yi, and Geng, and place them on Chou and Yin; in the ninth month, take Jia, Xin, and Ding, and place them on Si and Wu; in the tenth month, take Jia, Yi, and Ding, and place them on Mao and Chen; in the eleventh month, take Ding, Ren, and Jia, and place them on Si and Zi; in the twelfth month, take Yi, Geng, and Xin, and place them on Chou and Shen. Anyone who sees all these generating, prosperous, and virtuous spirits in their day pillar and hour pillar is likely to achieve high status, with nine out of ten such people becoming prominent.

寅午戌月辛丙丁，巳酉丑月辛乙庚，申子辰月壬癸丁，亥卯未月甲乙已。日時犯者或歲運逢之，定主興發財祿。

"True energy" is determined by the Triple Harmony month cycle: those born in the months of寅, 午, 戌 take 辛, 丙, 丁; those born in the months of 巳, 酉, 丑 take 辛, 乙, 庚; those born in the months of 申, 子, 辰 take 壬, 癸, 丁; and those born in the months of 亥, 卯, 未 take 甲, 乙, 己. If this appears in the day pillar or hour pillar, or if it is encountered in the big years or major cycles, it indicates prosperity in wealth and official salary.

正月癸庚日時，二月辛壬日時，三月甲辛日時，四月壬癸日時，五月甲癸日時，六月丙癸日時，七月甲丙日時，八月丙已日時，九月甲乙日時，十月辛庚日時，十一月已庚日時，十二月丁壬日時。

"The Five Phases of Decline and Decay" refers to two heavenly stems that are avoided each month. If these stems appear in the day pillar or the hour pillar, it is considered an offense. In January, the avoided stems are癸 and 庚; in February, 辛 and 壬; in March, 甲 and 辛; in April, 壬 and 癸; in May, 甲 and 癸; in June, 丙 and 癸; in July, 甲 and 丙; in August, 丙 and 己; in September, 甲 and 乙; in October, 辛 and 庚; in November, 己 and 庚; in December, 丁 and 壬.

寅午戌月怕酉時，巳酉丑月怕子時，申子辰月怕卯時，亥卯未月怕午時。（神白經）

The time of birth should most avoid conflicting with the month's branch: those born in the寅, 午, or 戌 months should avoid the 酉 hour; those born in the巳, 酉, or 丑 months should avoid the 子 hour; those born in the申, 子, or 辰 months should avoid the 卯 hour; and those born in the亥, 卯, or 未 months should avoid the 午 hour. This is because the Five Phases generated by the Triple Harmony Formation are exactly in a state of death or decline during these hours—fire dies at 酉, metal dies at 子, water dies at 卯, and wood dies at 午. This statement comes from the "Shen Bai Jing."

古法云：驚占五時三（此月取日目氣），二時六刻收（此訣取月中氣）。假令正月甲子日寅時一刻立春，即從乙丑日數至甲午計三十日，克退寅時不數，卻有時數至未是五時，至未時三刻得驚蟄節，故謂之驚蟄占五時三也。又如正月甲子日寅時一刻立春，而從乙丑日數至辰，是二時，至辰六刻，此二時六刻得雨水節也，餘月皆彷此推之。

There is an old method with a mnemonic saying "jīng zhàn wǔ shí sān" (the time of the start of the season is five hours and three parts), which is used to determine the time of the next month's solar term transition. Another saying is "èr shí liù kè shōu" (two hours and six parts), which is used to determine the time of the current month's lunar term. For example, if the beginning of the year's first month starts at the first hour of the first watch on the day of Jiazi, then from the next day, Yichou, count down to Jiawu, which is thirty days. The starting hour of寅 (Yin) is excluded, and then count forward five hours to the hour of未 (Wei), at the third part of the hour, which is the time of the start of Jingshe, hence called "jīng zhè zhàn wǔ shí sān." Another example: if the beginning of the year's first month starts at the first hour of the first watch on the day of Jiazi, then from the next day, Yichou, count down to the third hour of the third watch, which is exactly two hours, and then to the sixth part of the third watch, which is the time of the start of Yuzhong, hence called "èr shí liù kè shōu." The same method is used for the other months.

一歌云：兔執龍開巳止平，五收六滿七危傾，八建九破十閉戶，鼠定牛收一歲成。並以立春為始，看立春在甚時，於時上起建順行，逢執是二月節氣，開是三月節氣，餘依此數之。假定申時立春，即申時起建，除加酉，滿加戌，平加亥，定加子，執加丑，時交二月節也，餘月皆彷此推之。

There is another mnemonic verse that says: "The rabbit holds the dragon, the snake stops at flat, five collects, six fills, seven tilts, eight builds, nine breaks, ten closes the door, the rat settles, the ox collects, and one year is completed." This means that February is associated with the rabbit and the term "hold," March with the dragon and "open," April with the snake and "flat," May with "collect," June with "fill," July with "tilt," August with "build," September with "break," October with "close," November with the rat and "settle," and December with the ox and "collect," thus completing the twelve months. The calculation always starts from the beginning of spring (Lichun): determine which hour the beginning of spring falls into, and then count from that hour according to the order of "build," "remove," "fill," "flat," "settle," "hold," "break," "tilt," "complete," "collect," "open," and "close." When you reach "hold," that is the beginning of February; when you reach "open," that is the beginning of March, and so on. Suppose the beginning of spring falls in the hour of Shen (申), then from that hour, "build" begins, the hour of You (酉) is "remove," the hour of Xu (戌) is "fill," the hour of Hai (亥) is "flat," the hour of Zi (子) is "settle," and the hour of Chou (丑) is "hold," marking the beginning of February. The rest of the months are calculated in the same way.

功曹寅木，太衡卯木，天罡辰土，太乙巳火，勝光午火，小吉未土，傳送申金，從魁酉金，河魁戌土，登明亥水，神后子水，大吉丑土。

The twelve Month Generals each have their own names and are paired with the Earthly Branches and the Five Phases: Gongcao is寅, belonging to Wood; Taiheng is卯, belonging to Wood; Tian Gang is辰, belonging to Earth; Taiyi is巳, belonging to Fire; Shengguang is午, belonging to Fire; Xiaojí is未, belonging to Earth; Chuan Song is申, belonging to Metal; Congkui is酉, belonging to Metal; Heqiu is戌, belonging to Earth; Dengming is亥, belonging to Water; Shenhou is子, belonging to Water; and Daji is丑, belonging to Earth.

歌曰：天罡一神屬破軍，太乙勝光是祿存，小吉傳送貪狼位，從魁河魁文曲星，登明神后加武曲，大吉功曹是巨門，太衡獨愛廉貞位，一一從頭為曉分。（廣錄、三曆會同云：正月用亥，二月用戌，逐月逆行，用一辰為將。）

The song verse pairs the twelve month generals with the stars of the Big Dipper: Heavenly Gang (Chen) is paired with the Expenditure Star; River Chief (Si) and Victory Light (Wu) are paired with the Wealth-Salary Star; Minor Auspicious (Wei) and Message Carrier (Shen) are paired with the Star of Romance and Desire; Following Chief (You) and River Chief (Xu) are paired with the Star of Talent and Eloquence; Ascending Brightness (Hai) and Divine Consort (Zi) are paired with the Wealth Star and General Star; Great Auspicious (Chou) and Merit Official (Yin) are paired with the Dark Star and Star of Speech; Great Balance (Mao) is paired alone with the廉贞 Star. By clearly distinguishing these twelve, one can understand. The "Broad Record" and "Three Calendars in Harmony" state that for the first month, Hai is used as the month general, and for the second month, Xu is used, proceeding month by month in reverse order, selecting one earthly branch as the month general each month.

甲戊庚牛羊，乙庚鼠猴鄉，丙丁豬雞位，壬癸兔蛇藏，六辛逢馬虎，此是貴人強。

This is the formula for determining "Tianyi Nobleman": For the heavenly stems Jia, Wu, and Geng, the Nobleman is found in Chou (ox) and Wei (sheep); for the stems Yi and Geng, the Nobleman is in Zi (rat) and Shen (monkey); for the stems Bing and Ding, the Nobleman is in Hai (pig) and You (rooster); for the stems Ren and Gui, the Nobleman is hidden in Mao (rabbit) and Si (snake); and for the six days of Xin, the Nobleman is in Wu (horse) and Yin (tiger). When these branches appear in the four pillars, they indicate the Nobleman is effective.

甲戀金雞乙愛猴，丁豬丙鼠己寅頭，戊尋玉兔庚壬馬，辛癸逢蛇官未休。

The method for determining "Yin Official Wealth" is as follows: Jia (甲) is attached to You (酉, the Rooster), Yi (乙) loves Shen (申, the Monkey); Ding (丁) takes Hai (亥, the Pig), Bing (丙) takes Zi (子, the Rat), Ji (己) takes Yin (寅, the Tiger); Wu (戊) seeks Mao (卯, the Rabbit), Geng (庚) and Ren (壬) both take Wu (午, the Horse); Xin (辛) and Gui (癸) meet Si (巳, the Snake). If one's fate includes this one position, the momentum of holding an official position will continue without end.

三命鈴云：若人遇之，主官爵崇高，聲華顯赫。天官貴以五虎六遁謂為甲用，辛為官，未上遁見辛，餘彷此，又名官貴堂，有訣在友神類。天官遁官遁甲入羊群，乙守青龍丁虎奔，丙向蛇頭庚逐亥，辛猴己狗戊牛存，壬人本向酉位上，六癸即隨入馬村，別有兩般為貴處，再將壬癸季交輪。

The Three Mandates Seal says: When a person meets this noble deity, it indicates high official rank and great fame. The noble deity of officialdom is derived using the Six Jia Concealment method of the Five Tiger Concealment. For example, on a Jia day, the proper official is Xin, and when the heavenly stem is concealed in the position of Wei, it is exactly Xin, so Jia takes Wei as its noble deity of officialdom. The rest of the heavenly stems are similarly deduced. It is also called the "Hall of Official and Noble Deities," and its mnemonic is included in the category of friendly deities. The song of the Tiger Concealment for the noble deity of officialdom says: Jia conceals into Wei (sheep), Yi guards Chen (Azure Dragon), Ding faces Yin (Tiger) and moves towards it, Bing faces Si (Snake's head), Geng chases Hai, Xin meets Shen (Monkey), Ji meets Xu (Dog), and Wu resides in Chou (Ox); for Ren days, one should originally go to You (Rooster), but for the six Gui days, they follow into Wu (Horse). In addition, there are two other places considered noble locations, and the heavenly stems Ren and Gui are alternately taken on the last earthly branches of each season.

三命鈴云：若人遇之，主名望高貴，三命皆乘旺相之位，行年至此，亦主遷升。

The San Ming Qian says: If a person meets this noble deity, it indicates high reputation and status; if the year, month, and day 'three destinies' are all in prosperous and strong positions, then when the current year's fortune arrives here, it also indicates promotion and advancement in official rank.

甲丙相邀入虎鄉，更遊鼠穴最高強，戊猴己未丁宜亥，乙癸逢牛卯祿昌，庚趕馬頭辛到巳，壬騎龍背喜非常。

The method for determining "Fuxing Gui" (auspicious stars) is as follows: Jia and Bing should be combined and placed in the寅 (Tiger) position; if they further move to the子 (Rat) site, the formation is most excellent. Wu should be taken from the申 (Monkey) position, Ji from the未 (Goat), and Ding is suitable to meet the亥 (Pig) position. Yi and Gui should meet the丑 (Ox) and卯 (Rabbit) positions, leading to prosperity in official rank and fortune. Geng should pursue the午 (Horse) position, and Xin should move to the巳 (Snake) position. Ren should ride on the辰 (Dragon) position, which is especially favorable.

閻東叟云：文星純，秉天之清氣，主科名巍峨，官職高崇，在天蓋紫薇之垣，值文昌之館，在人將絲綸之職，專文翰之美，以十干加九支，分十二位，或互相往來，為文星貴。

Yan Dongshou said: The Wen star is most pure, receiving the clear energy from Heaven, governing high academic achievement and reputation, and lofty official rank. In the sky, it belongs to the Purple Micro constellation, precisely in the Wen Chang pavilion; when it descends to the human world, it oversees the drafting of imperial edicts, specializing in the beauty of literary composition. The method of calculation involves adding the ten heavenly stems to the twelve earthly branches, dividing them into twelve positions, or having them intermingle. Any combination that matches is called 'Wen star dignity'.

甲見寅，己見未，癸見丑，皆祿氣也；丙見寅，戊見申，皆學堂也；乙見丑，壬見辰，皆正印也；庚見午，丙見子，辛見巳，丁見亥，同天官也。如甲人見甲寅或甲子，乙人得乙丑，丙人得丙寅或丙子，丁人得丁亥，戊人得戊申，己人得己未，庚人得庚午，辛人得辛巳，壬人得壬辰，癸人得癸丑，為文星如華館。

The Heavenly Stem Jia sees the Earthly Branch Yin or Zi, and the Heavenly Stem Ji sees Wei or Chou, all indicating the location of the nourishing energy for the stem; the Heavenly Stem Bing sees Yin, and the Heavenly Stem Wu sees Shen, both belong to the 'Xuetang' (Academy); the Heavenly Stem Yi sees Chou, and the Heavenly Stem Ren sees Chen, both belong to the 'Zhengyin' (Correct Seal); the Heavenly Stem Geng sees Wu, the Heavenly Stem Bing sees Zi, the Heavenly Stem Xin sees Si, and the Heavenly Stem Ding sees Hai, all correspond to the 'Tian Guan Gui' (Star of Officialdom) mentioned earlier. Therefore, for those born in the year of Jia, seeing Jia Yin or Jia Zi; for those born in the year of Yi, seeing Yi Chou; for those born in the year of Bing, seeing Bing Yin or Bing Zi; for those born in the year of Ding, seeing Ding Hai; for those born in the year of Wu, seeing Wu Shen; for those born in the year of Ji, seeing Ji Wei; for those born in the year of Geng, seeing Geng Wu; for those born in the year of Xin, seeing Xin Si; for those born in the year of Ren, seeing Ren Chen; and for those born in the year of Gui, seeing Gui Chou, all these are considered literary stars, like living in a beautiful hall.

甲乙生人子午中，丙丁卯酉定亨通，戊己兩干臨四季，庚辛寅亥祿盈豐，壬巳癸申（一作壬癸巳申）偏喜美，封侯萬戶即三公。

The "Taiji Gui" is also known as the Ke Xing Gui. The method of calculation is as follows: those born on Jia or Yi days should take Zi and Wu; those born on Bing or Ding days should take Mao and You, and they will certainly achieve success. Those born on Wu or Ji days should have their heavenly stems resting on the branches of Chen, Xu, Chou, or Wei, the four seasonal branches. Those born on Geng or Xin days should take Yin and Hai, which will bring abundant fortune. Those born on Ren should take Si, and those born on Gui should take Shen (another way of writing is that both Ren and Gui take Si and Shen). This is especially favorable and beautiful. If a person's destiny includes this, they can be made a marquis with a thousand households and hold a position among the Three Excellencies.

甲人蛇口乙豬頭，丙狗丁龍戊向猴，己午庚寅辛未貴，六壬卯位癸逢牛。

The method for determining "Wen Chang Gu" is as follows: those born on Jia day take Si (Snake's mouth), those born on Yi day take Hai (Pig's head); those born on Bing day take Xu (Dog), those born on Ding day take Chen (Dragon), those born on Wu day take Shen (Monkey); those born on Ji day take Wu (Dragon), those born on Geng day take Yin (Tiger), those born on Xin day take Wei (Goat) as noble; for the six days of Ren, take Mao (Rabbit), and for Gui day, take Chou (Ox).

祿前祿後一般神，必作公卿冠世人，主性天聰名譽播，富貴榮華事業新。（三命纂局）

The term "Wen Yu Gui" refers to the Heavenly Stems immediately before and after the position of the original Heavenly Stem that receives official salary. These two stems are associated with the same divine entity. Those who possess this in their fate will certainly attain high official rank, surpassing others of their time; they are naturally intelligent, their reputation spreading far and wide, and they will enjoy wealth, honor, and a constantly renewing career. This statement is from the "San Ming Zuan Ju."

甲馬乙蛇丙戊猴，酉抬丁己亥辛求，庚逢戊狗壬逢虎，十位文星癸兔遊。（林開五命）

Another set of the "Wen Xing Gui" (literary star of wealth) mnemonic is: Jia takes Wu (horse), Yi takes Si (snake), Bing and Wu take Shen (monkey); You (rooster) position elevates Ding and Ji, Hai (pig) position honors Xin; Geng meets Xu (dog), Ren meets Yin (tiger); among the ten positions of Wen Xing, Gui wanders through Mao (rabbit). This comes from "Lin Kai Wu Ming."

甲在子寅中，乙逢亥亦聞，丁酉戊申位，丙戊己羊宮，庚辛馬蛇是，癸卯與壬龍，此號天印貴，榮達受皇封。（預知子貴格）

The method of determining "Tianyin Nobleman" is as follows: Jia takes Zi and Yin, Yi takes Hai; Ding takes You, Wu takes Shen; Bing and Wu also take Wei (the Sheep's Palace); Geng takes Wu (the Horse), Xin takes Si (the Snake); Gui takes Mao, Ren takes Chen (the Dragon). This person is known as Tianyin Nobleman, and those born with this characteristic are prosperous and successful, capable of receiving imperial rewards. This pattern comes from "Yu Zhishi Zi."

甲己先從鼠穴遊，乙庚便向兔邊求，丙辛解策花聰馬，丁壬雞樹迎皇洲，戊癸兩神為伏日，人生值此主淹留，此是五行見優劣，念者方知進退頭。（金書命訣）

The rhyme "The Advancement and Retreat of the Favorable Deity" says: On Jia day and Ji day, start from Zi (Rat's hole); on Yi day and Geng day, seek at Mao (Rabbit's side); on Bing day and Xin day, solve the saddle and gallop at Wu position; on Ding day and Ren day, face the court at You (Rooster's position); on Wu day and Gui day, these two days are considered hidden days, and encountering them in a person's life indicates stagnation and delay. This clearly shows the strengths and weaknesses of the Five Phases. Only those who can repeatedly ponder this rhyme will understand when to advance and when to retreat. This saying comes from The Golden Book of Destiny.

春戌夏丑逢天喜，秋辰冬未三三指，卦中遇此必歡欣，官事無由終得理。（廣錄）

"The Heavenly Deity's Favor" is determined according to the four seasons: in spring take Xu, in summer take Chou, in autumn take Chen, and in winter take Wei. Each season has a specific designation. When encountering this in divination or in fate analysis, there will certainly be joyful matters; even if involved in legal disputes, it will ultimately clarify the truth and conclude peacefully. This statement comes from "The Broad Record."

大殺者貴神之輔助也，歌云：大殺子生人在猴，丑雞寅犬逐蹤由，卯蛇辰馬巳羊位，午號未兔，申龍頭，酉豬戌須尋見鼠，循環亥地必逢牛，此殺若叫逢旺氣，福神同貴天乙定封侯。

"The Great Killer" is a deity that assists the Nobleman. A rhyme lists its position each year: for those born in the Year of the Rat, the Great Killer is in the Year of the Monkey; for those born in the Year of the Ox, it is in the Year of the Rooster; for those born in the Year of the Tiger, it is in the Year of the Dog; following this pattern. For those born in the Year of the Rabbit, it is in the Year of the Snake; for those born in the Year of the Dragon, it is in the Year of the Horse; for those born in the Year of the Snake, it is in the Year of the Goat. For those born in the Year of the Horse, it is in the Year of the Rabbit; for those born in the Year of the Goat, it is in the Year of the Dragon. For those born in the Year of the Rooster, it is in the Year of the Pig; for those born in the Year of the Dog, it is in the Year of the Rat; and the cycle returns to the Year of the Pig, where the Great Killer meets the Year of the Ox. If this Killer is in its strong season, and shares the same position as the Auspicious Deity and the Nobleman, the person's fate will surely lead to a high official position.

其神生旺，壬重大器，公正嚴肅，或更並刑破沖剋，即持威尚武，為事暴戾，與貴人並，走譽馳聲，文武兼全，與建祿並，則一生多得賂遺，或私橫闇昧之財。（燭神經）

If this divine factor is in a prosperous and vigorous position, the person can shoulder great responsibilities, have a grand outlook, and be fair and strict. But if it is also accompanied by punishment, destruction, conflict, or subjugation, it transforms into a tendency to show off power, favoring military strength, and acting violently and erratically. When it shares the same pillar with a nobleman, it indicates widespread reputation and proficiency in both literature and martial skills. When it shares the same pillar with 'Jian Lu' (Established Wealth), the person often receives many gifts from others or gains wealth from secret, indirect, or ambiguous sources. This statement is from the "Zhujing Jing."

廣信集云：亦可以月取之。金書命訣，作飛廉相殺云：君子值之吉，小人凶，若扶大德貴人，本音墓合殺同其位，官居廊廟，單有其殺，羊刃相夾，祿命身無氣，謂之小人須惡死。

The Guangxin Collection says: The great killer can also be determined by the month's branch. The Jinshu Mingjie writes it as "Feilian Xiangsha," and says: A gentleman encountering it is auspicious, while a petty person encountering it is inauspicious. If it is supported by a great virtue nobleman, and is with the nayin sound element's storage, combination deity, and killing deity in the same position, the person's destiny can lead to an official position in the court. If only this killer exists, and is sandwiched between yangren on both sides, and the禄, 命, and 身 positions all lack vitality, then a petty person encountering it will certainly meet a sudden death.

壺中子云：大殺若見喜神，藩垣坐鎮。注云：如正月大殺在戌，喜神亦在戌，大殺乃專權柄用之殺喜神，乃化治一方之神，正月大殺遇戌，是謂大殺見喜神。三命鈐云：主有武勇或掌刑戮之任，小人逢之，多有非命，而終主對防害。

The Hu Zhong Zi says: If the Big Killer meets the auspicious deity, it indicates holding a position of authority and governing a region. The commentary explains: For example, in the first lunar month, the Big Killer is in Xu, and the auspicious deity is also in Xu; the Big Killer is a killing deity in charge of authority, while the auspicious deity is a benevolent deity responsible for governing and educating the people. When the Big Killer in the first lunar month falls exactly on Xu, this is called the Big Killer meeting the auspicious deity. The San Ming Qian states: If a person's destiny includes this killer, they are brave and may hold a position responsible for punishment and execution; for wicked people, it often leads to a bad end and they should always be cautious of being harmed by others.

正丁二坤宮，三壬四辛同，五亥六是甲，七癸八艮宮，九丙十乙處，子巳必有功，庚居丑月內，值此必興隆。（神白經）

The position of the Star of Virtue and Resolution varies each month: in the first month it is at Ding, in the second month at the Kun palace (between Wei and Shen), in the third month at Ren, in the fourth month also at Xin, in the fifth month at Hai, in the sixth month at Jia, in the seventh month at Gui, in the eighth month at the Gen palace (between Chou and Yin), in the ninth month at Bing, in the tenth month at Yi; in the eleventh month, the Zi month falls on Si with certain achievements, and in the twelfth month, the Chou month, Geng resides within. If one's destiny aligns with the Star of Virtue and Resolution, the family fortune will certainly flourish and prosper. This statement is from the "Shen Bai Jing."

三命鈐云：天德者五行福德之辰，若人遇之，主登臺輔之位，更與月德並者貴，縱遇凶殺，亦主清顯。三曆會同有天德合日，正壬三丁四丙六己七戊九辛十庚十二乙，雲萬事大吉。

The San Ming Qian says: Tiande is the stem-branch where the Five Phases and Fortune Virtue converge. If a person encounters it, they will attain high official positions. If it is also combined with the Moon's Virtue, their status will be even more distinguished. Even if they meet with malevolent forces, they will still achieve noble and prominent success. The San Li He Jing lists the days of Tiande He as follows: in the first month take Ren, in the third month take Ding, in the fourth month take Bing, in the sixth month take Ji, in the seventh month take Wu, in the ninth month take Xin, in the tenth month take Geng, and in the twelfth month take Yi. It says that encountering these days brings great good fortune for all matters.

甲己年甲，乙庚年庚，丙辛年丙，丁壬年壬，戊癸年寄戊。此方萬福存焉，千殃遠避，具注歷名歲德。

The "Year Stem's Virtue" is determined by the heavenly stem of the year: for Jia years and Ji years, it is Jia; for Yi years and Geng years, it is Geng; for Bing years and Xin years, it is Bing; for Ding years and Ren years, it is Ren; and for Wu years and Gui years, it is Wu. This direction holds myriad blessings and keeps all kinds of misfortunes at a distance. The official almanac refers to it as "Year Virtue."

寅午戌年巳，巳酉丑年申，申子辰年亥，亥卯未年寅。集正曆云：此方百事大吉。

The "Year Virtue" is determined by the Triple Harmony Formation of the Earthly Branch of the year: for years of寅, 午, and 戌, it is in巳; for years of巳, 酉, and 丑, it is in申; for years of申, 子, and 辰, it is in亥; and for years of亥, 卯, and 未, it is in寅. The "Collected Correct Calendar" says that doing anything in this direction is extremely auspicious.

甲己月甲，乙庚月庚，丙辛月丙，丁壬月壬，戊癸月寄戊。（三曆會同）集正曆云：按蕭吉五行論月干德者，陰陽配匹之德，天地會合之辰，其神所在，眾福皆臻。

The "Monthly Heavenly Stem Virtue" is determined based on the Heavenly Stem of the month: for the month of Jia and Ji, take Jia; for the month of Yi and Geng, take Geng; for the month of Bing and Xin, take Bing; for the month of Ding and Ren, take Ren; for the month of Wu and Gui, take Wu. This is mentioned in the "Three Calendars in Harmony." The "Collected Correct Calendar" states: according to Xiao Ji's "Great Meaning of the Five Phases," the virtue of the monthly Heavenly Stem is the virtue of mutual matching between yin and yang, and the hour when heaven and earth meet and combine. This is the dwelling place of the deity, where all kinds of blessings gather.

正五九月在丙，二六十月在甲，三七十一月在壬，四八十二月在庚。（神白經）三命鈐云：月德者，陰陽同類，異位之德也，若人遇之，主學超升，仕官清顯。

The "Star of Virtue and Charity" is determined according to the Triple Harmony of the month: in January, May, and September it is Bing; in February, June, and October it is Jia; in March, July, and November it is Ren; in April, August, and December it is Geng. This is mentioned in the "Shen Bai Jing." The "San Ming Qian" states that the Star of Virtue and Charity is a deity of virtue and charity that shares the same yin and yang nature but occupies different positions. If a person encounters this deity, it signifies outstanding academic achievement and promotion, and if in official service, it indicates integrity, clarity, and success.

李九萬云：犯天月德者災危處定有救助，婦人不與此說。又云：女命帶天月德者，非吉殺也。月合者五行相氣之辰相合為德也，如月德在甲，則己是主，諸事諧合，官祿崇厚。月空者陰陽之辰，吉慶之位也，如德在甲則庚是，在丙則壬是，互換取之，主資產富有，職任玉庭。（三命鈐）

Li Jiowan said: Those whose fate is afflicted by the Star of Virtue and Resolution (Tian De) or the Star of Virtue and Charity (Yue De) will certainly receive help when facing calamity or danger; however, this statement does not apply to women. He also said that for female destinies carrying Tian De or Yue De, they are not considered auspicious deities. The term "Yue He" refers to the virtue formed by the harmonious conjunction with the hour of the current month. For example, if Yue De is in Jia, then the character that harmonizes with Jia, which is Ji, is called Yue He, indicating harmony in all affairs and high official rank. The term "Yue Kong" refers to the hour where yin and yang interact, and it is the position of auspicious celebration. For instance, if the virtue is in Jia, then the void is in Geng; if the virtue is in Bing, then the void is in Ren. These pairs are taken alternately, indicating wealth in the household and holding a high and clean position in the court. This statement is from the "San Ming Qian."

春戊寅，夏甲午，秋戊申，冬甲子。集正曆云：經曰天之生育萬物，而乃宿罪，甲戊為陽之干位，子午為陰陽之成，寅申為陰陽之立，以甲戊配成，主為赦也，總聖云：百事吉。（三曆會同）

The Tianshe Day is determined according to the four seasons: in spring it is the Wuyin day, in summer the Jiawu day, in autumn the Wushen day, and in winter the Jiazi day. The "Collected Correct Calendar" states: the classics say that Heaven nurtures all things, yet also retains punishment; Jia and Wu are the positions of yang stems, Zi and Wu are the places where yin and yang are completed, and Yin and Shen are the places where yin and yang are established. Using the stems Jia and Wu combined with these branches, it signifies pardon. The general sage's saying states: on this day, doing anything is auspicious. This entry is found in the "Three Calendars in Harmony."

正酉二卯三居戌，四辰五亥六巳方，七子八午九丑上，十未寅申要相當。（廣錄）三曆會同引總聖集云：百事吉。

The "Fushengri" (Day of Favor for Birth) varies each month: in January it is in You, February in Mao, March in Xu; April in Chen, May in Hai, June in Si; July in Zi, August in Wu, September in Chou; October in Wei, and November and December require pairing with Yin and Shen respectively. This statement comes from the "Guanglu" (Comprehensive Records). The "Sanli Heijiong" (Triple Calendars in Harmony) cites the "Zongshengji" (Collection of Divine Methods) saying that on this day, all affairs are auspicious.

寅午戌月丙日時，巳酉丑月庚日時，申子辰月壬日時，亥卯未月甲日時。

"Jing De" determines the heavenly stem based on the triple harmony formation of the birth month: those born in the months of寅, 午, or 戌 take 丙 as the day or hour stem; those born in the months of 巳, 酉, or 丑 take 庚 as the day or hour stem; those born in the months of 申, 子, or 辰 take 壬 as the day or hour stem; and those born in the months of 亥, 卯, or 未 take 甲 as the day or hour stem. These four groups correspond exactly to the yang heavenly stems that are in charge of the five phases generated by each triple harmony formation.

寅午戌人寅時，巳酉丑人巳時，申子辰人申時，亥卯未人亥時。一神主旌德，五世不貧窮，內有旌鋮殺，將相及三公。旌鉞殺犯之者，十有九貴，不貴即富，更與旌德相會，不將即相也。（神白經）

The "Jingyue" (banner and scepter) are determined by the triple harmony formation of the person's birth year branch: those born in the Year of the Tiger (Yin), Horse (Wu), or Dog (Xu) take the hour of Yin; those born in the Year of the Snake (Si), Rooster (You), or Ox (Chou) take the hour of Si; those born in the Year of the Monkey (Shen), Rat (Hai), or Dragon (Chen) take the hour of Shen; and those born in the Year of the Pig (Hai), Rabbit (Mao), or Goat (Wei) take the hour of Hai. These hours correspond to the growth position of each triple harmony formation. The rhyme says: if one possesses only the Jingde (banner virtue) deity, the family will not be poor for five generations; if there is also Jingyue killing (a malevolent influence), then generals, ministers, and high officials will emerge. Those who are afflicted by Jingyue killing, nine out of ten will achieve high status, and if they are not esteemed, they will certainly be wealthy; if they also combine with Jingde, they will become either a general or a prime minister. This saying comes from the "Shenbai Jing."

寅午戌人見辛，巳酉丑人見乙，申子辰人見丁，亥卯未人見己。主生英俊，生時犯之，更在太歲三六合上，更中氣後尤緊。

Another type of "Jing De" is determined by finding the heavenly stem that harmonizes with the yang stem derived from the Triple Harmony Formation. Those born in the years of Yin, Wu, and Xu should see Xin (which harmonizes with Bing), those born in the years of Si, You, and Chou should see Yi (which harmonizes with Geng), those born in the years of Shen, Zi, and Chen should see Ding (which harmonizes with Ren), and those born in the years of Hai, Mao, and Wei should see Ji (which harmonizes with Jia). A person with this deity in their fate is considered handsome. If this appears in the birth time and falls in the Triple Harmony or Liu He position of the current year's stem, and if the person is born after the middle solar term, the effect is particularly significant.

寅卯辰人見癸酉，巳午未人見癸卯，申酉戌人見戊子，亥子丑人見戊午。乃四時專主誅戮之神，庶人主徙配，克本命主惡死。又云：二殺若更與三公殺會同一位者，尤佳，主殊貴。

Another type of "Jingyue" is determined according to the seasonal directions: those born in the years of Yin, Mao, and Chen see Guiyou; those born in the years of Si, Wu, and Wei see Guimao; those born in the years of Shen, You, and Xu see Wuzi; and those born in the years of Hai, Zi, and Chou see Wuwu. These are deities in the four seasons specifically responsible for execution and punishment. If a common person encounters this, they are likely to be exiled or sent away. If this also harms their birth year, it indicates a death by misfortune. Another view says: if these two killing deities combine with the "San Gong Sha" at the same position, it is actually better, indicating extraordinary prestige and honor.

寅午戌人壬子，巳酉丑人丙午，申子辰人已卯，亥卯未人辛酉。三合中見支干來克是也，惟申子辰水土同位，故取己土卯木之克，乃陰陽鬼極之神，五行毒氣宰輔之殺，庶人切忌犯之，主非橫刑獄而死。

The method of determining "San Gong Sha" is as follows: those born in the years of Yin, Wu, and Xu take Renzi; those born in the years of Si, You, and Chou take Bingwu; those born in the years of Shen, Zi, and Chen take Jimao; and those born in the years of Hai, Mao, and Wei take Xinyou. It involves selecting the pillar in the Triple Harmony Formation that is capable of overcoming the original formation both in the heavenly stems and earthly branches. However, in the water formation of Shen-Zi-Chen, since water and earth share the same position, it instead selects Jimao, which is earth overcoming water and Mao, which is wood overcoming water. This is a divine entity representing the extreme of yin and yang's ghostly energy, formed from the condensed poison of the Five Phases. Common people must absolutely avoid this, as committing it leads to death by sudden misfortune or imprisonment.

寅午戌人丙寅，巳酉丑人辛巳，申子辰人壬申，亥卯未人乙亥。乃天地喜樂聚會之神，君子多權柄，仍多倉廩，庶人招橫財之福，刑破者非，又主壽長，有美妻好子，淫奢不離心，子孫亦淫蕩。

The "Azure Dragon Kill" is also known as the Elder Star. Its method is as follows: those born in the years of寅, 午, 戌 take Bingyin; those born in the years of巳, 酉, 丑 take Xinsi; those born in the years of申, 子, 辰 take Renshen; and those born in the years of亥, 卯, 未 take Yihai. These positions all fall into the long life position of the Five Phases generated by the Triple Harmony Formation. It is a divine entity representing joyous gatherings in heaven and earth. A gentleman who possesses it tends to hold power and have abundant resources; a common person who possesses it may attract unexpected wealth. However, if it is subjected to punishment, clash, or damage, it cannot be interpreted in this way. It also signifies longevity, a beautiful wife, and an outstanding son. However, the person is often unable to resist indulgence and luxury, and their descendants tend to be prone to licentiousness.

寅午戌人丁卯，巳酉丑人庚辰，申子辰人癸酉，亥卯未人甲子。以上殺只恐忌刑沖破害，在生時主人歇滅福淺，無破則為人間之瑞。（廣信集）神白經云：寅午戌生及生月得丁卯日忌癸乙時，巳酉丑生及生月得庚辰日忌丙戊時，申子辰生及生月得癸酉日忌已辛時，亥卯未生及生月得甲子日忌庚壬時。

The method of determining "Liang Hui Sha" is as follows: those born in the years of Yin, Wu, and Xu take Ding Mao; those born in the years of Si, You, and Chou take Geng Chen; those born in the years of Shen, Zi, and Chen take Gui You; and those born in the years of Hai, Mao, and Wei take Jia Zi. As the title suggests, the wood of Mao can generate the fire of Ding in Yin, Wu, and Xu. The other three groups follow the same pattern. These sha spirits are feared when they encounter punishment, conflict, destruction, or harm. If they fall in the birth hour and are conflicted or destroyed, the person will have shallow fortune and a fading destiny. If there is no destruction, it is considered a blessing. This statement comes from the "Guang Xin Ji." The "Shen Bai Jing" states: those born in the years or months of Yin, Wu, and Xu who have Ding Mao as their day are to avoid the hours of Gui and Yi; those born in the years or months of Si, You, and Chou who have Geng Chen as their day are to avoid the hours of Bing and Wu; those born in the years or months of Shen, Zi, and Chen who have Gui You as their day are to avoid the hours of Ji and Xin; and those born in the years or months of Hai, Mao, and Wei who have Jia Zi as their day are to avoid the hours of Geng and Ren.

甲乙申，丙丁亥，戊己寅，壬癸巳。一如壬癸生屬水，金生水，金生在巳，又為天印天綬殺，彷此對宮取之。

The method of determining "Heavenly Seal Kill" is: for Jia and Yi days, take Shen; for Bing and Ding days, take Hai; for Wu and Ji days, take Yin; and for Ren and Gui days, take Si. For example, people born on Ren or Gui days belong to the Water element in the Five Phases. Metal generates Water, and Metal is in its growth phase in Si, so Ren and Gui take Si. This position is also called "Heavenly Seal Heavenly Cord Kill." The other heavenly stems are determined in the same way, by taking the position opposite to their respective elements.

甲乙申，丙丁巳，戊己申，庚辛亥，壬癸寅。一如甲乙生屬木，木克土，土生申是也。（洞微經）

The method of determining "活禄杀" is: for Jia and Yi days, take Shen; for Bing and Ding days, take Si; for Wu and Ji days, take Shen; for Geng and Xin days, take Hai; and for Ren and Gui days, take Yin. For example, people born on Jia or Yi days belong to the Wood element in the Five Phases, and Wood overcomes Earth. Earth's growth is in Shen, so Jia and Yi take Shen. This method is from the "Dongwei Jing."

甲在子宮中，乙逢亥亦同。陽支生陽干，陰支生陰干，餘八干同。

The method for determining "Heavenly Seal Noble Pattern" is: Jia takes Zi (the first earthly branch) in the month as noble, and Yi takes Hai as noble for the same reason. The principle is that a yang branch generates a yang heavenly stem, and a yin branch generates a yin heavenly stem. The remaining eight heavenly stems are also determined by this rule.

謂五行旺氣會於日辰上，主建工立事，入貴格則多為元帥魁眾。（五行要訣）

The term "Jingqi Sha" refers to the gathering of the Five Phases' vigorous energy on the day pillar, indicating that the person is capable of establishing achievements and creating significant accomplishments. If this is further combined with a noble pattern, they are likely to become a general leading troops or a leader respected by all. This explanation comes from the "Five Elements Essential Rules."

貴窠神者，陰陽福德之位，蓋取前逢驛馬，後遇太歲，或前遇太歲，後逢驛馬，若人生月遇之，凡吉月者時日俱同，下皆彷此，主官致公侯，位登臺輔。假令甲子生人，驛馬在寅，子為本命太歲，後逢驛馬也，餘命彷此，行年至此，亦主稱遂。

The "Guikēshén" is the position where yin and yang and fortune virtue reside. Its method of selection is when the "Yimashu" (Post-horse) is encountered ahead and the Tai Su (Great Age) is met behind, or when the Tai Su is encountered ahead and the Yimashu is met behind. If a person encounters this in their birth month, then for all auspicious months, the day pillar and hour pillar are also selected in the same way. The following entries are all treated similarly. A person with this deity in their fate will attain high official positions such as marquises and dukes, and reach high government ranks. For example, the Yimashu of a person born in the Jiazi year is in the寅 (Yin) position, and the Zi (子) is the Tai Su of their birth year, which exactly fits the meaning of Tai Su behind and Yimashu in front. The same applies to other birth years. When this position is encountered in the current year or during a journey, it also indicates smooth and fulfilling outcomes.

凡遇貴命神下生者，不可一概論之，但以三命財祿有氣無氣，凶神貴神，多少折除消息。設如遇貴神三命，卻值墓絕休囚，或財祿無氣，或落在空亡，似此之人，合主有官而無位，或有名而不立，或為僧道，或攻藝術，下等小人，或衣食不充，或一生孤獨，所謂有名而無實也。凡諸貴神下生者，皆彷此推之。（三命指掌）

Anyone born under these noble deities should not be judged as a whole, but rather one must examine the wealth and official rank in the three lifetimes of year, month, and day, whether they have vitality or not. One should also consider how many Inauspicious Spirit and noble deities are present, and balance them accordingly. If someone encounters noble deities in the three lifetimes, but at the same time is in the positions of墓, 绝, 休, or 囚, or if their wealth and official rank have no vitality, or if they fall into 「空亡」, then such a person may have an official position but no real status, or may have a reputation but fail to establish themselves, or may become a monk or Taoist, or specialize in a particular skill. As for lower-class people, they may suffer from lack of food and clothing, or live a lonely life all their lives. This is what is meant by having a name but no reality. All those born under various noble deities should be judged in this way. This statement comes from the book 「Three Lifetimes Pointing the Palm」.

名福者，謂太歲是陽干，得陰干月生，歲干後生祿干者是也，陰干生人得陽干月亦然。假如甲人在寅，丙為祿干，生在八月，月建癸酉，水生甲木，甲木生丙火，己人祿在午，寅為祿干，生在正月，月建丙寅，丙火生己土，己土生庚金，餘依此取之。

The concept of "name fortune" refers to a situation where the heavenly stem of the Tai Su is a yang stem, but the person is born in a month governed by a yin stem, and the year stem can sequentially generate the heavenly stem of the person's destiny position. The principle is the same when a yin stem is born in a month governed by a yang stem. For example, a person born in the year of Jia has his destiny position in寅. The heavenly stem derived from寅 is Bing, which is the destiny stem. If born in the eighth month, the month builder is Guiyou, and the water in you generates the wood of Jia, which in turn generates the fire of Bing, continuing the cycle of mutual generation. Another example is a person born in the year of Ji, whose destiny position is in午. The heavenly stem derived from寅 is the destiny stem. If born in the first month, the month builder is Bingyin, and the fire of Bing generates the earth of Ji, which in turn generates the metal of Geng. The same method applies to all other destinies.

又如甲人得酉，乙人得午，丙人巳，丁人辰，戊人巳，巳人寅，庚人卯，辛人戌，壬人亥，癸人申，若人生月遇之，主有科名祿位。（三命鈴）

For example, someone born in the year of Jia (甲) benefits from the branch You (酉), someone born in the year of Yi (乙) benefits from the branch Wu (午), someone born in the year of Bing (丙) benefits from the branch Si (巳), someone born in the year of Ding (丁) benefits from the branch Chen (辰), someone born in the year of Wu (戊) benefits from the branch Si (巳), someone born in the year of Ji (己) benefits from the branch Yin (寅), someone born in the year of Geng (庚) benefits from the branch Mao (卯), someone born in the year of Xin (辛) benefits from the branch Xu (戌), someone born in the year of Ren (壬) benefits from the branch Hai (亥), and someone born in the year of Gui (癸) benefits from the branch Shen (申). If a person encounters these branches in their birth month, they are likely to achieve academic success, official rank, and salary. This statement is from the book Sanming Qian (三命钤).

丙辰日土印，忌壬辰時。天元變化書云兩辰名勾陳，廣信集雲忌見壬子壬辰尤緊。庚戌日金印，忌丁亥丁丑時，與丙同。天元變化書云庚戌名白虎，廣信集雲丁亥稍得，丁丑不佳，無丙字。己亥日木印，忌乙亥乙丑日時。天元變化書云己亥名青龍，廣信集雲有乙未時。

The "Heavenly Seal" has three days. On the Bingchen day, which belongs to the earth seal, it is forbidden to pair with the Renchen hour. The "Tianyuan Changes Book" states that when two Chens appear together, it is called "Gou Chen." The "Guangxin Collection" adds that it is especially bad to see Renzi and Renchen. On the Gengxu day, which belongs to the metal seal, it is forbidden to pair with the Dinghai and Dingchou hours, which is the same as the case with Bing. The "Tianyuan Changes Book" says that Gengxu is called "Bai Hu." The "Guangxin Collection" says that pairing with Dinghai is somewhat acceptable, but pairing with Dingchou is not good, and the character Bing must not be missing. On the Jihai day, which belongs to the wood seal, it is forbidden to pair with the Yihai or Yichou day or hour. The "Tianyuan Changes Book" says that Jihai is called "Qinglong." The "Guangxin Collection" says that it can still pair with the Yiwu hour.

天定印者，文官福相，武做管軍，餘人犯之，不貴即富，若失天定者祿出艱辛，餘者貧薄也。又云：庚戌日見丙時，己亥日見乙時，丙辰日見壬時，為真官印，犯之主富貴。（神白經）

People who have the "Tian Ding Yin" in their destiny can enjoy the blessings of high official rank if they pursue a scholarly path, or lead an army if they take up a military career. Others who have this are not necessarily wealthy, but they will certainly be prosperous. If one loses this Tian Ding Yin, their salary must be earned through hardship and toil, and those of a lower rank will be poor and meager. There is another saying: on Geng Xu days with Bing Shi, on Jihai days with Yi Shi, and on Bing Chen days with Ren Shi, this is called "Zhen Guan Yin." Having this in one's destiny signifies wealth and honor. This saying comes from the "Shen Bai Jing."

李九萬云：天定印在日上，見之大好，見所忌則壞破印，福出艱辛，貧薄之人也。正犯不破者，十有九貴。

Li Jiowan said: When the heavenly stem of Tian Ding falls on the day pillar, it is very favorable. However, if it also encounters the forbidden hour at the same time, the official star will be damaged and broken, and happiness can only be obtained through hardship, resulting in a poor and meager life. Those who are directly afflicted but not broken, among ten people, nine will achieve high status and prominence.

甲日丙寅時，丙丁壬人上，辛癸人次之；乙日己卯時，乙癸丁人上，甲庚人次之；庚日甲申時，乙庚戊人上，壬癸人次之；辛日丁酉時，甲丙辛人上，丁巳人次之。若主本旺相有貴同行，文為宰輔，武為建節，無用即主衣祿豐也。（鬼谷命格）

The Four Great Fortune Deities refer to four fixed combinations of day and hour: on a Jia day paired with Bingyin hour, those born in the years of Bing, Ding, or Ren are of the highest rank, while those born in the years of Xin or Gui are of the next rank; on a Yi day paired with Jimao hour, those born in the years of Yi, Gui, or Ding are of the highest rank, while those born in the years of Jia or Geng are of the next rank; on a Geng day paired with Jiashen hour, those born in the years of Yi, Geng, or Wu are of the highest rank, while those born in the years of Ren or Gui are of the next rank; on a Xin day paired with Dingyou hour, those born in the years of Jia, Bing, or Xin are of the highest rank, while those born in the years of Ding or Si are of the next rank. If the person's day ruler is also in a prosperous and strong position and is accompanied by a noble deity, they can achieve high official positions in government, or even hold military commands as regional governors. Even if they are not appointed to such high positions, they will have sufficient food, clothing, and俸禄. This statement is from the "Ghost Valley Destiny Pattern."

祿前第六位是也，如甲申生人，至癸酉是也。（三命纂局）

The "Jianjie Star" is determined by counting six positions forward from one's native禄位. For example, for someone born in the year Jiashen, counting sequentially leads to Guiyou. This method is mentioned in the text Sanming Zuanju.

蓋取與見祿對沖也，如甲人在申，乙人在酉之類，主多藝能，有智識，居官食祿，即在清要之地。（三命鈴）

"The 'Thousand Pairs with the Noble God' is also called the 'Lucky Position Opposite the God.' It refers to the earthly branch that is directly opposite the native's lucky position: for Jia (甲), the lucky position is寅 (Yin), and its opposite is申 (Shen), so people born in the year of Jia take Shen; for Yi (乙), the lucky position is卯 (Mao), and its opposite is酉 (You), so people born in the year of Yi take You; the rest follow the same pattern. Those who have this god in their destiny are usually talented, knowledgeable, and intelligent, and when they hold official positions, they always occupy clean and important posts. This statement comes from the 'Three Destiny Keys' (《三命钤》)."

戊午年月日時同，餘彷此。（三命纂局）鬼谷要訣云：支干一路鳳凰池，祿馬相逢實更奇，君子定為國樑棟，女人多是做皇妃。如戊午年月日時，乃高職方命，固貴，卻胎在死絕，壽不長，如辛卯年月日時，乃楊太后命。

"The Phoenix Pool" refers to the year, month, day, and hour pillars having exactly the same heavenly stem and earthly branch. For example, if all four pillars are Wuwu, the same applies to other combinations. This concept originates from the "Three Fate Compendium." The "Essential Secrets of Ghost Valley" states that if the heavenly stem and earthly branch are the same throughout all pillars, it forms a Phoenix Pool. If such a person also encounters "Lü" (favorable position) and "Yimash" (post-horse), it becomes even more remarkable. A man with such a fate is destined to become a national pillar, while a woman is likely to become an imperial concubine. For instance, if all four pillars are Wuwu, it indicates a high-ranking official's fate, which naturally signifies prestige, but since the month of conception falls in a dead or declining position, the lifespan is short. Another example is when all four pillars are Xinmao, which is said to be the fate of Yang太后 (Empress Dowager Yang).

四個壬寅最上，為壬居寅上，有變化氣，俱顯貴命也。四個辛卯，納音自旺，貴格。四個庚辰金大凶，金盛刑強。四個己巳木，貧困，三才俱無好氣象。四個戊午火，干化納音，俱顯貴，然有刑支干，有俱不用凶。四個丁未大凶，軍徒命。四個丙申賊敗命，貧下之人。四個己酉為真土，旺酉不可用，沐浴顯貴。

The "Four Pillars of the Same Dry Branch" pattern, where all four pillars are the same heavenly stem and earthly branch, can be either good or bad. Four Renyin pillars are the best, as the water of Ren is in the position of Yin, containing the energy of change, and these are destined for high status. Four Xinmao pillars have a strong "Nayin" sound element, and are also considered a noble pattern. Four Gengchen pillars belong to metal, which is very凶, as the metal energy is too strong and the punishment energy is harsh. Four Jisi pillars have a Nayin element of wood, leading to poverty, with no good signs in heaven, earth, and humanity. Four Wuwu pillars belong to fire, where the heavenly stem and Nayin element form a unified energy, also indicating high status, but there is a conflict between the heavenly stem and earthly branch, making some cases凶 and not advisable. Four Dingwei pillars are very凶, indicating a sentence of military service and labor. Four Bingshen pillars are the fate of thieves and failures, belonging to the poor and lowly. Four Jiyou pillars have a true earth Nayin element, although You is in its旺 position, it is not advisable to use, and only slightly shows noble qualities in the bathing position.

甲戌火印顯貴，四個癸亥水中貴，雖俱旺俱是水太過，故得中貴。（天元變化書）

Four Jiaxu Nayin elements belong to fire and carry the印 (seal), indicating prominent status and high rank; four Guihai Nayin elements belong to water, and although they all receive strong vitality, the water is excessive, so they can only achieve moderate prestige. This statement comes from the Tianyuan Biangu Shu.

謂年月日時納音同，惟戊午丁未並是自刃，不宜全見，午乃帶自刑，如丙申年，月日時全見，即金人弱火強，亦不能為福，不可不消息也。（玉簫寶鑑）

The "De Star Converging Pattern" refers to the situation where the "Nayin sound element" of the year, month, day, and hour pillars are the same. However, the combinations of Wuwu and Dingwei both carry the Self-Blade characteristic, so it is not advisable for all four pillars to be the same. Additionally, the presence of Wu (午) also brings about Self-Punishment. For example, if the year is Bingshen and the month, day, and hour are also Bingshen, then the metal is weak and the fire is strong, resulting in an inability to achieve good fortune. These points must be carefully considered. This statement is from the "Yuzhao Baodian."

年月日時同一如鳳凰池。（三命纂局）

"The 'Gongsun Tonglei Pattern' refers to the situation where the heavenly stems and earthly branches of the year, month, day, and hour pillars are exactly the same. This is actually the same concept as the 'Fenghuang Chi' mentioned earlier. This theory originates from the 'Sanming Zuanju'."

公孫同類年與時，生成祿貴最為奇，自生自旺元無此，乃是鄉財積穀兒。公孫同類者年與時也，胎於月也。（珞琭貴賤格）

The song says: "所谓公孙同类" refers to the year pillar and the hour pillar being the same, resulting in naturally formed luck and prestige, which is most remarkable; if it is only self-generative and self-healthy without this relationship, then it is merely a wealthy person in a village who stores grain. The following explanation states: "公孙同类" refers to the year pillar and the hour pillar, while the胎元 (fetal origin) falls on the month pillar. This statement comes from the "Luo Lu Gui Jian Ge."

順生首尾相宜，重重回視順干支，若臨貪武兼權殺，詔入朝廷輔萬歲。如蕭清卿大夫是丙寅生見丙寅時是也。（鬼谷要訣）玉霄寶鑑作族繫重光格云：此類家族昌盛門閥增光。

There is another rhyme which says: if the four pillars follow each other in mutual generation and the beginning and end are compatible with each other, then when repeatedly reviewing the heavenly stems and earthly branches, they all make sense. If further the stars of Tanlang and Wuge are present along with authority and killing stars, then one can be summoned to court and assist the sovereign. For example, the destiny of the scholar-official Xiao Qingqing is that he was born in the year of Bingyin and also appears in the hour of Bingyin. This statement comes from the "Ghost Valley Essential Secrets." The "Juyao Baojian" refers to this as the "Family Rejuvenation Pattern," saying that such destinies are characterized by the prosperity of their families and the enhancement of their family's prestige.

兩甲合一己，兩己合一甲之類。

"The Phoenix Dry" refers to two identical heavenly stems combining with another heavenly stem, such as two Jia combining with one Ji, or two Ji combining with one Jia, which all fall into this category.

兩子合一丑，兩丑合一子之類。（林開五命）

"The Phoenix Branch" refers to two identical earthly branches combining with one earthly branch. For example, two Zi branches combining with one Chou branch, or two Chou branches combining with one Zi branch, all fall into this category. This concept is mentioned in the text "Lin Kai Wu Ming."

如甲子人甲子日生，乙丑人乙丑日生，餘倣此。（三命纂局）

Another "Phoenix Branch" refers to a person whose birth year pillar and day pillar are exactly the same, for example, someone born in the Jiazi year who is also born on a Jiazi day, or someone born in the Yichou year who is also born on a Yichou day, and so on. This concept is mentioned in the "San Ming Zuan Ju."

金書命訣云：鳳凰支常以本命為主，於生月日時或胎月逢太歲，即是鳳凰支，皆主聰明慧達，為官尊貴。亦如呂相國命，己卯年十一月生，得己卯日，戊辰時，其己卯鳳凰支，甲戌日入胎合本生歲，天官在胎月中，所以官居相府也。

The *Jin Shu Ming Jue* says: The Phoenix branch is always based on the person's birth year pillar. As long as the birth month, birth day, birth time, or the month of conception has the same heavenly stem and earthly branch as the current year's stem and branch, it is considered a Phoenix branch, indicating a person is intelligent and talented, and will attain high official rank. For example, the fate of Lu the Chancellor was that he was born in the Ji Mao year, in the 11th lunar month. His day pillar was Ji Mao, and his hour pillar was Wu Chen. Since the day pillar Ji Mao was the same as the year pillar, it formed the Phoenix branch. Moreover, the day of conception, Jia Xu, matched the birth year, and the Star of Officialdom was located in the month of conception, so he was able to hold a high official position in the chancellor's court.

八字金書云：凡命有吉，鳳凰支者，不拘祿馬，定是貴人，更有祿馬，此間世之命，或二干凶，下得雙吉，更有吉神，亦主富貴，俱凶主貧薄短命，縱有祿馬，終是尋常，如見單鳳凰大段有貴人祿馬，亦作貴命。

The Eight Characters Golden Book says: If a person's destiny includes auspicious deities and also has the Phoenix branch, there is no need to consider the禄 and 马, for it is certainly a sign of a nobleman. If there are also禄 and 马, then it is a rare and excellent destiny. Alternatively, if there are two凶 deities in the heavenly stems and two auspicious deities in the earthly branches, along with other auspicious deities assisting, it also indicates wealth and honor. If both the heavenly stems and earthly branches are凶, then it indicates poverty and a short life, even if there are禄 and 马, one will remain an ordinary person. As for those who only have a single Phoenix branch, as long as there are generally noblemen and禄 and 马, it is still considered a noble destiny.

鬼谷要訣云：鳳凰四位更為尊，擲地文章筆下分，縱值空亡皆有力，青雲直上立功勳。如韓學士戊戌年丁巳月戊戌日丁巳時是也。又歌云：生居四位鳳凰星，死氣窮寒露體冰，值祿值馬並有氣，定為勐將坐專城。又云：四正之中四鳳凰，定言刑尅勐凶亡，縱然吉將來扶助，若是刑多死法場。如子午卯酉人，不用鳳凰支，有則反為災也。

The "Ghost Valley Essentials" says: When all four pillars are in the positions of the Phoenix, it is even more esteemed. One's writings will be forceful and clear, with natural discernment of high and low. Even if encountering "Kongwang," it still retains strength, enabling one to rise swiftly to prominence and achieve great accomplishments. For example, the fate of Han Xueshi was: born in the year of Wuxu, month of Dingsi, day of Wuxu, and hour of Dingsi, exactly such a case. There is also a rhyme that says: Being born with the four Phoenix stars in the four pillars, if encountering "Death Qi," one will be destitute, like being naked and lying on ice. If one has the luck of the official position and the horse, and all are strong, then one is certainly a powerful general governing a major city. Another rhyme says: If among the four main directions of Zi, Wu, Mao, and You, one sees the four Phoenix branches, it is certain to have conflicts and fierce death. Even if there are auspicious generals to assist, as long as there are too many conflicts, one will ultimately die on the scaffold. Therefore, people born in the years of Zi, Wu, Mao, and You should not take the Phoenix branches; having them instead brings disaster.

常在命前一辰，如子生人在丑，遇之者主職在天庭，長得陰貴人力，小人逢之，亦主遊歷四方，得人扶助。（三命鈐）

The "Ming Tian Ting" is always located at the first position counted forward from the person's birth branch. For example, if someone was born in the Year of the Rat (Zi), then "Ming Tian Ting" falls on the Year of the Ox (Chou). Those who encounter this are likely to hold positions within the imperial court and often receive assistance from a hidden nobleman. Ordinary people who meet this also tend to travel widely and receive support wherever they go. This statement comes from the "San Ming Qian."

生時前五辰為天奇，後五辰為天寶，主富貴，在四旺上尤妙。（廣錄）

The fifth stem counted backward from the time of birth is called "Tian Qi," and the fifth stem counted forward is called "Tian Bao." A person's destiny with these two stems indicates wealth and honor. If these two stems also fall in the four strong positions of Zi, Wu, Mao, and You, it becomes even more favorable. This statement comes from the "Guang Lu."

天乙貴人者，十干之秀氣在紫微宮門外，乃天皇大帝，其神為最貴，所至六害、一切凶殺，隱然而避，形貌軒昂，性靈穎悟，理烈分明，不喜雜術，純粹大器，身蘊道德，眾人欽愛，此生旺者然也，死絕則執拗自是，喜遊近貴，與劫殺倂，則貌厚有威，多謀足計，與官符倂則文翰飄逸，高談雄辯，與建錄倂則文翰純實，濟惠廣施也。（燭神經）

The "Tianyi Nobleman" is the gathering of the refined essence of the ten Heavenly Stems, located outside the gate of the Purple Micro Palace, which is the Heavenly Emperor. This deity is the most esteemed; wherever he goes, the "Six Harmful Influences" and all evil killings quietly retreat. Those whose destiny includes this deity have an imposing appearance, a sharp and intelligent mind, clear and logical speech, and dislike esoteric and miscellaneous practices. They possess a pure nature and a broad-minded disposition, cultivating morality throughout their lives, and are respected by others. This refers to the Nobleman being in a prosperous and flourishing position. If the Nobleman is in a dead or exhausted position, the person becomes stubborn and insists on their own views, preferring to associate with and flatter the powerful. When the Nobleman is combined with "Jiesha" (Sudden Harm), the person has a solid and dignified appearance with authority; they are shrewd and skilled in planning. When combined with "Guanfu" (Official Symbol), the person's writings are elegant and free-flowing, with eloquent speech and the ability to debate effortlessly. When combined with "Jianlu" (Established Wealth), the writings are pure and solid, and they can also widely benefit and help others. This statement comes from the "Zhu Jing Jing."

甲木陽也，乘少陽之氣，而生乎東，至巳而陽用事畢矣，故藏於未而為貴。庚陽金也，乘少陰之氣，而生乎西，至亥而陰用事畢矣，故藏於丑而為貴。戊陽土也，沖和中央，播於四時，甲因之而萬物生，庚因之而萬物成，則生成之理備矣，此陽木陽土陽金，喜於印庫也。

Jia belongs to Yang Wood, which arises in the East with the energy of the Lesser Yang. By the time it reaches the Si position, the Yang energy has been fully exerted, so it is hidden in Wei, making Wei its valuable position. Geng belongs to Yang Metal, which arises in the West with the energy of the Lesser Yin. By the time it reaches the Hai position, the Yin energy has been fully exerted, so it is hidden in Chou, making Chou its valuable position. Wu belongs to Yang Earth, which is harmonious and resides in the center, spreading throughout the four seasons: Jia relies on it to bring forth all things, and Geng relies on it to complete all things. The principles of generation and completion are thus complete. This is why Yang Wood, Yang Earth, and Yang Metal all favor the two repositories, Chou and Wei.

丙丁之火，盛夏則其性至酷而害物，惟息於酉，藏於亥，而豬雞所以為貴者，和之以西北方之氣也。壬癸之水窮冬則其性至嚴而殺物，惟嗇於卯，潛於巳，而蛇兔所以為貴者，和之以東南方之氣也，此水火不嫌於死絕。

Jing and Ding belong to fire, and during the height of summer, their nature is most fierce and harmful to all things. They only subside at You (chicken) and stop at Hai (pig), so using You and Hai as noblemen is to use the cold air from the northwest to moderate them. Ren and Gui belong to water, and during the severe winter, their nature is most severe and destructive to all things. They only subside at Mao (rabbit) and hide at Si (snake), so using Mao and Si as noblemen is to use the warm air from the southeast to moderate them. This is the reason why water and fire are not afraid of being in dead or extinct places.

六辛陰金，執方而不能自化，乙陰木，己陰土，失類而無居，故六辛必假寅午戌之火，乙己必假申子辰之水土，此陰金不嫌鬼盛，陰木陰土喜於財旺也。

Six days of Xin metal are yin metal, fixed in one place and unable to change on their own; Yi is yin wood and Ji is yin earth, both losing their kind and having nowhere to rest. Therefore, Xin must rely on the fire of Yin-Wu-Xu to thrive, while Yi and Ji must rely on the water and earth of Shen-Zi-Chen. This explains why yin metal does not fear strong ghost killing and why yin wood and yin earth prefer strong wealth stars.

如甲子人有戊有庚，得癸未乙丑遇二吉而帶印也，甲人遁見丁丑辛未者次之，乃三陽喜在印庫也。乙人得戊申庚子生旺之土，己人得甲申丙子生旺之水，此陰木陰土喜於財旺也。丙丁得丁酉乙亥，壬癸得乙卯癸巳，此水火不嫌死絕也。六辛得丙寅戊午，此陰金不嫌鬼盛也，得二者為上，得一次之。（關東叟雲）

For example, if someone is born in the year of Jiazi, and their destiny includes Wu and Geng, along with the pillars of Guiwei and Yichou, then they encounter two auspicious deities along with the repository of the seal; if someone born in the year of Jia encounters Dingchou and Xinwei, it is of a lower grade, which reflects the idea that three yang stems prefer to sit on the repository of the seal. Those born in the year of Yi who have Wu shen and Geng zi, which are thriving earth, and those born in the year of Ji who have Jiashen and Bingzi, which are thriving water, this shows that yin wood and yin earth prefer the wealth star to be strong. Those born in the years of Bing and Ding who have Dingyou and Yihai, and those born in the years of Ren and Gui who have Yimao and Guisi, this indicates that water and fire do not mind being in death or decline. For the six days of Xin, those who have Bingyin and Wuwu, this shows that yin metal does not fear strong ghost and killing energies. All these categories, those who have two places are considered top grade, while those who have only one place are of a lower grade. This statement is from Guan Dong Shou.

紫虛格有貴人入廟格歌云：甲戊須尋癸未時，戊庚乙丑細窮推，丙丁丁酉乙亥是，壬癸乙卯癸巳奇，乙得戊申並庚子，己居丙子甲申時，辛遇丙寅兼戊午，遇者重金掛紫緋。

In the Zixu pattern, there is another called "The Nobleman in His Temple Pattern." The rhyme says: Jia and Wu should seek Guiwei time, and Wu and Geng paired with Yichou must be carefully examined; Bing and Ding take Dingyou and Yihai, while Ren and Gui take Yimao and Guisi, which are most unusual; Yi takes Wushen and Gengzi, Ji resides at Bingzi and Jiashen; Xin meets Bingyin and Wuwu. Those who have these combinations can wear heavy gold and don purple-red official robes.

玉霄寶鑑云：有貴人入廟格，取五虎元遁之貴人本位上，見所遁之干者是也。假令六甲人得辛未丁丑者為入廟，餘皆準此，若不犯空亡駁雜者清貴，安逸之人也。

The Yuzhao Baojian says: The "Nobleman in Temple" pattern refers to the situation where, according to the Five Tigers遁 method, the nobleman's position coincides exactly with the heavenly stem that is遁 out. For example, if someone born on a Jia day encounters Xinwei or Dingchou, it is considered as entering the temple. The same rule applies to others. If such a destiny does not encounter "Kongwang" and is not mixed or impure, then the person is considered to have a clear and noble fate, enjoying peace and comfort.

李虛中云：本家貴人全者，如甲人有戊、有庚、有丑、有未是也，大貴。如甲人得丁丑辛未，又得次也，蓋甲年丑上遁得丁，未上遁得辛也，更有一種貴人，亦為福甚，重得者必貴，甲戊庚得乙丑癸未，乙得庚子戊申，己得丙子甲申，丙丁得丁酉乙亥，壬癸得乙卯癸巳，六辛得丙寅戊午是也。

Li Xuzhong said: If a person born in the year of Jia has in his destiny the heavenly stems Wu and Geng, and the earthly branches Chou and Wei, then he is of great fortune. If a person born in the year of Jia has Dingchou or Xinwei, that is of the next level of importance, because the heavenly stem hidden in Chou for the year Jia is Ding, and the heavenly stem hidden in Wei for the year Jia is Xin. There is also another type of nobleman, who has great fortune, and if he receives this twice, he will certainly achieve high status. For example, those born in the year of Jia with Wu, Geng, and Yichou or Guiwei; those born in the year of Yi with Gengzi or Wushen; those born in the year of Ji with Bingzi or Jiashen; those born in the year of Bing or Ding with Dingyou or Yihai; those born in the year of Ren or Gui with Yimao or Guisi; and those born on the sixth day of Xin with Bingyin or Wuwu, are all of this type.

甲陽木，戊陽土，庚陽金，皆喜土位，而未者土之正位，丑者土之安靜之地，故以牛羊為貴。然細分之，則甲尤喜未，庚尤喜丑，各歸其庫也。戊子戊寅戊午喜丑，丑者火人胎養之鄉；戊辰、戊申、戊戌喜未，未者木人入庫，土人生旺之位也。

Jia is yang wood, Wu is yang earth, and Geng is yang metal, all of which prefer earth positions. Chou is the proper position of earth, and Chou is also a quiet place for earth, so Chou (ox) and Wei (sheep) are considered noblemen. However, when examined more closely, Jia especially prefers Wei, and Geng especially prefers Chou, each returning to their own storage. Wu Zi, Wu Yin, and Wu Wu prefer Chou, because Chou is the place where fire is born and nurtured; Wu Chen, Wu Shen, and Wu Xu prefer Wei, because Wei is both the place where wood is stored and the position where earth is strong and flourishing.

乙者陰木，巳者陰土也，陰土喜生旺，陰木愛陽水，所以鼠猴為貴，然乙尤喜申者，木之絕鄉也，巳尤喜申，申者坤之正位也。丙丁屬火，火墓在戌，壬癸屬水，水墓在辰，辰戌為魁罡之地，貴人所不臨，故尋寄火，貴於酉亥，寄水貴於卯巳，皆歸靜復之鄉。

Yi is yin wood, Ji is yin earth; yin earth prefers to be in a strong and flourishing position, and yin wood prefers yang water. Therefore, Zi (rat) and Shen (monkey) are considered noblemen. However, Yi especially favors Shen, because Shen is the place where wood reaches its decline. Ji also especially favors Shen, because Shen is the proper position of the Earth Trigram. Bing and Ding belong to fire; the burial place of fire is Xu. Ren and Gui belong to water; the burial place of water is Chen. However, Chen and Xu are places of 'Kui Gang' (a term indicating a strong and decisive position), and noblemen do not wish to be present there. Therefore, fire is instead associated with You (rooster) and Hai (pig) as noblemen, and water is instead associated with Mao (rabbit) and Si (snake) as noblemen, all returning to quiet and restored places.

六辛陰金，喜陽火生旺之地，故以馬虎為貴，雖然宜以納音互換推尋，須比和則其貴為福，若丙寅火得酉，則火至此死，焉足為貴哉。（廣錄）

There are six days of Xin metal which belong to yin metal, and they prefer a place where yang fire is strong and flourishing, so the horse (午) and the tiger (寅) are taken as noblemen. However, one should also examine the 'nayin sound element' in mutual interaction: it is necessary for them to be like and harmonious, so that this noble quality can bring about good fortune. For example, if the nayin sound element of Bingyin is fire and it meets You (酉), fire is in its dead or extinct phase in You, so how can it be considered noble? This statement comes from the 'Broad Record'.

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

Tianyi Nobleman is the most auspicious deity among the three destinies of year, month, and day. When a person encounters Tianyi Nobleman, it signifies early fame and recognition, and easy attainment of official positions and salaries. If all three destinies are also in a flourishing state, one may ultimately reach the rank of general, prime minister, or high official. When one's great destiny, small destiny, and current year destiny align with Tianyi Nobleman, it also indicates promotion in official position and increase in wealth. Any other deities or astrological influences accompanying Tianyi Nobleman are considered auspicious. This statement is from the "San Ming Zhi Zhang."

乙丑文星貴神，丁丑退氣貴神，乙丑大敗貴神，辛丑武星貴神，癸丑羊刃貴神，乙未華蓋貴神、載路空亡，丁未退氣羊刃貴神（一雲半吉），巳未羊刃貴神（一雲半吉），辛未華蓋貴神（一雲空亡大敗），癸未伏神華蓋貴神。以上甲戊庚人月日時貴神。

The nobleman for the heavenly stems Jia, Wu, and Geng falls in Chou and Wei, and although they are all noblemen, they have different qualities: Yichou is a literary star nobleman, Dingchou is a retreating qi nobleman, Jichou is a great defeat nobleman (the original text mistakenly says Yichou), Xinchou is a military star nobleman, Guichou is a yang ren nobleman; Yiwei is a huagai nobleman and also incurs the "zailu kongwang" (carriage path void); Dingwei is a retreating qi plus yang ren nobleman (another view considers it half good); Jiwei is a yang ren nobleman (the original text mistakenly says Siwei, another view considers it half good); Xinwei is a huagai nobleman (another view considers it kongwang and great defeat); Guiwei is a hidden god plus huagai nobleman. These are the noblemen seen by the stems Jia, Wu, and Geng in the month, day, and hour.

甲子進神貴神，丙子交神貴神，戊子福神貴神，庚子得合貴神，壬子羊刃貴神，甲申截路空亡貴神（一雲半吉），丙申大敗貴神，戊申伏馬貴神，庚申建祿貴神，壬申大敗貴神。以上乙巳人月日時貴神。

For the heavenly stems 乙 and 己, the nobleman (贵人) falls on 子 and 申 respectively. Specifically, Jiazi is the advancing god nobleman (进神贵神), Bingzi is the intersecting god nobleman (交神贵神), Wuzi is the fortune god nobleman (福神贵神), Gengzi is the harmonizing nobleman (得合贵神), and Renzi is the sheep's blade nobleman (羊刃贵神). For 申, Jiashen is the blocking star and void nobleman (截路空亡贵神, another interpretation considers it half good), Bingshen is the great defeat nobleman (大败贵神), Wushen is the hidden horse nobleman (伏马贵神), Gengshen is the established official nobleman (建禄贵神), and Renshen is the great defeat nobleman (大败贵神). These are the noblemen seen by the stems 乙 and 己 in the month, day, and hour.

乙酉破祿貴神，丁酉喜神貴神、大敗，己酉進神貴神，辛酉建祿交貴神，癸酉伏神貴神（一雲吉），乙亥天德貴神，丁亥文星貴神，己亥臨官貴神，辛亥正祿馬貴神，癸亥大敗貴神。以上丙丁人月日時貴神。

For the Heavenly Stems Jia and Yi, the Nobleman is located in You and Hai. Specifically, Yiyou is the Break禄 Nobleman, Dingyou is the Joyful God Nobleman and also the Great Defeat, Jiyou is the Advancing God Nobleman, Xinyou is the Established禄 and Nobleman, and Guiyou is the Hidden God Nobleman (another interpretation considers it auspicious); Yihai is the Star of Virtue and Resolution Nobleman, Dinghai is the Literary Star Nobleman, Jihai is the Officialdom Nobleman, Xinhai is the Proper禄 and Horse Nobleman, and Guihai is the Great Defeat Nobleman. These are the Noblemen seen by the Heavenly Stems Jia and Yi in the month, day, and hour.

甲午進神貴神，丙午交羊刃貴神（一雲半吉），戊午伏羊刃貴神，庚午文星截路貴神（一雲半吉），壬午祿旺氣貴神，甲寅文星建祿貴神，丙寅文星貴神，戊寅伏馬貴神，庚寅破祿馬貴神，壬寅截路貴神。以上六辛人月日時貴神。

For the day stem Xin, the nobleman is located in Wu and Yin. Specifically, Jiawu is the advancing god nobleman, Bingwu is the intersecting god nobleman with the star of yangren (another interpretation considers it half good), Wuyin is the hidden yangren nobleman, Gengwu is the literary star blocking path nobleman (another interpretation considers it half good), Renwu is the fortune and strength nobleman. Jiayin is the literary star establishing fortune nobleman, Bingyin is the literary star nobleman, Wuyin is the hidden horse nobleman, Gengyin is the breaking fortune and horse nobleman, Renyin is the blocking path nobleman. These are the noblemen seen by the six days of Xin in the month, day, and hour.

乙卯天喜貴神，丁卯截路貴神（一雲半吉），己卯進神貴神，辛卯交破祿貴神，癸卯旺祿貴神，乙巳正祿馬貴神，丁巳九天祿庫貴神，己巳九天祿馬庫貴神，辛巳截路貴神（一雲半吉），癸巳伏馬貴神。以上壬癸人月日時貴神。

The nobleman for the heavenly stems Jia and Gui falls on the branches Mao and Si. Specifically, Yimao is the Star of Celebration, Dingmao is the Star of Blockage (another interpretation considers it half auspicious), Jimao is the Advancing God, Xinmao is the Intersecting God breaking the禄, and Guimao is the Prosperous禄. Yisi is the Correct禄 and Horse God, Dingsi is the Jiu Tian禄 and Repository God, Jisi is the Jiu Tian禄 and Horse Repository God, Xinsi is the Star of Blockage (another interpretation considers it half auspicious), and Guisi is the Hidden Horse God. These are the noblemen seen by the heavenly stems Jia and Gui in the month, day, and hour.

凡如此以上貴神，若於祿馬同窠，不犯交退伏神支干相合者，定須官高職清，若無德，更值空亡交退伏神，五行無氣，至老不貴，緊要在月日時支干相合，則為吉，不然乃庸常流也。（同金書命訣）

The above mentioned noble deities, if they share the same position with "Lu" (Wealth) and "Yi Ma" (Post-horse), and do not conflict with "Jiao Shen" (Meeting God), "Tui Shen" (Retreating God), and "Fu Shen" (Hidden God), and if the heavenly stem and earthly branch are compatible, the person will certainly hold a high official position and be in an important position. If there is no "De Shen" (Deity of Virtue), and if one encounters "Kong Wang" (Empty Wasteland) along with "Jiao", "Tui", and "Fu" deities, and the Five Phases lack "Sheng Qi" (Life Qi), then even in old age, one will not achieve status or prominence. The key lies in whether the heavenly stem and earthly branch of the month, day, and hour columns are compatible: if they are compatible, it is auspicious; if not, one will be an ordinary person. This statement is consistent with the "Jin Shu Ming Jue" (Golden Book of Destiny).

此格有三，干合為上，支合次之，無合者又次之。如甲子己未，此為上格，蓋甲己合也，若無死絕沖破空亡，更有福神佐之，當極一品之貴達，有死絕為鄙吝殺故也。如有死絕沖破空亡之類，只作正郎員郎，然多難無福耳。

"The Heavenly Ethereal Noble God Mutual Harmony Pattern" is divided into three levels: the highest level is when the heavenly stems are compatible, the next is when the earthly branches are compatible, and the lowest is when neither the heavenly stems nor the earthly branches are compatible. For example, Jiazi paired with Jiwei is the highest level, because Jia and Ji are compatible. If the fate does not contain death and decline, collision and rupture, or Kongwang, and is supported by auspicious deities, one can attain the highest rank and achieve unparalleled prestige. The emphasis on these factors is because death and decline are Inauspicious Sha that lead to meanness and stinginess. If one carries death and decline, collision and rupture, or Kongwang, they can only attain the rank of Zhenglang or Yuanlang, and will face many difficulties and lack good fortune.

如戊子己丑，此為次格，若無死絕沖破空亡，須作兩制兩省，少年登科，常居清要，華近之選，更有福神相助，為兩府矣。有死絕即減作正郎員郎，亦須有職名，若有沖破空亡，只作一多難州縣官，晚年得至朝官極矣。

For example, the combination of Wuzi and Jichou is a secondary level of pattern. If there are no dead, absolute, broken, or Kongwang elements, one should attain positions of two departments and two provinces, achieve success in the imperial examinations at a young age, and hold important and clean official posts, receiving appointments as a selected official in the court. If further aided by the gods of fortune, one may even be appointed to the two grand councils. If the pattern includes dead or absolute elements, one would be reduced to the position of a regular official or a junior official, but still hold an official title. If the pattern includes broken or Kongwang elements, one would only be able to serve as a local official in a troubled area, and in old age, at most, reach the rank of a court official.

如辛未庚寅，此為第三等，若無死絕沖破空亡，即作正郎卿監，少達歷清要差遣，更有福神為之助，往往為兩制矣。若有死絕，即作員郎京朝官，更有沖破空亡，平生多難，只作州縣卑冗之官，縱得政官，則壽不永矣。（林開五命）

For example, Xinwei paired with Gengyin is of the third rank. If there are no dead ends, critical periods, clashes, or Kongwang, one can attain the position of Zhenglang or Qingjian, achieving success at a young age and holding important official posts; if further aided by the gods of fortune, one may even reach the level of Liangzhi. If there is a dead end, one becomes Yuanlang or Jingchao official; if further accompanied by clashes, Kongwang, and critical periods, one will face many misfortunes and difficulties throughout life, only able to serve as a low-ranking, redundant official at the county level. Even if one obtains an official position, one's lifespan will be short. This statement is from "Lin Kai Wu Ming."

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

The Purple Void Bureau says: Those who see the Tianyi Nobleman in their year, month, day, and hour pillars often achieve high status. If they also have the prosperous and strong energy, they are qualified for positions in the imperial academy and important literary offices. However, one must avoid the Five Phases' punishment, clash, and control that harm the day master. If the day master is injured, even with noblemen, one can only end up in idle and cold positions. The Inch Jewel and Foot Treasure says: If the month, day, and hour pillars mutually see the nobleman, but the year pillar, which represents the sovereign, does not have the nobleman, then it is not considered genuine nobility.

有貴合則官位穹崇，所作契合；有貴食，則財祿豐足，所成遇望。如甲戊庚貴在丑未，甲得己丑己未，戊德癸丑癸未，庚得乙丑乙未；乙己貴在申子，乙得庚子庚申，己得甲子甲申；丙丁貴在亥酉，丙得辛酉辛亥，丁得壬寅壬辰。如此之類，謂之貴合。甲食丙，乙食丁，丙丁貴在酉亥，甲得丙寅丙辰，乙得丁酉丁亥；庚食壬，辛食癸，壬癸貴在卯巳，庚得壬申壬戌，辛得癸卯癸巳。如此之類，謂之貴食。有貴合則官多稱意，二者兼之，官高祿重，無往不利。（閻東叟書）

When a person's destiny includes "Guīhé" (Nobleman Harmony), their official position becomes prominent and distinguished, and their affairs are always in harmony with people's wishes. When "Guīshí" (Nobleman Food) appears, their sources of wealth and salary become abundant, and their endeavors are mostly successful. The so-called "Tianyi Guiren" (Heavenly Nobleman) is the most auspicious deity derived from the Heavenly Stems. For the stems Jia, Wu, and Geng, their noblemen are located in the branches Chou and Wei. The stem Jia pairs with the branches Jichou and Jiwei, Wu pairs with Kuichou and Kuiwei, and Geng pairs with Yichou and Yiw ei (all these pairings are when the stem and nobleman's branch form a harmonious combination). For the stems Yi and Ji, their noblemen are located in the branches Shen and Zi. The stem Yi pairs with Gengzi and Gengshen, and Ji pairs with Jiazi and Jiashen. For the stems Bing and Ding, their noblemen are located in the branches You and Hai. The stem Bing pairs with Xinyou and Xinhai, and Ding pairs with Renyin and Renchen. Whenever the heavenly stem of the nobleman's branch harmonizes with the original stem, it is called Guīhé. As for Guīshí (Nobleman Food): Jia uses Bing as its "Shi Shen" (Food God), Yi uses Ding as its Food God. Since the noblemen of Bing and Ding are located in You and Hai, Jia encounters Bingyin and Bingchen, and Yi encounters Dingyou and Dinghai. Geng uses Ren as its Food God, and Xin uses Gui as its Food God. Since the noblemen of Ren and Gui are located in Mao and Si, Geng encounters Renshen and Renxu, and Xin encounters Guimao and Guisi. Whenever the Food God and the nobleman meet together, it is called Guīshí. If a person's destiny includes Guīhé, they are likely to achieve their desires in official positions. If both Guīhé and Guīshí are present, they will have high rank and abundant salary, and everything they do will be smooth and successful. This statement comes from the "Yan Dongshou Book."

天乙貴神合者，謂天乙在貴神六合上是也，甲戊庚在子午，乙己在丑巳，丙丁在寅辰，壬癸在甲戌，辛在亥未，皆主大福，遇兩合以上者主貴。（三命提要）

The concept of "Tianyi Nobleman and the Heavenly God in Harmony" refers to the earthly branch that forms a "Liu He" (六合) relationship with the branch where the Tianyi Nobleman resides. Liu He means that Zi (子) combines with Chou (丑), Yin (寅) combines with Hai (亥), Mao (卯) combines with Xu (戌), Chen (辰) combines with You (酉), Si (巳) combines with Shen (申), and Wu (午) combines with Wei (未). Following this rule, the positions of the harmonious branches are as follows: Jia (甲) and Wu (戊) and Geng (庚) Nobleman reside in Chou (丑) and Wei (未), so their harmonious positions are Zi (子) and Wu (午); Yi (乙) and Ji (己) Nobleman reside in Hai (亥) and Shen (申), so their harmonious positions are Chou (丑) and Si (巳); Bing (丙) and Ding (丁) Nobleman reside in Hai (亥) and You (酉), so their harmonious positions are Yin (寅) and Chen (辰); Ren (壬) and Gui (癸) Nobleman reside in Mao (卯) and Si (巳), so their harmonious positions are Shen (申) and Xu (戌) (the original text writes "Jiaxu", but according to Liu He, it should be Shen and Xu); Xin (辛) Nobleman resides in Yin (寅) and Wu (午), so their harmonious positions are Hai (亥) and Wei (未). If a person's fate includes these harmonious positions, it indicates great fortune; if they include more than two, it indicates prominent status. This concept is mentioned in the "San Ming Ti Yao" (三命提要).

貴人挾擁太歲者是也，假令壬寅人得甲寅日時，壬貴在卯，甲貴在丑是也，丙申人得戊申，準此，若入貴格，別無刑沖，乃清貴之命也，又主一生少病，早年享福，常格得之，一生無刑獄官府之災。（玉宵寶鑑）

"The Heavenly Stem supports the body" means that the Nobleman supports the year pillar from both front and back. For example, a person born in the year of RENYIN (壬寅) who has the day or hour of JIAYIN (甲寅): the Nobleman of REN is in MAO (卯), and the Nobleman of JIA is in CHOU (丑). The year pillar YIN (寅) is exactly between CHOU and MAO, with the Nobleman positions on both sides. Similarly, a person born in the year of BINGSHEN (丙申) who has the day or hour of WUSHEN (戊申): the Nobleman of BING is in YOU (酉), and the Nobleman of WU is in WEI (未). The branch SHEN (申) is exactly between WEI and YOU, with the Nobleman positions on both sides. The principle is the same. If a person's four pillars conform to this pattern and there are no punishments or clashes to disrupt it, they will have a noble and distinguished destiny, and will also have few illnesses and enjoy happiness in their early years. Even if a person with an ordinary pattern receives this, they will not suffer from legal troubles throughout their life. This statement comes from the "Yuzhao Baodian."

如甲戊庚年生人，得丑日或未時上卻帶甲戊庚中一字主顯異。

For example, those born in the years of Jia, Wu, or Geng, if their day branch falls on Chou or their hour branch falls on Wei—Chou and Wei are precisely the positions of Tianyi Nobleman for the three heavenly stems Jia, Wu, and Geng—while the heavenly stem of this column is exactly one of Jia, Wu, or Geng, with the upper stem being a noble stem and the lower branch being a noble branch, this is called 'dry stem enclosing noble god'. Such people are destined to achieve prominence in life and stand out from ordinary people.

如己丑人丙子月乙卯日丙子時，兩子夾一卯，雖帶無禮刑，官居使節。又如丁巳人壬子月乙丑日丙子時，兩子夾一乙，官亞相輔。（三命提要）

For example, a person born in the year of Jichou, with a month of Bingzi, a day of Yimao, and an hour of Bingzi: the Tianyi Nobleman of Jia is in Zi and Shen. Both the month and hour branches are Zi, which are Noblemen, enclosing the day branch Mao in the middle. Although Zi and Mao conflict, bringing about the Punishment of Impropriety, this person still rises to the position of a minister holding the seal of authority. Another example is a person born in the year of Dingsi, with a month of Renzi, a day of Yichou, and an hour of Bingzi. The two Zi branches enclose the central Yichou wood pillar. This person attains a position second only to the prime minister. This statement is found in the "Three Essentials of Destiny."

蓋取前後各有天乙官貴神也，謂壬癸人天乙貴神在卯巳，辰為夾貴窠也；丙丁人在戌，主官位崇顯。（三命指南）

This pattern involves having a Tianyi Nobleman and a Nobleman on both sides, with the branch in the middle being the nest of the Nobleman. For example, if the Tianyi Nobleman of Jia and Gui are located in Mao and Si, then Chen, which is in between, is called the "夹贵窠"; similarly, if the Nobleman of Bing and Ding are located in You and Hai, then Xu, which is in between, is also called the "夹贵窠", indicating a high and prominent official position. This statement is from the "San Ming Zhi Nan".

夾貴兼逢六合神，更須時日墓相親，臨身祿馬重重貴，祿馬金龍極富人。

The rhyme says: If a person's destiny forms the pattern of being surrounded by noble influences, and if they also meet the deity of Liu He, it is even better; however, it is still necessary for the day pillar and hour pillar to be close and connected with the storage place. Only when the deity of禄 and the deity of驿马 appear repeatedly on the person's chart can they truly be considered noble. And if both禄 and The Post-horse come together at the position of Chen, which is the Golden Dragon, then the person will be extremely wealthy.

夾貴中逢六合，如癸酉見壬辰是也，須要日時胎位見土水同類來辰上作庫墓，乃是貴人。（鬼谷要訣）

The concept of "夹贵" refers to when the nobleman is flanked by two other elements. For example, a person born in the year Guiyou sees Renchen: the nobleman of Gui is in卯 and巳, with辰 in between, forming a nest. Additionally,辰 is in harmony with the person's native branch酉. It is also necessary to see earth and water, which are similar to辰, in the day pillar, hour pillar, and fetal chart, so that the position of辰 forms a repository. Only then can it be considered true nobleman. This idea is found in the "Ghost Valley Essential Secrets."

貴人乾上轉干支，再就生時胎月奇，好去君門榮畫錦，不應窮巷久低眉。法曰：六甲逢寅午，乙辛丑未強，丙從雞亥地，丁申鼠位藏，戊癸求申子，庚壬卯巳鄉，己尋蛇兔穴，名為活祿堂，君子日時兼命坐，必定櫃堂佐帝王。如薛相戊戌年甲子月辛巳日丙申時是也。

The song says: The so-called "living nobleman" is determined by taking the heavenly stem of the nobleman's position and then deriving the heavenly stem and earthly branch step by step. Then, combining this with the birth time and the month of birth, one can see the remarkable significance. Those who possess this pattern can rise to high positions in the court, achieve honor and prosperity, and avoid being trapped in poverty and enduring humiliation. The method is as follows: For those born under the Jiazi stem, take the stems of Yin and Wu. For those born under the Yi and Xin stems, take the branches of Chou and Wei, which are most powerful. For Bing, take You (the chicken) and Hai. For Ding, take Shen (the rat) and Zi. For Wu and Gui, take Shen and Zi. For Geng and Ren, take Mao and Si. For Ji, seek Si (the snake) and Mao (the rabbit). These positions are collectively known as the "living fortune hall." If a person's day pillar, hour pillar, and birth stem all sit on these positions, they are certain to enter the court and assist the emperor. For example, the birth chart of the prime minister Xue: Wuxu year, Jiazi month, Xinsi day, Bingshen hour, exactly fits this pattern.

格局更加入福星，聰明才秀顯官身，術人若要知奇異，東嶽儲精治世人。如蔡君謨壬子年癸卯月庚戌日庚辰時，壬騎龍背，又貴在卯巳得辰，是謂福星扶貴人。（紫虛局）

A rhyme says: if a person's destiny is already in a good pattern, and then the "Fuxing" (Star of Good Fortune) is added, the person will be intelligent and talented, and will achieve fame in officialdom. If a practitioner wants to know the special aspect of this, he must know that this is the talent of a virtuous ruler, born from the accumulation of essence by the Eastern Mountain. For example, the birth chart of Cai Junmo (i.e., Cai Xiang, a famous minister of the Song Dynasty) is: Renzi year, Guimao month, Gengxu day, Gengchen hour. The Ren water meets Chen, forming the pattern of "Ren riding a dragon's back." The nobleman of Ren is in Mao and Si. In the birth chart, both Mao and Chen are present. Chen is exactly between Mao and Si, which is called Fuxing assisting the nobleman. This saying comes from the "Zixuju."

天乙之名是貴星也，須逢旺氣相親，無旺又兼無福祿，只是胥徒府吏人。（林開五命）

The name Tianyi is originally a noble star, but it must be in harmony with strong vitality to be effective. If the nobleman is in a place where there is no vitality at all, and does not carry the blessings of a divine being or the fortune of a prosperous position, then he cannot achieve great success and can only be a minor clerk in an official office. This statement is found in the "Lin Kai Wu Ming."

天元變化書有富貴格云：如丁卯火人丙午月乙巳日丁亥時，丁酉胎，乃集貴於酉亥，清貴也，若火不經巳午者，不可用，雖坐貴星，而無旺氣，不可也。餘彷此。

In the "Heavenly Origin Transformation Book," there is a fortune pattern called the Wealth and Honor Pattern which says: someone born in the year of Dingmao, with a Nayin sound element of fire, in the month of Bingwu, on the day of Yisi, and at the hour of Dinghai, with a fetal element in Dingyou—Ding's Tianyi Nobleman is located in You and Hai. This destiny gathers noble energy in You and Hai, making it a clear and honorable fate. However, one must be cautious: if the person's fire element has not passed through fire旺 places like Si or Wu, this pattern cannot be used; even if sitting on a noble star, without the support of旺 energy, it remains empty. The rest can be inferred in the same way.

乃天乙貴人也，如晝生仍遇晝貴人，夜生仍遇夜貴人者為得力。凡晝夜之分，在於子無時，子後為晝，午後為夜。（壺中子）

This still refers to Tianyi Nobleman. Those born during the day encounter the Day Nobleman, and those born at night encounter the Night Nobleman, which is considered favorable. The division between day and night is at the Zi and Wu hours (the original text says "Zi wu shi," which should be a mistake for "Zi Wu shi"): after the Zi hour it is considered day, and after the Wu hour it is considered night. This statement comes from the "Hu Zhong Zi."

指迷賦云：天乙貴最吉，而有晝夜之分。三曆會同云：貴人分晝夜者，甲戊庚旦丑暮未，乙己者旦子暮甲，丙丁旦亥暮酉，壬癸旦巳暮卯，六辛旦午暮寅，在日出後，日入前者用旦貴人，在日入後日出前者用暮貴人法推之。

The "Zhi Mi Fu" says: Tianyi Nobleman is the most auspicious, but it must be divided into daytime Nobleman and nighttime Nobleman. The "San Li He Hui" says: the method of determining daytime and nighttime Nobleman is as follows: for the heavenly stems Jia, Wu, and Geng, use Chou in the daytime and Wei at night; for the heavenly stems Yi and Ji, use Zi in the daytime and Shen at night (the original text writes "Jia," which should be "Shen"); for the heavenly stems Bing and Ding, use Hai in the daytime and You at night; for the heavenly stems Ren and Gui, use Si in the daytime and Mao at night; for the heavenly stem Xin, use Wu in the daytime and Yin at night. If one is born after sunrise and before sunset, use the daytime Nobleman; if born after sunset and before sunrise, use the nighttime Nobleman. Follow this method for calculation.

貴人主官爵高貴，若見胎月，必受祖蔭，有祿馬不見天乙，必無科名，生時見貴，有祿有馬，位極人臣，惟忌無氣，如貴人屬火，而生冬月，雖有如無。（玉霄寶鑑雲）

The Nobleman signifies high official rank and honor. If both the fetal origin and the month of birth also have the Nobleman, the person is certainly benefiting from ancestral blessings. If the birth chart contains only the Lu Spirit and the Post-horse but not the Tianyi Nobleman, it is likely that the person will not achieve academic success or official titles. If the birth time includes the Nobleman along with both the Lu Spirit and the Post-horse, the person may attain the highest official position. The most dangerous situation is when the Nobleman lacks strength, for example, if the Nobleman is of the fire element but the person is born in winter when fire is weak, then it is as if the Nobleman is absent. This statement comes from the "Yuzhao Baodian."

貴人臨祿上，將相之徵。與馬同宮，必作公卿，與太歲相食，貴神無氣，又是空亡，則無力，貴人入墓，不好，貴人擁馬而前視羊刃者必貴顯。（廣錄）

The Nobleman is exactly on the position of the official rank, indicating a sign of becoming a general or a high official; when the Nobleman and the Post-horse are in the same palace, one is sure to reach the rank of a minister. However, if the Nobleman interacts with the year pillar in a way that consumes or depletes each other, and the Nobleman itself lacks strength, and falls into 'Kongwang' (the two empty branches in a set of ten), then it will be ineffective. If the Nobleman enters the 'Storage' (m墓库), it is not considered favorable. As for when the Nobleman is accompanied by the Post-horse and the 'Yangren' (sheep blade) is visible in front, then one will certainly achieve great status. This statement is found in the 'Broad Record'.

陳希烈疏曰：乾為天乙之將，支為貴神之帥，是乾為天乙，支為貴神也，假如丑未生人，月日時得甲戊庚是遇正天乙也，甲子人十二月生，是遇貴神，己巳日乙亥時，是遇兩天乙，予合貴

Chen Xilie wrote: The Heavenly Stems are like the generals of Tianyi, and the Earthly Branches are like the commanders of the Nobleman. Therefore, when considering the Heavenly Stems, we discuss Tianyi, and when considering the Earthly Branches, we discuss the Nobleman. For example, those born in the year of Chou or Wei, if their month, day, or hour Heavenly Stems are Jia, Wu, or Geng, they have encountered the correct Tianyi. A person born in the year of Jiazi, if born in the twelfth month, which is the month of Chou, has encountered the Nobleman. If further encountering the day of Jisi or the hour of Yihai, then two Tianyis appear at the same time. Below, he continues to explain his observations of combining the auspicious combinations with the Nobleman's influence (the original text here is at a page break, and the meaning continues to the next paragraph).

人之命觀之，若在太歲本干四貴華蓋之上，遇兩天乙者，臺輔之命也，若在四平之位，遇兩天乙者，亦為侍從清華之命，若在四忌上遇兩天乙者，常調之官也。又云：予觀貴人之命，若丑未人甲戊庚申，惟得兩字子申人得乙己全，酉亥人得丙丁全之類，更與太歲干祿為正官正印者，其福加倍也。

Chen Xilie said: Looking at the birth charts with the nobleman's influence, if the nobleman falls in the heavenly stem of the year pillar, the four noble positions, or Huagai, and also encounters two layers of Tianyi, it indicates a minister-level destiny; if it falls in the four level positions and encounters two layers of Tianyi, it indicates a position of clear dignity and service; if it falls in the four taboos and encounters two layers of Tianyi, it indicates a common official who progresses by seniority. He also said: I have observed those birth charts with the nobleman's influence. For instance, those born in the year Chou or Wei who have the characters Jia, Wu, and Geng all present, even if only two of them are present; those born in the year Zi or Shen who have the characters Yi and Ji all present; those born in the year You or Hai who have the characters Bing and Ding all present, and if these characters are in harmony with the heavenly stem of the year and are the proper official or official's teacher, their fortune will be even greater.

沉芝論凡生月日時遇天乙貴人相四字全者，為一品之命，若有酉亥，又有丙丁者之類是也。說者引會魯公命：己亥年丙寅月，乙酉日，丁丑時，是相間四字全，予謂時不值忌神，所以至宰相，若酉時生己祿，則酉為敗忌，雖四全必不至於宰相也。

Chen Zhi discussed the matter, saying that if the month, day, and hour of birth all contain Tianyi Nobleman, and the four characters are complete, then it is a first-class destiny. For example, if the destiny includes both You and Hai branches, and also Bing and Ding stems, this would be such a case. Someone cited the example of the Duke of Lu's destiny: Jihai year, Bingyin month, Yiyou day, Dingchou hour. This exactly completes the four characters in sequence. Liao Zhong said that this destiny could reach the position of prime minister because the hour did not meet the Hostile God. If he were born at You hour, the Jiu earth's strength would fall on You, making You a place of failure and Hostile God. Even if the four characters were complete, it would not be possible to attain the position of prime minister.

古人皆以貴人主福，不分福力厚薄，今各隨位次約為厚薄也。若甲人遇丑，庚人遇未，各在祿庫，主貴；戊人遇丑未是土支，己人遇子申是貴神與生旺同位，主貴。以上四神生日生時遇之，又帶正官正印上下合正，天乙本家祿、天乙貴神合者，福力加倍。

Ancient people generally believed that the Nobleman brings good fortune, without distinguishing the thickness of the fortune; nowadays, according to the position of the Nobleman, we roughly divide the thickness of the fortune. For example, if a person born in the year of Jia meets the branch of Chou, or a person born in the year of Geng meets the branch of Wei, the Nobleman is sitting on their own禄库, which indicates great fortune; if a person born in the year of Wu meets the branch of Chou or Wei, that is exactly the branch of the original qi of Wu earth; if a person born in the year of Ji meets the branch of Zi or Shen, the Nobleman is in the same position as the birth and prosperity place, which also indicates great fortune. The above four cases, if encountered in the birth day or birth time, and accompanied by the proper official and the proper seal, with the upper and lower parts properly combined, or sitting on the禄 of Tianyi's own house, or combined with Tianyi's Nobleman, the fortune will be doubled.

乙人遇甲絕，忌，卻有暗合，遇子敗，忌，丙丁人遇亥絕，忌，丁有暗合，遇酉死，忌，壬癸人遇巳絕，忌，癸有暗合，遇卯死，忌，六辛人遇午敗，忌，遇寅絕，忌，以上六貴神，皆與忌神同位，生月日時遇之，可得三二分福分，若與驛馬同位，及帶正天乙本家祿，正官正印干合，有輔助者，得五分六分福力也。（三命提要）

In reverse, for a person born in the year of Yi, encountering Shen (originally written as Jia) is problematic, as Shen is the place where Yi wood is at its end, which is considered a Hostile God (hostile god). However, there is a hidden harmony between Shen and Yi, which can somewhat alleviate the issue. When encountering Zi, Zi is the place where Yi wood is at its decline, also considered a Hostile God. For people born in the years of Bing and Ding, encountering Hai is problematic, as Hai is the place where fire is at its end, considered a Hostile God. Among them, Ding has a hidden harmony with Hai. When encountering You, You is the place where fire is at its death, also considered a Hostile God. For people born in the years of Ren and Gui, encountering Si is problematic, as Si is the place where water is at its end, considered a Hostile God. Among them, Gui has a hidden harmony with Si. When encountering Mao, Mao is the place where water is at its death, also considered a Hostile God. For people born in the year of Xin, encountering Wu is problematic, as Wu is the place where Xin metal is at its decline, considered a Hostile God. When encountering Yin, Yin is the place where Xin metal is at its end, also considered a Hostile God. The above six noble gods are all in the same position as the Hostile God. If they appear in the month, day, or hour of birth, one can only receive two or three parts of fortune. If they are in the same position as the The Post-horse, or if they carry the original family's Lu (favor) of the Direct Tianyi, and are in harmony with the Direct Officer (correct official) and Direct Resource (correct seal) heavenly stems, and are assisted by other auspicious gods, then one can receive five or six parts of fortune. This statement is found in the "Three Essentials of Destiny."

甲祿在寅，乙祿在卯，丙戊祿在巳，丁己祿在午，庚祿在申，辛祿在酉，壬祿在亥，癸祿在子。

Each of the ten heavenly stems has its own "Lù" position, which is the earthly branch where the heavenly stem reaches its officialdom and strength: Jia's Lù is in Yin, Yi's Lù is in Mao, Bing and Wu share the same Lù in Si, Ding and Ji share the same Lù in Wu, Geng's Lù is in Shen, Xin's Lù is in You, Ren's Lù is in Hai, and Gui's Lù is in Zi.

凡命的一位者為衣食，或多見，更五行相生者為貴，若遇死絕有刑者，作無官閒冗之輩，猥賤之人。（林開五命）

If the Lu Spirit appears only once in a person's fate, it indicates that they will never lack food and clothing throughout their life. If there are multiple Lu Spirits and the Five Phases can generate each other, then they will achieve high status and prestige. However, if the Lu Spirit falls in a dead or绝地 position and is subject to punishment and conflict, then the person will be a low-ranking official at best, or even become a humble and despised individual. This statement is found in the "Lin Kai Wu Ming."

甲祿在寅，丑為祿庫，卯為羊刃，申為破祿，餘皆彷此。見丙寅為福星祿，甲土勊丙水為財，戊寅為伏馬祿，火土相生大吉，此帶刑杖，君子吉，小人凶，庚寅為之破祿，半凶半吉，壬寅謂之正祿，帶截路空亡，必為僧道，有福，甲寅謂之長生福星祿大吉。

The stem Jia's strength is in the branch Yin. The branch Chou before Yin is its strength storage, and the branch Mao after Yin is called Yangren. The branch Shen, which conflicts with Yin, is called Po Lu. The same pattern applies to other stems. The branch Yin is the same, but with different stems, the fortune varies. When Jia meets Yin, it is called Fu Xing Lu, which is very auspicious. According to the Nayin sound element, the earth of Jia can overcome the water of Bing, and the overcome element is considered wealth, so it indicates wealth. When Wu meets Yin, it is called Fu Ma Lu, which is very auspicious, but it carries the energy of punishment, so it is good for gentlemen and bad for villains. When Geng meets Yin, it is called Po Lu, which is half good and half bad. When Ren meets Yin, it is called Zheng Lu, but it carries the energy of Kongwang and Jie Lu, and such people often become monks or Taoists, yet they are fortunate. When Jia meets Yin, it is called Changsheng Fu Xing Lu, which is the most auspicious.

乙祿在卯，見丁卯為截路空亡，金本不相喜，凶象，己卯進神祿，有官不久，己土卯上死也。辛卯破祿，又為交神，乙祿會之凶，暫有資財不永。癸卯帶天乙死祿，雖貴終貧，乙卯旺祿喜神大吉。

The禄 of 乙 is in 卯. If Dingmao occurs, it is the Star of blockage and Kongwang, and since metal and wood are not compatible, it is an ominous sign. If Jimao occurs, it is the Advancing God's禄, though there may be an official position, it will not last long, because the earth element 己 reaches its dead place at 卯. If Xinmao occurs, it is a broken禄, also called the meeting God, and since the禄 of 乙 meets it, it is凶, even with wealth, it will only last a short time. If Guimao occurs, it brings the dead禄 of Tianyi, though the person may be of high status, in the end they will still become poor. If Yimao occurs, it is a prosperous禄 meeting the auspicious God, which is very吉利.

丙祿在巳，見己巳九天庫祿，有官，辛巳截路空亡祿，多是非，癸巳伏貴神祿，多成敗。（一雲半吉）乙巳旺馬祿有官，丁巳旺庫祿有官。

The heavenly stem 丙 has its fortune in the earthly branch 巳. If 丙 meets Jisi, it is called "Nine Heavens Treasury Fortune," indicating the possibility of holding an official position. If 丙 meets Xinsi, it is the "Star of Blockage and Empty Wasteland Fortune," leading to many disputes and conflicts throughout life. If 丙 meets Guisi, it is the "Hidden Noble God Fortune," resulting in many ups and downs in success and failure (another interpretation considers this as half good). If 丙 meets Yisi, it is the "Prosperous Horse Fortune," indicating the possibility of holding an official position. If 丙 meets Dingsi, it is the "Prosperous Treasury Fortune," also indicating the possibility of holding an official position.

丁祿在午，見庚午為截路空亡祿，多成敗，壬午為德，合祿有官短命，甲午為進神祿，有登科之喜，丙午喜神祿，交羊刃半吉，戊午伏羊刃祿，多凶災患。

The禄 of Ding is in Wu. If Wu is Gengwu, it is the禄 of the Star of blockage and Kongwang, leading to many successes and failures in life. If it is Renwu, the禄 of Ding and Ren combines as a virtuous harmony, allowing one to attain official positions but resulting in a short lifespan. If it is Jiawu, it is the禄 of the Advancing God, indicating joy from passing exams and achieving success. If it is Bingwu, it is the禄 of the Joyful God, but since it intersects with Yangren, it is only half good. If it is Wuwu, it is the禄 that conceals Yangren, often leading to misfortune and illness.

戊祿在巳，見己巳九天庫祿，有官司，辛苦巳截路空亡祿，有官，終失，多是非，癸巳貴神祿，有官位重，戊癸相合吉，乙巳驛馬同鄉祿，有官大吉，丁巳旺庫祿，有官。

The禄 of Wu is also in Si. If Si is encountered with Jisi, it is the禄 of the Nine Heavens' storehouse, indicating a position in government; if encountered with Xinsi, it is the禄 of the Star of blockage and Kongwang, although one may attain an official position, it will eventually be lost, and there will be much trouble; if encountered with Guisi, it is the禄 of the noble deity, indicating an important official position, and since Wu and Gui are compatible, it is even more auspicious; if encountered with Yisi, the禄 and the Post-horse are in the same locality, indicating an official position and great good fortune; if encountered with Dingsi, it is the禄 of the flourishing storehouse, also indicating an official position.

己祿在午，見庚午截路空亡祿，為凶象，壬午死鬼祿，凶，甲午進神德合祿，殊達之象，丙午喜神為羊刃祿，凶，戊午伏神羊刃凶。

The禄 of Ji is also in Wu. If Wu is paired with Gengwu, it becomes the Star of blockage and Kongwang, which is an ominous sign; if paired with Renwu, it is the禄 of the dead ghost, which is also ominous; if paired with Jiawu, it is the Advancing God combined with the harmonious combination, indicating extraordinary success; if paired with Bingwu, although it is a favorable deity, it becomes the禄 of the Yangren, which is still ominous; if paired with Wuwu, it is the Hidden God combined with the Yangren, which is also ominous.

庚祿在申，見壬申大敗祿，主貧賤，甲申截路空亡祿，凶（一雲小吉）丙申大敗祿，多成敗，招是非，戊申伏馬祿，多滯，（一雲戊申伏滯又值福星貴吉）庚申長生祿，大吉。

The禄 of Geng is in Shen. If Renshen (壬申) occurs, it is a great defeat禄, indicating poverty and low status; if Jiashen (甲申) occurs, it is a禄 of the Star of blockage and Kongwang, which is凶 (another interpretation says it is a minor good fortune); if Bingshen (丙申) occurs, it is also a great defeat禄, leading to frequent success and failure and causing disputes; if Wushen (戊申) occurs, it is a hidden horse禄, causing delays in affairs (another interpretation says that although Wushen is obstructed, it also meets the auspicious star, thus becoming prosperous and auspicious); if Gengshen (庚申) occurs, it is a growth禄, which is very auspicious.

辛祿在酉，見癸酉伏神祿，水火相犯凶，（一雲半吉）乙酉破祿，多成敗，丁酉空亡貴神祿，丁木受氣，辛水沐浴主姦淫之事，（一雲值喜神吉）己酉進神祿，有殊達之兆，辛酉正祿，吉在戌，六戊午羊刃相蝕，小人血光散財，婦人產難，君子赤眼病患，乙卯年大敗，戊戌年羊刃發見天災。

The禄 of 辛 is in 酉. When encountering Guiyou, it is the禄 of the hidden god, with water and fire conflicting, which is凶 (another view considers it half good); when encountering Yiyou, it is breaking the禄, leading to many successes and many failures; when encountering Dingyou, it is the禄 of the empty and noble god, with 丁 receiving the qi and 辛 sitting in bathing, indicating affairs of infidelity and improper behavior (another view considers it good if encountering the joyful god); when encountering Jiyou, it is the禄 of the advancing god, indicating a sign of special success; only when encountering Xinyou is it the true禄 of the heavenly stem. As for the fortune and misfortune, they should be considered at 戌: if the sixth戊 and 午's Yangren mutually attack, it brings misfortune to small people with bloodshed and loss, to women with difficult childbirth, and to gentlemen with red eyes and illness; when arriving at the year of Yimao, it is a great defeat; when arriving at the year of Wuxu, the Yangren is activated, causing heavenly calamities to appear.

壬祿在亥，見丁亥貴神祿，有官，乙亥天德祿，大吉，己亥旺祿，辛亥同馬鄉祿，大貴，癸亥大敗祿，貧薄。

The禄 of Ren is in Hai. If one meets Dinghai, it is the禄 of the noble spirit, indicating holding an official position; if one meets Yihai, it is the禄 of the Star of virtue and resolution, which is very auspicious; if one meets Jihai, it is a prosperous禄; if one meets Xinhai, the禄 and the Post-horse are in the same locality, indicating great wealth and status; if one meets Guihai, it is the禄 of Great Defeat, leading to a life of poverty.

癸祿在子，見甲子進神祿，主登科進達之喜，丙子交羊刃祿，帶福星貴，有權，戊子伏羊刃合貴祿，半吉，庚子應祿吉，壬子正羊刃祿凶。（金書命訣）

The禄 of癸 is in子. When encountering Jiazi, it is the禄 of the Advancing God, indicating joy from academic success and advancement; when encountering Bingzi, it is the禄 that meets the Yangren, but accompanied by the auspiciousness of the Nobleman, indicating authority; when encountering Wuzi, it is the禄 that is hidden by the Yangren and combines with the Nobleman, considered half good; when encountering Gengzi, it is the proper禄, which is auspicious; when encountering Renzi, it is the禄 of the Yangren, which is inauspicious. The above is from《Gold Book of Fate and Destiny》.

命書云：陰死陽生，陽死陰生，人皆言之，未知其詳，今書以示將來，且甲生於亥，順數至寅，臨官為祿，至午而死，乙卻復生於午，逆數至卯，臨官為祿，蓋死於亥，而甲復生也，丙生寅，順數至巳，臨官為祿，至酉而死，丁卻復生於酉，逆數至午臨官為祿，蓋死於寅，而丙復生也，庚辛壬癸皆彷此，惟戊生申，逆數至巳上臨官為祿，己生於卯，順數至午上臨官為祿，此陰死陽生，陽死陰生之說也。（廣信集）

The book of destiny says "yin dies and yang is born, yang dies and yin is born," everyone talks about it but cannot explain why. Now I write it down for future generations to see. The yang stems, such as Jia, are born in Hai, and following the sequence to Yin is officialdom, which becomes the stem's strength. Continuing to Wu is the death place. The yin stem Yi, however, begins its growth in Wu, and counting backwards to Mao is officialdom, which becomes Yi's strength. Yi dies in Hai, while Jia is born in Hai. Bing is born in Yin, and following the sequence to Si is officialdom, which becomes its strength, and it dies in You. Ding is born in You, and counting backwards to Wu is officialdom, which becomes its strength, and Ding dies in Yin, while Bing is born in Yin. Geng and Xin, as well as Ren and Gui, follow the same principle. Only Wu earth is born in Shen, and counting backwards to Si is officialdom, which becomes its strength. Ji earth is born in Mao, and following the sequence to Wu is officialdom, which becomes its strength, which is slightly different. This is the saying of "yin dies and yang is born, yang dies and yin is born." This statement comes from the "Broad Trust Collection."

甲乙人得甲寅乙卯，丙丁人得丁巳戊午，戊己人得丁巳戊午，庚辛人得庚申辛酉，壬癸人得癸亥壬子。

The concept of "generated official" refers to a completed pillar formed by the heavenly stem and one's own official position. The heavenly stem and earthly branch are of the same nature: those born in the year of Jia or Yi have the pillar of Jiayin or Yimao, those born in the year of Bing or Ding have the pillar of Dingsi or Wuwu, those born in the year of Wu or Ji also have the pillar of Dingsi or Wuwu, those born in the year of Geng or Xin have the pillar of Gengshen or Xinyou, and those born in the year of Ren or Gui have the pillar of Guihai or Renzi.

凡祿上帶食神者是，如甲人見丙寅，謂之名位祿，皆為貴格，餘彷此。（林開五命）

If the food god is sitting on the position of the official star, it belongs to this category. For example, if the official star of Jia is in寅, and the heavenly stem on寅 is Bing, which is the food god of Jia, this is called 'famous position official star', and it is considered a noble pattern. The rest can be inferred in the same way. This statement is found in the book "Lin Kai Wu Ming".

甲人見丙或巳，乙人見巳或午，丙人見癸或子，丁人見丙或巳，戊人見丁或午，己人見庚或申，庚人見甲或寅，辛人見丁或午，壬人見辛或酉，癸人見甲或寅。大凡看貴命最要真祿馬、真官、真印、食神、天德、月德、歲德、月空，並月中秀氣。

The so-called "true luck" refers to when a person's birth chart contains a specific heavenly stem or the branch where that stem's luck resides; having either one qualifies. For those born in the year of Jia, they have true luck if they see Ding or Si (Ding's luck is in Si). For those born in the year of Yi, they have true luck if they see Wei or Wu (Ding's luck is in Wu). For those born in the year of Bing, they have true luck if they see Gui or Zi (Gui's luck is in Zi). For those born in the year of Ding, they have true luck if they see Bing or Si. For those born in the year of Wu, they have true luck if they see Ding or Wu. For those born in the year of Ji, they have true luck if they see Geng or Shen. For those born in the year of Geng, they have true luck if they see Jia or Yin. For those born in the year of Xin, they have true luck if they see Ding or Wu. For those born in the year of Ren, they have true luck if they see Xin or You. For those born in the year of Gui, they have true luck if they see Jia or Yin. In general, to determine if a person is of noble destiny, the most important factors are whether they have true luck, true horse, true official, true seal, food god, and the auspicious stars such as Star of Virtue and Resolution, Star of Virtue and Charity, Annual Virtue, and Monthly Void, along with the refined essence contained in their birth month.

戊辰丁巳，戊丁巳，丙辰癸巳，丙午癸巳，癸亥甲子，癸丑甲子，壬戌辛亥，壬子辛亥。以上戊見丁，丙見癸，癸見甲，壬見辛，皆真祿也，進則平易，退則艱難，更帶福神，可作貴顯科甲之格，如重見之，難作福，而為狡獪不堪福，福亦少減損，重迭之字，以後俱用，更不再書。

This sequence of heavenly stems and earthly branches pairs two columns that are mutually advancing and retreating. The original text has some missing characters in its transmission (for example, the second group "戊丁巳" should be "戊午丁巳"). The general meaning is:Wuchen pairs with Dingsi, Wuwu pairs with Dingsi, Bingchen pairs with Guisi, Bingwu pairs with Guisi, Guihai pairs with Jiazi, Guichou pairs with Jiazi, Renxu pairs with Xinhai, Renzi pairs with Xinhai. In all these cases, 戊 meets 丁, 丙 meets 癸, 癸 meets 甲, and 壬 meets 辛, which all belong to true禄. When the禄 position is in the previous earthly branch, it is called "进," indicating smooth and easy actions; when it is in the following earthly branch, it is called "退," indicating difficult actions. If combined with the blessing gods, it can form a pattern leading to high status and success in exams. However, if the same combination appears repeatedly, it fails to bring blessings and instead cultivates cunning and deceitful people who cannot bear the weight of good fortune, thus reducing the amount of good fortune. Whenever these repeated terms appear again in the following text, they should be interpreted in this way without further explanation.

甲人戊寅，乙人己卯，丙人辛巳，丁人庚午，戊人癸巳，己人壬午，庚人甲申，辛人乙酉，壬人丁亥，癸人丙子。以上乃祿頭是財，主人富有聲望，古詩云：祿生於因辱，因財反有名，君子榮顯祿，常人主豐盈。

People born in the year of Jia see Wuyin, those born in Yi see Jimao, those born in Bing see Xinsi, those born in Ding see Gengwu, those born in Wu see Guisi, those born in Ji see Renwu, those born in Geng see Jiashen, those born in Xin see Yiyou, those born in Ren see Dinghai, and those born in Gui see Bingzi. All these cases have the heavenly stem of their birth year sitting on the earthly branch of their fortune, which is exactly where their wealth star is located. This is called "the fortune head is wealth," indicating that the person has abundant wealth and high reputation. An old poem says: "Salary comes from what seems to be a humble place, and through wealth one gains fame; the virtuous person attains official honor and prominence, while an ordinary person attains family prosperity."

甲人庚寅，乙人辛卯，丙人癸巳，丁人壬年，戊人乙巳，己人甲午，庚人丙申，辛人丁酉，壬人己亥，癸人戊子。以上又名赤舌殺，君子主甲科，常人口舌刑責，若別有貴救，主家世超越，三代富有，行年太歲遇之，主有災。（廣信錄）

Those born in the year of Jia (甲) see Gengyin (庚寅), those born in the year of Yi (乙) see Xinmao (辛卯), those born in the year of Bing (丙) see Guisi (癸巳), those born in the year of Ding (丁) see Renwu (壬午), those born in the year of Wu (戊) see Yisi (乙巳), those born in the year of Ji (己) see Jiawu (甲午), those born in the year of Geng (庚) see Bingshen (丙申), those born in the year of Xin (辛) see Dingyou (丁酉), those born in the year of Ren (壬) see Jihai (己亥), and those born in the year of Gui (癸) see Wuzi (戊子). These are instances where the official ghost (官鬼) that harms the self sits on the dry branch (干头) of the禄 (lucky position). Therefore, they are called "Lùtóu Guǐ" (禄头鬼), also known as "Chìshé Shā" (赤舌杀). If a gentleman possesses this, it may lead to success in the imperial examinations and high rank. However, if an ordinary person has it, they may face disputes, lawsuits, and punishments. If there is another noble deity to rescue them, they may achieve high status and great wealth in three generations. If this appears in the flow year's Tai Su (太岁), it indicates disaster. This statement is found in the "Guǎngxìn Lù" (广信录).

假令六甲人見丙寅，復見巳字者為入格，甲祿在寅，遁得丙寅，丙祿在巳，再見丙祿，他皆彷此，入格者，福祿兼足，稍有福助之，五品之貴，一雲重重福祿主富盛。

For example, a person born in a year of Jia (甲) will be considered to fall into this pattern when they encounter Bingyin (丙寅). If the character Si (巳) also appears in their destiny, it is considered to fit this pattern. The reasoning is that Jia's strength lies in Yin (寅), and according to the Five Tigers遁 (Yi Wonder), the character Bing emerges on Yin. Since Bing's strength also lies in Si, the reappearance of Si is like strength upon strength. The same principle applies to the other heavenly stems. Those who fit this pattern will have both fortune and official rank sufficient. With a slight assistance from auspicious deities, they may attain the rank of fifth grade. Another interpretation is that the accumulation of strength indicates a prosperous family.

旬中祿為月中祿，定斷公卿無反覆，清華館見演絲綸，福慧昭昭兩俱足。如貴晃仲甲申年乙亥月丙辰日庚寅時，又如丁慶相公庚寅年甲申月壬寅日己酉時生月帶祿也。

The song says: If the Lu Spirit falls on the birth month within a ten-day cycle, it is called "Lu in the month," and the destiny is that of a high official, with no reversals; such people can serve in the palace, drafting imperial edicts for the emperor, with both fortune and wisdom fully realized. For example, the birth chart of Huang Zhong is Jiashen year, Yihai month, Bingchen day, Gengyin hour; another example is Ding Qingxiang's birth chart: Gengyin year, Jiashen month, Renyin day, Jiyou hour, both having the Lu Spirit in the birth month.

如甲祿在寅，見甲寅，己亥，乙祿在卯見乙卯庚戌，丙戊祿在巳，見辛巳丙申，丁己祿在午,見壬午丁未，餘彷次，凡值此主官職崇重，臺輔之命。（八字金書）

For example, Jia's luck is in Yin, and if the birth chart contains both Jia and Yin, as well as Ji and Hai, there is a double combination of the heavenly stem Jia with the earthly branch Ji, and the earthly branch Yin with Hai. Similarly, Yi's luck is in Mao, and if the chart contains Yi and Mao, as well as Geng and Xu, there is a double combination of Yi with Geng, and Mao with Xu. For Bing and Wu, whose luck is in Si, if the chart contains Xin and Si, as well as Bing and Shen, there is a double combination of Bing with Xin, and Si with Shen. For Ding and Ji, whose luck is in Wu, if the chart contains Ren and Wu, as well as Ding and Wei, there is a double combination of Ding with Ren, and Wu with Wei. The same applies to the rest. Whenever such a double combination of the heavenly stem and earthly branch occurs, it indicates a high and solemn official position, equivalent to that of a prime minister. This statement is from the "Eight Characters Golden Book."

甲人辛亥暗中祿，乙要隆昌甲戌推，丙見戊申尊重處，丁逢辛未福神威，戊人若見壬申好，己若繁華乙未隨，庚意多權須己巳，辛來喜合壬辰輝，壬公元用丙寅輔，癸命生未巳丑時，此是上清暗合祿，不因師指若何知。

The concept of "hidden official position" or "暗禄" refers to the branch that forms a Liu He (six harmonies) with the禄 branch. The official position is not clearly visible but is connected in a hidden way. A mnemonic states: For those born under Jia, the hidden official position is Xinhai (Jia's禄 is in寅, and寅 and亥 form a六合). For those born under Yi, to achieve prosperity, they should see Jiaxu (Yi's禄 is in卯, and卯 and戌 form a六合). For those born under Bing, seeing Wushen brings respect (Bing's禄 is in巳, and巳 and申 form a六合). For those born under Ding, encountering Xinwei brings the blessing of divine beings (Ding's禄 is in午, and午 and未 form a六合). For those born under Wu, encountering Renshen is favorable (Wu's禄 is also in巳). For those born under Ji, encountering Yiwei brings prosperity (Ji's禄 is in午). For those born under Geng, to hold power, they should see Jisi (Geng's禄 is in申, and申 and巳 form a六合). For those born under Xin, encountering Renchen brings brilliance (Xin's禄 is in酉, and酉 and辰 form a六合). For those born under Ren, they should rely on Bingyin for support (Ren's禄 is in亥, and亥 and寅 form a六合). For those born under Gui, being born at the hour of Chou is best (Gui's禄 is in子, and子 and丑 form a六合; the original text has some missing characters). This is the transmission of the hidden harmony for official position from the Shangqing school. Without guidance from a master, who could understand the subtleties of this practice.

上清活祿少人知，演去干頭轉取之，君子日時兼生命，榮華富貴一生奇。法曰：甲丁巳喜慶，乙辛戊午強，癸庚寅位上，丙丁己申鄉，壬人酉中取，官品至候王。

The song says: The "living fortune" of the Upper Clear School is rarely understood; it must be obtained by rotating and deducing from the heavenly stems. If a gentleman's day pillar, hour pillar, and birth stem all conform to this, he will have a life of great prosperity and extraordinary fortune. The method is: Jia and Ding take the Si position as auspicious, Yi and Xin take Wuwu as strongest, Gui and Geng take the Yin position, Bing, Ding, and Ji take the Shen direction, and Ren takes the You position. Those who conform to this method can attain the rank of marquis and king.

大凡陰陽天地之數，須至五位而後有成，天數五，地數五是也，且如申人數至戊是五數，不必求戊，戊祿在巳，見巳即名天雄祿，更正祿加之為入格。（馬子才命格）

In general, the numbers of yin and yang in the heavens and earth must be counted to the fifth position to be considered complete. This is what is meant by the saying that the heavenly numbers have five and the earthly numbers have five. For example, a person born in the year of Jia (Jia is mistakenly written as Shen in the original text) starts counting from Jia: Jia, Yi, Bing, Ding, Wu. Counting to Wu, which is the fifth position, is considered complete. At this point, one does not need to actually find the character Wu in the person's birth chart. Instead, one should know that Wu's official position (Lü) is in Si. If the person's birth chart contains Si, it is called "Tian Xiong Lu" (Heavenly Strength). If this is combined with the official position (Lü) of the person's heavenly stem, then it is considered qualified and part of the pattern. This statement comes from the "Ma Zicai Mingge" (Ma Zicai's Destiny Patterns).

太歲本干不見祿，取五虎元遁，至祿上看得何干，真干見天乙貴神，而貴人所坐之干，復得貴於祿上者是也。假令六丁人祿在午，至午上得丙字，丙貴在酉亥，而得辛酉或辛亥，則辛貴復見於午也，此為入格，又加六壬人至祿上得辛而見丙寅者是也，如更入格，貴極一品，常格得之，不下三品。（玉霄寶鑑）

If the heavenly stem of the year is not found in its own禄 position, then use the "Five Tigers Hidden" method to start from the heavenly stem of the year and determine which heavenly stem is hidden in the禄 branch. If this hidden heavenly stem can meet the Tianyi Nobleman, and the heavenly stem of the Nobleman is also in the禄 position, it becomes "Heavenly禄 Noble God." For example, those born in the year of Jindeng (六丁) have their禄 in Wu. Using the Five Tigers Hidden method, the stem hidden in Wu is Bing. Bing's Nobleman is You and Hai. If the person's chart includes Xinyou or Xinhai, and Xinhai's Nobleman is Wu, then the noble energy forms a loop back to the禄 position, which qualifies as a valid pattern. Another example is those born in the year of Ren (六壬), whose禄 position hides Xin. If the person's chart includes Bingyin, it follows the same principle. If the pattern is more complete, it can reach the highest rank of one prime minister; even if a common person has this pattern, they would be at least third rank. This statement comes from the "Yuzhao Baodian."

自來言祿，但知甲祿在寅之類，殊未知祿堂為最貴，甲人得甲戌是也，以其甲為歲干，則甲之本位遁在戌，若更得諸位福神助發，必須大貴，獨辛壬有二位，辛有辛卯辛丑，壬有壬寅壬子，餘皆一位。（李虛中書）

Those who talk about the benefits of the禄 (favorable position) only know that Jia's禄 is in寅, but they do not know that「禄堂」is actually the most valuable. For example, if a person born in the year of Jia has Jiaxu in their birth chart, this is considered a禄堂: since Jia is the heavenly stem of the year, starting from Jia, the fiveYi Wonder (tiger遁) method shows that the stem on寅 is Bing, on卯 is Ding, and so on until we reach戌, where the stem again returns to Jia, the original stem. If this is further supported by various auspicious deities, it will certainly lead to great fortune. Among the ten heavenly stems, only Xin and Ren each have two禄堂: Xin years have Xinmao and Xinchou, and Ren years have Renyin and Renzi. The other stems each have only one禄堂. This statement comes from the book《Li Xuzhong's Book》.

閻東叟云：切記三合六合上見刑見鬼，以甲戌言之，鬼在丑上則可畏，以丑刑戌也，鬼在未上則無意，以戌刑未也，以乙酉言之，鬼在巳上則為善，以三合相會也，鬼在辰上則減福，以合相親也，五行無勊，諸位相助，方為祿堂，理愚歌云：祿入都堂須大拜。

Yan Dongshou said: One must pay particular attention to the fact that the positions of Sanhe and Liuhe should not have punishments or official ghosts. Taking Jia Xu as the禄堂, if the official ghost falls on Chou, it is dangerous, because Chou will punish Xu; but if the official ghost falls on Wei, it is not so bad, because it is Xu punishing Wei in reverse. Taking Yi You as the禄堂, if the official ghost falls on Si, it is actually good, because Si, You, and Chou form a triple harmony, and the ghost becomes useful to me; but if the official ghost falls on Chen, it will reduce blessings, because Chen and You form a harmony, and the ghost is too close to the禄. In summary, the Five Phases should not have mutual punishments, and each position should be able to support each other, only then can it be considered a true禄堂. The "Li Yu Ge" says: If the禄 enters the position of the minister's hall, it will surely lead to being honored as a minister and receiving a marquis title.

祿九天者，取祿後一辰，謂如甲祿在寅，丑是也，主食天祿，常處廊廟之上。

The term "Lü Jiutian" refers to the next earthly branch following the禄 position. For example, if Jia's禄 is in Yin, then Chou is its Jiutian. People with this position in their fate are destined to enjoy official salaries and often remain in high positions within the government.

祿九地者，取祿後二辰，謂如甲祿在寅，子是也，戊己之人，寄旺於丙丁，無祿九地也，遇之者，主高官長壽，資產富饒。（三命鈴）

The term "Lù Jiǔ Dì" (L禄九地) refers to the second earthly branch following the禄 position. For example, the禄 of Jia (甲) is in Yin (寅), so Zi (子) is its Jiǔ Dì. The旺 of Wu (戊) and Ji (己) depends on Bing (丙) and Ding (丁), and they do not have an independent Jiǔ Dì. Those who encounter Jiǔ Dì in their fate are likely to hold high official positions, have long lifespans, and possess abundant wealth. This statement is from the "San Ming Ling" (三命铃).

本家祿者，甲為寅人之祿，乙為卯人之祿，丙戊為巳人之祿，丁己為午人之祿，庚為申人之祿，辛為酉人之祿，壬為亥人之祿，癸為子人之祿，辰戌丑未人無本家祿，若寅生人月日時遇甲，餘準此。若遇兩重以上，又在四貴華蓋之位，則極貴也，若在四平位或貴人上亦主貴，又曰：歲干為正干官正印尤佳，在四忌上則亦有官，常調之人也。（三命提要）

The concept of "original family fortune" refers to looking at the heavenly stems from the perspective of the earthly branches. The stem Jia is the fortune of those born in the year of Yin, Yi is the fortune of those born in the year of Mao, Bing and Wu are the fortune of those born in the year of Si, Ding and Ji are the fortune of those born in the year of Wu, Geng is the fortune of those born in the year of Shen, Xin is the fortune of those born in the year of You, Ren is the fortune of those born in the year of Hai, and Gui is the fortune of those born in the year of Zi. The four branches Chen, Xu, Chou, and Wei belong to the earth warehouse and do not have their own original family fortune. For example, a person born in the year of Yin will have their original family fortune if their month, day, or hour stem is Jia. The same applies to the others. If the original family fortune appears more than once and falls in the four noble positions or the Huagai position, it indicates great fortune. If it falls in the four ordinary positions or on the nobleman's position, it also indicates a high status. The book also states that if this stem is the correct official or the correct teacher for the year stem, it is even better. Even if it falls in the four taboos, one can still hold an official position, but it would be a common official promoted by seniority. This statement comes from the book "Three Essentials of Destiny."

建祿者，主人肌厚氣實，韻格不清，一生安逸足財利，此生旺者然也。死絕則氣濁神慢，孜孜為生，吝嗇猥鄙，與元辰並，因樗蒲而得財，復因此敗，與官符並因公門得或多爭訟，與卻殺並好賤使小商不義橫財，與天中並多遺失破財，與祿鬼倒食並，多因賒貨牙販而得財，至死不通，惟財是念之人。

People with the "Jian Lu" (Established Wealth) in their destiny have a robust physique and abundant vital energy, but their demeanor and style lack refinement and elegance. They lead a comfortable life and are not lacking in wealth — this is the situation when the wealth is in a flourishing and active position. However, if the wealth is located in a dead or declining position, they become dull in spirit and slow in action, constantly struggling for a living, and tend to be stingy and vulgar in character. If "Jian Lu" is in the same column as "Yuan Chen" (Primordial Star), they gain wealth through gambling, but eventually lose their fortune due to gambling. If it is in the same column as "Guan Fu" (Official Symbol), they earn money through official channels or frequently get involved in lawsuits. If it is in the same column as "Que Sha" (Disaster), they enjoy managing small merchants and traders, gaining unjust wealth through unexpected means. If it is in the same column as "Tian Zhong" (Heavenly Center), which is also known as "Kong Wang" (Empty Wasteland), they often lose money through loss or misfortune. If it is in the same column as "Lu Gui" (Wealth Ghost) and "Dao Shi" (Reverse Eating), they mostly earn money by selling goods on credit or by acting as brokers, and they are always confused, only valuing money above all else.

庫者祿之緊也，破者祿之散也，空者祿之閒也，合者祿之橫也。

In summary: When the official star is in the warehouse, it is tightly held; when the official star is broken, it is scattered; when the official star falls into Kongwang, it is idle and unused; when the official star meets a harmonious combination, it comes from an unexpected source.

甲乙木庫在未，丙丁在戌，戊己壬癸在辰，庚辛在丑庫者，祿之所鍾也，如甲乙亥多而得未者，乃祿厚望足之人也。破為破祿也，如甲祿在寅而得申，惡沖而氣散也。貴者得此，停慶剝落，眾人衣食不瞻，祿落空亡，此為尤甚，古人云：資財聚散祿居空，胎裡生時怕遇逢，貧賤為奴為乞食，飄又身自泛西東。

The Heavenly Stems Jia and Yi belong to wood, and the repository of wood is in Wei; the Heavenly Stems Bing and Ding belong to fire, and the repository of fire is in Xu; the Heavenly Stems Wu and Ji, along with Ren and Gui, belong to earth and water, and their repository is in Chen; the Heavenly Stems Geng and Xin belong to metal, and their repository is in Chou. The repository is the place where the fortune of the stem is concentrated. For example, if a person born under Jia or Yi has many instances of Hai in their birth chart and also encounters Wei, they are people with deep fortune and great reputation. The term 'broken' refers to breaking the repository. For instance, if Jia's repository is in Yin but it meets Shen, Yin and Shen are opposing, and the fortune is scattered. If a person of high status meets broken repository, their good fortune will stop and their blessings will diminish; if an ordinary person meets it, they may not even be able to provide for their basic needs. If the repository falls into Kongwang, the situation becomes even worse. An old poem says: Wealth gathers and disperses again, all because the repository sits in Kongwang; the most feared occurrence is when it appears in the胎元 (fetal origin) and the birth time. If it does appear, one will be poor and lowly, serving as a slave, begging from door to door, and live a life of constant wandering and moving from place to place.

祿最喜合，如甲祿在寅，命中得亥，雖非見祿，亦曰見祿也，得之多者為意外倘來之福，門蔭流外有司達身者，往往得此也。（燭神經）

The禄 (favorable position) is most pleased when it meets a合 (harmony). For example, the禄 of Jia is in寅, and if in a person's fate there is亥, which forms a harmony with寅, even though the禄 is not directly seen, it is considered as having seen the禄. Those who frequently encounter such harmonized禄 often receive good fortune unexpectedly. People who attain official positions through ancestral influence or by starting from low-ranking positions and gradually rising are often of such a destiny. This statement comes from the《Zhu Shen Jing》.

古人云：祿前二辰為背祿，後二辰為向祿。沉芝取建，向，近，合四字為貴，若甲祿在寅，亦寅為建，丑為向，卯為近，亥為合，餘準此。又曰建不如向，近不如合，以為四字中，得兩字者發早，至於主貴惟建合兩字也。（三命提要）

Ancient people said that the second辰 before the禄 is called "back禄" (背禄), and the second辰 after the禄 is called "face禄" (向禄). To determine wealth, the method of Chén Zhī uses the four characters: 建, 向, 近, and 合. For example, for Jia, whose禄 is in寅,寅 itself is called 建, 丑 is called 向, 卯 is called 近, and 亥 (which is in harmony with寅) is called 合. The other heavenly stems are similarly analyzed. He also said that 建 is less important than 向, and 近 is less important than 合; among these four characters, those who can have two of them will achieve success earlier. However, the ones that truly indicate wealth are only 建 and 合. This statement comes from the book San Ming Ti Yao.

祿若會見則富貴，相合則奮迅，遇食神則福緊，值天牛力慢，切忌沖破。甲祿在寅而得己亥，乙祿在卯而得庚戌，丙戊祿在巳，而得辛巳癸巳，丁己祿居午，而得壬午甲午，庚祿居申，而得己巳，辛祿在酉，而得丙辰，壬祿在亥而得丁亥，癸祿在子，而得戊子，以上十位，謂之相合祿。

The presence of a禄 (favorable position) that meets and gathers together indicates wealth and honor. If the禄 is combined with another column, it signifies quick progress and success. When the禄 meets the food god (食神), it brings close and solid blessings. However, if it encounters a dull and sluggish deity like the heavenly ox (天牛), its power is slow to manifest. The most dangerous situation is when the禄 is broken by a conflicting force. For example, when the禄 of Jia (甲) is in寅 (Bing), and the chart contains Jihai (Jisi), which combines 甲己 (Jia and Ji) and 寅亥 (Bing and Hai), this is called a combined禄. Similarly, when the禄 of Yi (乙) is in卯 (Mao), and the chart contains Gengxu (Gengxu), which combines 乙庚 (Yi and Geng) and 卯戌 (Mao and Xu), this is also a combined禄. For Bing and Wu (丙戊), whose禄 is in巳 (Si), the chart contains Xinsi (Xinsi) or Guisi (Guisi). For Ding and Ji (丁己), whose禄 is in午 (Wu), the chart contains Renwu (Renwu) or Jiawu (Jiawu). For Geng (庚), whose禄 is in申 (Shen), the chart contains Jisi (Jisi). For Xin (辛), whose禄 is in酉 (You), the chart contains Bingchen (Bingchen). For Ren (壬), whose禄 is in亥 (Hai), the chart contains Dinghai (Dinghai). For Gui (癸), whose禄 is in子 (Zi), the chart contains Wuzi (Wuzi). These ten cases are all called combined禄.

壬食甲，甲祿在寅，從而得甲寅；癸食乙，乙祿在卯，從而得乙卯；戊食庚，庚祿居申，從而得庚申；己食辛，辛祿在酉，從而得辛酉。以上四位，謂之食神帶祿。甲食丙，從而得丙申或丙寅；乙食丁，從而得丁未或丁卯；丙食戊，從而得戊申；丁食己，從而得己未；庚食壬，從而得壬寅；辛食癸，從而得癸丑。以上八位，謂之食神合祿。丙戊祿居巳，丁巳祿居午，四干而得二支，謂之三見祿也。

Jin uses Jia as its food god, and Jia's luck is in Yin, so Jin people get Bingyin; Gui uses Yi as its food god, and Yi's luck is in Mao, so Gui people get Yimao; Wu uses Geng as its food god, and Geng's luck is in Shen, so Wu people get Wushen; Ji uses Xin as its food god, and Xin's luck is in You, so Ji people get Xinyou. In these four cases, the food god is sitting on its own luck, called 'food god with luck'. Now look at: Jia uses Bing as its food god, and can get Bingshen or Bingyin; Yi uses Ding as its food god, and can get Dingwei or Dingmao; Bing uses Wu as its food god, and can get Wushen; Ding uses Ji as its food god, and can get Jiwei; Geng uses Ren as its food god, and can get Renyin; Xin uses Gui as its food god, and can get Guichou. These are cases where the food god combines with luck, called 'food god combining with luck'. As for Bing and Wu, their luck is both in Si; Ding and Ji (the original text says 'Si' but should be 'Ji') have their luck in Wu. Four heavenly stems share only two earthly branches, this situation is called 'three seeing luck'.

甲寅乙卯庚申辛酉之命，與日上或時上干支同者，謂之本祿入鳳池，更遇天乙天官食神驛馬居其上，有氣而不犯空亡者文貴命也。本食甲寅，得乙卯為帝坐，本是庚申，得辛酉為帝坐，謂支順祿入鳳池，本是辛酉得庚申為帝坐，本是乙卯得甲寅為帝坐，謂之逆祿入鳳池。

If one's destiny pillar is among Jiayin, Yimao, Gengshen, or Xinyou, the heavenly stem and earthly branch themselves are considered to be in their own luck position. If the same heavenly stem and earthly branch appear again in the day pillar or hour pillar, it is called "Ben Lu Ru Feng Chi" (literally, "the native luck enters the Phoenix Pool"). If this is further accompanied by Tianyi Nobleman, Tian Guan (Star of officialdom), food god, and the post-horse, and the main energy is strong without encountering Kongwang (void), it indicates a destiny of prominent official rank. If the native pillar is Jiayin and the day or hour pillar has Yimao, it is called "Di Zuo" (Imperial Seat). If the native pillar is Gengshen and the day or hour pillar has Xinyou, it is also called "Di Zuo", with the earthly branches progressing in order, known as "Zhi Shun Lu Ru Feng Chi" (branch order luck entering the Phoenix Pool). Conversely, if the native pillar is Xinyou and the day or hour pillar has Gengshen, or the native pillar is Yimao and the day or hour pillar has Jiayin, with the earthly branches regressing, it is called "Nie Lu Ru Feng Chi" (reverse luck entering the Phoenix Pool).

丙寅得辛巳，戊寅得癸巳，丁人得壬午，己壬得甲午，壬人得丁亥，癸人得戊子，在於帝坐謂之合祿入鳳池。甲寅乙卯丙辰丁巳丙午己未庚申辛酉戊戌癸亥壬子癸丑十干在十二辰上，如五位中得之多或得之全，謂之祿氣專位。

In addition: Bingyin combines with Xinsi, Wuyin combines with Guisi, Ding combines with Renwu, Ji combines with Jiawu, Ren combines with Dinghai, Gui combines with Wuzi—when the heavenly stems combine with each other and the branches are also in their own禄 positions, and these combinations fall on the day branch or the hour branch, it is called 'He Lu Ru Feng Chi'. As for Jiayin, Yimao, Bingchen, Dingsi, Bingwu, Jiwei, Gengshen, Xinyou, Wuxu, Guihai, Renzi, Guichou, this sequence represents the ten heavenly stems each placed on the twelve earthly branches, forming combinations where the heavenly stem and earthly branch share the same nature; if these combinations appear in the year, month, day, hour, and fetal positions, especially if all of them are present, it is called 'Lu Qi Zhuan Wei'.

甲寅得己亥，乙卯得庚戌，戊辰得癸酉，丁巳得壬申，丙午得辛未，己未得甲午，庚申得乙巳，辛酉得丙辰，戊戌得癸卯，癸亥得戊寅，壬子得丁丑，己丑得甲子，在日上謂之祿氣乘本主，在時上謂之祿氣親帝坐也。（閻東叟書）

The following twelve pairs consist of a Heavenly Stem and an Earthly Branch that are compatible with each other, resulting in a close connection of fortune and destiny. The first pair is Jia Yin paired with Ji Hai (Jia and Ji are compatible, Yin and Hai are compatible). The other pairs are: Yi Mao with Geng Xu, Wu Chen with Gui You, Ding Si with Ren Shen, Bing Wu with Xin Wei, Ji Wei with Jia Wu, Geng Shen with Yi Si, Xin You with Bing Chen, Wu Xu with Gui Mao, Gui Hai with Wu Yin, Ren Zi with Ding Chou, and Ji Chou with Jia Zi. All these pairings follow the same principle as the first pair. If such a combination appears in the day pillar, it is called "Lü Qi Cheng Ben Zhu," meaning the fortune and destiny are closely connected to the main subject. If it appears in the hour pillar, it is called "Lü Qi Qin Di Zuo," meaning the fortune and destiny are closely connected to the imperial seat. This statement is from the "Yan Dong Sou Shu."

官崇位顯定知夾祿之鄉。王氏注云：癸祿在子，子前後辰遇癸四柱得之者曰夾祿，又謂之拱祿，祿得虛拱以待用，祿之所主者，官爵也，如此則官爵自然榮顯。

The Luolu Zi essay states: Those who attain high official positions and great success must have a destiny with a hidden official rank. Wang's commentary explains: The official rank of Gui is in Zi. If the four pillars contain Guihai or Guichou, they virtually enclose the Zi branch from both ends, which is called "hidden official rank" or "supporting official rank." The official rank is not actually present but is supported in the middle for future use. Since the official rank represents official rank and honor, such a destiny naturally leads to prominent official status and honor.

生月帶祿入居赫奕之尊。瑩和尚注云：本命祿元與生日同者是也，其祿元用日干求之，假令庚子人甲申月得乙庚之日使用五子推之，甲申是也。（珞琭子）

The text also states: those who have their fortune in the month of birth accompanied by their official position can attain a prominent and noble status. Ying和尚 explains: this refers to the official position of the native's destiny coinciding with the day of birth. To determine the official position, one uses the day stem: for example, a person born in the year Gengzi, if born in the month Jiashen, the official position of Geng is in Shen. For the month, using the Five Tiger遁 method, the month stem Jiashen corresponds to the month of Shen, so the official position falls on the birth month. This statement comes from the Luolu Zi.

甲好寅方庚好申，更將戊己附炎神，日時並有三重祿，須作清華職位人。此謂十干祿也，見生旺福神，則為貴祿，若遇死絕刑破則為絕祿。（鬼谷要訣）

The rhyme says: Jia favors the direction of Yin, Geng favors the direction of Shen, and Wu and Ji must be accompanied by Bing and Ding, the fire deities (fire and earth share the same palace); if there are three more instances of official luck in the day pillar and hour pillar, the person will certainly hold a prestigious and prominent official position. This refers to the official positions of the ten heavenly stems: if the official position is in a place of birth and prosperity along with the deities of fortune, it is called a noble official position; if it meets death and decline, or suffers from punishment and destruction, it becomes a ruined official position. This statement comes from the "Ghost Valley Essential Secrets."

互橫者，如庚寅見甲申日時之類，朝元祿如寅人見甲日時之類，或總朝於胎中為最貴，須不駁雜，不相嫌，兼貴助之曰得。

The concept of "mutual exchange" refers to the situation where the heavenly stems and earthly branches of two pillars are interchanged, such as when a Gengyin year meets a Jia Shen day or hour. "Morning virtue" refers to the situation where the earthly branch approaches and supports the virtue of the heavenly stem, such as when a Yin year meets a Jia day or hour (since Jia's virtue is in Yin). If these virtuous energies all converge towards the fetal origin, it is most valuable. However, it is necessary that the five phases are not mixed, that there is no mutual conflict or dislike between them, and that the noble god supports it, which is called "receiving."

朝元夾合者，如癸巳見戊辰戊午之類，蓋兩戊於癸合夾巳得戊祿在巳也，如辛巳人見丙辰丙午，甲午人見己巳己未之類亦是。

The term "Chao Yuan Jia He" refers to a situation where two heavenly stems that share a common earthly branch are flanked by the same earthly branch. For example, in the year Guisi, if one encounters Wuchen and Wuwu, both Wu stems combine with Gui, and the branch Si is flanked by the branches Chen and Wu. The禄 (favorable position) of Wu is precisely in Si, so the禄 is sandwiched between them. Similarly, in the year Xinsi, if one encounters Bingchen and Bingwu, both Bing stems combine with Xin, and the branch Si is flanked by Chen and Wu. In the year Jiawu, if one encounters Jisi and Jiwei, both Ji stems combine with Jiawu, and the branch Wu is flanked by Si and Wei. These are all examples of this pattern. Those who possess this configuration may be granted titles of marquis or a state.

如己巳日丙時更帶滋，命金玉滿堂格主大富，祿中更有多般說，自衰自旺兼敗絕，若無吉殺加助時，定知破祖多浮劣。

For example, if someone is born on a Jisi day and gets a Bing hour, the hour's strength will support the day's ruler, bringing a nurturing energy. This forms the 'Gold and Jade Full Hall' pattern, indicating great wealth. However, there are many considerations regarding the strength of the ruler: one must determine whether it is in a declining, prosperous, failed, or dead position. If there are no auspicious deities to support it, then this person is likely to ruin their ancestors' legacy and achieve little success.

如甲寅人見戊寅日自衰，壬寅日自絕，辛人見乙酉曰自敗，乙人見乙卯曰自死，吉殺加助者，如己卯己酉甲子甲午，雖曰自敗自死，緣有四簡進神，故得吉殺助也。甲寅有秀氣，內或有貴人食神旺氣來助亦佳，不可一途而取也。

For example, a person born in the year of Jiayin (甲寅) encountering the day of Wuyin (戊寅), the earth element Wutu is weak in the branch Yin, which is called self-decline; encountering the day of Rennyin (壬寅), the water element Renshui is in the state of death in the branch Yin, which is called self-death; a person born in the year of Xinyin (辛年) encountering the day of Yiyou (乙酉) is called self-ruin; a person born in the year of Yinián (乙年) encountering the day of Yimao (乙卯) is called self-death. The term 'having auspicious deities to assist' refers to pillars such as Jimao (己卯), Jiyou (己酉), Jiazi (甲子), and Jiawu (甲午), which although also fall under self-ruin or self-death, are considered 'four simple advancing gods' and thus receive assistance from auspicious deities. The Jiayin (甲寅) itself contains refined qualities, and if the person's destiny also includes noblemen, food gods, or strong vitality to assist, it is also favorable. In conclusion, one should not stick to a single path when making a judgment.

祿入空亡何所知，虛名虛譽足堪嗤，忽然更在衰兼病，曹無名傳處處知。

The song says: "When the official post falls into Kongwang," how can we recognize this? We recognize it by the fact that such a person has only empty reputation and is actually ridiculous; if the official post is even sitting in a declining or sickly position, it is even worse, leading to a disgraceful and widely spread bad reputation.

祿值空亡之人，或秀氣助成，稱虛官沖，解元之屬，或空亡值衰病，亦是曹號，更駁雜，即呼不好曹號。（沉源）

People with their official luck falling into Kongwang may still attain a nominal official title or achieve a prestigious position like the top candidate in the local examination if they have other refined qualities in their destiny. However, if Kongwang coincides with a period of decline or illness, they might only end up with a nickname. If the Five Phases are even more confused, they may receive an even more derogatory nickname. This statement is from the book "Chen Yuan."

一祿不足救三絕，故宣叔丙午年庚子月，戊寅日，庚申時，官至正郎，行乙巳運，除福建漕，未赴，一夕暴卒，足見禍福各不相擾，雖有重祿，奈水土絕於巳，餘彷此。（廣錄）

A single fortune cannot save from threefold depletion. The late Xuan Shu had a birth chart of Bingwu year, Gengzi month, Wuyin day, and Gengshen hour, and he reached the rank of Zhenglang. When he entered the Yisi destiny period, the court appointed him as the governor of Fujian's transportation affairs, but before he could take office, he died suddenly in the middle of the night. This shows that misfortune and good fortune are separate; although his chart had heavy fortune, he was unable to save himself because both water and earth were depleted in Yisi. Once the destiny period reached Yisi, there was no salvation. The rest can be inferred in the same way. This is recorded in the "Broad Records."

甲祿在寅，如甲子人見庚寅，被庚來破甲，所謂遇如不遇，又如庚人見丙申，乙人見辛卯，辛人見丁酉，以上鬼來勊退故無力，雖有如閒，餘彷此。（三命篡局）

The heavenly stem Jia (甲) has its strength in the earthly branch Yin (寅). However, for someone born in the year Jiazi (甲子), encountering Gengyin (庚寅) means that the metal Geng (庚) cuts through the wood Jia (甲), thus destroying the strength even though it is in its proper position. This is called "meeting as if not meeting." Similarly, when someone with the stem Geng (庚) encounters Bingshen (丙申), or someone with the stem Yi (乙) encounters Xinmao (辛卯), or someone with the stem Xin (辛) encounters Dingyou (丁酉), the official ghost (官鬼) sits on the strength position and weakens it, so the strength cannot be used effectively. It appears to have strength, but in reality, it is useless. Other cases can be understood in the same way. This statement comes from the book Sanming Cuanju (三命篡局).

且論寅午戌生人，驛馬從來會在申，申是金鄉嫌鬼勊，官職無堅退剝頻，丙午丙寅並丙戌，七月同生建丙申，丙與納音重火勊，其中金馬動災迍，又是空亡多病厄，是非空走困紅塵，生逢十二四八月，金馬忽忽向此巡，更餘別月庚辛是，納音金位亦為真，有此兩般金馬貴，即為殿閣錦衣人，丙戌生人十二月，此名背馬帶官勳，辛丑兩重金馬庫，六辛臨馬貴人親，丙寅正月壬寅九，馬居庚戌及庚寅，忽然與祿相交併，朱紫分明不妄陳，巳酉丑申年月日，玉堂深處荷皇恩。

Those born in the years of寅, 午, and 戌 have their 「驿马」 traditionally located in 申. 申 belongs to the metal element, and it is most afraid of fire coming to control and attack it. Once controlled, their official positions become unstable, leading to frequent dismissal and decline. For example, those born in the years of Bingwu, Bingyin, and Bingxu, if they are born in the seventh month (申 month) and have the column Bingshen, the heavenly stem 丙 fire combined with the Nayin sound element fire element, creates two layers of fire to attack 申 metal. The metal horse is injured, leading to calamities and difficulties. If this horse position also falls into Kongwang, they will suffer many illnesses and misfortunes, causing endless troubles, running around aimlessly, and being trapped in the worldly affairs. Conversely, those born in the twelfth month (丑), fourth month (巳), and eighth month (酉) have the triple harmony of巳, 酉, and 丑 forming a metal trinity, so the metal horse quickly arrives here. Even if born in other months, as long as the heavenly stem carries 庚 or 辛 and the Nayin sound element belongs to metal, it is considered true metal horse. Having these two types of metal horses brings great fortune, making one a person of high rank and wearing silk robes. Those born in the year of Bingxu in the twelfth month are called 「背马」, which can also bring official honors. The column Xinchou has two layers of metal horses, and those with 六辛 at the horse position are close to the nobleman. Bingyin in the first month and Renyin in the ninth month have the horse position on Gengxu and Gengyin. If this also coincides with the禄星, then one will certainly achieve official rank and wear purple robes, not a mere empty talk. Those whose year, month, or day includes巳, 酉, 丑, and 申 will be able to receive imperial favor in the Jade Hall.

甲申載路空亡馬，丙申大敗馬，戊申福星伏馬，庚申建天關馬有好官，壬申大敗馬。如壬申，甲申，丙申，戊申，四馬多疾再沉再起，招是招非。以上巳酉丑申年月日時發應。

The same Shēn (horse position) can have different fortune outcomes depending on the Heavenly Stem: Jiāshēn is a horse in the position of carrying the road and empty loss, Bǐngshēn is a horse of great defeat, Wūshēn is a horse with the blessing star hidden, Gēngshēn is a horse of the celestial gate, capable of obtaining good official positions, and Rénshēn is also a horse of great defeat. These four types of horses—Rénshēn, Jiāshēn, Bǐngshēn, and Wūshēn—indicate that the owner tends to suffer from many illnesses and misfortunes, experience ups and downs in their career, and easily attract disputes. All these outcomes are manifested in the years, months, days, and hours associated with Sì (Snake), Yǒu (Rooster), Chǒu (Ox), and Shēn (Monkey).

申子辰年，馬在寅，甲乙天關木氣同，只怕壬寅金勊破，空亡載路勿發逢，庚子生人正月建，戊寅伏馬卻堪中，戊祿在巳刑庚祿，祿馬相刑官印重，丙午文星天喜位，時加乙未貴人宮，又帶兩重驛馬庫，茂林長策定英雄，此命時干乙庚合，鼠猴連貴至三公，子未宮神凶吉雜，卻應難到廟堂中，但遇亥寅並卯未，此之年月自興隆。

Those born in the years of Shen, Zi, and Chen have their The Post-horse (Post-horse) in Yin. If Yin is occupied by Jia or Yi, it is considered good because these are wood elements that match the horse. However, if it meets Renyin, which has a Nayin sound element of metal, it will instead harm Yin wood. It is also dangerous if it falls into Kongwang or the path of the carriage. Let's take an example: a person born in Gengzi year, born in the first lunar month (Yin), and with Wuyin as one of their pillars, this is considered a hidden Post-horse, which is still usable. Wuyin's strength is in Si, and Si conflicts with Geng's strength in Shen. The conflict between strength and Post-horse causes the official and ministerial energies to become stronger. If Bingwu is present, it is a place of literary stars and celebration, and if the hour pillar has Yiwei, which is a nobleman's palace, and also carries two types of Post-horse storage, then this person is truly a hero with flourishing talents and the ability to stabilize the country. This person's hour stem Yi combines with the year stem Geng, and the Zi (rat) and Shen (monkey) have a noble connection, allowing them to reach the position of the Three Grand Ministers. However, the conflicting influences of Zi and Wei palace deities make it difficult to maintain a long-term position in high office. Nevertheless, when they reach the years of Hai, Yin, or Mao, Wei, they will naturally prosper again.

甲寅正祿文星馬，丙寅福星馬，戊寅伏馬，庚寅破祿馬，壬寅截路馬。以上亥卯未寅年月日時發應。

In the position of the horse represented by寅, Jiayin is the official禄 and literary star horse, Bingyin is the fortune star horse, Wuyin is the hidden horse, Gengyin is the breaking禄 horse, and RENYIN is the blockage star horse. All of these are effective when they appear in the year, month, day, or hour of亥, Mao, Wei, and寅.

巳酉丑年馬在亥，壬癸差肩水馬公，惟忌亡神臨位上，乙庚丁亥孟冬生，申子及辰皆水位，亦為旺主國中英，忽然辛丑當三月，干帶壬辰馬庫名，馬得二重三品貴，翰宛調林學士稱，丁酉五月見丙午，納音水馬喜神臨，雖然此處居官祿，暫得科名不久榮，只緣丙午納音水，勊他丁祿遂伶仃，申子辰年並月日，不求推薦自然成。

Those born in the years of Snake (巳), Rooster (酉), and Ox (丑) have their The Post-horse (Post-horse) in亥 (Hai). Hai belongs to water, and when the heavenly stem is壬 (Ren) or癸 (Gui), they share the same element, forming a water horse, which is a sign of high status. However, it is undesirable if Wangshen (Wangshen) is positioned over the horse's position. Those born in the year of Yi (乙) or Geng (庚) who have the combination of Ding (丁) and Hai (亥), and are born in the first month of winter (October), or if their birth chart includes the water positions of Shen (申), Zi (子), and Chen (辰), then the horse's energy is strong, and they are destined to become outstanding talents in the country. For example, someone born in the year of Xinchou (辛丑) who is born in the third month, with the combination of Ren (壬) and Chen (辰), where Chen is a water reservoir, this is called the horse's warehouse. The horse has two layers of support, leading to a high status, and they can serve as scholars in the Hanlin Academy. Another example is someone born in the year of Dingyou (丁酉) who is born in the fifth month and encounters Bingwu (丙午). Bingwu's Nayin sound element (Nayin) element is water, which is a water horse meeting the auspicious god. Although they can attain an official position and salary, it is only temporary and the glory does not last long, because the water element of Bingwu's Nayin sound element (Nayin) element suppresses the禄气 (Lugui) of Ding. This results in being lonely and isolated. If the positions of Shen (申), Zi (子), and Chen (辰) appear in the year and also in the month and day, then there is no need for recommendations, and success in officialdom will naturally come about.

乙亥天德馬，丁亥天乙貴馬，己亥旺祿馬，辛亥正祿馬，癸亥大敗馬。以上申子辰亥年月日時發應。

In the position of the horse for亥, Yihai is the horse of the Star of virtue and resolution, Dinghai is the horse of the Tianyi Nobleman, Jihai is the horse of prosperity and official rank, Xinhai is the horse of proper official rank, and Guihai is the horse of great defeat. All of these apply in the years, months, days, and hours of 申, 子, 辰, and 亥.

亥卯未人馬在巳，丙丁火位本同居，辛卯辛未並辛亥，四月生人得英圖，癸巳兩水凌其火，伏馬無堪官印虛，亦是貴神相保護，終得空名在世途，乙亥九月建丙戌，兩重馬庫德相扶，此名背馬居官職，乙丙相生印受除，更看丙丁關寶馬，寅午戌位火光殊，遇此年月日時到，天子榮飛紫詔書。

Those born in the years of Hai, Mao, and Wei have their The Post-horse (Post-horse) in Si. Si belongs to fire and shares the same energy as Bing and Ding, so having Bing or Ding in the heavenly stem is most suitable. For those born in the years of Xinwei, Xinmao, and Xinhai, if they are born in the fourth month, which is the month of Si, they can achieve remarkable success. However, if someone is born in the year of Guisi, the癸 (Gui) in the heavenly stem and the hidden water in the earth branch both suppress the fire in Si, causing the horse to be hidden and not active, and the official and seal energy also becomes ineffective. Nevertheless, since there is a noble deity protecting them, they can still gain some reputation in the world. Another example is someone born in the year of Yihai who is born in the ninth month, which is the month of Xu. Xu is a fire warehouse, and the two horse warehouses support each other with virtue, which is called 'back horse.' This allows them to hold official positions. The乙 wood and丙 fire mutually generate, thus the official seal energy is promoted. Now looking at the宝马 (fine horse) associated with Bing and Ding, if they fall on the fire positions of Yin, Wu, and Xu, the fire is particularly bright. When such a year, month, day, or hour arrives, the purple imperial edict will honorably arrive.

乙巳正祿馬，丁巳旺氣馬，己巳九天祿庫馬，辛巳截路馬（一雲作貴人半吉），癸巳天乙伏馬（一雲作貴人吉）。以上寅午戌巳年月日時發應。

On the horse position of巳, Yisi is the proper禄 horse, Dingsi is the prosperous horse, Jisi is the Jiu Tian禄 warehouse horse, Xinsi is the Star of blockage (another saying considers it a Nobleman, but only half good), and Guisi is the Tian Yi hidden horse (another saying considers it a Nobleman, which is good). All of these are effective when they appear in the year, month, day, or hour of寅, 午, 戌, and巳.

其上項馬若不值空亡敗破交退伏神者，定須榮貴，忽祿共天乙貴神同其馬位，更得諸殺相併，官秉大權，貴居廊廟，時為上貴，日為中貴，月為常廉，庫馬值少年之喜，旺馬資壯歲之榮，生馬老方得遂而官卑任遠矣。如木生亥旺卯庫未，餘彷此。

These horses, if they do not encounter the bad stars such as Kongwang, Great Defeat, Break, Meeting, Retreat, and Hidden God, will certainly indicate honor and high status. If the Lu Spirit and Tianyi Nobleman are also present along with the horse, and various good stars join together, then one will hold great power and occupy a high position in government. In terms of rank, a horse in the hour pillar indicates the highest kind of honor, a horse in the day pillar indicates medium honor, and a horse in the month pillar is considered only an ordinary official. In terms of the stage of the horse, a horse in the repository position indicates success in youth, a horse in the strong position helps achieve honor in middle age, and a horse in the growth position brings fulfillment only in old age, along with a low rank and distant position. For example, wood takes亥as its growth,卯as its strength, and未as its repository, and the rest follow the same pattern.

珞琭子云：坐馬未必有馬，背祿未必有祿，看其旺庫，不問背生，妙在消息盈虛也。

Luolu Zi says: If one's destiny has the position of a horse, it does not necessarily mean there is actually a horse to use; although it seems to be against the favor of the official star, it does not necessarily mean there is no official star. The key is to see whether it is in a flourishing or storage position, rather than being rigid about whether it is against or supportive. The subtlety lies entirely in understanding the waxing and waning of the qi.

驛馬天關在四維，四維重柱與君知，其中水馬逢壬癸，金指庚辛自有期，甲乙木林花競秀，丙丁漁火彩光輝，如斯十公干頭上，官職隨人命裡歸。（金書命訣）

The song says: The Heavenly Post-horse is located on the four cardinal directions of寅, 申, 巳, and 亥. If these four directions overlap in several pillars, you should be told the distinctions among them: the water horse should meet with壬 and癸, the metal horse should meet with庚 and辛, each having its own appropriate time. 甲 and乙 are wood, like forest trees blooming and flourishing in competition; 丙 and丁 are fire, like fishing lights reflecting on water, shining brightly. In this way, each of the ten heavenly stems is placed on the horse's head, and official positions are determined according to each person's destiny. This statement is from the "Golden Book of Fate."

所謂驛馬者，乃五行有為待用之氣，強名也，陰陽倚伏，氣令循環，猶會置之郵傳，命逆來送往，無氣如驛，氣動如馬耳。

The so-called Yimash (Post-horse) is actually the energy within the Five Phases that is active and waiting to be summoned. "Yimash" is merely a name given to it. Yin and Yang depend on each other, and energy continuously cycles with the seasons, just like the imperial government setting up relay stations for communication. When the energy is still, it is like a relay station; when it moves, it is like a galloping horse.

寅午戌火屬也，水藏其中矣，遇申生主水以發越之，然後陽中陰動而化。申子辰水屬也，火藏其中矣，遇寅位生火以圖融之，然後陰中陽動而生。亥卯未木屬也，金藏其中矣，遇巳位生金以櫜龠之，然後動者靜而斂者散。巳酉丑金屬也，木藏其中矣，遇亥位生木以敷榮之，然後飲者散，而屈者伸。

The trinity of Yin, Wu, and Xu forms a fire group, but within the fire there is hidden water. When Shen, the place where water is born, comes into play, it brings out the water, causing a change from the yin within the yang. The trinity of Shen, Zi, and Chen forms a water group, but within the water there is hidden fire. When Yin, the place where fire is born, comes into play, it brings out the fire, allowing it to merge and show vitality, causing a change from the yang within the yin. The trinity of Yin, Mao, and Wei forms a wood group, but within the wood there is hidden metal. When Si, the place where metal is born, comes into play, it brings out the metal, like a bellows expanding and contracting, causing the active to become still and the restrained to become expansive. The trinity of Si, You, and Chou forms a metal group, but within the metal there is hidden wood. When Hai, the place where wood is born, comes into play, it brings out the wood, allowing it to spread and flourish, causing the accumulated to disperse and the contracted to extend. This is the principle behind the four triple harmonies, each using the opposing branch as their horse.

由是木火水金，錯綜往來，因時動靜，內外相感，互為利用，進則與時皆行，退則與時偕極，然則帶之強名驛馬者，皆此例也，是特舉其一隅而已，苟能以三隅反，則理歸一揆，不必執於寅午戌申，申子辰寅，然後為馬，凡水中火騰，火中水降，陰陽交泰，陰陽變通，皆為馬類也。（雲霄寶鑑）

Thus, wood, fire, water, and metal interrelate and interact, moving or resting according to the seasons, influencing each other internally and externally, and being mutually useful: when advancing, they move with the time; when retreating, they end with the time. Therefore, thosewith difficulty called the Post-horse are all of this kind, and the above is merely an example from one corner. If one can infer the other three sides from this, the principle is consistent and does not require rigidly adhering to the idea that 'Yin-Wu-Xu sees Shen, and Shen-Zi-Chen sees Yin' as the Post-horse. Any instance where fire rises from water or water descends into fire, where yin and yang interact and communicate smoothly, and where changes flow freely, all belong to the category of the Post-horse. This statement comes from the Clouds and Clouds Mirror.

古人謂當五行更易變動奔沖往來之際為驛馬，然火局在申，水局在寅，金局在亥，木局在巳，何也，蓋無行之氣，當共相反處，乃始沖擊，故火馬必在水長生處，水馬必在火長生處，木金亦然。（希尹書）

Ancient people referred to the moment when the Five Phases change and move, rushing and colliding, as the Post-horse. But why is the horse of the fire element at Shen, the horse of the water element at Yin, the horse of the metal element at Hai, and the horse of the wood element at Si? The reason is that the energy of the Five Phases must begin to impact and move at the opposite positions of each other. Therefore, the horse of fire must be at the place where water begins to grow, the horse of water must be at the place where fire begins to grow, and the same logic applies to wood and metal. This explanation comes from the book "Xi Yin Shu."

寅午戌見庚申，申子辰見甲寅，巳酉丑見癸亥，亥卯未見丁巳。

The "generated horse" refers to a situation where the heavenly stem matches the earthly branch in the same element in the column of the person's birth. For example, people born in the years of Yin-Wu-Xu (Fire triad) see Geng-Shen (Metal), people born in the years of Shen-Zi-Chen (Water triad) see Jiayin (Wood), people born in the years of Si-You-Chou (Metal triad) see Guihai (Water), and people born in the years of Hai-Mao-Wei (Wood triad) see Dingsi (Fire).

凡馬上帶食神者是，如甲寅，甲午，甲戌，見丙申，謂之名位馬，為貴格，餘彷此。（林開無命）

All cases where the Post-horse is seated upon the Food God are considered this pattern. For example, those born in the years of Jiayin, Jiawu, or Jiaxu, have their Post-horse in Shen and see Bingshen—where Bing is the Food God of Jia. This is called 'Name and Position Horse,' and it belongs to a noble pattern. The rest should be understood in the same way. This statement comes from the book 'Lin Kai Wu Ming' (the original text says 'Lin Kai Wu Ming').

馬天庭者寅午戌人在巳酉，巳酉丑人在申子，申子辰人在亥卯，亥卯未人在寅午，取五虎元遁至馬上所得之者，再見本祿在馬天庭上者是也，假令六壬人生居寅午戌之位者，馬在申於申上遁得戊干，戊之祿在巳，巳繫天庭，復見巳，故名馬聚天庭，入此格者，早年在王庭也。（玉霄寶鑑）

The term "Ma Tian Ting" refers to the position of the horse in the heavenly stems. Those born in the years of Yin, Wu, and Xu have their horse in Si and You. Those born in the years of Si, You, and Chou have their horse in Shen and Zi. Those born in the years of Shen, Zi, and Chen have their horse in Hai and Mao. Those born in the years of Hai, Mao, and Wei have their horse in Yin and Wu. To determine this, one uses the Five Tiger遁 method to find the position of the horse. Then, one checks what heavenly stem is on that position. Next, one looks at the original禄 of that heavenly stem to see if it falls within the Tian Ting. For example, a person born in the year of Liu Ren (Six Yin) who is born in the cycle of Yin, Wu, and Xu has their horse in Shen. Using the Five Tiger遁 method, the stem on Shen is Wu. The禄 of Wu is in Si, and Si is the Tian Ting. Since the person's birth chart also contains Si, this is called "Ma Ju Tian Ting." People who fit this pattern can establish themselves in the imperial court early in life. This statement is from the "Yu Xiao Bao Jian."

理愚歌云：馬聚天庭月九遷。

The Liyu Ge says: Those who gather horses in the heavenly court can be promoted nine times within a month, advancing rapidly in their official careers.

在驛馬前一辰也，主官職超達。（三命鈴）

"The Heavenly Horse" refers to the earthly branch that comes immediately before the Post-horse branch. The person's official position will be outstanding and prominent. This statement is from the "Three Fate Bell."

在驛馬後一辰也，主官祿超盛，封崇不絕。

"Ma Jiutian" is the next earthly branch following the Post-horse, indicating that the person's official position and salary are exceptionally prosperous, with continuous honors and commendations.

在驛馬後二辰，主職進王庭，常格亦為令長。（三神指掌）

"The Post-horse at Jiudi" refers to the second earthly branch after the Post-horse, indicating a person who can hold an official position in the imperial court; even if their fate is ordinary, they can attain the rank of county magistrate or county chief. This statement is from the "Three Divine Finger Guide."

如申子辰馬在寅，甲寅與己亥合，丙寅與辛亥合，餘彷此，凡值此合主官職崇重，富貴之命。（八字金書）

For example, the horse of a person born in the years of Shen, Zi, and Chen is in Yin. In the destiny, when Jia Yin and Ji Hai meet, Jia and Ji form a harmonious combination, and Yin and Hai also form a harmonious combination. When Bing Yin and Xin Hai meet, Bing and Xin form a harmonious combination, and Yin and Hai also form a harmonious combination. The same applies to other cases. Whenever such a combination of heavenly stems and earthly branches occurs, it indicates a high and solemn official position, signifying a prosperous and wealthy destiny. This statement is from the "Eight Characters Golden Book."

寅午戌人見庚申，申子辰人見甲寅，巳酉丑人見癸亥，亥卯未人見丁巳。乾為馬，支為驛，如甲木臨官在寅，是有馬有驛也，餘倣此，主及第陞擢，使承門蔭，亦作當道之貴。

Here, the Heavenly Stem is considered as "Ma" (horse) and the Earthly Branch as "Yi" (post station), and both must be present to form a complete combination: those born in the year of Yin-Wu-Xu see Geng-Shen, those born in the year of Shen-Zi-Chen see Jiayin, those born in the year of Si-You-Chou see Guihai, and those born in the year of Hai-Mao-Wei see Dingsi. These are all instances where the Heavenly Stem and Earthly Branch share the same elemental nature. For example, when Jia Wood is in its official position at Yin, the Heavenly Stem and Earthly Branch combine to form a single force, which is called "having a horse and a post station." The same principle applies to the other cases. Such individuals are likely to achieve success in academic examinations, receive frequent promotions, and even if they enter officialdom through family influence, they can attain high-ranking government positions.

寅午戌見庚無申，見申無庚。申子辰見甲無寅，見寅無甲。

People born in the Yin-Wu-Xu triad years see only Geng but not Shen, or only Shen but not Geng; people born in the Shen-Zi-Chen triad years see only Jia but not Yin, or only Yin but not Jia — the heavenly stems and earthly branches cannot be fully matched, which is like having a horse without a relay station, or a relay station without a horse.

巳酉丑見癸無亥，見亥無癸。亥卯未見丁無巳，見巳無丁。以上多作監司巡按之職，庶人聰明奔馳尤甚。

Those born in the years of Si, You, and Chou see only Gui but not Hai, or only Hai but not Gui; those born in the years of Hai, Mao, and Wei see only Ding but not Si, or only Si but not Ding. People in these situations are mostly appointed to posts such as supervisors or inspectors who travel around frequently. If they are ordinary commoners, they are also intelligent and quick-witted, but they tend to be especially busy and hardworking.

寅午戌多見丙申，申子辰多見庚寅，巳酉丑多見己亥，亥卯未多見癸巳。馬中干剋支也，主為性易驚易疑，多驚險，若遇四馬驟於時上或年上曰驍騎驟軍中，主爵封。（廣信集）

People born in the Yin-Wu-Xu cycle often have the Bingshen combination in their destiny, those born in the Shen-Zi-Chen cycle often have the Gengyin combination, those born in the Si-You-Chou cycle often have the Jihai combination, and those born in the Hai-Mao-Wei cycle often have the Guisi combination. These are all cases where the heavenly stem of the horse column overcomes the earthly branch. Such people tend to be easily startled, prone to suspicion, and experience many dangerous situations throughout their lives. If four horses appear together in the hour column or the year column, it is called 'Swift Cavalry Rushing in the Army,' which instead indicates receiving titles and honors. This statement comes from the 'Broad Trust Collection.'

太歲本支不見正驛馬，而取五虎元遁至馬上看得何干，其干見天乙貴人，而天乙貴神所坐之干，卻復見貴於馬上者是也，假令亥卯未馬在巳，係六丁人遁至巳上見乙，乙貴在申子，而得壬子，壬申者是也，蓋壬貴在巳故也，如入格貴不下三品，常格則減落言之。（玉霄寶鑑）

If the proper The Post-horse is not found in the year's branch, use the Five Tiger遁 to determine the position of the horse. Look at which heavenly stem is revealed in that position. If this heavenly stem is accompanied by the Tianyi Nobleman, and the heavenly stem of the Nobleman is also found in the horse position, then it is called "Heavenly Horse Nobleman." For example: For those born in the years of Hai, Mao, and Wei, the horse is in Si. If someone is born in the year of Ji Ding, using the Five Tiger遁 to determine the position of Si reveals Yi. The nobleman of Yi is in Shen and Zi. If the person's chart includes Ren Zi or Ren Shen, and the nobleman of Ren is in Si, then the noble energy returns to the horse position. Those who fit this pattern are of high rank, not less than third grade. If it is a common pattern, the rank should be reduced accordingly. This saying comes from the "Yuzhao Baodian."

寅午戌人日時乙未癸末，巳酉丑人日時壬戌丙戌，申子辰人日時癸丑己丑，亥卯未人日時甲辰庚辰。

An example of the combination of the Nobleman and the Post-horse is as follows: For those born in the Fire triad (寅午戌), if on their People's Day and in their hour they have Yiwei or Guiwei, for those born in the Metal triad (巳酉丑), if they have Renxu or Bingxu, for those born in the Water triad (申子辰), if they have Guichou or Jichou, and for those born in the Wood triad (亥卯未), if they have Jiachen or Gengchen, then the earthly branches of these four groups all fall exactly one zhi before their respective Post-horse, and the heavenly stems carry a noble quality, so they are called noble horses.

蓋取驛馬所尅之辰入墓也，如馬在申，申屬金，金剋木，木至未為庫墓，若人遇之，主平生遊歷四方，廣得資財。（三命鈐）

"The 'Horse Wealth Repository' is derived from the earthly branch that is the墓 (burial place) of the element that the驿马 (post-horse) overcomes. For example, if the horse is in申 (Shen), which belongs to metal, metal overcomes wood, and thus wood is the wealth of the horse. Wood is buried in未 (Wei), so Wei is the wealth repository of this horse. If a person encounters this, it indicates that they will travel extensively throughout their life and be able to accumulate wealth wherever they go. This statement is from《Three Fate Bell》."

議者多謂未馬在巳，丑馬在亥，辰馬在寅，戌馬在申，曾不知辰戌丑未四位係土之位，以生處為馬，故東方朔雲；辰戌丑未人飛在午，為南方離明之馬，遇此者，大愛子午相沖，為飛馬見鞭策，不論福神輕重，皆主入格有官。（馬子才命格）

Those who discuss fate often say: the horse of the year of Chen is in Si, the horse of the year of Chou is in Hai, the horse of the year of Chen is in Yin, and the horse of the year of Xu is in Shen. But they do not know that the four branches Chen, Xu, Chou, and Wei all belong to the earth element, and earth takes its growth place as the horse. Therefore, Dongfang Shuo said: those born in the years of Chen, Xu, Chou, or Wei have their horse flying in Wu. This is called "the horse of the southern fire element." When encountering such a horse, the person most prefers the conflict between Zi and Wu. The conflict signifies the horse being whipped. At this time, whether the blessing god is light or heavy, it counts as a qualified pattern with official status. This statement comes from "The Fate of the Horse's Offspring."

寅午日申時，申子日寅時，己酉日亥時，辛卯日己時，四季日午時。天干得用不相剋者顯達。（神白經）

The so-called "Flying Horse" refers to the movement of the Day Branch to the Hour Branch: on days of寅 or午, the hour of申 is considered; on days of申 or子, the hour of寅 is considered; on days of巳 or酉, the hour of亥 is considered; on days of亥 or卯, the hour of巳 is considered. For days of辰,戌, 丑, or未, the hour of午 is considered. If the heavenly stems are useful and do not mutually control each other, it indicates success and prominence. This statement is from the "Shen Bai Jing."

太陽清氣日中看，土馬飛來要共干，只看生朝如點入，照臨方定作高官。如陳侍郎壬申年甲辰月庚辰日丁亥時，庚辰日為土馬從庚遁至午得壬，壬年與天馬同干。

The song says: The clear energy of the Star of brightness and prestige should be observed at noon; when the Star of movement comes, it must share the same character as the heavenly stem of the year. Only by looking at the day of birth can we see if a single clear light shines upon it, illuminating the body, thus determining high official status. For example, the birth chart of Chen Shilang is Renshen year, Jiachen month, Gengchen day, Dinghai hour. The Gengchen day belongs to earth, making it the Star of movement. Starting from Geng and using the five rats' method, we count to the hour of Wu, arriving at Renwu. This Ren matches the heavenly stem of the year, Ren, so the Star of movement and the year's heavenly stem share the same character, thus qualifying.

丁己天元注祿星，本宮永鎮日時明，生日土龍如飛入，吉照人身玉食清。如歐陽永叔，丁未年，丁未月，丙辰日，庚寅時，且丙辰日馬在午，遁得甲午，甲祿在寅是也。（紫虛局）

The rhyme says: The heavenly stems Ding and Ji are destined to have the star of fortune (Luxing) in their heavenly stems, and they reside long in the positions of day and hour, shining brightly without being obscured. If the earthly branch Chen (the "earth dragon") enters the birth day, auspicious energy shines upon the person, and they will enjoy a life of refined and noble comfort. For example, Ouyang Xiu's birth chart is Dingwei year, Dingwei month, Bingchen day, Gengyin hour. The horse (horse) of Bingchen day is in Wu, and when it is hidden in Wu, it meets Jiawu, and the stem Ji's fortune is in Yin. The hour branch is exactly Yin, so the fortune and the horse correspond with each other, which is this pattern. This saying comes from the "Zi Xu Ju."

驛馬同貴神位，閻東叟謂之貴馬同科。

The Post-horse and the Noble God are in the same position, and Yan Dongshou called this situation "Noble God and Post-horse in the same category."

寅午戌馬在申，乙己鼠猴鄉，戌為華蓋，巳上若見甲己乙庚合者，定建殊利名，名振四海，若單有乙己無合者，武侯高貴。申子辰馬在寅，六辛逢馬虎，又云：甲丙相邀入虎鄉，辰為華蓋，以上若見甲己丙辛合者，當有清華崇重之貴，若單有甲丙，而無合字者為右職清貴也。

For those born in the Yin-Wu-Xu triad, the horse is in Shen. The nobleman of the Yi and Ji heavenly stems is in Zi (rat) and Shen (monkey), so the nobleman and the horse both fall in Shen. Xu is the Huagai of this group. If in the Si position, one also sees Ji and Ji combining, or Yi and Geng combining, they will certainly achieve remarkable fame and prestige that shakes the four seas. If only Yi and Ji are present without the combining characters, they can still be as noble as Wu Hou. For those born in the Shen-Zi-Chen triad, the horse is in Yin. The nobleman of the Ji heavenly stem is in Wu and Yin, so it is said 'meeting the horse in the tiger'. Another saying is that Ji and Bing combine and enter Yin, the tiger's territory. Chen is the Huagai of this group. If one also sees Ji and Ji combining, or Bing and Xin combining, they will attain high and important positions. If only Ji and Bing are present without the combining characters, they will still hold a clear and honorable official position.

巳酉丑馬在亥，丙丁豬是貴，且為華蓋，以上見丙辛丁壬合者，翰苑詞林之貴，若單有丙丁無合字者，為武官之清職矣。亥卯未馬在巳，壬癸兔蛇鄉，又云：辛到巳，未為華蓋，以上見戊癸、丙辛、丁壬合者，文資高貴，若見辛壬癸無合字者，武官重爵矣。

For those born in the years of Si, You, and Chou, the horse is located in Hai. The nobleman of Bing and Ding is also in Hai (Pig). The noble and horse share the same position, and Hai also serves as Huagai. If this group also sees Bing and Xin combining, or Ding and Ren combining, it indicates a high-ranking official in the Hanlin Academy and literary circle. If only Bing and Ding are present without any combination, it signifies a prestigious position among military officials. For those born in the years of Hai, Mao, and Wei, the horse is located in Si. The nobleman of Ren and Gui is in Mao (Rabbit) and Si (Snake), with the noble and horse sharing the same origin. Another interpretation suggests that the noble aura of Xin also reaches Si. Wei serves as Huagai for this group. If this group also sees Wu and Gui combining, or Bing and Xin combining, or Ding and Ren combining, it indicates a high-ranking civil official. If only Xin, Ren, and Gui are present without any combination, it signifies a prestigious military official with noble rank.

馬貴同窠之位，若不犯空亡、大敗、交退伏神，一生清貴，如有上件，神夾在月日時上者，若非守職有違，亦必因事移徙，祇如蕭昭學士壬寅六月丁未乙酉日庚辰時，其庚祿在申與乙合寅為馬在申，前云：乙己鼠猴鄉是也，其庚辰是大敗，丁未為退神，所以二遭降點經略廣東。（金書命訣）

A horse and a noble are in the same enclosure. As long as they do not conflict with Kongwang, Great Defeat, intersecting gods, Retreating God, or Hidden God, the person will remain noble and upright all his life. However, if any of these bad heavenly stems and earthly branches appear in the month, day, or hour, the person will either make mistakes in his official duties or be forced to move due to some incident. For example, the birth chart of Xiao Zhao, the learned scholar, is Renyin year, June Dingwei, Yiyou day, Gengchen hour. The禄 of Geng is in Shen, and Geng combines with Yi. The horse of the Renyin year is in Shen, which is the same as the phrase "Yi Ji mouse and monkey land." Unfortunately, Gengchen is Great Defeat, and Dingwei is Retreating God, so he was twice demoted and sent to oversee Guangdong. This statement comes from the "Jin Shu Ming Jue."

玉門關集云：驛馬為天使，長為喜事媒，欲其馬蹄發，且提貴人催。閻東叟云：歲運行年更與貴馬相合者，大亨快也。

The Yumenguan Ji says: The Post-horse is like a heavenly messenger, usually a medium for good fortune; if one wants the horse's hooves to run fast, one must have the Nobleman urging from behind. Yan Dongsiu says: When the great destiny and the current year align with the Nobleman and the Post-horse, then everything will go smoothly and happily.

驛馬主人氣韻清峻，通變趨時，平生多聲望，此生旺者然也。死絕則為性有頭無尾，或是或非，一生少成，飄泊不定，與祿同鄉，主福力優遊，與殺相沖併，或孤神弔客喪門併者，離鄉背井之人，或為僧道，或為商賈，帶倒食祿鬼者，一生慳吝，機倖遇人，賤心塵態，與食神併者，聲譽人也。（燭神經）

People whose destiny is accompanied by the Post-horse (驿马) have a clear and lofty demeanor, are good at adapting to circumstances, and can keep up with the times. They are well-known throughout their lives—this describes a horse in a favorable and vigorous state. If the Post-horse is in a dead or exhausted position, their nature will be incomplete, their affairs uncertain, and they will achieve little in life, often drifting from place to place. If the Post-horse and the official star (禄) are in the same native place (乡), their fortune is abundant and their life is at ease. However, if the Post-horse conflicts or joins with Inauspicious Sha (violent death), or if it is accompanied by 孤神 (solitary spirit), 吊客 (mourning guest), or The Mourning-and-Condolence spirit (mourning-and-condolence spirit), then they are people who leave their hometown, either becoming monks or Taoists or traveling for business. Those who carry 倒食 (reverse food) and 禄鬼 (official ghost) are stingy, relying on chance and luck to deal with others, with a mean heart and vulgar manners. Those who have 食神 (food god) accompanying the Post-horse are people of reputation. This statement comes from the "Zhu Jing Jing" (Candle Classic).

驛馬者之命中，發用喜慶之神也，若人遇之，君子常居榮位，小人亦主豐瞻，大小運行年至此，主得官及遷改之喜，若小運及行年太歲與驛馬合併主遷官得祿，如甲子人驛馬在寅，小運及太歲至亥，亥與寅合之類也。（三命鈐）

The Post-horse in one's destiny is a divine being that initiates action and brings good fortune. When a person encounters it, a gentleman often attains honor and prominence, while a commoner may experience family prosperity. If one's big destiny year, small destiny year, or current year reaches the position of the Post-horse, it signifies the possibility of obtaining an official position or experiencing a promotion or change in duty. If the small destiny year and the current year's sovereign are in harmony with the Post-horse, it further indicates promotion and gain of official salary. For example, a person born in the Jiazi year has the Post-horse in the Yin position. If the small destiny year and the current year's sovereign reach the Hai position, and Hai and Yin are in harmony, this is exactly such a case. This statement is from the "Three Fate Bell."

文曲天星是福神，若逢貴地最堪親，尋論納音歸去就，絕病相逢賤薄人。

The song says: The star of talent and eloquence is originally a god of fortune. If it falls in the land of the nobleman, it is most approachable. However, one must also consider the nayin sound element to determine its destiny and direction. If it encounters a place of decline or illness, it becomes merely a lowly and shallow person.

假令甲辰人見丙寅，是為食神見長生馬，若見戊寅則為財庫之馬，若見甲寅火被水所剋，作遇如不遇之論也。（珞琭貴賤格）指迷賦云：拜命無啕蓋生逢於鬼馬。

For example, a person born in the year of Jiachen (甲辰) who encounters Bingyin (丙寅), Bing is the food god of Jia, and Yin is the long life place of the horse, so it is called food god meeting long life horse; if encountering Wuyin (戊寅), Wu is the wealth of Jia, and Yin has the wealth warehouse, so it is called wealth warehouse horse; if encountering Jiayin (甲寅), Jiayin belongs to water according to nayin sound element, which can overcome fire, so it can only be discussed as 'meeting as if not meeting'. This saying comes from the "Luolu Guijian Ge". The "Zhimifu" also says: those who do not receive official appointment are mostly born meeting ghost horse (horse being overcome by official ghost).

如亥生人以巳為馬，看如何馬，但用長生處推，便見，若癸亥至巳，亦自無氣，水絕故也，然今人但知此正馬，而不知有從馬，癸亥亦巳為馬，是以火為馬，凡遇火辰，亦是從馬，命中有之，亦濟事，若癸亥人遇戌亦是，蓋戌火庫也，更看得何干，若得水乾則減力也，餘彷此。（李靈中書）

For example, a person born in the year of亥 (Hai) takes巳 (Si) as their horse. To understand exactly what kind of horse this is, one should refer to the position of growth. When a person of Guihai (Guihai) reaches巳 (Si), the horse itself has no strength, because water is extinguished in巳 (Si). However, modern people only know about this direct horse, but they do not know about the 'following horse' (从马). For a person of Guihai (Guihai), although巳 (Si) is considered their horse, since巳 (Si) belongs to fire, any position of辰 (Chen) that belongs to fire also counts as a following horse, and it is equally effective in the person's destiny. Similarly, a person of癸亥 (Guihai) encountering戌 (Xu) is also considered a following horse, because戌 (Xu) is the fire repository. In addition, one should also look at the heavenly stem in this column. If it is a water stem, the strength of the horse will be weakened. The rest can be inferred in the same way. This explanation comes from the book "Li Xuzhong's Book" (the original text says "Li Lingzhong's Book").

凡驛馬下生者，若月日時支干及衡策全並勊身者，定貴，馬前一辰為沖，後一辰為策，假令甲子金命正月辛丑日卯時生必貴，以甲子人馬在寅，又逢祿，又本命子與生日丑在馬後為策，又卯時在馬前一辰為沖，又馬是丙寅火，能勊甲子金必貴也。

Anyone born under the Post-horse (Post-horse) will achieve great status if the month, day, and hour stems and branches, along with the concepts of「冲」(opposition) and「策」(support), are all complete, and if the horse can overcome the person's own destiny. The辰 before the horse is called「冲」, and the辰 after the horse is called「策」. For example, someone born in the year of Jiazi with a Nayin sound element (Nayin) element of metal, born on the day of Xinchou in the month of January at the hour of Mao, will certainly achieve high status. This is because the horse for Jiazi is in the branch of Yin. Yin is also the禄 (favorable position) of Jia. The person's birth year branch Zi and the day branch Chou are both after the horse, which is the「策」. The hour branch Mao is the辰 before the horse, which is the「冲」. The horse here is Bingyin with a Nayin sound element element of fire, which can overcome the metal of Jiazi. Since the horse overcomes the person's destiny, the person will certainly achieve high status.

有驛有馬者，主位至公候，乾為馬，支為驛，如戊戌人，驛馬在庚申，庚申支干屬金，金到申上臨官，戊戌支干俱屬土，到申上長生，本命及驛馬，支干皆為有氣，是有驛有馬也，

Those who have both the Post-horse and the Horse in their destiny can attain high official positions such as marquises and dukes. Here, the Heavenly Stem represents the Horse and the Earthly Branch represents the Post-horse. For example, a person born in the Wuxu year has the Post-horse located at Gengshen: both Gengshen Heavenly Stem and Earthly Branch belong to metal, and metal reaches its officialdom position at Shen; both Wuxu Heavenly Stem and Earthly Branch belong to earth, and earth reaches its growth position at Shen. The destiny and the Post-horse's Heavenly Stem and Earthly Branch are all strong, which is called 'having both the Post-horse and the Horse'.

又如壬午人驛馬在戊申，戊土與本命壬水到申長生，以午火到申為衰鄉，本命干旺支衰，是有馬無驛也，又如丁丑人驛馬在辛亥，金臨亥為病鄉，本命丁火到亥為絕鄉，以丑土到亥為臨官，本命干衰支旺，驛馬乾亦衰，是有驛無馬也，大小二運行年並準此推之，

For example, a person born in the year Renwu has their The Post-horse (Post-horse) at Wushen: Wutu and the person's Ren water both reach Shen and are in the state of growth, but the person's Wuhuo fire reaches Shen and is in a declining state. Thus, the heavenly stem is strong while the earthly branch is weak, which is called 'having a horse but no post.' Another example is a person born in the year Dingchou whose The Post-horse is at Xinhai: Xinguan reaches Hai and is in a sickly state, the person's Ding fire reaches Hai and is in a dead state, while the person's Chou earth reaches Hai and is in the state of officialdom. Thus, the heavenly stem is weak while the earthly branch is strong, and the Post-horse's heavenly stem is also weak, which is called 'having a post but no horse.' The same method applies to the ten-thousand years, the ten-thousand months, and the current year.

馬勊身者，取驛馬之辰能制生月也，如寅午戌人，馬在申，申屬金，能制寅卯月木也，假令甲子人在辰戌丑未月生是也，主官祿易求，仕宦無滯，常人遇之主小富。（三命鈴）

The concept of "Ma Ke Shen" refers to the hour of the post-horse that can control the qi of the month of birth. For example, for those born in the triad of Yin, Wu, and Xu, the post-horse is in Shen, which belongs to metal and can control the wood of the months of Yin and Mao. Similarly, for those born in Jiazi, if the post-horse is in Chen, Xu, Chou, or Wei, which are earth months, the post-horse can also control the body. Such a destiny is favorable for official positions, with smooth career progression; for ordinary people, it indicates small wealth. This statement is from the "San Ming Ling."

音動而使星明五行真氣之長生處曰英靈氣，下遇驛馬者，乃是英靈貫馬格，凡人遇之必為持節按部之使。（壺中子）

Nayin sound element moves, causing the stars to become evident. The birthplace of the true energy of the Five Phases is called "Ying Ling Qi". If beneath this energy there is also a meeting of the Post-horse, it is called "Ying Ling Guan Ma Pattern". Anyone who encounters this pattern is certainly destined to become an envoy who holds a seal and inspects a region. This statement comes from "Hu Zhong Zi".

凡命時坐年馬日馬，皆主清貴，然少年主孤又主跋涉，多作監司往來之位，難久君側也。（廣信集）

If the time pillar is occupied by the horse of the year pillar or the horse of the day pillar, it indicates a person of high moral character and noble status. However, in youth, they are prone to loneliness and must travel extensively, often taking posts such as inspectors or officials responsible for patrolling and inspecting, and it is difficult for them to remain long in the king's court. This statement is from the "Guangxin Ji."

甲子得丙寅為祿馬同鄉，為食神乘長生馬，丁丑人得丁亥為天乙天官乘旺官馬，又巳酉丑馬在亥，則丁亥土，癸亥水皆為臨官馬，己亥木長生馬。辛亥金，病馬，乙亥火，絕馬，

A person born in the Jiazi year who receives Bingyin has both officialdom and horse in the same locality. Bing is the food god of Jia, so it is the food god riding a horse of growth. A person born in the Dingchou year who receives Dinghai has the Tianyi Nobleman and the Star of Officialdom in Hai. This is a horse of officialdom riding on strong energy. Furthermore, for those born in the Si-You-Chou triad, their horse is in Hai. Dinghai belongs to the earth element in nayin, and Guihai belongs to the water element. Both reach their officialdom in Hai, so it is an officialdom horse. Jihai belongs to the wood element, and wood is born in Hai, so it is a growth horse. Xinhai belongs to the metal element, and metal is in the disease state in Hai, so it is a sick horse. Yihai belongs to the fire element, and fire is in the dead state in Hai, so it is a dead horse.

若乘長生臨官馬或帶祿食貴氣，則遇一當百，馬勊身則少年亨快，為官清顯，若乘病絕空亡者，更值破敗交退伏神，則遇如不遇，縱為官則粗濁卑賤，非清要之職，又申子辰馬在寅干得甲，乙支得亥卯未，納音得木，雖無寅皆馬氣也，五命中時為上，日為中，月為下，三命中庫為上，旺為中，生為下。（閻東叟書）

If one rides a horse of growth or officialdom, and also carries the fortune of wealth, food god, and noble energy, then one horse is worth a hundred; the horse can even overcome the self, leading to smooth and satisfying success in youth and officialdom, with clear and prominent achievements. Conversely, if one rides a sick horse, a dying horse, or a horse that falls into kongwang, and also encounters broken fortune, intersecting gods, retreating gods, and hidden gods, it is as if nothing has happened; even if one holds office, it will be coarse and lowly, not a prestigious position. Additionally, for those born in the years of shen, zi, and chen, their horses are in yin. As long as the heavenly stem is jia or yi, and the earthly branch is hai, mao, or wei, and the nayin sound element is wood, even if the birth chart does not contain the character yin, these are still considered horse energy. In terms of the five positions, the horse in the hour pillar is the highest, the day pillar is in the middle, and the month pillar is the lowest. In terms of the three destinies, the horse sitting in the repository is the highest, sitting in the strong position is in the middle, and sitting in the growth position is the lowest. This statement comes from the "Yan Dongshou Book."

世之言命者多矣，至於驛馬，皆以月胎日時帶馬則為貴，無馬則為賤，是不知得一分三之說，蓋天有五行，馬有五種：曰水，曰火，曰木，曰金，曰土，馬若來勊命者，早年榮達，命去勊馬者，順則得，逆則否，卯生馬，巳運逆行則為無馬也。

There are many people who talk about fate, but when it comes to the Post-horse, they generally believe that if the horse appears in the month, the foster parent, the day, or the hour, then one is prosperous, and if not, then one is poor. This is not understanding the principle of "one thing having three aspects." Heaven has the Five Phases, so the horse also has five types: water horse, fire horse, wood horse, metal horse, and earth horse. If the horse comes to overcome the person's fate, it indicates early success and prominence. Conversely, if the person's fate overcomes the horse, then one must look at the fortune's direction—when it moves in the right direction, one can gain; when it moves in the wrong direction, one cannot. For example, a person born in the year of卯, with the horse in巳, if the big fortune moves in the opposite direction away from巳, it is as if there is no horse at all.

馬有十二：一曰欵假。巳酉丑人得壬，亥卯未人得丙，申子辰人得甲，寅午戌人得庚。二曰蹶蹄。謂四柱雖帶驛馬，而生日值空亡亡神者是也，一生多主失而復起。

The Post-horse is further divided into twelve types. The first type is called 「Kuanjia」, which refers to false horse energy. Those born in the years of Si, You, and Chou only receive Ren (the inherent energy of Hai) but not Hai; those born in the years of Hai, Mao, and Wei only receive Bing but not Si; those born in the years of Shen, Zi, and Chen only receive Jia but not Yin; and those born in the years of Yin, Wu, and Xu only receive Geng but not Shen. If there is the heavenly stem but not the earthly branch, the horse is considered false. The second type is called 「JueTi」, which refers to the situation where although the four pillars contain the Post-horse, the birth year falls directly on Kongwang or Wangshen. It is like a horse losing its front hoof, indicating that throughout life, one often loses something and then regains it.

三曰折足。胎月日時帶驛馬，而月日時中帶沐浴者是也，遇此者用不得發也。四日無糧。生日值馬，馬食太歲，如甲子人得人寅日，而時更落空在空亡者是也。

The third type is called 「folded leg」, which refers to having the Post-horse in the birth year, month, day, and hour, while the month, day, and hour also contain the Bathing position. This is like a horse's leg being broken, so even if one has ability, it cannot be fully utilized. The fourth type is called 「no food」, which refers to the birth day being directly occupied by the Post-horse, and the horse consuming the year pillar instead. For example, a person born in Jiazi has Bingyin as the day (the original text says 「人寅」, which should be 「丙寅」), and the hour falls into Kongwang, so the horse has no food to eat.

五曰不出廳廄。胎月帶馬不見貴，及不見祿堂，及入空亡者是也，得此者不歷任所。六曰嘶風。寅申人得己亥，己亥人得寅申者是也，一生只有虛名。

The fifth type is called 「不出厅厩」, which refers to having a horse in the month and year of birth, but not seeing a nobleman or a place of official duty, and falling into kongwang; the horse is kept in the stable and cannot come out; those who have this condition never actually take up their posts. The sixth type is called 「嘶风」, which refers to those born in the years of yin or shen who have si or hai, or those born in the years of si or hai who have yin or shen (the original text says 「ji」 instead of 「si」), the horse only neighs at the wind, and the person's life is filled with empty reputation.

七曰趨途。謂驛馬雖有，祿在空亡，不見驛也，何謂驛，甲丙庚壬為四陽驛也，寅申巳亥為四陰馬也，得此者謾勞求祿也。

The seventh is called "Qutu," which refers to having the Post-horse but the official salary falling into Kongwang. It is like having a horse but no place to rest. What is the Post? The four yang stems, Jia, Bing, Geng, and Ren, are the four yang Post-horse. The four yin branches,寅, 申, 巳, and 亥, are the four yin horses. Those who have this condition travel continuously, expending effort in vain to seek official salary.

八曰馱尸。十二驛馬中惟馱尸馬為最凶，見祿即死，甲子旬中，巳酉丑生人馬在亥，乙丑人丁亥，己巳人乙亥，癸酉人癸亥，乙丑人得亥馬，忌寅月日時金絕故也，己巳人得亥馬，忌申月日時，癸酉人得亥馬，亦忌寅月日時，有一在此，名曰馱尸，亦如亥卯未是甲午旬中者乙未己亥癸卯，乙未人得巳馬，忌寅月日時，己亥人得巳馬忌申月日時，癸卯人得巳馬，亦忌寅月日時，皆馱尸也，餘皆準此。

The eighth type is called "Tuoshi," which is the most dangerous among the twelve Post-horse. Once it appears with a benefit, it means death. Taking the Jiazi decade as an example, those born in the years of Si, You, and Chou have their horse in Hai. For Yichou people, their horse is paired with Dinghai; for Jisi people, their horse is paired with Yihai; for Guiyou people, their horse is paired with Guihai. Yichou people have the Hai horse, which is most dangerous in the month, day, or hour of Yin, because metal is destroyed in Yin. Jisi people have the Hai horse, which is dangerous in the month, day, or hour of Shen. Guiyou people have the Hai horse, which is also dangerous in the month, day, or hour of Yin. If any of these occur, it is called Tuoshi. For example, in the Jiawu decade, the combination of Hai-Mao-Wei (Wood triad) includes Yiwu, Jihai, and Guimao. Yiwu people have the Si horse, which is dangerous in the month, day, or hour of Yin; Jihai people have the Si horse, which is dangerous in the month, day, or hour of Shen; Guimao people have the Si horse, which is also dangerous in the month, day, or hour of Yin—all of these belong to Tuoshi. The rest can be inferred in the same way.

九曰食蒭。謂驛馬勊其時者是也，假令驛馬屬金，生時得木，此類謂之食，得此者朝宦以上命也。十曰乘軒。謂胎月生日帶祿馬，名曰乘軒，宰相命也，假令甲申人得庚寅甲寅時，及庚寅胎月也。

The ninth type is called "Shi Chu" (eating fodder), which refers to the Post-horse being able to overcome the birth time: for example, if the Post-horse is of the metal element and the birth time is of the wood element, metal overcoming wood is like a horse eating fodder. Those who have this are destined to be officials at the level of the prime minister or higher. The tenth type is called "Cheng Xuan" (riding in a carriage), which refers to the fetal position, the month, and the birth day all carrying the fortune of a noble title and the Post-horse. It is like riding in the carriage of a high-ranking official, indicating a destiny of becoming a chancellor. For example, a person born in the year of Jiashen (甲申) who has the day of Gengyin (庚寅), the hour of Jiayin (甲寅), and the fetal position and month also of Gengyin (庚寅).

十一月乘貂。有天地得合，見太歲生月日時見貴人驛馬，假令丁亥生人，四月壬寅日己酉時，月生馬，酉繫貴人也。十二曰無轡。

The twelfth type is called "No Bridle," which means there is a horse but no bridle to control it. For example, if someone is born in the year of Dinghai, and in the fourth month, on the day of Renyin, at the hour of Jiyou, the horse appears in the month, while You is the nobleman of Ding, so the head resembles wearing a sable ornament. The twelfth type is called "No Bridle," which means there is a horse but no bridle to control it.

以上十二驛馬，當以意消息，災福自見，驛馬款假，則平生坎坷，只作選人。無糧，不食天俸。不出廄，則不歷任所。折足則永失蹶蹄則有失復起，無轡則一生孤貧。食芻則官可六品，嘶風徒有虛聲，趨途則謾勞求祿。乘貂則帶職，乘軒則三公。馱尸則得官即亡。（神白經）

The twelve kinds of The Post-horse depend on one's own contemplation and careful consideration; calamity and fortune will naturally become clear. If the horse is slow and weak, one's life will be full of hardships and can only be a candidate waiting for an appointment; without food, one cannot receive the salary from the government; without leaving the stable, one cannot reach the official post; if the horse breaks a leg, one will forever lose an opportunity; if it stumbles, one will lose something but regain it later; without a bridle, one will live a lonely and poor life; if it eats hay, one can attain the rank of sixth grade; if it whinnies in the wind, one will only gain a hollow reputation; if it runs towards the road, one will waste effort seeking official rank; if it rides a sable, one can obtain an official title; if it rides a carriage, one can reach the position of the Three Grand Ministers; if it carries a corpse, it is the worst, for one will obtain an official position and then die immediately. This saying comes from the "Shen Bai Jing."

寅午戌人見壬申，申子辰人見丙寅，巳酉丑人見乙亥，亥卯未人見己巳，馬中支生干也，主平生奔走不定，財帛歇滅，汩沒無成，徒自聰明耳。（廣信集）

Those born in the Yin-Wu-Xu years see Renshen, those born in the Shen-Zi-Chen years see Bingyin, those born in the Si-You-Chou years see Yihai, and those born in the Hai-Mao-Wei years see Jisi—these are all cases where the earthly branch of the horse column goes against to generate the heavenly stem, with strength leaking outward. The person will have a life of constant movement, with wealth coming and going, unable to achieve success, only gaining empty cleverness. This statement comes from the "Broad Trust Collection."

寅午戌人見丙寅，申子辰人見壬申，巳酉丑人見丁巳，亥卯未人見癸亥，馬對沖一辰是也，若時遇之有日祿德貴同行支干旺相，可作有福斷之，五行衰敗，乃常人也。（鬼谷命訣）

People born in the years of Yin, Wu, and Xu see Bingyin, those born in the years of Shen, Zi, and Chen see Renshen, those born in the years of Si, You, and Chou see Dingsi, and those born in the years of Hai, Mao, and Wei see Guihai — these are all the exact opposing trines of the Post-horse. If these appear in the hour pillar and there is also the day's wealth, the Star of Virtue and Resolution, and the Nobleman accompanying them, and if both the heavenly stem and earthly branch are in a prosperous and strong position, it can still be considered as having good fortune. However, if the Five Phases themselves are weak, then it is just an ordinary person. This statement comes from the "Ghost Valley Destiny Manual."

至若人疲馬劣，尤托財旺之鄉，或乃財旺祿衰，建馬何邂。瑩和尚注云：人疲馬劣者，如戊午火命，驛馬在申，申中金旺火衰，故曰人疲馬劣，尤托財旺之鄉，財旺祿衰者，其甲戌火命，月建壬申，甲祿既絕，馬主財鄉，故云財旺祿衰，建馬何邂，馬是扶身之本，運財而獲富。

Luolu Zi says: As for lives where both the person and the horse are exhausted, they must rely entirely on the place where wealth is strong to support them; if wealth is strong but the official position is weak, then what can be expected from the post-horse? Ying和尚 explains: When they say the person and the horse are exhausted, it is like someone born in the year Wuwu with a nayin sound element of fire, whose post-horse is in Shen. In Shen, the metal energy is strong while the fire energy is weak, so both the person and the horse lack strength, and thus they need the place where wealth is strong to support them. When wealth is strong but the official position is weak, it is like someone born in the year Jiaxu with a nayin sound element of fire, whose month builder is Renshen. The official position of Jia is weak in Shen, and the post-horse also falls in the place of wealth, so it is said that wealth is strong but the official position is weak, and thus the post-horse is not reliable. However, the post-horse is the fundamental support for the life, capable of moving wealth and achieving prosperity.

王氏注云：本命支曰人元兼驛馬，皆在五行衰財無氣之地，則曰人疲馬劣，其所以不為災者，以財旺，故曰尤托財旺之鄉，祿在驛馬，兼得之則富貴兩全，偏得之，則又次焉，或天祿雖衷，則身財尤旺，兼遇驛馬來乘，又何邂之有。

Wang's commentary says: If the hidden heavenly stems in the person's earthly branch and the post-horse are both located in areas of the Five Phases where they are weak and the wealth energy is ineffective, this is called exhausted person and poor horse. However, this does not lead to disaster because the wealth is strong, so it is said that one should rely on the area where wealth is strong. If both the禄 and the post-horse are obtained, then both wealth and honor will be achieved. If only one of them is obtained, then it is of a lower rank. Sometimes even if the heavenly禄 is weak, as long as the person's body and wealth are exceptionally strong and the post-horse comes to carry them, there is nothing to worry about.

馬劣財微，遇之則流而不返。瑩和尚注云：驛馬微劣，財命休囚，則辛勤無成，飄蕩無歸。（珞錄子）

Luolu Zi also says: If the horse is weak and the wealth is slight, encountering such a destiny makes a person like water flowing out and unable to return. Ying和尚 explains: If the post-horse is weak and inferior, and both wealth and destiny are in a state of being weak and confined, then one will suffer all one's life without achievement, wandering around without a place to settle.

馬中無限玄微事，切須一一心中記，四專名位旺兼生，值病移去多失意。

The song says: The Post-horse contains endless subtle principles, which must be remembered one by one; one must distinguish between the four special positions, names and positions, and the difference between being in a旺 position and a生 position; once the horse encounters a sickly position and moves away, it is likely to experience many disappointments in affairs.

四專者如申子辰馬在寅，逢甲寅，申遇庚申，巳遇丁巳，亥遇癸亥也，名位者乃馬中逢食神也，自生者辛巳甲申己亥丙寅也，或值空亡駁雜，皆不達之士也，病馬者，乃自死自絕，日時犯多，則主離祖失業，道途失意人也。

The term "four special" refers to when the heavenly stem and earthly branch share the same element and are unified, for example, a person born in the years of Shen-Zi-Chen (Water triad) with a horse in Yin and encountering Jiayin, a person born in the years of Yin-Wu-Xu (Fire triad) with a horse in Shen and encountering Gengshen, a person born in the years of Hai-Mao-Wei (Wood triad) with a horse in Si and encountering Dingsi, and a person born in the years of Si-You-Chou (Metal triad) with a horse in Hai and encountering Guihai. The term "name and position" refers to when the horse meets the food god. The term "self-birth" refers to the pillars of Xinsi, Jiashen, Jihai, and Bingyin, where the heavenly stem is born in the earthly branch. If these conditions encounter Kongwang or conflicting Five Phases, they are all people who cannot achieve success. The term "sick horse" refers to when the heavenly stem dies and is cut off in the horse branch, and if the day or hour is afflicted, the person will leave the family business, lose property, and spend their whole life traveling in frustration.

馳寶馬者，乃納音克馬為財，加食神之類，如甲寅人見丙申日時，又如甲申見丙寅，亦富商多產業，餘彷此。

The so-called "galloping fine horse" refers to the sound element overcoming the post-horse, transforming the horse into wealth, and adding a beneficial god such as the food god. For example, a person born in the year of Jiayin who encounters the day or hour of Bingshen, or a person born in the year of Jiashen who encounters the day or hour of Bingyin, will become a wealthy merchant with extensive property. Other cases follow the same pattern.

銜花馬者，乃納音臨官遇馬也，如庚申壬子戊辰，納音皆木，遇寅馬木人桃花也，更值庚寅尤重，或乙亥見乙巳，丁卯見丁巳，己未見己巳之類，男多淫蕩，女多私惑娼妓命，如丁卯見乙巳尤重，不徙則配，餘皆彷此。

The term "衔花马" refers to when the nayin sound element falls in the position of the horse, and at the same time is in the officialdom position. For example, in the pillars of Gengshen, Renzi, and Wuchen, the nayin sound element is wood, and when encountering the horse position of寅 (Yin), which is the officialdom position for wood, and if it is Gengyin, the effect is even stronger. Similarly, in cases like Yihai meeting Yisi, Dingmao meeting Dingsi, and Jiwei meeting Jisi, men tend to be lustful, while women are often involved in private affairs and confusion, even becoming prostitutes. Cases like Dingmao meeting Yisi are particularly severe, leading to exile or punishment. Other cases can be judged in the same way.

亦看生旺怕干神倒食也。

This point also requires checking whether the horse is in a prosperous and vital position, and it is most feared that a heavenly stem with the power to steal food appears in the sky to compete for sustenance.

如辰人馬在寅，或太歲在申，沖動寅即是，太歲為鞭策，小運在申，即小運如鞭策，多主動，如申與寅須看互換如何，兩皆和乃吉，凡遇互換之年，如庚申遇甲寅，庚申木之類，寅則臨官，甲寅水之類，申則長生皆吉，如兩互換無氣則空動，或失意，有氣即主再動，皆彷此。

For example, if a person was born in the Year of the Dragon (辰), and their horse (representing their destiny) is in the Year of the Tiger (寅), and the current year's heavenly stem and earthly branch (流年太岁) arrives at the Year of the Monkey (申), then the Monkey (申) will stir up the Tiger (寅). The current year's heavenly stem and earthly branch becomes the whip on the horse. If the small age (小运) is also in the Year of the Monkey (申), then the small age is the whip. A horse that is whipped tends to experience change. The relationship between the Year of the Monkey (申) and the Year of the Tiger (寅) should also be examined in terms of their mutual exchange. Both sides must be harmonious for good fortune. Whenever there is an exchange of years, such as Gengshen (庚申) meeting Jiayin (甲寅), Gengshen has the nayin sound element of wood, and wood in the Year of the Tiger (寅) is in its official position; Jiayin has the nayin sound element of water, and water in the Year of the Monkey (申) is in its growth stage. Both sides have vitality, so it is auspicious. If after the exchange both sides lack vitality, then it is just a useless movement, or a movement that ends in disappointment. If there is vitality, then it indicates further movement. This principle applies in the same way in all such cases.

小兒逢者十二歲以前，三歲以下，或馬遇小運太歲沖，或臨官馬遇之，即主驚病□撲之厄，故號雷公。或大人行年遇馬與病符，同主驚病，與官符同者主官事驚恐，入宅主口舌驚恐，但以歲中吉凶神言之，宅謂甲子人宅在巳，巳順行六支是也。

A child encountering such a situation—before the age of twelve, especially under three—will suffer from fright, illness, or falls if the Post-horse is stirred by the small age or the Tai Su, or if the Officialdom horse is disturbed. This is called "Leigong." For adults, if the year's stream encounters the horse and "Bingfu" together, it indicates fear and illness; if it encounters "Guanfu" together, it indicates fear due to legal troubles; if it enters the dwelling position, it indicates verbal disputes. In general, one should judge according to the auspicious and inauspicious deities in the stream year. The dwelling refers to the position determined by counting six branches from the birth year. For example, the dwelling of a Jiazi year person is in Si.

四十以上，或運遇太歲乘之，即多氣虛腰疼腳痛之患，凡老人如祿運病多吐食之類，凡是此運太歲老人遇者，病多損氣奔喘虛急，少者逢之必發病，蓋老少並不堪乘馬，馬在五行中動躍神也。

People over forty, if their big destiny is again attacked by the year's master, tend to suffer from qi deficiency, lower back pain, and foot pain; elderly people who encounter a fortunate destiny and then fall ill often experience vomiting and loss of appetite. Whenever the elderly meet such a destiny and the year's master, their illness is mostly characterized by qi consumption, shortness of breath, and weakness; young people encountering such a situation will also certainly fall ill. This is because both the elderly and the young cannot endure much running and riding—horse, in the Five Phases, is a divine being associated with movement and jumping.

四馬朝元好惡分，好榮惡是破孤身。四馬如好，定是榮貴之人，不好是破家業人，身孤在外，如為僧道，好行腳也。（沉芝源髓）

A song says: When four horses converge towards the original stem, one must distinguish between good and bad. Good ones indicate honor and prosperity, while bad ones lead to ruin and loneliness. If the four horses are well matched, the person will be honored and esteemed; if not well matched, they will lose all family wealth, live alone, and if they become monks or Taoists, they will love to travel around. This saying comes from the "Chen Zhi Yuan Mei."

亥卯未馬三辰，不宜坐著巳馬，若一辰坐著，少年雖泰後還窮，若三辰全見馬者，縱有官資，終成下賤。歌曰：亥卯未人坐馬位，男多傷敗多孤貧，三辰辰上重重見，難有雄名亞縉神。

Those born with the branches Hai, Mao, and Wei should not have their destiny pillar sitting on Si, the position of the horse. If any one of these branches is present, they may be stable in their youth, but later will turn to poverty. If all three branches are seen along with Si, even with official rank and experience, they will ultimately end up in a lowly position. The rhyme says: Those born with Hai, Mao, and Wei having the horse position in their destiny pillar, men often suffer injuries, decline, loneliness, and poverty. If all three branches are heavily seen along with the horse, they will find it hard to achieve great fame and will not be able to become someone just below the scholars and officials.

只如己未生人，己巳月，癸卯日，癸亥時，亥卯未全見巳馬，馬為祿絕，四十二歲果失，又如癸亥生，丁巳月丁酉日辛亥時，癸亥干支俱屬水，三命到巳並絕，又癸亥人以火為財，火死在酉，至亥上六絕，其父為官，此人乞食至死。（金書命訣）

A person born in the Jiwei year, with the Jisi month, Guimao day, and Guihai hour, has the three branches Hai, Mao, and Wei fully present, forming the Wood triad. The horse, which is the禄 (favorable position) of the person, is in the Dingsi position, which is the绝 (decline) of the horse. This person indeed fell into decline at the age of forty-two. Another example is a person born in the Guihai year, with the Dingsi month, Dingyou day, and Xinhai hour. Both the Guihai heavenly stem and earthly branch belong to water, and all three positions in the destiny chart fall into the绝 (decline) of the elements. For a Guihai person, fire is considered wealth, but fire is dead in You and even more so in Hai. His father was an official, but this person ended up begging from door to door until death. This statement is from the "Jin Shu Ming Jue."

時居日祿當得路於青雲，五馬交馳可致身於黃閣。

The Ghost Valley Legacy says: When the time pillar is occupied by the day stem's luck, the person is like finding a path on the blue clouds; when the post-horse in the year, month, day, hour, and fetal positions all run together, they can ascend to the Yellow Gate and become a prime minister.

時居日祿，謂之青雲得路，甲日得寅時須有氣而能朝，命主本三元無氣，亦可清達。但福壽不永耳。年月日時胎五馬不閒，定為文儒之貴。（鬼谷遺文）

The concept of "the hour of birth sitting on the day's禄" is called "ascending to the clouds and finding the path." For example, if someone born on a Jia day has the寅 hour, since寅 is the禄 of Jia, it is sufficient if this寅 has strength and supports the day's main element. Even if the person's year, month, and day elements have no strength, they can still achieve high status and distinction, though their fortune and longevity may not be long. If the horses in the year, month, day, hour, and胎 positions are all active, the person is certainly of noble birth, a scholar or a man of literature. This saying comes from the "Ghost Valley Legacy."

背祿逐馬，守窮途而悽惶，祿馬同鄉，不三臺而八座。

Luolu Zi says: Those who have lost their official rank and are driven away by horses can only endure a bleak and desperate existence. Conversely, those who have both official rank and horses in the same place do not need to become San Tai; they will certainly attain the status of Ba Zuo, which is equivalent to high official rank.

王氏注云：舊說以甲戌人四月生，背寅祿，逐申馬，義亦非也。祿馬皆可致富貴，既有馬可逐，安得守窮途而悽惶，蓋背如陰陽之相背，逐如放逐之逐，非謂逐也。譬如癸亥人，得正月甲寅，癸祿在子，寅以背之，驛馬在巳，寅以逐之，前因刑而追去其馬，後因背而不能及祿，二者俱失，所以守窮途而悽惶。

Wang's commentary says: The old view claimed that those born in the year of Jiaxu who are born in April are said to have turned their back on the Jiayin禄 and chased the Shen马, but this is incorrect. Both禄 and马 can bring wealth and honor. If there is still a horse to chase, how could one end up in a desperate situation? In fact, "背" refers to the opposite of yin and yang, and "逐" means to be driven away or expelled, not to chase. For example, someone born in the year of Guihai who receives the month of Jiayin: the禄 of Gui is in Zi, and Jiayin is directly opposite Zi; the Post-horse is in Si, and Jiayin is in conflict with Si, thus driving away the horse. Previously, the conflict caused the horse to be driven away, and later the opposition made it impossible to reach the禄, both things were missed, so one could only be left in a desperate and lonely situation.

祿馬同鄉者，如甲申人丁丑月己亥日丙寅時，於帝座上會祿馬同鄉，兼甲申己亥丙寅，皆稟五行清明生氣，是命晚年位至三公壽逾七十。（珞琭子）

As for the example of "Lù Mǎ Tóng Xiāng" (Lords and Post-horse in the same native land), take the case of someone born in the year of Jiashen (甲申). If their month is Dingchou (丁丑), day is Jihai (己亥), and hour is Bingyin (丙寅), then the branch of the hour, Yin (寅), is both the "Lù" (Lords) of Jia (甲) and the "Yì Mǎ" (Post-horse) of the year Shen (申). Thus, the Lords and Post-horse meet at the position of the Emperor's seat. Moreover, the pillars of Jiashen, Jihai, and Bingyin all receive the clear and pure life qi (生气) of the Five Phases (五行). This person is destined to attain high official rank, reaching the level of the Three Grand Ministers (三公), and to live beyond seventy years. This statement is from the "Luolu Zi" (珞琭子).

三命指掌云：假令丙寅人，建祿在巳，驛馬在申，五月六日生，是背祿逐馬，多主窮途。

The Three Destiny Manual says: For example, a person born in the year Bingyin, their established fortune is in Si, and the post-horse is in Shen. If they are born in May or June, they cannot reach either the fortune or the post-horse, which is called 'back fortune chasing horse.' This often leads to a life of hardship and poverty.

凡建祿向祿，建馬向馬，若值貴人神旺，必是貴人，食祿之命，若背祿背馬，破刑祿馬，兼值囚死空亡，一生多失多敗，衣不充身，食不充口，多破散之徒。（太乙降誕寶經）

All patterns such as establishing fortune, facing fortune, establishing horse, and facing horse, if they also meet the condition of nobleman's support and strong spiritual energy, then they are certainly destined for nobility and a life of receiving salary. Conversely, if one is facing misfortune and bad horse, and the horse and fortune are destroyed or harmed, and also meet the conditions of being trapped, dying, or encountering kongwang, then they will have many losses and failures throughout their lives, unable to cover their bodies with clothes or satisfy their hunger, and are mostly people who ruin their families and wealth. This statement comes from the "Taiyi Jiangdan Baojing."

珞琭子云：祿馬同鄉必三臺而八座，時為上，日為中，月為下，亦如狄相，戊申七月辛未日癸巳時，戊祿在巳，辛未日馬在巳，戊癸相合，所以官居使相，又如庚申生人正月丙午日乙未時，其庚祿在申，月日二馬皆同其位，亦為列相，又如戊戌生人，二月乙卯，戊午日丁巳時，其戊祿在巳，月馬同鄉，此魏大夫命，刺五羊郡。（金書命訣）

Luolu Zi says: Those whose heavenly stem and horse are in the same native land will certainly attain the rank of San Tai and eight seats. In terms of position, the time stem is the highest, the day stem is in the middle, and the month stem is the lowest. For example, the fate of Di Xianggong: born in the year of Wushen, seventh month, day of Xinwei, and time of Guisi. The stem Wu has its native land in Si, and the horse of Xinwei day is also in Si. The time stem Gui combines with the year stem Wu, so he holds the position of minister and general. Another example is someone born in the year of Gengshen, first month, day of Bingwu, and time of Yiwei. The stem Geng has its native land in Shen, and the horse of the month and day are both in this position, so he attains the rank of prime minister. Another case is someone born in the year of Wuxu, second month, day of Yimao, and time of Dingsi. The stem Wu has its native land in Si, and the horse of the month is in the same native land, which is the fate of Wei Daifu, who became the governor of Wuyang Prefecture (Guangzhou). This statement comes from the Jinshu Mingjie.

祿馬同鄉，生月日時遇之皆貴，然福力亦有厚薄，假如申子辰帶甲干人，祿馬在寅，甲子甲辰人遇之，主貴，若甲申人遇之，是本命破，主多蹇滯，反為不利，餘彷此。（三命提要）祿馬同鄉，更忌五行之破。（指迷賦）

The concept of "Lù Mǎ Tóng Xiāng" (Lusha Tongxiang) indicates that if the禄 (Lush) and 马 (Ma) are in the same earthly branch, it signifies wealth and status, regardless of whether it appears in the birth month, day, or hour. However, the fortune may vary in thickness. For example, if someone's destiny is in the water triad of Shen-Zi-Chen and their heavenly stem is Jia, then both the禄 and 马 are in寅. Those born in Jiazi or Jiachen years will experience prosperity. But if someone born in Jiashen year encounters this, the寅 and the original Shen branch will clash, causing damage to the destiny and leading to obstacles and inauspiciousness. Similar reasoning applies to other cases. This concept is mentioned in the "San Ming Ti Yao." The "Zhi Mi Fu" also states that although Lusha Tongxiang is favorable, it is most undesirable if there is damage in the Five Phases.

祿為養命之源，馬是扶身之本，祿嫌沖破，馬忌空亡。且如寅午戌馬在申，甲祿在寅，甲年寅上遁見丙，申上遁見壬，則以丙為天祿，壬為天馬，在日時上交互見之，謂之天祿天馬。

Wealth is the source of life, and the horse is the foundation supporting the body; wealth is most disliked when it is broken, and the horse is most avoided when it falls into the void. For example, those born in the years of Yin, Wu, and Xu have their horse in Shen. For the year Jia, the wealth is in Yin. Using the Five Tiger遁 method, Yin is transformed to Bing, and Shen is transformed to Ren. Therefore, Bing is called "Heavenly Wealth" and Ren is called "Heavenly Horse." When these two characters appear alternately in the day pillar or the hour pillar, it is called "Heavenly Wealth and Heavenly Horse."

又寅午戌馬在申，而時干得庚，亥卯未馬在巳，而時干得丙，申子辰馬在寅，而時干得甲，巳酉丑馬在亥，而時干得壬，以日支求時干，以時支求日干，如年月日時支干互換得之，謂之祿馬交馳，如年月不見祿馬，而日時互見者尤妙。（吾東叟書）

There are also cases where for those born in the years of Yin, Wu, and Xu, the horse is in Shen and the hour stem is obtained by Geng; for those born in the years of Hai, Mao, and Wei, the horse is in Si and the hour stem is obtained by Bing; for those born in the years of Shen, Zi, and Chen, the horse is in Yin and the hour stem is obtained by Jia; and for those born in the years of Si, You, and Chou, the horse is in Hai and the hour stem is obtained by Ren. These are all cases where the branch of the horse matches with the stem of the same element. The method is to use the day branch to seek the hour stem, and the hour branch to seek the day stem. Whenever the stems and branches of the year, month, day, and hour are interchanged and matched in this way, it is called 'Lumu Jiaochi'. If the Lu and Ma are not found in the year or month, but are found instead in the day and hour, it is even more favorable. This saying comes from the book 'Yan Dongshou Shu' (the original text says 'Wu Dongshou Shu').

祿前馬後坐中神，玉櫃藏珠事更新，至貴至尊更子命，無災無難到公卿，如曾相乙亥年丁亥月戊辰日癸亥時是也。（紫虛局）

The rhyme says: The official's position is before the horse's position, and in the middle sits a god, which is called "Juyu Cangzhu." This allows for constant renewal in all matters. A destiny of supreme importance, born under the Zi (Rat) destiny, will have no misfortunes throughout life, eventually reaching the rank of minister. For example, the birth chart of a former prime minister, with the year of Yihai, month of Dinghai, day of Wuchen, and hour of Guihai, is of this pattern. This statement comes from the "Zixuju."

有祿馬櫃巳酉丑辛干人在戌，亥卯未乙干人在辰。

This pattern requires the presence of "Lù Mǎ Kù" (Lucky Horse Repository): when the earthly branches form the Triple Harmony of巳, 酉, and 丑 (Gold Metal Triplicity) and the heavenly stem is 辛 (Xin), the Lù Mǎ Kù falls on 戌 (Xu); when the earthly branches form the Triple Harmony of亥, 卯, and 未 (Wood Triplicity) and the heavenly stem is 乙 (Yi), the Lù Mǎ Kù falls on 辰 (Chen).

乙亥、乙卯、乙未人辰日時，乙祿在卯，亥卯未馬在巳是也。辛巳、辛酉、辛丑人戌日時，準此。若別無凶會，可為五品之命。（玉宵寶鑑）

Those born in the years of Yihai, Yimao, and Yiwei, if they see Chen in their day or hour pillar, form this pattern: The "Lushu" (favorable position) of Yi is in Mao, and the "Yimashi" (post-horse) of the Hai-Mao-Wei triple harmony wood combination is in Si. Chen is exactly between Mao and Si, being sandwiched between the Lushu and Yimashi. Similarly, those born in the years of Xinsi, Xinyou, and Xinchou, if they see Xu in their day or hour pillar, follow the same principle. Such a destiny, if not disrupted by other harmful spirits, can be considered as a five-grade official's fate. This passage is from the "Yuxiao Baodian."

祿馬飛天無刑剋，旺相中生須至尊。假令戊祿在巳，以戊遁見丁己，丁祿在午，為飛天祿。如戊申人馬在寅，遁得甲寅，為飛天祿馬，餘彷此。（理愚歌）

The rhyme says: "The 'Lushu' (Wealthy Post) and 'Yi Ma' (Post-horse) come from the hidden stem flying into their position, and they are not subject to punishment, clash, or control. If they appear in the season when the Five Phases are prosperous and strong, such a person will certainly be of great dignity and status. For example, the Lushu of Wu is in Si. Using Wu to start the hidden stem calculation, the Si position reveals Ding and Ji. The Lushu of Ding is in Wu, which is called 'Fei Tian Lu' (Flying Heavenly Wealth). Another example is a person born in the year of Wu Shen. His Yi Ma is in Yin. Starting the hidden stem calculation, he arrives at Jiayin, which is called 'Fei Tian Lu Ma' (Flying Heavenly Wealth and Post-horse). The same method applies to all other stems. This saying comes from the 'Li Yu Ge' (The Song of Reasoning the Foolish)."

凡祿馬須是遁到者，最有力，如六甲人丙寅之類，行運至巳午上亦主發旺。（寸珠尺璧）

In general, the "Lù" (Wealth) and "Yìmǎ" (Post-horse) must be derived through the method of "dùn" (hidden) and actually present in the pillar, in order to have the strongest power. For example, if someone is born on a day of Jiǎ (Jia) and receives the Bingyin pillar, this is considered a hidden Lù and Yìmǎ. Such a person will experience prosperity and success when they reach the fire elements of Sì and Wǔ in their major life cycles. This statement is from the text "Cùnzhū Chǐbì."

庚寅申上好生辰，祿馬同鄉貴在申，若有商音來犯者，干沖支破定孤貧。如庚寅見壬申為祿馬同鄉，卻木之納音於申，金克木，又寅申交互相沖也。（鬼谷要訣）

The song says: A person born in Gengyin will have a good birth date if they meet Renshen again, because Geng's official and horse are both in Shen, so it is called "Lusha Tongxiang" and Shen is considered auspicious; but once there is a dry branch with the sound of metal, which is the Shangyin, it will clash, causing conflict in the heavenly stems and destruction in the earthly branches, thus leading to a destiny of loneliness and poverty. The explanation is: When Gengyin meets Renshen, the official and horse are both in Shen, which should be a noble destiny, but the "Nayin" of Gengyin column belongs to wood, which is overcome by metal in Shen, and also Yin and Shen clash with each other, turning good into bad. This passage comes from "Guigu Ya jue".

馬在長生須富學，祿逢帝旺足錢財，若還刺配兼流役，是帶懸針劫殺來。祿若臨時馬不來，此人只是有錢財，一生恥話招賢士，死絕關門誓不開。（林開五命）

The rhyme says: Those who have the Post-horse located in the Growth position will certainly be wealthy and fond of learning; those who have the禄 (favor) encountering the Prosperity position will never lack money throughout their lives. However, if one's destiny includes the hardships of exile and punishment, it is because they also carry the two凶煞 (malevolent stars) of 悬针 (suspended needle) and 劫杀 (plundering killer). It also says: If the禄 is present in the time pillar but the Post-horse does not come to match, such a person will only have a little money, be ashamed to speak, and find it difficult to attract talented people; if the禄 and Post-horse are located in the dead or绝 (decline) positions, it is like closing the door and vowing never to open it again, meaning their future is blocked and unattainable. This passage is from the "Lin Kai Wu Ming."

甲辛、乙庚、丙癸、丁壬、戊乙；己甲、庚丁、辛丙、壬己、癸戊。甲用庚為官，餘彷此。（三命纂局）

Each of the Ten Heavenly Stems has its own official star, and the matching method is: Jia pairs with Xin, Yi pairs with Geng, Bing pairs with Rui, Ding pairs with Ren, Wu pairs with Yi; Ji pairs with Jia, Geng pairs with Ding, Xin pairs with Bing, Ren pairs with Ji, Gui pairs with Wu. These pairings are based on the one that controls the stem and has opposite yin and yang. The book gives an example, stating that Jia Wood takes Geng Metal as its official star, and the other stems are similarly inferred. This table is from the "Three Fate Compilation."

甲乙人得辛巳、庚申、辛酉；丙丁人得壬申、癸亥、壬子；戊己人得乙亥、甲寅、乙卯；庚辛人得丙寅、丁巳、丙午；壬癸人得戊申、己亥、戊子。天資驛馬學堂貴人助之，無不發越。（李虛中書）

The so-called "generative official" refers to the official star being exactly in its own position of origin: people with the heavenly stem Jia or Yi (wood) receive the earthly branches Xinsi, Gengshen, and Xinyou; those with Bing or Ding (fire) receive Renshen, Guihai, and Renzi; those with Wu or Ji (earth) receive Yihai, Jiayin, and Yimao; those with Geng or Xin (metal) receive Bingyin, Dingsi, and Bingwu; and those with Ren or Gui (water) receive Wushen, Jihai, and Wuzi. If such a destiny is further naturally supported by auspicious deities such as the Post-horse, Xuetang, and Nobleman, there is no failure to achieve fame and success. This passage is from the "Li Xuzhong Book."

甲以辛為官，見癸酉為正官祿，以壬申、甲戌夾之；乙以庚為官，見甲申為正官祿，以癸未、乙酉夾之。餘依此例。犯者勝帶正官，正祿見帶前後神亦佳。（太一經）

Jia wood takes Xin metal as its official, and if the birth chart contains the Guiyou column, it is called 'official luck'. If Renshen and Jiaxu are placed before and after respectively, it becomes 'official luck sandwiched between'. Yi wood takes Geng metal as its official, and if the Jiashen column is present, it is called 'official luck'. If Guiwei and Yiyou are placed before and after respectively, the principle is the same. The rest of the stems follow this example. Those with this pattern in their birth charts are better than those with just one official. If the official luck position is also flanked by auspicious deities before and after, it is also a good thing. This passage is from the Taiyi Jing.

官者，取長生、臨官、帝旺之鄉，但取支干，不取納音。甲乙人得辛巳、庚申、辛酉，壬癸人得戊申、己亥、戊子為真官。甲得辛、乙得庚之類，自然陽干配陰支，陰支合陽干，不然則縱得之，陰不受陽，陽不兆陰也。凡真官帝旺為上，臨官次之，長生又次之。若資驛馬、學堂、文星、天乙，不得歲運，自然亨奮。（閻東叟書）

When discussing the official star, it is necessary to find it in the places of growth, officialdom, and prosperity. Only the inherent energy of the heavenly stem and earthly branch should be considered, not the nayin sound element. For those with the heavenly stem of Jia or Yi (wood), if they have Xinsi, Gengshen, or Xinyou, and for those with the heavenly stem of Ren or Gui (water), if they have Wushen, Jihai, or Wuzi, this is considered true official star. Cases like Jia getting Xin or Yi getting Geng are naturally harmonious because a yang heavenly stem is paired with a yin earthly branch, and a yin earthly branch is paired with a yang heavenly stem, thus yin and yang naturally harmonize. If not paired this way, even if the official star is present in the birth chart, the yin will not accept the yang, and the yang will not be able to attract the yin, so it will never be effective. True official stars are best when they are in the prosperity position, next when they are in the officialdom position, and least when they are in the growth position. If further supported by auspicious elements such as the post-horse, xuetang, literary stars, and tianyi nobleman, then even without the support of a major year or fortune, one will eventually achieve success and progress. This passage is from the "Yan Dongshou Book."

甲申見乙酉，丙子見壬子，乙卯見戊申，庚午見壬午，丁巳見辛亥，癸亥見丁巳。如范文正公丙午年、己亥月、戊子日、壬子時，是也。

When the heavenly stems and earthly branches of two pillars intersect to form an official relationship, it is called "mutual official" (交互官). For example, Jiashen meets Yiyou, Bingzi meets Renzi, Yimao meets Wushen, Gengwu meets Renwu, Dingsi meets Xinhai, and Guihai meets Dingsi, all fall into this pattern. An example is Fan Zhongyan, the Wen Zhenggong, who was born in the year Bingwu, month Jihai, day Wuzi, and hour Renzi, which exactly matches this configuration.

官是六合少人知，貴在旬中始是奇，生日生時如直入，太師太傅佩旌旗。如蔡太師丁亥年壬寅月壬辰日辛亥時是也。（紫虛局）

The rhyme says: When the official star forms a branch Liu He with the person's birth chart, few understand this; moreover, the official star must be in the same sheng within the same jin to be truly remarkable. If such an official star appears directly in the day pillar or hour pillar, the person will hold high positions such as Taishi and Taifu, and when traveling, will be accompanied by banners and ceremonial attendants. For example, a Taishi named Cai was born in the Dinghai year, RENYIN month, RENCHEN day, and XINHAI hour, which fits this pattern. This statement comes from the "Zi Xu Ju."

甲己辛乙戊庚丙辛癸丁庚壬戊癸乙，已壬甲庚乙丁辛甲丙壬丁己癸丙戊。以上又名十樣錦，主甲科官近禁地，常人亦不至艱辛，逐年太歲帶祿在第三位秀才請舉及第，常調政官兩府入相。古詩云：若人三處遇，食祿定封侯。

This section arranges the heavenly stems in two rows for comparison, with the one above and the one below forming a pair, one being the official star and the other the seal of the imperial court, hence called "upper and lower official and seal." These ten combinations are also known as "Ten Beauties." Such a person is likely to pass the imperial examination and hold an important post near the palace, and even ordinary people encountering this would not have a hard life. If the annual sovereign's luck falls on the third position, scholars can pass the imperial examination; officials already in the regular promotion system may enter the Zhongshu and Chushihai palaces, eventually becoming prime ministers. Therefore, an old poem says that if a person encounters such combinations in three places, his salary will certainly be high enough to reach the level of a marquis.

如甲人見辛月，丙日時之類是也，主官職崇高，名位清峻。

For example, if someone with a Jia wood destiny has a辛 metal in their month pillar, 辛 is the official star of Jia. If the day or hour pillar also has 丙 fire, 丙 can combine with 辛 to form a seal, transforming into a seal star. This is called "official with seal below," indicating a high official position and noble reputation and status.

如甲人見辛為官，官食癸，丙與辛合，在月日時上是也，主為官有貼職，常人有兼藝。

For example, a person with the heavenly stem Jia (甲) representing wood sees Xin (辛) metal as the official star. The water generated by Xin, which is Gui (癸), is the food god for Jia wood. Additionally, Bing (丙) fire can harmonize with Xin metal. If these elements appear in the month, day, and hour pillars respectively, it is called 'official star with food and harmony below'. Such people often hold official positions along with additional duties or side jobs. Even ordinary individuals may develop another skill outside their main profession.

甲乙人見辛丑，丙丁人見壬辰，戊己人見乙未，庚辛人見丙戌，壬癸人見戊辰。如辛金克甲乙木，金墓在丑，餘彷此。君子主甲科，武人戰功，常人藝業出俗。

The official star and its own storage are together, called "official star meeting killing": for those born under Jia or Yi wood, seeing Xinchou; for those born under Bing or Ding fire, seeing Renchen; for those born under Wu or Ji earth, seeing Yiwei; for those born under Geng or Xin metal, seeing Bingxu; and for those born under Ren or Gui water, seeing Wuchen. Taking the first example, Xin metal can overcome Jia or Yi wood, which is the official star, and the storage of metal is in Chou, so the official star and storage are in the same column. The other examples follow the same pattern. Scholars may encounter the main achievement of passing the imperial examination, warriors may encounter the main achievement of establishing military merit, and ordinary people may encounter the main achievement of surpassing the common people in skills and abilities.

甲乙人庚辛巳酉丑，丙丁人壬癸申子辰，戊己人甲乙亥卯未，庚辛人丙丁寅午戌。以上名聚官，亦名聚鬼，又名夭折殺。遇鬼有氣之月，君子主貴顯，常人主橫夭；無氣，君子反夭折，常人作胥吏。（廣信集）

When the heavenly stems thatrestrain (overcome) me and the triple harmony formation thatrestrain (overcome) me appear together, it is called "Wuguan" (Five Officials). For people with the heavenly stems Jia and Yi (wood), if they encounter Geng and Xin (metal) and the metal triple harmony formation Si-You-Chou, it is Wuguan. For people with the heavenly stems Bing and Ding (fire), if they encounter Ren and Gui (water) and the water triple harmony formation Shen-Zi-Chen, it is Wuguan. For people with the heavenly stems Wu and Ji (earth), if they encounter Jia and Yi (wood) and the wood triple harmony formation Hai-Mao-Wei, it is Wuguan. For people with the heavenly stems Geng and Xin (metal), if they encounter Bing and Ding (fire) and the fire triple harmony formation Yin-Wu-Xu, it is Wuguan. This pattern is also called "Juguan" (converged officials), "Jugui" (converged ghosts), and "Yaozhesha" (夭折杀, premature death killer). Whether it is auspicious or inauspicious depends on the strength of the elements. If the month is when the ghost and spirit are in command and have vitality, it indicates that those who study and hold official positions will achieve great success, while ordinary people will suffer sudden death and early demise. If the ghost and spirit are weak and lack vitality, then scholars will die young, while ordinary people can only become low-ranking officials. This passage is from the "Guangxinji" (广信集).

己丑得甲寅，辛丑得丙寅，如此之類，謂之真官，不貴即富，命前一辰是也。（神白經）

People born in the year of Jichou receive Xinchou, and those born in the year of Xinchou receive Bingyin. This kind of combination is called "true official," and the person's destiny is either prominent or wealthy.所谓 true official refers to the immediate following earthly branch after one's birth year, which is the position of the preceding earthly branch. This statement is from the "Shen Bai Jing."

如庚辰見乙酉，戊午見癸丑，自下而上，名催官。（太乙經）

For example, if Gengchen is seen with Yiyou, or Wuwu is seen with Guichou, the official star from the lower column moves upward to stimulate the upper column, which is called 'cui guan', indicating rapid promotion. This comes from the Taiyi Jing.

謂如庚辛用丙丁為官，不見丙丁而見寅午戌，則為暗官，得火局也。（廣錄）

For example, people born with the metal stems 庚 (Geng) and 辛 (Xin) are supposed to have the fire stems 丙 (Bing) and 丁 (Ding) as their official stars. However, if their birth chart does not contain 丙 or 丁, but instead has the branches 寅 (Yin), 午 (Wu), and 戌 (Xu) forming a fire trinity, this also indicates the presence of an official star, though it is hidden and not openly visible. This is called "dark official" or "暗官," because the earth branches have already formed a fire trinity. This statement is from the "Broad Record" or "广录."

火多人，水地降為上，土多人，木地降為上，金多人，火地降為上，水多人，土地降為上，木多人，金地降為上，如辛酉年，辛卯月，癸丑日，辛本時，木入西方，更祿真，故貴顯也，為魁命，如乙亥年庚辰月辛卯日庚寅時，庚辛多得寅上有火氣。如癸丑年壬戌月辛酉日丁酉時，在西方金地，終無苦顯困劣太過，到了不均，是武官大使臣命。（天元變化書）

Another view of hidden officials is that the one capable of controlling the excessive energy of the native's destiny is considered valuable: a person with too much fire energy should go to a water place; a person with too much earth energy should go to a wood place; a person with too much metal energy should go to a fire place; a person with too much water energy should go to a earth place; a person with too much wood energy should go to a metal place. For example, a person born in the year of Xinyou, month of Xinmao, day of Guichou, and hour of Xin, the wood in the month is brought to the western metal place and is controlled, plus the accurate position of the禄, so he becomes prominent, being a leading figure. Another example is a person born in the year of Yihai, month of Gengchen, day of Xinmao, and hour of Gengyin, although there is a lot of metal energy of Geng and Xin, it is fortunate that the fire energy hidden in the寅 position can melt the metal. Another example is a person born in the year of Guichou, month of Renxu, day of Xinyou, and hour of Dingyou, the whole body is in the western metal place, and has never suffered the hardship of rising to prominence, but the hardship has gone too far, and the situation is not balanced in the end, so he is only destined to be a mid-level official in the military. This passage is from the "Tianyuan Biangu Shu".

用納音取之，遇食神是也。（林開五命）

"The name, position, and official title" are determined using the "Nayin" Five Phases. The divine spirit generated by Nayin is the food god, and encountering it is considered favorable. This statement is from "Lin Kai Wu Ming."

甲羊丙巳乙青龍，丁是虎隨戊土中，己狗庚豬辛猴地，壬雞癸馬是三公。官堂與印綬祿貴全尤貴。（出錦囊經紫虛局）三命鈐作天官貴神，又名祿官旺相，主資級清峻，仕路無滯。

The song verse indicates the official and noble positions for each of the ten heavenly stems: Jia is at Wei (sheep), Bing at Si, Yi at Chen (Azure Dragon), Ding at Yin (tiger), Wu located among the earth positions of Chen, Xu, Chou, and Wei, Ji at Xu (dog), Geng at Hai (pig), Xin at Shen (monkey), Ren at You (chicken), and Gui at Wu (horse). Those who occupy these positions may attain the rank of the Three High Officials. If the official and noble positions are further combined with the seal, the Lu Spirit, and the nobleman, they become even more esteemed. This statement comes from the "Jin Nang Jing" and "Zi Xu Ju." The "San Ming Qian" refers to it as "Tian Guan Gui Shen," also known as "Lu Guan Wang Xiang," indicating a person with high official rank and smooth career advancement without obstacles.

假令納音本干見真官，而二位天地相合，中見夾兩干貴人是。以納音水人得甲寅，又得己亥日時者入格。甲寅納音水，見甲己土，乃是真官，甲真復土見納音己亥木，又為官，而甲貴在丑，己貴在子，在六合之間，故名三合拱帝坐，如不犯凶神惡殺沖破，則官入三臺，如有則滅落斷之，庚寅生而見乙亥亦同。（玉霄寶鑑）

This pattern requires that the heavenly stem of the column corresponding to the nayin sound element sees a true official, while the other two columns have matching heavenly stems and matching earthly branches, with each of these two stems having their own tianyi nobleman in between. For example, if someone's nayin is water and they have the stem Jiayin, and their day and hour columns have Jihai, this pattern is formed. Jiayin's nayin is water, and the stems Ji and Ji combine to form earth, which can overcome water, thus forming a true official. The true earth formed by Ji and Ji then meets Jihai, which is wood, and wood overcomes earth as an official. The nobleman of Ji is Chou, and the nobleman of Ji is Zi, and Zi and Chou form Liu He, thus guarding the middle position. This is called "Sanhe Gong Dizuo." Such a destiny, if not broken by malevolent spirits or evil influences, can reach the rank of San Tai; if it is broken, it should be interpreted as a decline. The same applies to someone born in the year Gengyin who meets Yihai. This passage is from the "Yuzhao Baodian."

天官鄉者，蓋取月干制歲干也，謂六甲年正月建丙寅，五月庚午，六月辛未，庚辛金能制甲木也，戊癸即相帶而行，甲癸人在午未，乙丙人在辰巳，丁戊人在寅卯，己庚人在戌亥，辛壬人在申酉，若人遇之當食天祿，貴處朝倫，假令甲子人五月六月生是也。

The concept of "Heavenly Official's Native Place" refers to using the heavenly stem of the month pillar to control the heavenly stem of the year pillar. For example, in the case of the six Jia years, the first month is Bingyin, the fifth month is Gengwu, and the sixth month is Xinwei. The metal of Geng and Xin is capable of controlling the wood of Jia, which is known as the month stem controlling the year stem. Wu and Gui are compatible and share the same path. Following this method, those born in the year of Jia or Gui have their Heavenly Official's Native Place in Wu and Wei; those born in the year of Yi or Bing have theirs in Chen and Si; those born in the year of Ding or Wu have theirs in Yin and Mao; those born in the year of Ji or Geng have theirs in Xu and Hai; and those born in the year of Xin or Ren have theirs in Shen and You. If a person is born in these months, they are destined to receive heavenly salary and hold a high position in the court, thus enjoying prestige. For example, someone born in the year of Jiazi, if born in the fifth or sixth month, is exactly in this situation.

地官鄉者，蓋取月建制歲干也，謂歲干是甲乙屬木，七月八月建申酉，屬金，金能制木也，甲乙人在申酉，丙丁人在亥子，戊己人在寅卯，庚辛人在巳午，壬癸人在辰戌丑未，若人遇之，主早承床蔭，官序易階，榮名日益。

The concept of "earth official village" refers to using the earthly branch of the month builder to restrain the heavenly stem of the birth year. For example, if the heavenly stem of the birth year is Jia or Yi, which belong to wood, then the month builders in July (Shen) and August (You), which belong to metal, can restrain wood, thus forming the earth official village. According to this method: those born in the years of Jia or Yi have their earth official village in Shen and You; those born in the years of Bing or Ding have theirs in Hai and Zi; those born in the years of Wu or Ji have theirs in Yin and Mao; those born in the years of Geng or Xin have theirs in Si and Wu; and those born in the years of Ren or Gui have theirs in Chen, Xu, Chou, and Wei. If a person is born in these months, they are likely to receive ancestral blessings in their early years, have an easy path to promotion in official rank, and experience increasing honor and reputation.

真官者，蓋取命前三辰月干與命干合也。假令丙子人二月生，為命前三辰，是辛卯，丙與辛合也，故丙子二月生人為真官中生也。餘彷此，若人遇之，當受聖眷，職隆近輔，小人逢之，亦主家富。

The term "true official" refers to the situation where the heavenly stem of the month corresponding to the third preceding earthly branch of one's birth year exactly matches the heavenly stem of one's birth year. For example, a person born in the year Bingzi (丙子) in the second month, when counting three branches backward from Zi, we arrive at Mao. The second month corresponds to Xinmao (辛卯), and since Bing and Xin are compatible, a person born in the second month of Bingzi year is said to be born in the "true official" position. This principle applies to other birth years in the same way. If a person is born in this configuration, they are destined to be favored by the emperor, hold a high official position close to the prime minister, and even ordinary people without official titles will experience family prosperity.

凡祿命身三等官，各稟五行，率以其性推之，若以金為官，主職位清峻，多掌刑獄，錢穀之任，決斷明敏，遇行年太歲在丑為官庫，主喜，亦取旺相、休敗、有氣、無氣言之，餘準此。

All three categories of official positions—favor, destiny, and body—each receive different Five Phases, and generally they are judged according to the nature of that particular Phase. If metal is the official star, the person is likely to hold a high and noble position, often in charge of criminal justice or financial matters, with decisive and quick decision-making abilities. When the year pillar arrives at the position of Chou, which is the official storehouse of metal, it indicates good fortune and celebration. Naturally, one should also consider whether it is prosperous and strong or resting and declining, whether it has energy or not, and the same method applies to the other Phases.

若以木為官，主品秩清高和裕守慎，運行年太歲在未為官庫，以火為官，主官序炎赫，為性勐烈，用刑殘酷，亦主發歇不常，遇行年太歲在戌為官庫。以水為官，主職卑位下，級升序進，謙和得眾，矜恤孤寡，亦有道性，遇行年太歲至辰為官庫。以土為官，主官序穩審難侵犯，厚重賢直，法令分明，遇行年太歲至辰為官庫。

If wood is considered the official star, the person is of high moral standing, kind in nature, wealthy, and cautious in handling affairs. When the person's age reaches the position of Wei, it is the official warehouse for wood. If fire is considered the official star, the person holds a prominent official position, but has a fierce temper, applies punishments harshly, and their official career fluctuates. When the person's age reaches the position of Xu, it is the official warehouse for fire. If water is considered the official star, the person holds a low position, can only advance step by step, but is humble, gains the support of others, cares for the lonely and the poor, and has a touch of Daoist temperament. When the person's age reaches the position of Chen, it is the official warehouse for water. If earth is considered the official star, the person holds a stable and meticulous official position that is not to be infringed upon, is solid, virtuous, upright, and enforces laws clearly. When the person's age reaches the position of Chen, it is the official warehouse for earth.

凡五行之官，各隨其性則吉，金主文主剛，木主文主仁，火主禮主勐，水主智主順，土主信主重，若各失其性，則主為官不久，禍咎生焉，假令癸丑木命人，以土為祿官，木為命宮，金為身宮蓋取克我者為官，餘命準此，皆以三命尊卑，五行休旺言之，

In general, the official star derived from the Five Phases should express its inherent nature to bring good fortune: metal represents literary talent and is strong in nature, wood represents literary talent and is kind in nature, fire represents propriety and is fierce in nature, water represents wisdom and is gentle in nature, and earth represents trustworthiness and is thick and solid in nature. If these elements lose their inherent nature, it indicates that one will not hold an official position for long and misfortune will follow. For example, a person with the Guichou Nayin sound element, which belongs to wood, takes earth as the official star, wood as the palace of destiny, and metal as the palace of self. Since these are all elements that control the person, other destinies are determined in the same way. Always follow the order of respect and hierarchy among the three aspects of official position, destiny, and self, and consider the prosperity, decline, strength, and weakness of the Five Phases.

祿命身三等宮庫者，取克我者為官，如甲子金，甲為祿屬木，木又被金克，故為祿官，金墓在丑，是為祿官庫也。命與身官庫，彷此推之。若人遇之，宜官足財，向老轉吉，小人逢之，亦得妻財兼有藝。（三命錄）

The calculation for the three types of palace and repository—Lü, Ming, and Shen—is also based on taking the element that controls oneself as the official. For example, in the Jiazi pillar, the nayin sound element is metal. Among this, Jia is the Lü (favorable position) and belongs to wood. Wood is controlled by metal, so metal is its Lü official; the repository of metal is Chou, so Chou is the Lü official repository. The official repository of the Ming palace and Shen palace are also calculated in this way. If a person encounters this, they will have official positions and not lack wealth, and their fortune will become more favorable as they grow older. Even those without official titles who encounter this can obtain property from their wife's family and also acquire a skill. This passage is from the "San Ming Lu."

天寶經有官庫源歌云：亥子巳午愛於辰，申酉生人戌上真，寅卯命人分在丑，辰戌丑未未為親。

The Tianbao Jing contains a verse explaining the origins of official warehouses, stating that those born in the years of Hai and Zi, as well as those born in the years of Si and Wu, have their official warehouses favoring Chen; those born in the years of Shen and You have their official warehouses truly located in Xu; those born in the years of Yin and Mao have their official warehouses divided among Chou; and those born in the years of Chen, Xu, Chou, and Wei, the four earth years, have Wei as their closest official warehouse.

西蜀知命者言於予曰，凡人年月日時上四干迭相官印足者，亦主貴，若呂吉甫觀文壬申年，己酉月丁巳日庚子時，壬與己、庚與丁為官，壬與庚、己與丁為印，又章子厚相公，乙亥年，己卯胎，戊子月，丁未日，壬寅時，戊與乙，壬與己，丁與壬，為官，乙與壬，戊與丁為印，其官印足，亦至貴之助也。

A person skilled in divination from western Sichuan told me that for a person's birth year, month, day, and hour, if the heavenly stems alternate properly and both the official star and the seal are adequately matched, it still indicates great fortune. For example, Lü Huiqing, also known as Lü Jifu Guanwen, was born in the year Renshen, month Jiyou, day Dingsi, and hour Gengzi. In this case, Renshen pairs with Jiyou and Gengzi pairs with Dingsi as official stars, while Renshen pairs with Gengzi and Jiyou pairs with Dingsi as seals. Another example is Zhang Dun, also known as Zhang Zilv Xianggong, who was born in the year Yihai, with Ji'mao as his fetal stem, in the month Wuzi, day Dingwei, and hour Renyin. Here, Wuzi pairs with Yihai, Renyin pairs with Dingwei, and Dingsi pairs with Renyin as official stars, while Yihai pairs with Renyin and Wuzi pairs with Dingsi as seals. The complete matching of official stars and seals is a major factor contributing to great fortune.

歷觀大貴命，遇兩印者頗多，少有遇兩官者，若遇兩官於祿，反有所損，丁遇兩壬之類也，又須四貴華蓋上遇正官者，主大貴，四平次之。（三命提要）

Looking at all the highly prosperous destinies throughout history, those with two sets of印绶 are quite common, while those with two sets of官星 are rare. If two官星 appear at the禄 position, it can actually be harmful, such as when the day stem is丁 and there are two壬. In addition, one must have 正官 at the four noble positions or at Huagai to indicate great prosperity, while those at the four ordinary positions are of a lower rank. This passage is from《Three Essentials of Destiny》.

真官時過，早達金紫之封，日遇真官貴，則時加祿命，時日生遇官印，須憑有氣之鄉，若遇沖破空亡，此等官如不遇官印官鬼，官印如無鬼旺鬼衰，詳其勝負，官刑命喜，莫教命反刑官，官印受刑，從貴不戎即吏，官印明無暗有，比如生帶重重時日相逢，福德勝生十倍，有官無印，難求清顯之名，有印無官，發不在迅途之內。（隱迷賦）

The "Yin Mi Fu" says: When a true official star appears in the time pillar and surpasses the current ten-day cycle, the person is likely to receive a high official title and purple silk robe reward at an early age; if a true official and noble deity appear in the day pillar, one should also examine the fortune and destiny in the time pillar. The official star and official seal encountered in the time and day pillars must be in a place where the Five Phases are vigorous to be effective; once they meet a clash, emptiness or kongwang, they become ineffective. For such official stars, if neither official nor official seal is encountered, or if there is an official seal but no ghost, one should distinguish whether the ghost is strong or weak, and weigh the strength of both sides. When the official star harms the native's destiny, it is something the native desires, but it is not acceptable for the native to harm the official star. If the official seal is harmed, even if it leads to a high position, it will be either military or bureaucratic. If the official seal is not visible but hidden, it is like being born with layers of clothing, and when it meets the day and time pillars, the fortune and virtue surpasses ten times that of the visible. Having an official star but no official seal makes it difficult to achieve a clear and prominent reputation; having an official seal but no official star, even if successful, will not lead to a quick path.

凡命官鬼多，而主本卻在有氣之地，其鬼化官，若本主無氣，官有氣，即官化鬼也，季主云：旺處逢鬼鬼化官，衰處官官化鬼。（廣信集）

If a person's chart has many official stars and seven killing stars as ghosts, but the main qi of the native's birth chart is located in a place with qi, then the ghosts will transform into officials, turning into good fortune; but if the main qi of the native's birth chart is weak, while the official star has qi, then the official will transform into a ghost, turning into misfortune. Sima Jizhu explained clearly: when the strong position meets a ghost, the ghost will turn into an official; when the weak position meets an official, the official will turn into a ghost. This passage is from the "Broad Trust Collection."

術者多以甲見辛之類為官，蓋以克我者為官，會不知其五行克納音者為真官，此最聚福神也，干頭自見官而德合者為上，又有諸福神來朝命者，最上也。

Most diviners only regard combinations like Jia and Xin as official stars, because they take the element that controls themselves as official stars; but they do not understand that the true official star is the Five Phase that controls the Nayin sound element, which is where the gathering of auspicious deities occurs. If the official star is already present in the heavenly stem and harmonizes well with it, that is considered top quality; if there are many auspicious deities converging towards the true birth star, that is the highest level.

假令甲寅納音水人得己亥，甲己為真土，是納音見真五行克也，若不見太歲本干克，而但於月日時上見乙庚者是也，若不見乙庚，而止見庚者，謂之偏官，比之全者減力，又不見庚而見乙巳、乙酉、乙丑，餘位中多見中者，亦可謂之全見，若不見申，止得三五分力而已，餘皆彷此。

For example, if the pillar of Jia Yin has a Nayin sound element belonging to water, and it meets Jihai, Jia and Ji combine to form true earth, and earth is capable of overcoming water. This is when the Nayin sound element is overcome by true Five Phases, which is considered true official. If this kind of overcoming is not present in the year pillar, but is found in the month, day, and hour pillars with Yi and Geng, it is still counted. If Yi and Geng are not both present and only Geng is seen, it is called 'biased official' and has less strength compared to when both are present. If Geng is not seen at all, but Yi Si, Yi You, and Yi Chou are present, and there are also other corresponding characters in other pillars, it can still be considered as complete. If even Shen is not present, then the strength is only about three or five parts. Other destinies are all judged in the same way.

以上貴格，須是支神帶生旺福聚方入格，若有駁雜沖破空亡，所臨時加減言之，若帶死絕、凶殺、福聚之處，雖有如無也，主吉中有凶，亦作薄命斷之，蓋變官為鬼也，又若己酉己卯人見丁壬，壬子壬午人見乙庚，雖納音見真五行克為官，奈本干同受克，故不作真官，而作真鬼斷之，大小運太歲逢之，災尤重。

All these noble patterns require the earthly branch to carry the energy of birth and strength, with all blessings gathered together, in order to truly qualify as a pattern. If there are mixed and chaotic elements, along with clashes, breaks, and kongwang, then adjustments must be made according to the specific circumstances. If there are dead or extinct elements and Inauspicious Sha, then the original gathering of blessings becomes meaningless, indicating hidden danger within apparent good fortune, and it should still be interpreted as a thin destiny, because at this point the official has turned into a ghost. For example, those born in the years of Jiyou and Jimao who encounter Ding and Ren, and those born in the years of Renzi and Renwu who encounter Yi and Geng, although their nayin elements are overcome by the true five phases and meet the condition of official, the heavenly stems in their native pillars are also overcome, so they cannot be considered as true officials, but must be interpreted as true ghosts. When this is combined with the big years, small years, and the current year's sovereign, the disasters become especially severe.

丁於真五行屬木，凡丁人見乙與庚為鬼，若丁亥或丁卯丁未人見乙庚者，不為鬼而為官，若亥卯未全見三丁足者尤好，蓋亥卯土木之正位，而又得三丁木氣旺盛全，要真金剋制之。又如丁巳丁酉丁丑人，丁真木也，生居金之正位，木弱金強，而更見乙庚者不好，鬼旺故也，

In the true Five Phases, Ding belongs to wood, so anyone born on a Ding day who encounters the combination of Yi and Geng, which forms metal, should be considered as encountering a ghost. However, for those born on Dinghai, Dingmao, and Dingwei, encountering Yi and Geng does not count as a ghost but as an official position; if the three branches Hai, Mao, and Wei are all present and the three Dings are fully matched, it is even better. Because Hai and Mao are the proper positions for wood to gain strength, and with the assistance of three Dings, the wood energy becomes extremely vigorous, which exactly requires real metal to restrain and trim it. Conversely, for those born on Dingsi, Dingyou, and Dingchou, although Ding is true wood, it is born in the original position of metal. The wood is weak while metal is strong, and encountering Yi and Geng again is not good, due to the excessive strength of the ghost.

又如六丁皆真木，而見乙酉、乙亥，乙真金也，卻不為鬼，而反為官，蓋丁貴在酉亥故也，又若壬寅壬申見乙庚多者，皆不為鬼而為官，蓋取其與納音皆比和故也，辛未辛丑見甲己，己巳己亥見丁壬，乙巳乙亥見戊癸，餘皆彷此。

For example, all six days of Ding belong to true wood. When encountering Yiyou or Yihai, Yi is normally true metal and should be considered as a ghost, but instead it is treated as an official because the Tianyi Nobleman of Ding is exactly in You and Hai. Similarly, when Renyin and Renshen encounter many Yi and Geng, they are also treated as officials rather than ghosts, because they harmonize with the same sound element as their own column. Additionally, when Xinwei and Xinchou meet Jia and Ji, Jisi and Jihai meet Ding and Ren, Yisi and Yihai meet Wu and Gui, the situation is the same. The rest can be inferred in the same way.

天元變化書有反鬼作官氣格，如丁未年甲辰月癸丑日癸亥時，兩鬼反為生氣滋助甲木，既甲木旺則丁亦旺，又納音從下生至火，既火旺，水人得財盛，上下皆有用矣。寸珠尺璧云：凡克干者不得地，干卻得地者，名鬼化官。

In the "Book of Heavenly Origins and Transformations," there is a pattern called "reverse ghost to official qi." For example, in a year of Dingwei, a month of Jiachen, a day of Guichou, and an hour of Guihai, two癸 waters are normally considered ghosts, but they instead transform into life qi to nourish the Jia wood. When the Jia wood becomes strong, the Ding fire also becomes strong. Furthermore, the nayin sound element flows from below upward, with each element generating the next until it reaches fire. Once fire is strong, people with water destiny will have abundant wealth, so all four pillars are useful. The "Inch Pearl and Foot Tile" also states: whenever the side that restrains the heavenly stem is unable to hold its ground, while the heavenly stem itself gains strength on the ground, this is called "ghost transforming into official."

假令甲戌納音火，見丙辛水為真官，若得丙申、辛酉為佳，或辛未、辛丑皆好，若得辛卯者，繫在羊刃上見官，卻變為鬼，若別有福神救助，則為右選，無氣者類多胥吏之輩，不可一揆，當臨時加減也。

For example, the pillar Jiaxu has a nayin sound element of fire. If it meets the water of the combination of Bing and Xin, it becomes a true official. At this time, the best combination is Bingshen and Xinyou, and Xinchou and Xinwei are also good. However, if it meets Xinmao instead, the official star falls on the yangren, which turns into a ghost. Such a destiny, if there are other auspicious deities to help, may still be considered for a military position. If the five phases are weak, it is mostly just a low-ranking official in the government. In conclusion, we cannot generalize; we must consider and adjust according to the specific situation.

如壬申人納音是成器之金，見火則壞，故壬申人見戊癸者，乃變而為鬼，又壬屬木，木至申為絕鄉，木絕得火，則火飛煙滅，此為尤凶，若癸酉雖亦是成器金，然本干自帶癸之官，故不為鬼，見戊則尤好，當消息之也。（玉霄寶鑑）

For example, the nayin sound element of the Renshen pillar is already shaped metal, which fears encountering fire that can melt it. Therefore, people born in the Renshen year, when they meet the fire from the combination of Wu and Gui, the official becomes a ghost. Moreover, in the true five phases, Ren belongs to wood, and wood reaching Shen is in the place of extinction. Wood in the place of extinction encountering fire is like a flash of fire and the smoke vanishing completely, which is especially dangerous. As for Guiyou, it is also shaped metal, but its heavenly stem already carries the official energy of Gui, so it is not considered a ghost. In fact, encountering Wu again is even better. The distinction between these cases requires careful consideration. This passage is from the "Yuzhao Baodian."

甲用癸陰為印綬，乙壬庚己更堪論，戊丁己丙元相得，丁甲壬辛次第分，丙與乙運辛見戊，癸庚相遇賀皇恩，日時年月干頭上，運氣相逢印自臻。

The song rhyme lists the respective official (印绶) for each of the ten heavenly stems: Jia takes the yin water癸 as its official, Yi takes the water壬 as its official, and Geng takes the earth己 as its official, all of which are worth considering together; Wu takes the fire丁 as its official, Ji takes the fire丙 as its official, which naturally match; Ding takes the wood甲 as its official, and Ren takes the metal辛 as its official, which are clearly arranged in order; Bing takes the wood乙 as its official, and Xin takes the earth戊 as its official; when Gui meets Geng, it is a fortunate combination indicating royal favor. As long as these officials appear in any of the year, month, day, or hour pillars through the heavenly stem, and are supported by the atmosphere of the big destiny period and the flowing year, the blessings of the official will naturally arrive.

如甲陽木，用癸陰水為正印綬生祿者，謂之印綬，他干彷此。若祿馬相交，不值天官貴印者，亦為官。（金書命訣）

For example, Jia is yang wood, and using the yin water Gui to nourish its禄 (favorable position), this is called "Zheng Yin Shou" (correct nurturing). The other heavenly stems are similarly interpreted. If a person's chart only has the禄 and the驿马 (post-horse) meeting, but does not encounter the Tian Guan (star of officialdom) and other noble spirits like the Zheng Yin, then it can only be considered as the official star, not as the nurturing. This comes from the "Jin Shu Ming Jue."

以陽干生陰干、陰干生陽干，為正印，陽干生陽干，陰干生陰干，為偏印，若月日時在四貴、華蓋之上，遇正印者，主大貴。遇四平亦主貴，四忌上亦主福。（三命提要）

The method to distinguish between true and biased is: when a yang stem generates a yin stem or a yin stem generates a yang stem, and the yin and yang are different, it is called "zheng yin" (true nourishing). When a yang stem generates a yang stem or a yin stem generates a yin stem, and the yin and yang are the same, it is called "pian yin" (biased nourishing). If the month, day, and hour pillars fall exactly on the four precious positions or the Huagai position, and also encounter zheng yin, it indicates great fortune. If they fall on the four average positions, they also indicate good fortune. Even if they fall on the four taboos positions, there is still some fortune. This passage is from "San Ming Ti Yao."

甲子、甲寅、乙亥，對癸中甲丙卯中求，戊庚歸午己辛己、壬酉臺星射斗牛。（紫虛局）

This mnemonic indicates the positions of the heavenly stems' official stars and their禄 (favorable positions): for the pillars Jiazi, Jiayin, and Yihai, one should refer to the position of Gui; the official stars and禄 of Jia and Bing are found at Mao; those of Wu and Geng are at Wu; those of Ji and Xin are at Ji; and that of Ren is at You, which is the prestigious area where the bright light of the star shines directly over the constellation Dou and Niu. This passage is from the "Zi Xu Ju."

印綬之福星最殊，更看權殺在何居，忽然並守居元位，聲振朝廷位不虛。此言四位集福於綬。（鬼谷要訣）印綬生居被殺同，殺同心膽反粗雄，運亨便有運中職，只恐將來不善終。（林開五命）

The rhyme says: The official star, which is the most special of the auspicious stars, must also be considered in relation to the severe star of authority; if both the official star and the severe star of authority are in the same position as the person's original destiny, this person will certainly gain great reputation in the court and hold an actual official position. This refers to the concentration of auspiciousness in the official star within the four pillars. This passage is from the "Ghost Valley Essential Secrets." Another rhyme says: When the official star is born in a position that coincides with the severe star, the person's heart and courage become bold and fierce; when the person's fortune is favorable, he may attain some official position, but he is afraid of an unfortunate end in the future. This passage is from the "Lin Kai Wu Ming."

甲食丙。

The fire generated by the Jia wood is the "food god" of Jia.

乙食丁，丙食戊，丁食己，戊食庚，己食辛，庚食壬，辛食癸，壬食甲，癸食乙。

The other heavenly stems follow the same pattern: Yi wood's food god is Ding fire, Bing fire's food god is Wu earth, Ding fire's food god is Ji earth, Wu earth's food god is Geng metal, Ji earth's food god is Xin metal, Geng metal's food god is Ren water, Xin metal's food god is Gui water, Ren water's food god is Jia wood, and Gui water's food god is Yi wood. The food god is always the one that is generated by the heavenly stem itself and shares the same yin and yang quality.

謂如甲食丙、甲子人見丙子之類是也，得此者非大富，即大貴，月不如日，日不如時，若互換生旺帶祿貴者，無不貴顯。如韓魏公，戊申年、庚甲月、庚辰日、庚辰時、秦太師庚午年、己丑月、乙卯日、壬午時，如倒食在本家者，亦貴，張全真，甲子年，見壬子時，吳挺庚子年，見戊子時也。

The term "benjia shi shen" refers to the situation where the shi shen (food god) is in the same branch as the person's birth stem. For example, if someone is born under the stem Jia, their shi shen is Bing; if they are born in a Jiazi year and also encounter Bingzi, this combination is considered favorable. Those who have this configuration are either very wealthy or hold high status. It is better for the shi shen to appear in the time column than in the month column, and better in the day column than in the month column. If two columns are exchanged and both are strong and flourishing, and if the Lu Spirit and Nobleman are also present, there is no failure in achieving high status. For example, Han Qi, the Han Wei Gong, was born in the year Wushen, month Gengshen, day Gengchen, and hour Gengchen; Qin Hui, the Qin Taishi, was born in the year Gengwu, month Jichou, day Yimao, and hour Renwu. Both are examples of this. If the "dao shi" (reverse food) also appears in the same branch as the person's birth, it also indicates high status. For example, Zhang Quanzhen was born in the Jiazi year and saw Renzi in the hour, while Wu Ting was born in the Gengzi year and saw Wuzi in the hour. Both fall into this category.

一名隔十三食神，古詩云：論命先論隔十三，命中帶得入朝參，金魚束帶渾閒事，若見魁星定面南。甲辰、丁未、庚戌、癸丑四位為真魁星，如汪狀元戊戌，見庚戌時，是見魁星也。

The food god is also called "the food god thirteen apart," because counting from the original stem to the food god's stem and adding the earthly branches together, they are exactly thirteen apart. An old poem says: When judging a person's destiny, first consider this food god thirteen apart; if it is present in the destiny, one can enter government service; wearing a golden fish bag and tying an official belt is just a minor matter. If the Qiu Star is also present, one will certainly sit facing south and hold the highest position. The four combinations of Jiachen, Dingwei, Gengxu, and Guichou are the true Qiu Stars. For example, a状元 named Wang, born in the year of Wuxu, who has the time of Gengxu, has seen the Qiu Star.

甲人見丙辛、乙人見丁壬、丙人見戊癸、丁人見己甲、戊人見庚乙、己人見辛丙、庚人見壬丁、辛人見癸戊、壬人見甲己、癸人見乙庚。以上主為官有權印。（光信集）

When the food god (食神) appears together with the heavenly stem that can form a harmonious combination with it, it is called "food combining with the seal" (食合印). For someone born on a Jia day, the combination is with Bing and Xin; for someone born on a Yi day, it is with Ding and Ren; for someone born on a Bing day, it is with Wu and Gui; for someone born on a Ding day, it is with Ji and Jia; for someone born on a Wu day, it is with Geng and Yi; for someone born on a Ji day, it is with Xin and Bing; for someone born on a Geng day, it is with Ren and Ding; for someone born on an Xin day, it is with Gui and Wu; for someone born on a Ren day, it is with Jia and Ji; for someone born on a Gui day, it is with Yi and Geng. Those who have these combinations are likely to hold real power and possess the seal of authority. This passage is from the "Broad Trust Collection" (广信集).

墨池湧出金泉水，辛巳生逢癸巳傍，燦爛文章如錦繡，高攀仙桂紫薇郎。如陳朝議辛巳年、壬辰月、癸巳日、癸亥時是也。如丙寅愛戊寅、戊申愛庚申、己巳愛辛亥、庚午愛壬申、甲戌愛丙寅、壬辰愛甲申，餘皆彷此。

The rhyme says: In the ink pool, golden spring water flows, which refers to people born in the year of Xinsi, who also have Guisi in their birth chart. Such people have brilliant writings like brocade, can achieve high rank in the moon palace, and attain important but honorable positions like the Purple Micro Minister. For example, a scholar of the Chen family, born in the year of Xinsi, month of Renchen, day of Guisi, and hour of Guihai, is of this pattern. Similar combinations include Bingyin paired with Wuyin, Wushen paired with Gengshen, Jisi paired with Xinhai, Gengwu paired with Renshen, Jiaxu paired with Bingyin, Renchen paired with Jiashen, and so on.

紅鸞天印在生時四庫之中多不移，君子命逢于吉兆，榮華富貴一生奇，法曰：丙逢戊戌是，辛得癸丑奇，壬遇甲辰好，乙見丁未時，命坐日時得，官品日遷移。如石參政命，壬申年、己酉月、甲辰日、丙寅時、壬食甲、壬水墓在辰是也。（並紫虛局）

The "Hongluan Tianyin" falls on the birth hour and is mostly fixed in the four storage positions of Chen, Xu, Chou, and Wei, where it does not move. For those destined for scholarly success and official positions, encountering this pattern in their fate is a good omen, bringing extraordinary prosperity and wealth throughout their lives. The method of identification is as follows: on a Bing day, encountering Wu Xu is favorable; on a Xin day, encountering Gui Chou is most remarkable; on a Ren day, encountering Ji Chen is good; and on a Yi day, encountering Ding Wei is appropriate. These combinations must be seated on the day pillar or the hour pillar to be considered effective. Those who possess this pattern will experience gradual promotion in official rank. For example, a scholar named Shi, born in the year of Ren Shen, month of Ji You, day of Ji Chen, and hour of Bing Yin, has Ren water with Ji Chen as its food god, and the Storage (storage) of Ren water is located on Chen, thus fulfilling this pattern. This statement is recorded in the "Zi Xu Ju."

甲乙食丙丁，加寅卯巳午之上、丙丁食戊己，加辰戌丑未之上、戊己食庚辛，加巳午申酉之上、庚辛食壬癸，加申酉亥子之上、壬癸食甲乙，加亥子寅卯之上，謂食神見生旺者是也。若食神帶祿馬旺相，文謂兩制相省，武為建節防團，亦無財帛重權。（鬼谷要訣）

Jia and Yi take Bing and Ding as their food spirits, which should be located on寅,卯,巳, and午; Bing and Ding take Wu and Ji as their food spirits, which should be located on辰,戌,丑, and未; Wu and Ji take Geng and Xin as their food spirits, which should be located on巳,午,申, and酉; Geng and Xin take Ren and Gui as their food spirits, which should be located on申,酉,亥, and子; Ren and Gui take Jia and Yi as their food spirits, which should be located on亥,子,寅, and卯. These are all cases where the food spirit is located in a prosperous and strong position, hence called 'Star of Ranks'. If the food spirit is further accompanied by the Lu Spirit and the Post-horse and is in a prosperous and strong condition, a civil official may attain the rank of two departments and high government posts, while a military official may attain the rank of a general and positions such as defense commander and regimental commander. This passage is from the 'Ghost Valley Essential Secrets'.

十干以隔一位為食神何也，希尹曰：甲己化土，故食丙辛、丙辛化水，故食戊癸；戊癸化火，故食庚乙；庚乙化金，故食壬丁；壬丁化木，故食甲己，食者如蟲之食物，傷之也。蟲得物食則飽，故得食則吉，被食則損，甲一物如遇丁壬，兩物見食者，尤費力。

Someone asked: Why do we take the food god (shishen) by taking one position apart in the ten heavenly stems? Wanyan Xiyin answered: Jia combines with Ji to form earth, so earth consumes the water formed by Bing and Xin; Bing combines with Xin to form water, so water consumes the fire formed by Wu and Gui; Wu and Gui form fire, so fire consumes the metal formed by Geng and Yi; Geng and Yi form metal, so metal consumes the wood formed by Ren and Ding; Ren and Ding form wood, so wood consumes the earth formed by Jia and Ji. The term 'food' is like a bug eating something, which is a kind of damage. When a bug eats something, it becomes full, so when one thing eats another, it is beneficial; but when one is eaten by another, it is a loss. For example, Jia is just one thing. If it meets another thing formed by Ding and Ren to eat it, two things together eating one thing would be especially difficult.

或以倒食為喜神何也，曰：遇獨干而無氣者也，丙見甲木，反以生火，十干皆然，二者須要看納音有無剋制，如甲子金見丙寅火，雖順食，安得為奇，庚戌金見戊申土，雖云倒食，有何不可，未可以一概論。

Someone asked: Why is "dào shí" sometimes treated as a favorable deity? The answer is: It depends on whether the heavenly stem is isolated and lacks support. For example, if the fire stem Bing meets the wood stem Jia, Jia does not weaken Bing but instead nourishes it. This principle applies to all ten stems. These two situations also need to consider whether there is mutual control between the nayin elements. For instance, if Jiazi nayin belongs to metal and meets Bingyin nayin which belongs to fire, even though it seems to be a case of following the food, fire is capable of overcoming metal, so it is not a good combination. Similarly, if Gengxu nayin belongs to metal and meets Wushen nayin which belongs to earth, even though it seems to be a case of reverse food, earth can generate metal, so it is not bad. Therefore, it cannot be judged in a general way.

以子成而致食，謂如甲食丙，乙食丁，甲乙乃丙丁火之父母也，故為食神，如人子致養於父母之道也。（燭神經）

The concept of "food god" also implies that after children have grown up, they provide support and sustenance to their parents. For example, Jia uses Bing as its food, and Yi uses Ding as its food. The wood of Jia and Yi is the parent of the fire of Bing and Ding. Fire is generated from wood, and now it turns back to nourish the wood. Therefore, it is called "food god," just as a son diligently supports his parents. This statement comes from the "Zhujing Jing."

食神者，十干福祿之會，君子得之顯達，豐瞻、小人得之周旋給足，在福聚之地，則官崇祿厚，在禍聚之地，則職卑命薄，以甲子論之，食丙子為福星之貴，丙寅為長生之祿，又為祿馬同鄉食神學堂福生之貴，丙辰為正印，丙午為自刑破命，丙申為克身破祿，丙戌為身衰空亡，

The food god is the place where the ten heavenly stems' fortune and official position meet. Those who read and become officials gain prosperity and success when they have the food god; ordinary people also benefit, enjoying ease in their livelihood and sufficient food and clothing. If the food god is in a place where many blessings gather, then one will have high official position and great wealth; if it is in a place where many misfortunes gather, then one will have a low position and a thin destiny. Taking the person born in the Jiazi year as an example, the food god is Bing. Seeing Bingzi indicates the noble fortune of a benevolent star; seeing Bingyin means the food god is in its growth position and also gains official position, being in the same hometown as the official position and the food god accompanied by the Xuetang (school) fortune, which is a noble fortune of the birth of fortune. Seeing Bingchen indicates the proper seal; seeing Bingwu, however, indicates self-punishment and destruction of the original destiny. Seeing Bingshen indicates the destruction of the body and the official position, and seeing Bingxu indicates a weak body and falling into Kongwang (void).

若遇生、旺、庫、印、天乙、天官、華蓋、文星、學堂、官印、祿馬之類，為福聚之地，遇克破空亡惡殺、刑官、休敗、死絕之地，為禍聚，然有華蓋、正印、雖少、倍增。無學堂驛馬雖多減半，清貴之家，驕貴之族，亦以此別之。（閻東叟書）

In summary, if the food god (shishen) meets growth, prosperity, repository, seal, Tianyi Nobleman, Star of officialdom, Huagai, literary star, Xuetang, official seal, and禄马, it is a place where blessings gather; if it meets overcoming, destruction, evil stars, criminal officials, and the regions of rest, decline, death, and exhaustion, it is a place where misfortunes gather. However, if there is Huagai and the proper seal, even if the food god is scarce, the power of blessings is doubled; if there is a lack of Xuetang and the post-horse, even if the food god is abundant, the power of blessings is halved. The difference between a refined and noble family and a proud and domineering powerful family is also revealed here. This passage is from the "Yan Dongshou Book."

雖道食神為貴格，若無祿馬又奚為。凡食神須到生旺之處，及祿馬貴人比和方貴。（理愚歌）

Although the food god is considered a noble configuration, without the Lu Spirit and the Post-horse to support it, what achievement can be made? Generally, the food god must be in a place of birth and prosperity, and harmonize with the Lu Spirit and the Post-horse, then true greatness can be achieved. This comes from the "Li Yu Ge."

食神一一當處，用一代於三，若遇空閒，遇三重不逮於一。食分三二，財如落葉當秋風，貴克食神，福若朝生暮落，食神若遇空閒，大抵難逃憔悴。（隱迷賦）

The Yinximi Fu says: When the food god is present in its proper position, it is powerful enough to be equivalent to three. But if it falls into Kongwang, even with three instances, it is not as effective as one. When the food god is scattered into two or three places, the wealth energy fades like fallen leaves in autumn wind. If the noble god restrains the food god, blessings will vanish like a morning birth that dies by evening. Once the food god falls into an idle place, this person is likely to suffer from lifelong hardship and distress.

食神遇吉為福德，遇凶則無力，不可一概而論。（廣錄）食在四貴四平之地者，為福，在四忌上則難為福也。（三命提要）食神沖破，可做雜揉歇減斷之。人格亦可以為侍從，然終不免出入之擾。（廣信）

When the food god meets a good god, it becomes fortune and virtue; when it meets a bad god, it cannot exert its power, so it cannot be considered in general. This is the view from the "Broad Record." If the food god is in the positions of the four noble ones or the four levels, it is considered to have fortune; if it is in the positions of the four taboos, it is difficult to achieve fortune. This is the view from the "Essentials of Destiny." If the food god is broken by a clash, it should be judged as mixed and confused, intermittent, and decreasing in power; such people may still become attendants or close ministers if they enter the pattern, but they are inevitably involved in constant coming and going and disturbances. This passage is from the "Broad Trust Collection."

如甲子見丙寅，死金逢絕地，卻見生火，安得為奇。

For example, when Jiazi meets Bingyin, Jiazi's nayin sound element is dead metal, and Yin is precisely the place where metal reaches its end. Yet it coincides with Bingyin, which is fire in its growth stage, melting the metal. Following this sequence, how can it be considered rare and precious?

己亥不畏丁倒食，丁壬丑合化木，而壬祿在亥也。丙午不畏甲倒食，甲與己合，而巳祿在午也。乙巳不畏癸倒食，戊癸化火，乙巳亦火也。癸巳不畏辛倒食，丙辛化水，而丙祿在巳也。六庚人惟庚戌最喜戊子火，故六庚不畏倒食，諸書皆云：庚戌金最喜戊子火，庚為眾陽之首，喜戊子火，故六庚不畏倒食，見戊做喜神。

There are several situations where one does not fear the reverse eating (倒食). Jihai does not fear Ding coming to reverse eat, because Ding combines with Ren to form wood, and Ren's strength is in Hai. Bingwu does not fear Ji coming to reverse eat, because Ji combines with Ji to form earth, and Ji's strength is in Wu. Yisi does not fear Gui coming to reverse eat, because Wu combines with Gui to form fire, and Yisi's nayin element is originally fire. Guisi does not fear Xin coming to reverse eat, because Bing combines with Xin to form water, and Bing's strength is in Si. Among the six Geng days, especially Gengxu particularly likes Wuzi fire, so all six Geng days do not fear reverse eating. Various books state: Gengxu metal most prefers Wuzi fire, because Geng is the leader of all yang, and it benefits from Wuzi fire to be tempered. Therefore, when the six Geng days meet reverse eating, it is not a problem, and seeing Wu is considered a favorable deity.

二儀開闢五行次序，則十干生馬，首生巳土在西南坤方，則地之餘氣之源也，然後巳生辛、辛生癸、癸生乙、乙生丁、丁歸源，故丁乃倒食己，乃子歸母位，是陰氣散發，一同復本之氣，故六己人最喜丁火倒食，呼作喜神。

Since the creation of Heaven and Earth, the Five Phases have had a definite order, and the Ten Heavenly Stems each have their origin. The first to emerge was earth in the branch Si, located in the Southwest direction, which is the source of the earth's residual energy. Afterwards, Si gave rise to Xin, Xin gave rise to Gui, Gui gave rise to Yi, Yi gave rise to Ding, and at Ding it returned to its origin. Therefore, when Ding comes to consume Ji, it is actually the son returning to his mother's position, which is when the Yin energy disperses and then returns together to its original energy. For this reason, people born on the sixth day of Ji prefer Ding fire to consume them, and they call it the "favorable deity."

假令己巳年、丁卯月、甲申日、丁卯時、用丁為喜神，甲生丁火，丁火旺，則己巳人喜神全借，又丁至卯真木，作己祿官、極盛，又己巳木，旺於卯，上下人使用，故入翰林學士，假令己巳年，丁卯月、癸亥日、壬子時、壬助癸，癸克丁之喜神，不成貴氣，雖遇喜神，不佳也，故有名而無實。

For example, a person born in the year of Jisi, month of Dingmao, day of Jiashen, and hour of Dingmao, takes Ding as the beneficial deity: Jia wood generates Ding fire, which becomes strong, and the person born in Jisi year fully benefits from this beneficial deity. When Ding arrives at Mao, Mao is genuine wood, which also serves as the official position of Ji, and the strength is extremely powerful. Moreover, the nayin sound element of Jisi belongs to wood, which is at its peak in Mao, so both above and below are suitable, hence this person became a Hanlin Academician. In contrast, a person born in the year of Jisi, month of Dingmao, day of Guihai, and hour of Renzi, Ren helps Gui, but Gui water directly overcomes Ding fire, the beneficial deity, so the noble destiny cannot be achieved. Although the birth chart encounters the beneficial deity, it ultimately proves harmful, so the person only gains a reputation without real achievement.

次生庚，乃天之餘氣，惟庚為了眾陽之首，然後生壬、壬生甲、甲生丙、丙生戊、戊復歸庚祖，故六庚人不使倒食，用戊作善神，如庚寅年、戊寅月、丁未日、庚子時、己巳胎，是命專得戊土為用，又入寅上子上戊土旺，喜神得地，又丁生戊土，丁戊己庚連珠，但丁下又見庚氣，稍逆，木氣亦弱，只得太尉，若丁下更一字得用，須兩府也，如庚寅年、戊寅月、辛酉日，被辛酉日雜壞戊寅土，又氣太弱，若得好，只薄薄之福，餘依次推之。

Then comes Geng, which is the leftover energy of Heaven, and Geng is the leader of all yang energies. After Geng, it gives rise to Ren, which gives rise to Jia, which gives rise to Bing, which gives rise to Wu, and Wu returns to Geng, the ancestral energy. Therefore, people born on the six days of Geng do not regard Wu as an evil force, but rather as a benevolent deity. For example, a person born in the year of Gengyin, in the month of Wuyin, on the day of Dingwei, at the hour of Gengzi, with Jisi as their root, specifically uses Wu earth as their key element: Wu earth is strong in both Yin and Zi, and the auspicious deity is firmly established. Ding fire also generates Wu earth, and the sequence of Ding, Wu, Ji, and Geng is like a string of pearls. Unfortunately, below Ding there arises Geng energy, which slightly goes against the natural order, and the wood energy is also weak, so they only reach the position of Taiwei. If instead of Geng, another useful element were present below Ding, they would be promoted to the rank of two officials and become a governing minister. Another example is a person born in the year of Gengyin, in the month of Wuyin, on the day of Xinyou. The day of Xinyou disrupts the Wu earth of Wuyin, and the energy is too weak. Even if the method is correct, they can only have a thin share of fortune. Other destinies can be similarly inferred.

又云：己不畏丁歸源之數，己不倒食辛陰氣初發散之源，庚不畏戊陽氣歸源之數，庚不倒食壬，陽氣初散之源，辛不畏丁，為丁養育金也，況有丁處，便有己土，陰陽干涉得清福之助，故六辛人切要丁，但從寅遁至辛人本祿位，方知用丁為祿，更自是金家，己上火里長生，故知要火為富貴，金無父母，借火處有父母之氣。（天元變化書）

The book also says: Ji does not fear Ding, because Ding is the number of returning to the source; Ji also does not take from Xin, because Xin is the source from which yin energy first spreads. Geng does not fear Wu, because Wu is the number of returning to the source of yang energy; Geng also does not take from Ren, because Ren is the source from which yang energy first spreads. Xin even more does not fear Ding, because Ding fire can warm and nourish metal; moreover, where there is Ding there is also Ji earth, yin and yang are connected, and thus can receive the help of clear blessings. Therefore, those born on the sixth day of Xin need Ding most; as long as one counts from the寅 position to the禄 position of the day of Xin itself, one will understand that Ding should be used as the禄. Xin is originally of the metal family, and Ji earth is born in fire, thus it is clear that fire is needed for wealth and honor; metal originally has no parents to rely on, so it has to borrow a bit of parental energy from where there is fire. This passage is from The Book of Heavenly Changes.

倒食者是喜神，生值及行年值之，皆有喜，雖貴窮窘而已。（金書命決）

The concept of "dàoshí" (倒食) is actually a favorable deity. Whether it appears in the four pillars of birth or in the yearly and annual cycles, it signifies good fortune and joyful events. However, this kind of auspiciousness comes with a degree of hardship, and wealth and honor cannot be fully attained. This statement is from the "Jin Shu Ming Jue" (金书命诀).

古人立倒食者，有深旨焉，但後學便以為梟神之毒或言君子有兵刑之理，且如壬以庚為倒食，卻生在四月、七月、八月、十二月，豈得直言不好，其禍自禍、福自福，各有所歸，假令位居高品，或一旦有愆，而遭極刑，此之謂也。（神白經）

The ancients established the concept of "reverse eating" with deep intention, but later scholars regarded it merely as a harmful aspect of the Owl Spirit, claiming that if a scholar encounters it, he would suffer from military conflicts and punishments. In reality, this is not accurate. For example, if壬 is reversed by庚, if庚 is in season during April, July, August, or December, then庚 metal is in its season and how can we definitively say it is bad? Misfortune has its own place, and blessings have their own place, each with its own destination. For instance, someone who holds a high official position may suffer severe punishment due to a single mistake, which precisely describes such a situation where both misfortune and blessing coexist. This passage is from the "Shen Bai Jing."

子返哺時逢子建，更值貴人喜相見，建官又在貴人鄉，鳳閣鸞臺曆華選。返哺者返食也，年月日時皆自下食上，須見天乙貴神官印，吉殺方貴。（理愚歌）

The song says: A pattern where children return to support their parents occurs when the hour branch is on Zi. If this is further accompanied by the meeting of Tianyi Nobleman, and the position of Officialdom falls in the territory of the Nobleman, then the person will be able to hold important positions such as those in the Zhongshu Menxia.the so-called "returning to feed" is the same as "returning to eat," meaning that the year, month, day, and hour pillars all move upward to consume, forming a pattern of giving back. However, it is also necessary to see the Tianyi Nobleman and the official seal, transforming harmful stars into beneficial ones, which is considered true wealth. This comes from the "Li Yu Ge."

食神嫌倒，爭啜爭哺，忽併臨之，乏漿乏乳，有餘，則食前方丈，不足，則簟食豆羹。犯倒食在命者，多被人撓，重迭帶得者，在初幼兒則言其乏乳，正食而有餘者，富貴。爭食者衣食不足，假令甲人得二丙三丙，乃有餘，三甲二甲止有一丙者，乃不足。（壺中子）

The Hu Zhongzi says: The food god is most忌 being reversed; once reversed, it becomes a situation where many mouths compete for food and people fight over it; if several reversed food gods suddenly come together, it is like lacking milk and nourishment, leading to a cut-off of food supply. Those with an excess of the food god have a square yard of delicacies on their table when they eat; those with a deficiency of the food god only have a bamboo basket of rice and a bowl of bean soup. Those whose fate involves reversed food gods are mostly hindered and obstructed everywhere; those who have multiple layers of reversed food gods are shown in infancy as lacking milk. Conversely, those with proper and abundant food gods become wealthy and prosperous; if several day stelae compete for one food god, then food and clothing will be insufficient. For example, if a Jia day person gets two or three Bings, that is considered abundant; but if there are three or four Jias and only one Bing, that is considered deficient.

甲人見壬丁、己人見丁壬、乙人見癸戊、庚人見戊癸、丙人見甲己、辛人見己甲、丁人見乙庚、壬人見庚乙、戊人見丙辛、癸人見辛丙。以上官鬼相傷，公立庶幾。凡生時干倒食年干者，主克子，日時俱食，主頭面帶破，並克母，身死後無子送也。（廣信）

When the heavenly stem of the time column is the reverse of the heavenly stem of the year column, and they are in a harmonious relationship, it is called "reverse harmony." For example, on a Jia day, if the time stem is Ren or Ding; on a Ji day, if the time stem is Ding or Ren; on a Yi day, if the time stem is Gui or Wu; on a Geng day, if the time stem is Wu or Gui; on a Bing day, if the time stem is Jia or Ji; on an Xin day, if the time stem is Ji or Jia; on a Ding day, if the time stem is Yi or Geng; on a Ren day, if the time stem is Geng or Yi; on a Wu day, if the time stem is Bing or Xin; on a Gui day, if the time stem is Xin or Bing. In these combinations, the official and the ghost (representing different aspects of fate) harm each other, but they can still maintain a position in the government. If the heavenly stem of the time column is the reverse of the heavenly stem of the year column, it indicates that the person will have a strong influence over their children. If both the day column and the time column are in a food relationship (i.e., the time stem is the food of the day stem), it indicates that the person will have scars on their head and will harm their mother. After death, they will not have a son to attend to them. This passage is from the "Broad Trust Collection."

群虎格，吞中逢吞也，倒食神曰吞，且如甲人見壬日時，又逢字，曰重吞，主多貧窮死溝壑之命，惟恐干合解之，且如甲人逢壬庚，乙人逢癸辛是，如甲見壬寅、或帶乙來，乙或帶甲來，終又緩矣。（沉芝源髓）

The so-called "Group of Tigers Pattern" refers to a situation where swallowing occurs again and again. The concept of "swallowing" is called "tian shi shen" (倒食神), for example, if someone born on a Jia day has a Ren in the day pillar and then encounters the same character again in the hour pillar, this is called "chong tun" (重吞), and such a person is likely to be poor and destitute, dying in the ditch. This pattern is most dangerous when the heavenly stems are in mutual harmony to neutralize it, meaning if a Jia day person encounters Ren and then also encounters Geng, or a Yi day person encounters Gui and then also encounters Xin, the danger is real. However, if a Jia day person encounters Renyin or if there is another Yi nearby, or if there is another Jia nearby for Yi, the severity of the danger will be reduced. This passage is from "Shen Zhi Yuan Mei."

天上三奇日月星，則乙為日奇、丙為月奇、丁為星奇，地下三奇甲戊庚，則甲為陽木之魁，戊為陽土之君，庚為陽金之精，若年月日時四干分明，見乙丙丁、或甲戊庚，是乙丙丁而遇六儀，則器業遠大，甲戊庚而逢二吉，則堅完富貴，

The "Three Marvels" in the heavens are symbolized by the sun, moon, and stars: Yi represents the sun marvel, Bing represents the moon marvel, and Ding represents the star marvel. The "Three Marvels" on the earth are Jia, Wu, and Geng: Jia is the first of yang wood, Wu is the sovereign of yang earth, and Geng is the essence of yang metal. If the heavenly stems in the year, month, day, and hour pillars are clearly arranged and form either Yi, Bing, and Ding or Jia, Wu, and Geng, then it is called the Three Marvels entering the destiny. If the Three Marvels of Yi, Bing, and Ding meet the "Six Instruments," the person will have great potential and achievements. If the Three Marvels of Jia, Wu, and Geng meet the "Two Good Qualities," the person will be wealthy, noble, and complete in fortune.

六儀者以子加寅，順數至生月，見本命者是，二吉者丑未也，如有福神之助，更在生旺之鄉，則極貴，如無福神更犯死絕，沖破、空亡，則減福。（閻東叟書）

The Six Instruments refer to starting with the Zi branch on the寅 position and counting sequentially until reaching the birth month. Whatever number matches the person's destiny is considered. The two auspicious positions are referred to as Chou and Wei. If such a destiny is further supported by auspicious deities and is located in a thriving and favorable position, it will be extremely prosperous. However, if there are no auspicious deities and instead there are adverse factors such as death and decay, conflict, and Kongwang, the fortune will be greatly reduced. This passage is from the "Yan Dongshou Book."

玉霄寶鑑云：古人以正月為歲之始，日出於乙，故以乙為日奇，老人星，凡為瑞，見於丁位，故以丁為星奇，月照夜到丙位，而天下明，故以丙為月奇。

The Zuyao Baodian explains the origin of the Three Marvels: ancient people considered the first month as the beginning of the year, and the Star of Brightness and Prestige rose from the direction of Yi, so Yi was designated as the "Day Marvel." The star of longevity has always been regarded as an omen of good fortune, and it appeared in the direction of Ding, so Ding was designated as the "Star Marvel." When the moon illuminated the direction of Bing at night, the world became clear, so Bing was designated as the "Moon Marvel."

珞□子云：重犯奇儀蘊藉，抱出群之器，趙氏新注云：乙丙丁為三奇，甲子旬戊，甲戌旬己，甲申旬庚，甲午旬辛，甲辰旬壬，甲寅旬癸，以上六儀生月日時，遇者才智出倫，只如甲申年、乙亥月、丙辰日、庚寅時，各重犯奇儀。

Luolu Zi says: Those whose fate is repeatedly afflicted by the Three Marvels and the Six Instruments possess a reserved and profound demeanor, and harbor exceptional talent. Zhao's New Commentary further explains: Ethereal, Bing, and Ding are collectively known as the Three Marvels; as for the Six Instruments, they are paired with Wu in the Jiazi decade, with Ji in the Jiaxu decade, with Geng in the Jiashen decade, with Xin in the Jiawu decade, with Ren in the Jiachen decade, and with Gui in the Jiayin decade. If these Six Instruments appear in the birth month, day, or hour, the person's wisdom surpasses their peers. For example, a birth in the Jiashen year, Yihai month, Bingchen day, and Gengyin hour is considered to have the Three Marvels and Six Instruments repeatedly overlapping.

三奇主人精神異常，襟韻卓越，好奇、尚大、博學多能，帶貴者奇雅，富貴人也，帶官符劫殺，器識宏遠，帶空亡生旺，則脫塵離俗，富貴不淫、威武不屈、帶元辰、咸池、死絕，皆為無用。（燭神經）

Those with the Three Marvels in their destiny have exceptionally vigorous spirits, noble character and refined temperament, they enjoy novelty and value grandeur, are learned and versatile in talents. If the Three Marvels are accompanied by the Nobleman, their style is peculiar and elegant, making them affluent and noble. If accompanied by Guanfu and Jiashā, their vision and capacity are broad and profound. If accompanied by Kongwang and in a state of birth or prosperity, they transcend worldly concerns, remaining unswayed by wealth and unyielding before power. However, if accompanied by Yuanchen, Xianchi, or in a state of death or decline, the Three Marvels become ineffective. This passage is from the "Zhujing Jing."

順食干神乙丙丁，神童及第播聲名，日時祿馬公卿殺，換武除文佐聖明。須是乙人見乃好，如他干見則非也。順食干神甲戊庚，兼得長生兩府名，若然無祿無馬，只是財中蓄積人。

The rhyme says: When the heavenly stems follow in order to form the sequence Yi, Bing, Ding, the person is a young prodigy who achieves success early and gains widespread fame; if the day pillar and hour pillar also have the blessings of official rank and powerful influences, he can be transferred from a military post to an administrative one, assisting the virtuous emperor. However, this is only beneficial if it applies to someone born on an Yi day; if it applies to other day stems, it is not the case. It also says: When the heavenly stems follow in order to form the sequence Jia, Wu, Geng, and if they also possess the energy of growth, one may hope to hold a high official position; but if neither official rank nor powerful influences are present, one will merely be a wealthy man who is good at saving money.

如甲人見，又支神帶福方妙。（鬼谷要訣）

This section applies only to those born on a Jia day, and the earthly branch must also be accompanied by auspicious deities to be considered favorable. This comes from the "Ghost Valley Essentials."

三奇須是重逢貴，方是榮華福壽人，只有空奇無貴地，貧窘下賤被欺凌。如余大宰戊戌年、庚申月、甲辰日、乙丑時，又如吳參政，丁卯年、乙巳月、丁丑日、丙午時也。（紫虛局）

The song says: Three Marvels must be accompanied by the presence of a Nobleman three times over, to be considered as someone who attains prosperity, honor, longevity and happiness; if there are only the Three Marvels in isolation without the matching presence of a Nobleman, then one will be poor, lowly in status, and constantly oppressed by others. The first case is a man named Yu who was a Grand Minister, born in the year of Wuxu, month of Gengshen, day of Jiachen, and hour of Yichou; another example is a man named Wu who was a Grand Councilor, born in the year of Dingmao, month of Yisi, day of Dingchou, and hour of Bingwu. This passage is from the "Purple Void Bureau."

乙丙丁分甲戊庚，上局相生生復生，不是蓬萊三島客，也應金殿玉階行。（太乙妙旨）三奇要入三合，假令甲戊庚在申子辰之上，方為入局，清貴之命。（玉霄寶鑑）凡三奇須要順，有不依次者，亦得半力，若值天羅地網、交、伏、空亡，都不好。（八字金書）

The song says: Yi, Bing, Ding and Jia, Wu, Geng each form a group, with the upper generating the lower and the lower generating again, such people are not immortals from the Penglai Islands, but should be officials walking on the jade steps of the imperial palace. This statement comes from The Essence of Taiyi. The Yuzhao Baodian adds: the Three Marvels must fall into the Triple Harmony Formation. For example, if Jia, Wu, and Geng are seated on Shen, Zi, and Chen, then it is truly in the formation, indicating a noble and refined destiny. The Ba Zi Jin Shu says: the Three Marvels must be in the correct order; if the order is wrong, only half the power is obtained. If they meet Tianluo and Diwang, or intersecting gods, hidden gods, and Kongwang, then it is not good.

俗說以見三奇便為貴，又以順為貴，皆未盡也，若乙人丙月丁時，是乙生丙丁秀氣，下降乃尋常命，若乙時丙日丁年是秀氣上達，即貴。若甲戊庚卻以順者為貴，逆者福慢，氣清則貴，濁則富，又甲戊庚夜生者福厚，又云：三奇正得之者早貴，倒者晚貴，亂者不壽。皆謂生在四柱內者。（廣錄）

In common practice, people only say that the Three Marvels bring wealth when they see them, and they also overly value the order of the sequence. In fact, their explanations are not comprehensive. For example, if the year is Yi, the month is Bing, and the hour is Ding, Yi gives its refined energy to Bing and Ding, and the refined energy moves downward, which is just an ordinary fate; conversely, if Yi is in the hour, Bing in the day, and Ding in the year, the refined energy rises from below to above, which is truly auspicious. As for Jia, Wu, and Geng, they should be valued in the order of the sequence, and those in reverse order receive their fortune more slowly. Clear energy indicates wealth, while turbid energy indicates only wealth. Among the Three Marvels, those born at night have even greater fortune. The book also says: those who possess the Three Marvels in a proper order achieve wealth early in life, those who possess them in reverse order achieve wealth later in life, and those who possess them in a disorderly manner do not live long. All of these refer to the presence of the Three Marvels within the four pillars. This passage is from the "Broad Record."

三奇倒懸，呂望白頭釣叟。三奇得之正者早貴，珞琭子曰：奇為貴也，得之倒亂都夭壽。金書云：三奇倒亂人多不壽，得之倒而不亂者，晚貴，而不夭，所以呂望為白頭釣叟，八十方遇。（壺中子）

The Three Marvels, if arranged in reverse order, are like Qiang Taigong, Liu Wang, who grew old and still fished by the Wei River as an old man. Those who possess the Three Marvels in a proper and upright manner achieve wealth and status early in life. The Luolu Zi says: the Three Marvels originally symbolize nobility, but if they are reversed and disordered, they instead shorten one's lifespan. The Jin Shu also states: those with the Three Marvels in disorder usually have short lifespans; if they are only reversed but not disordered, they may achieve wealth and status in old age without dying young. Liu Wang is exactly such a case, meeting King Wen at the age of eighty. This passage is from the Hu Zhong Zi.

凡犯三奇，太歲不帶者，不用，主孤獨。（寸珠尺璧）五行各有奇儀，須分逆順，歲、胎、月、日、時都順。時、日、月、胎、年者逆，胎本立於歲前，因歲得之胎月、或立胎在歲後月前、空、刑、敗、害、日月倒亂，卻得順，三奇不為倒也。

Whenever a person's fate involves the Three Marvels, if the heavenly stem of the year pillar does not carry them, they cannot be activated, leading instead to loneliness. This statement comes from the text Cun Zhu Chi Bi (Inch Pearls and Foot Jades). In addition, each of the Five Phases has its own marvel and ritual, and one must distinguish between the correct and reverse order. Arranging them in the order of year, birth, month, day, and hour is considered correct, while arranging them in the order of hour, day, month, birth, and year is considered reverse. The birth pillar is originally established before the year pillar and is derived from the year pillar. If the birth month is placed after the year but before the month, even if it encounters Kongwang, Punishment, Decay, Harm, or if the order of day and month is reversed, as long as the Three Marvels themselves remain in correct order, it is not considered reversed.

若三奇各帶合，須前後五辰合為上，更分逆順之用，甲戊庚金奇，喜辰戌丑未、或金方，乙丙丁火奇，喜寅午戌、或南方。丙辛癸水奇，喜亥子丑申辰。丁壬甲木奇，喜寅卯辰亥未。甲己丙土奇，喜四季及寅、午亥申。三奇，亦要合而貴，五位中得逆順三奇皆吉。惟嫌不連順、三奇刑、八敗、六害、空亡、相刑、相剋、倒亂者，卻得順三奇在本方，亦主富貴。（鬼谷遺文）太乙經，以辛壬癸為水奇。

The Three Marvels are considered valuable when they each have a harmonious connection. The best situation is when they combine with others five positions apart. It is also important to determine whether they are used in a forward or reverse sequence. The Jia, Wu, and Geng Marvels, which belong to metal, prefer to be seated on the positions of Chen, Xu, Chou, Wei, or the western metal direction. The Yi, Bing, and Ding Marvels, which belong to fire, prefer to be seated on the positions of Yin, Wu, Xu, or the southern fire direction. The Bing, Xin, and Gui Marvels, which belong to water, prefer to be seated on the positions of Hai, Zi, Chou, Shen, and Chen. The Ding, Ren, and Jia Marvels, which belong to wood, prefer to be seated on the positions of Yin, Mao, Chen, Hai, and Wei. The Jia, Ji, and Bing Marvels, which belong to earth, prefer to be seated on the positions of the four seasonal months (Chen, Xu, Chou, Wei) and Yin, Wu, Hai, and Shen. The Three Marvels are also valuable when they harmonize with each other. Whether they are in a forward or reverse sequence, they are considered auspicious if they appear in the year, birth, month, day, or hour positions. The only things to avoid are disconnected positions, self-inflicted conflicts among the Three Marvels, the eight defeats, the six harms, Kongwang, mutual conflicts, mutual control, and reversed or confused sequences. However, even if these issues exist, as long as the Three Marvels in the forward sequence remain seated in their original positions, they still indicate wealth and honor. This passage is from the "Ghost Valley Remains." Additionally, the "Taiyi Classic" considers Xin, Ren, and Gui as the Water Marvels.

欲識巖廊官赫奕，名仙多誕癸壬辛，三奇玉藉傳消息，輕薄時師莫與評。如翁中丞，辛亥年、壬辰月、壬寅日、戊申時、癸未胎是也。

The song says: To know who will achieve prominence in the court and temple halls, those who are renowned as immortals are mostly born under the Three Marvels: Gui, Ren, and Xin. This secret instruction comes from the Jade Register of the Three Marvels, and it is not suitable for superficial and shallow fortune-tellers to discuss. For example, Mr. Weng, the Grand Secretary of the Imperial Council, was born in the year Xinhai, month Renchen, day Renyin, and hour Wushen, with a胎元 (fetal origin) of Guiwei, which perfectly matches this pattern.

甲戊庚壬是四奇、乙丙丁庚亦合儀、戊癸丙庚相遇著，便斷為官著紫緋。如陳左司，丁酉年、乙巳月、癸亥日、庚申時、丙申胎是也。（紫虛）

The rhyme says: When the four heavenly stems 甲, 戊, 庚, and 壬 are all present, it is called "Four Wonders." When the heavenly stems 乙, 丙, 丁, and 庚 are together, it also meets the conditions of Yi. When the heavenly stems 戊, 癸, 丙, and 庚 meet each other, it can directly determine that the person will wear purple and red robes in the future. For example, a Mr. Chen who served as Left Minister of the Ministry of Finance was born in the year Dingyou, month Yisi, day Guihai, and hour Gengshen, with his fetal stem being Bingshen, which exactly fits this pattern. This comes from the "Purple Void Formation."

合有三：一曰干合、二曰六合、三曰三合、其用者一也。是天地陰陽和氣，大概主形容姿美，好生惡殺，心平聰慧，疏通周旋，亦有為害非常重者，

"HE" has three types: the first is the combination of heavenly stems, the second is the Liu He (Liu He) of earthly branches, and the third is the Triple Harmony (San He) of earthly branches. In terms of function, they are essentially the same. "HE" represents the harmonious energy of yin and yang in heaven and earth. Generally, it indicates a person with good appearance and demeanor, who loves life and is not fond of killing, has a peaceful and intelligent mind, and is capable and flexible in dealing with people and matters. However, "HE" can also cause severe harm under certain circumstances.

凡命以生旺合，則舉事慰懷，以死絕合，則有為未嘗遂意，其相生合者，為吉，更有福神與之往來，其福愈厚，若以相剋，合則為凶，更有惡殺遇之相合，則多橫逆，凡支干合神，常以吉凶諸殺加臨禍福用之，婦人大忌。

When a person's fate is in a prosperous and flourishing position that harmonizes well, their actions will be smooth and fulfilling. However, if the harmonization occurs in a dead or exhausted position, their endeavors often fail to meet expectations. When two elements mutually generate and harmonize, it is considered auspicious; if further aided by beneficial deities that come and support, the blessings become even more profound. On the other hand, when two elements mutually control and harmonize, it is considered inauspicious; if further combined with malevolent influences, misfortunes and adversities are likely to occur. In general, calculating the harmonious relationships between heavenly stems and earthly branches must consider all the various auspicious and inauspicious deities together to determine fortune and misfortune; this is especially important to avoid in the case of women's fate.

合中有殺，合咸池則有淫聲玷行，更帶大耗，必到淫奔，中有貴格者，自賤而貴也。大率合正印、貴人、祿馬、食神，則為福祿厚、合元辰、天中、劫殺、咸池、官符之類，雖曰合神，莫若無也。有則反禍矣。（燭神經）

When a harmonious combination is accompanied by Inauspicious Sha, the outcome is different. Those who form a harmonious relationship with Xianchi will have a reputation for licentiousness and damage to their character; if combined with Da Hao, it will inevitably lead to running away and engaging in improper relationships. If such a fate has another noble quality, it may transform from humble status to prominence. Generally speaking, those who form harmonious combinations with Zheng Yin, Guiren, Lu Ma, and Shi Shen will have abundant blessings and official rank; whereas those who form harmonious combinations with Yuanchen, Tianzhong, Jiesha, Xianchi, and Guanfu, although also called harmonious deities, are not as good as those without them, and in fact bring misfortune. This passage is from the Zhujing Jing.

真合為緊：子巳卯申干合為真。德合不清：甲子、己丑、丙戌、辛卯，連順而貴，尚不如壬子、癸丑。空合何榮：四柱相合，不扶祿馬本命，即不為貴。

The essay says "true harmony is close," meaning that when two earthly branches are compatible and their heavenly stems are also harmonious, such as Zi with Si, Mao with Shen, this is considered true harmony and is most important. It also says "virtuous harmony is not clear," referring to combinations like Jiazi, Jichou, Bingxu, and Xinmao, which although consecutive and appear noble, are not as pure as the combination of Renzi and Guichou. Furthermore, it says "empty harmony brings no honor," meaning that although the four pillars may be harmonious with each other, if they cannot support the person's official position and horse (indicating fortune and mobility), such harmony cannot lead to high status.

夫寅午戌之類，乃五行體合，三生之會也，子丑之類，地支歲合也，甲己之類，真氣德合也。寅丑示之類，天地真形會也。甲得丑未無合有合也。丁得亥之類祿通同合也。申見乙，支合干也。申見亥干合支也。各看得位之清濁，失位之輕重，上下配偶，親疏緊慢而言禍福也。（鬼谷遺文）

Combination also needs to be divided into types: the Yin-Wu-Xu group is a combination of the Five Phases in their essential nature, with three branches converging in the same breath; the Zi and Chou group is a yearly combination between the Earthly Branches; the Jia and Ji group is a moral combination through true energy; the Yin and Chou-Wei group is a meeting of the true forms of Heavenly Stems and Earthly Branches. When Jia meets Chou or Wei, it seems there is no combination but in reality there is; when Ding meets Hai, it is a combination through the communication of禄 energy; when Shen meets Yi, it is the Earthly Branch combining with the Heavenly Stem; when Shen meets Hai, it is the Heavenly Stem combining with the Earthly Branch. In judging fortune and misfortune, one must consider whether the combination is clear or turbid when it is in its proper position, and whether it is light or heavy when it is out of position, as well as how the upper and lower parts match and the closeness or distance, speed or slowness between them, before making a judgment. This passage is from the "Ghost Valley Legacy."

干合全，甲如戊庚辛壬是也；支合全，丑卯巳未酉亥是也。五位合全得十干，若得命宮全足十二支，最貴也。蓋

The concept of complete combination of heavenly stems is like having Jia paired with Wu, Geng, Xin, and Ren; the concept of complete combination of earthly branches is like having Chou, Mao, Si, Wei, You, and Hai paired together. When the five positions of year, birth, month, day, and hour are combined, they can fully match all ten heavenly stems. If the命宫 (destiny palace) is also used to complete all twelve earthly branches, then the fortune is at its peak. This is because,

言戊則癸在，言子則丑在，所謂天官貴格，正此也。甲愛金雞，以其酉中有辛，乙愛猴，以申中有庚，予因此遂悟，支干自有合全者，得之者，五行稍旺，未有不大貴者。加之祿馬貴殺，往往極貴。

When mentioning Wu, Gui is contained within it; when mentioning Zi, Chou is also included—this is exactly the meaning of 'heavenly official noble rank.' Jia loves the rooster, which is You, because You contains Xin; Yi loves the monkey, which is Shen, because Shen contains Geng. From this I realized that the heavenly stems and earthly branches originally have complete combinations. Anyone who attains such a combination will surely achieve great wealth if their five phases are slightly strong. With the addition of禄, 马, Nobleman, and 权杀, their status can reach the highest level.

凡甲人得三未或四未丑同名支暗合，於干為其未中有己，亥人得三甲或四甲，名乾暗合於支，為其甲中有寅，如此之類，主無心中稱意，是無合有合也。於前合支干論之解矣，但方諸彼稍慢耳。（並李虛中書）

Anyone born on a Jia day who has three or four Wei branches, or someone born in a Hai year who has three or four Jia stems, is said to have a hidden combination between the heavenly stems and earthly branches. This is because the Wei branch contains Ji earth, which combines with Jia; and the Jia stem contains Yin energy, which combines with Hai. Such combinations lead to a person achieving things effortlessly without conscious effort, appearing to have no connection but actually having one. The reasoning was explained earlier when discussing the combination of heavenly stems and earthly branches. However, compared to clear combinations, this type of connection manifests more slowly. This passage is also found in the book "Li Xuzhong's Book."

丙人見酉，丙與辛合，辛福在酉。丑人見癸，癸祿在子，子與丑合。又如甲人帶丑未，六癸人見戊，餘皆彷此。（三人丙纂局）

Another kind of hidden harmony is as follows: A person born on a Bing day sees You, because Bing combines with Xin, and Xin's fortune is in You; a person born in Chou year sees Gui, because Gui's strength is in Zi, and Zi combines with Chou. Additionally, a person born on a Jia day carries Chou and Wei, and six Gui days see Wu, all belonging to the same category. The rest follow the same pattern. This passage is from the "San Ming Zuan Ju."

被克干頭支第六，此為六合入中書，順流只作財星斷，引從聲名播帝都。如章子厚相公，乙亥年、戊子月、丁未日、壬寅時、丁見壬為為官，寅合未也。（紫虛局）李九萬云：干合數支第六位，是如甲子，己巳、己巳、甲子、戊午、癸亥、癸亥、戊午皆是。

The rhyme says: When the heavenly stems are overcome and the earthly branches are exactly in the sixth position to form a harmonious combination, this is called "Liu He Ru Zhong Shu," which indicates a noble destiny capable of serving as a prime minister in the Zhongshu Province; if it merely follows the principle of mutual generation, it can only be interpreted as a wealth star. If there is both a leading and following element, the fame can spread throughout the imperial capital. For example, the esteemed gentleman Zhang Dun and Zhang Zilong were born in the year Yihai, month Wuzi, day Dingwei, and hour Rennyin. The Ding stem meets the Rennyin star, which is the official star, and the寅 branch combines with the 未 branch. This passage is from the "Zi Xu Ju." Li Jiowan said: When heavenly stems combine and the earthly branches reach the sixth position, it is like Jiazi combining with Jisi, Jisi combining with Jiazi, Wuwu combining with Guihai, and Guihai combining with Wuwu, all of which fall into this category.

乾為天之清氣，支為地之厚載，本乎天者親上，本乎地者親下，在本元一甲中得之，為君臣慶會。如己卯得甲戌、辛卯得丙戌，戊戌得癸卯之類是也。不在本元一甲中得之，為天地德合，如庚午得己未，甲子得己丑，甲午得己未，謂之天地德合之數，

Heavenly Stems represent the light and pure essence from heaven, while Earthly Branches symbolize the heavy and solid qualities of the earth. Those originating from heaven naturally connect with higher positions, and those originating from earth naturally connect with lower positions. If such a pairing of matching Heavenly Stem and Earthly Branch occurs within the same Jia decade, it is called "King and Minister Celebration Meeting." For example, Ji Mao paired with Jia Xu, Xin Mao paired with Bing Xu, and Wu Xu paired with Gui Mao. If the pairing does not occur within the same Jia decade, it is called "Heaven and Earth Virtuous Union." Examples include Geng Wu paired with Ji Wei, Jia Zi paired with Ji Chou, and Jia Wu paired with Ji Wei, which are instances of Heaven and Earth Virtuous Union.

然辛卯自旺之木，得丙戌乃火之所鍾，以生土則木為仁恕和柔之性，土承祿厚，福壯之基。戊戌會於癸卯，而金木在未能成器之處，往來相剋，子午二金，雖有貴氣諸位，更逢生旺之金，則富貴壽考，

However, one must examine the Five Phases in detail. The Xin Mao column represents strong wood, and when combined with Bing Xu, which is a gathering of fire, fire generates earth. Thus, the wood exhibits a nature of benevolence, tolerance, harmony, and gentleness. The earth then receives abundant official luck, forming a solid foundation for great blessings. The Wuxu and Guimao columns combine, with metal and wood still in an unrefined state, constantly interacting and mutually controlling each other. As for the Jiazi and Jiawu columns, although the metal in these positions carries noble qualities, if they are further supported by thriving and vigorous metal, they indicate wealth, honor, and a long life.

蓋甲子死金，甲午敗金，有火克之，無生旺之氣，更諸位逢死絕之金，則貴而夭壽，而或貧，二格時合為上，日合次之，又云：畫夜互為君臣，辛卯得丙戌之類，然遇進合，則少年便發，遇，遇退合，則晚年方快。（閣東叟書）

This is because Jiazi belongs to dead metal and Jiawu belongs to ruined metal, which are already weak, and with fire coming to overcome them, there is no vitality or strength; if other positions also meet dead or doomed metal, then although it may be prestigious, it will result in a short life or even poverty. The patterns "King and Minister Meeting" and "Heaven and Earth Virtue Harmony" both prioritize when the combination occurs in the time pillar, and the day pillar is the next best. The book also says that day and night take turns being king and minister, such as when Xinmao meets Bingxu; however, if it is a forward combination, success comes in youth, but if it is a backward combination, fulfillment comes only in old age. This passage is from the "Yan Dongshou Book."

須得不出本旬者方是，因要別其陽為君，陰為臣，君位致上，臣致下，若君在下，而臣在上，則父子悖亂也。（壺中子）

This pattern requires that the two pillars do not belong to the same sheng period in order to be valid, because it is necessary to distinguish the yang stem as the ruler and the yin stem as the minister: the ruler should be above and the minister below. If the ruler is below and the minister above, it is like a father and son reversed, with disorder above and below, and the pattern is not formed. This rule comes from the "Hu Zhong Zi."

天地合全，快馬加鞭見真官貴人，夾擁者是也，假令丙子辛丑，得甲子日時之類，丙子納音水，見甲子，甲真土是官也，丙子辛丑地天合也，丙貴在亥，辛貴在寅，是貴人夾也。擁得此格者，官延於世，壬午得乙未準此。但不見天地合，滅一二分力斷之。

This pattern requires that both the heavenly stems and earthly branches fully harmonize, like a horse running swiftly with added momentum, and also encountering the true official star and nobleman, with noblemen flanking on both sides. For example, Bingzi paired with Xinchou, and the day pillar and hour pillar also receive Jiazi: Bingzi's nayin sound element belongs to water, which is overcome by the true earth generated from the combination of Jia and Ji in Jiazi, which is the official star; Bingzi and Xinchou harmonize in both heavenly stems and earthly branches; and Bing's nobleman is in Hai, while Xinh's nobleman is in Yin, thus flanking the middle. Those who possess this pattern will have official fortune extending to their descendants. Renwu with Yiwei is also viewed in the same way. However, if the heavens and earth are not fully harmonized, the strength should be reduced by a few parts for interpretation.

干合謂之天帶合，支合謂之地帶合，假令庚辰人，己酉月、丙戌日、辛卯時，正應此格。乙庚丙辛天帶合也，酉辰戌卯地帶合也，庚辰納音一金，乙庚真金，重金也，故云：帶懸重金，貴顯之命。（並玉霄寶鑑）

Heavenly Stems combining are called "heavenly stem harmony," and Earthly Branches combining are called "earthly branch harmony." For example, a person born in the Gengchen year, paired with Jiyou month, Bingxu day, and Xinmao hour, fits this pattern perfectly: the Heavenly Stems Yǐ and Gēng, as well as Bǐng and Xīn, form harmonies. The Earthly Branches You and Chén, as well as Xū and Mǎo, also form harmonies. Since the Gengchen pillar already has the Nayin sound element of metal, and the harmony between Yǐ and Gēng produces true metal, two layers of metal energy overlap, so it is called "heavy suspended metal." This is a destiny of great prestige. This entry is also from the "Yuzhao Baodian."

天地合乘本家旺氣，並他處旺氣，並

A person's destiny based on the combination of heavenly stems and earthly branches, if it also possesses the flourishing energy of its own nayin sound element in the native column, and simultaneously gains the flourishing energy from other columns, then having both kinds of flourishing energies together.

作兩府，至貴命斷之，如不乘旺氣，卻帶一切福神，於其上或自作福神於他處，純粹無壞，亦作兩府左右命斷之。既不乘旺氣，又無福神臨之，卻瑩淨無壞，亦作員郎命斷之，如遇沖破空亡，皆為駁雜，有福神臨之，則作官更無福神乘之，只作無成舉人，清淨僧道之命，若死絕無氣，只作鄙吝衣食百姓看之。（林開五命）

Then it can be interpreted as the highest rank of officials. If it does not ride on the prosperous energy, but carries various auspicious deities, or is in the position of harmony, or forms auspicious deities on other pillars, and is pure without any damage, it can be interpreted as the rank of officials' assistants. If it neither rides on the prosperous energy nor has auspicious deities, but is clean and undamaged, then it can be interpreted as the rank of officials' assistants. If it encounters a clash breaking the Kongwang, it is considered mixed and impure. Among these, if there are auspicious deities, one can hold an official post; if there are no auspicious deities, then it is the fate of a failed candidate for the imperial examination, or a monk or Taoist living a quiet life. If the Five Phases are dead and lack energy, then it is the fate of an ordinary person living a stingy life. This passage is from "Lin Kai Wu Ming."

天地合，最要以時合，主本為上，蓋時乃帝坐，以時合則未有不得君者，若非時合終慢也。又切戒陽多陰少，如二甲一己是、且陽譬，則君也、夫也，陰譬，則臣也、婦也、君多臣少，夫多婦少，豈不致亂哉，又要無殺害沖破。（李虛中書）

Heaven and Earth combine, but the most important combination is on the time pillar, which corresponds with the main destiny. This is considered the highest level, because the time pillar is the seat of the emperor. Those whose combination occurs on the time pillar will not fail to receive the emperor's recognition. If the combination does not occur on the time pillar, its effect will be slow to manifest. In addition, one must avoid having too much yang and too little yin. For example, two Jia stems should only be paired with one Ji. Yang is like the sovereign or a husband, while yin is like a minister or a wife. If there are too many sovereigns and too few ministers, or too many husbands and too few wives, how can harmony be maintained without disorder? It is also necessary to have no凶煞 (malevolent stars),害 (harm),冲 (conflict), or破 (destruction) disturbing the situation. This passage is from the book "Li Xuzhong's Book."

天地合，得造化相生旺者緊，若甲辰得己酉則慢，乙酉得庚辰則緊，更臨時消息。（廣錄）凡天地合本為福，若在空亡中或相剋戰，反為禍緊。玄談曰：合處相傷，卻為無補。（廣信）

Heaven and Earth combine to create vital energy, which should mutually generate and be strong, resulting in a verified outcome that is close. For example, if Jia Chen meets Ji You, the verification is slow; if Yi You meets Geng Chen, the verification is quick. It also depends on the specific situation. This statement comes from the "Broad Record." The "Broad Trust Collection" says that the combination of Heaven and Earth is originally a blessing, but if it falls into Kongwang or if they mutually control and fight against each other, misfortune comes quickly and heavily. The "Mystical Discussion" explains clearly: if the combination leads to mutual harm, there is no benefit at all.

大凡天地合中無造化氣，不足為真，且如乙酉人見庚辰金，須得日時有火或土者為上，不然向寅巳午申酉支辰得氣，又陰索陽合者，福厚，己酉合甲辰是，若甲辰己酉則弱矣。（天元變化書）

In general, when heaven and earth combine but there is no vital energy for generation and transformation within, it cannot be considered a true combination. For example, a person born in the year of Yiyou needs to see Gengchen metal, but this is only considered top quality if there is fire or earth in the day or hour pillars. Otherwise, it must obtain energy from branches such as寅, 巳, 午, 申, or 酉. Also, when seeking yang through yin for combination, the fortune is deep and substantial, such as when Jiyou combines with Jiachen. However, if it is the other way around, with Jiachen combining with Jiyou, the strength is weaker. This passage is from The Book of Heavenly Changes.

六合之星甚最強，更看權殺細推詳，無權只是田財盛，有殺須應給舍郎。此言天地六合，須要神殺純粹、或駁雜空亡，皆為破，如戊戌合癸卯，此天地合，只作富民命，有些子薄祿，謂癸卯金克命，木不旺也，如戊午、癸未之類此至貴之命。（鬼谷要訣）

The song says: The star of Liu He has the strongest power, but one must also look at where the authority killing star falls. One should examine it carefully. If there is no authority killing star to match, it can only mean wealth and property are abundant. But if there is an authority killing star to match, then one should be able to reach the rank of a minister of state or a middle secretary of the chancellery. This refers to the need for the heaven and earth Liu He to be pure in divine stars. Once they are mixed or fall into Kongwang, they are considered broken. For example, the combination of Wuxu and Guimao, although heaven and earth are both in harmony, can only indicate a wealthy life with a little minor official position, because the Nayin sound element of Guimao belongs to metal, which will overcome the native's destiny, and the wood energy cannot be strong. However, when it is paired with Wuwu and Guiwei, this is considered the highest rank. This passage is from the "Ghost Valley Essential Secrets."

三奇不如一甲強，三甲能如一合鄉，支干日時俱是合，清風美譽遠傳揚。（金書命訣）三合者，以帶本家一位納音旺日時上者，為最上，如亥卯未得辛卯是。切忌以金富寅午戌之類，須旺而損壽，尤宜以驛馬當之，須大貴，三合換盡入格甚好（李虛中書）

A rhyme says: Even three marvels together are not as strong as one Jia; three Jias are not as good as one harmonious combination. Those whose heavenly stem and earthly branch are harmonious in the day and hour pillars are known for their upright character and good reputation, which can spread far and wide. This saying comes from the "Golden Book of Destiny." The "Book of Li Xuzhong" also discusses triple harmony: the best is when the person with the same sound element as the native's nayin is in a position of prosperity and strength in the day and hour pillars. For example, someone with the wood triple harmony of Hai, Mao, and Wei who gets Xinmao is most favorable. The most dangerous is when there is an excess of metal but one joins the fire triple harmony of Yin, Wu, and Xu; although it is strong, it shortens life. Triple harmony is especially suitable when combined with the post-horse; when combined, it indicates great wealth and status. If triple harmony uses up the qi of the four pillars and enters a pattern, it is also very good.

如木干，木納音遇巳酉丑金局，反克為凶、賤。且以水命，若遇申子辰水，曰潤下局，乃得局，遇亥卯未曲直局，反洩氣，得寅午戌火，曰炎上局，為財局或得巳酉丑金，從革局，曰成局，蓋逢母也，水人得水局，乃為正局，餘準此。（源髓歌）

For example, if someone's heavenly stem belongs to wood and their nayin sound element also belongs to wood, and they encounter the metal triple harmony of Si-You-Chou (Metal triad), the metal will reverse to overcome wood, resulting in misfortune and low status. Now take a water destiny: if they encounter the water triple harmony of Shen-Zi-Chen (Water triad), it is called the "moistening and descending" harmony, which is the true native harmony. If they encounter the wood triple harmony of Hai-Mao-Wei (Wood triad), it is called the "bending and straightening" harmony, where water nourishes wood and thus drains its own energy. If they encounter the fire triple harmony of Yin-Wu-Xu (Fire triad), it is called the "rising and ascending" harmony, where water overcomes fire, which is considered a wealth harmony. If they encounter the metal triple harmony of Si-You-Chou (Metal triad), it is called the "following and changing" harmony, where metal generates water, which is called a complete harmony, because they have encountered the nurturing energy that produces them. A water destiny person who encounters a water harmony is the pure and true native harmony. The same principle applies to other destinies. This passage is from the "Yuan Meiguo."

合神安靜助福貴，福力涓涓。鬼克合神，縱有喜須反禍。（隱迷賦）吉事合，以合中見吉，凶事合，以合中見凶。（神白經）

The Yinximi Fu says: When the harmonious deity is stable and not disturbed, it can assist in fortune and nobility, and the power of good fortune flows continuously like a stream; if a ghostly evil force attacks this harmonious deity, even if there was originally good news, it will turn into misfortune. The Shenbai Jing states more clearly: If a good deity is present in the harmony, good things will follow; if a bad deity is present in the harmony, bad things will follow.

進神四坐兼奇特，貴殺相扶為力。謂甲子、甲午、已卯、已酉。（理愚歌）

The song says: The Advancing God has four positions, and its nature is already unique. If there is also a Nobleman and authority or power along with it to support, then its power can truly be realized. The so-called four positions refer to the four pillars of Jiazi, Jiawu, Jimao, and Jiyou. This comes from the "Li Yu Ge."

以十干為四候，十五就為一候，十二日為進神候：外三日為交、退、伏、神候，故甲子為第一進神，則丙子、丁丑、戊寅為交、退、伏神，已卯為第二進神，則辛卯、壬辰、癸巳為交、退、伏、神。

The Ten Heavenly Stems are divided into four seasonal periods, each lasting fifteen days. Of these, twelve days belong to the period of the Advancing God, while the remaining three days belong to the periods of the Crossing God, Retreating God, and Hidden God. Therefore, Jiazi is the first Advancing God, followed by Bingzi, Dingchou, and Wuyin as the Crossing God, Retreating God, and Hidden God respectively. Jimao is the second Advancing God, followed by Xinmao, Renchen, and Guisi as the Crossing God, Retreating God, and Hidden God respectively.

甲午為第三進神，則丙午、丁未、戊申為交、退伏神，已酉為第四進神，則辛酉、壬戌、癸亥為交、退、伏神，值進神則發跡亨快，值交神，則庶事不諧，值退神則官資降黜，值伏神則所作留滯。（閻東叟書）

Following the same order, Jiawu is the third advancing god, and Bingwu, Dingwei, Wushen follow in sequence as intersecting god, retreating god, and hidden god; Jiyou is the fourth advancing god, and Xinyou, Renxu, Guihai follow in sequence as intersecting god, retreating god, and hidden god. Those whose fate is governed by an advancing god will achieve success smoothly and swiftly; those governed by an intersecting god will find nothing harmonious in their affairs; those governed by a retreating god will suffer a reduction in rank and salary; and those governed by a hidden god will find their endeavors constantly obstructed. This passage is from the "Yan Dongshou Book."

凡遇進神，則為學日益、志氣精進、事皆如意、省力、若值退神，則為志氣灰懶，凡事費力，如甲乙丙丁、子丑寅卯為進，丁丙乙甲、卯寅丑子為退，若干支俱退者，主稱意，中有不稱意事隨之，如庚戌年，得乙巳者，是退也，不在本旬者慢，如庚戌得甲寅為進神。

Anyone who encounters the Advancing God will see their studies gradually improve, their spirit become vigorous and upward, and their affairs proceed smoothly with ease. Those who encounter the Retreating God, on the other hand, will find their spirit dull and lazy, and everything they do will be particularly difficult. The method to distinguish between the two is: the Heavenly Stems are arranged in order from Jia, Yi, Bing, Ding downwards, and the Earthly Branches are arranged from Zi, Chou, Yin, Mao downwards; this is considered the Advancing God. Conversely, if the Heavenly Stems are arranged from Ding, Bing, Yi, Jia upwards, and the Earthly Branches from Mao, Yin, Chou, Zi backwards, this is the Retreating God. If both the Heavenly Stem and Earthly Branch move backwards together, although things may seem to go smoothly on the surface, there will still be some troubles in between. For example, someone born in the Gengxu year who receives Yisi is considered to have the Retreating God; however, if they are not in the same ten-year cycle, the effect will be slower. Another example is someone born in the Gengxu year who receives Jiayin, which is considered the Advancing God.

遇進神則為學日新，逢退殺則心勞日拙。順太歲而行曰進神，逆太歲而回曰退神。逢進神則文字穎銳之人也，遇

When someone meets the Advancing God, their knowledge becomes more refined day by day; when someone meets the Retreating God, no matter how hard they try, they become increasingly clumsy. The Advancing God refers to those who move forward in the direction of the Master of Years, while the Retreating God refers to those who move backward against the direction of the Master of Years. Those who meet the Advancing God are people with sharp literary talent and quick writing skills; as for those who meet the Retreating God, they are people who are slow in thinking and lack progress.

則智識闇昧之人也。（壺中子）

If the Retreating God is in the upper position, it refers to a person with dull and unclear perception. This passage is from "Hu Zhong Zi."

壬辰日亥時，壬戌時巳時；丁丑日申時，丁未日寅時。以上主退家業，日上主退妻、退官，胎上退祖財、父母，時上退子。如壬辰人行運到亥上，亦主退散，餘同此論。丁丑日時，或大運，名曰真退神，主退妻子，退產業，退官職。（並廣信集）

The method of pairing for the Retreating God across angles is as follows: if someone is born on a Renchen day and encounters the亥 hour, or born on a Renxu day and encounters the巳 hour, or born on a Dingchou day and encounters the申 hour, or born on a Dingwei day and encounters the寅 hour, it indicates a decline of family fortune. If it falls on the day pillar, it signifies loss of wife and dismissal from office. If it falls on the胎元, it indicates loss of ancestral property and damage to parents. If it falls on the hour pillar, it indicates loss of children. For example, if someone born in a Renchen year enters a large destiny period on亥, it also indicates a decline of family fortune, and similar consequences apply in other cases. If Dingchou appears on the day or hour pillar, or if one enters a large destiny period of Dingchou, it is called the "true Retreating God," which signifies loss of wife and children, ruin of property, and loss of official position. This passage is also cited from the "Broad Trust Collection."

乙丑金印，癸未木印，壬辰水印，甲戌火印，丙辰土印。以上正印，凡人遇之，得本家印最佳，若水命人得壬辰為日時者，是其中更帶祿馬，夾貴、華蓋，須作出將入相斷之。

Each of the Five Phases has its own official seal. Yichou is the seal of metal, Guiwei is the seal of wood, Renchen is the seal of water, Jiaxu is the seal of fire, and Bingchen is the seal of earth. If a person encounters any of these official seals, it is considered favorable. Among them, receiving the seal of the same Phase as one's destiny is most auspicious. For example, if a person with a water destiny encounters Renchen in the day pillar or hour pillar, and if it is accompanied by禄, 马, 夹贵, and Huagai, then the person should be interpreted as a noble and high-ranking official.

若非本家印，凡人遇之亦好，只是須要旺，並同類作庫於上，更帶祿馬、華蓋、夾貴，亦須作兩府兩省也。既非本家印，只有同類來作庫，並不帶祿馬夾貴，亦作正郎上下斷之。仍須歷升朝任使，

If the seal is not from the same element as the native's destiny, it is still considered good, but the Five Phases must be strong, and there must be similar energy above to form a repository or tomb. In such a case, if it also carries the blessings of official rank, Huagai, and夹贵, it can be interpreted as a high-ranking official in two provinces or two departments. However, if it is not from the same element and only has similar energy as a repository, without the blessings of official rank and夹贵, then it should be interpreted as a lower-ranking official, but still requires serving in a position of imperial appointment.

既非本家印，又無同類作庫，卻有華蓋、夾貴來臨之，或帶祿馬，亦須作清要近侍之職，如不帶祿馬夾貴華蓋，又非本家印，又無同類來作庫，孤逈冷澹，只作薄祿，或富民進納之命。如見克破，並空亡，只作無成舉人，或僧道，若更帶殺，則作貧劣不善終，百姓命。

Going one step further back: if it is neither the native branch's seal nor has similar branches as a repository, but there are Huagai and Jiegui approaching, or accompanied by禄 and 马, it can be interpreted as a position of clear and important attendants. If there is neither禄, 马, Jiegui, nor Huagai, and it is not the native branch's seal, nor has similar branches as a repository, then it is lonely and cold, indicating a thin salary, or the fate of a wealthy person who obtained an official position through paying grain. If there is alsorestrain and Kongwang, then it is the fate of a failed candidate for the imperial examination, or a monk or Taoist who left home; if it also carries Inauspicious Sha, then it is the fate of a poor and lowly commoner who does not have a good end.

丙丁人得甲戌，壬癸人得丙辰、壬辰。凡夾貴正印，而庫墓者，出將入相之格；夾正印而不庫墓者，兩制左右官職；夾庫而非正印者，亦須作員郎以上官職，須有升陟重權。如不夾正印，又不夾庫墓者，皆常調之祿，或京官，或州縣，臨時看好惡、輕重斷之。

People born on Bing or Ding days who receive Jiaxu, and those born on Ren or Gui days who receive Bingchen or Renchen, are said to have the "Jia Gui" pattern. If this pattern is accompanied by the proper official seal (zhengyin) and the person is seated in the repository or tomb (ku mu), it indicates a grand pattern of holding high military and civil posts. If the pattern includes the official seal but does not reach the repository or tomb, they may hold positions such as the two ministries and their affiliated offices. If the pattern includes the repository or tomb but not the official seal, they may attain positions above the official rank and have opportunities for promotion and hold significant power. If neither the official seal nor the repository or tomb is included, they will only receive regular promotions and may serve as officials in the capital or in local areas, depending on the fortune's auspiciousness and the weight of the factors involved.

若亥卯未人，得癸未是也，餘準此，凡帶華蓋正印，夾貴庫墓純粹，而不雜者，出將入相之格也。只帶華蓋、正印而不夾庫者，兩制之格也。只帶庫墓而不帶正印者，員郞以上官，須有省府錢榖升擢之任，既不帶庫墓，又不帶正印，而止有華蓋者，皆常調之祿也，更在臨時以別位好惡加減言之。

For those born in the years of亥, 卯, or 未 who have the combination of Guiwei, it is considered Huagai print. The same principle applies to other cases. If someone has Huagai and the correct official seal, along with the support of Jiegui and Kumu, and the entire configuration is pure and uncluttered, they are of the pattern of becoming a general and then a minister. If they have only Huagai and the official seal but not Jiegui or Kumu, they are of the pattern of holding a position at the level of two officials. If they have only Kumu but not the official seal, they can attain the rank of a junior official and may be promoted to positions responsible for managing finances and grain at the provincial or prefectural level. If they have neither Kumu nor the official seal, but only Huagai, they will receive regular salary increments, which should be adjusted according to the fortune of other columns.

以上格是純粹不雜，方有以上祿，如雜，則皆從減半力而論。玉霄寶鑑有節印云：凡帶華蓋印，而正建驛馬者是也。餘皆準此，名曰節印者，旌節之象也。偏印水人得火印，火印帶水印、偏印也，亦作貴命斷之，而次於本家印，餘準此。

All these patterns must be pure and free from mixture in order to have the mentioned official position; once mixed, their strength is reduced by half. The "Jie Yin" mentioned in the "Yu Xiao Bao Jian" refers to those who have the Huagai seal and whose month builder is exactly the post-horse; the rest follow the same principle. The term "Jie Yin" is derived from the symbolic meaning of the ceremonial standards and attendants. As for the biased seal, for example, a person with a water destiny who receives a fire seal, or a person with a fire destiny who carries a water seal, all fall under the category of biased seal. They can also be interpreted according to noble destiny, but they are one step lower than the original seal, and the rest follow the same principle.

玉霄寶鑑云：若所得非本家印者，謂之偏正印，亦好，然須要主本有旺相氣，方能成福，若有克破，而別無福神救助，或有空亡，只作皮革閒僧道，無成舉人之類，若內有五行清氣者，多是離世異俗，耕雲釣月之士，內中多殺，則貧賤之命也。

The *Yu Xiao Bao Jian* says: If the obtained is not the seal of the same zhi as one's birth destiny, it is called "biased or correct seal." Encountering it is still considered good; however, it is necessary for the main destiny to have the strength of prosperity and strength, in order to achieve blessings. If one is subjected to overcoming and breaking, and there is no other auspicious deity to save, or if it falls into kongwang, then one is merely someone who makes a living through leather-related trades, or a wandering monk or Taoist, or a failed candidate for the imperial examination. Those with such destinies who contain the pure essence of the Five Phases are mostly destined to become reclusive hermits who cultivate clouds and fish by the moon. If there are too many Inauspicious Sha, then it is a destiny of poverty and low status.

若年、月、日、時、胎五位中、或四位，五行俱無氣衰敗，而得一正印、偏印，而俱在此印上、或庫、或旺，雖有殺神，至是而受制，是之謂福聚印。玉霄寶鑑有權印云：假令五位中或四位，五行俱無氣，而一正印俱在此印上、或庫或旺，雖有殺神，至是受制，故名權印。

If the five positions of year, month, day, hour, and birth (胎) all lack the vital energy of the Five Phases and are in decline, yet a proper official (正印) or a secondary official (偏印) is present, and all the energies are gathered upon this official, or it forms a repository (库) or a prosperous and strong position (旺相), then even if there are Inauspicious Sha in the destiny, they are restrained here. This is called 'Fú Jù Yìn' (福聚印). The book 'Yù Xiāo Bǎo Jiàn' (玉霄宝鉴) also mentions another term called 'Quán Yìn' (权印), referring to the same concept: among the five positions or four positions, the Five Phases all lack vitality, but one proper official gathers all the energies upon itself, either as a repository or in a prosperous and strong state, thus restraining the Inauspicious Sha. This is called 'Quán Yìn'.

若水人得火印，是也。餘準此。

For example, a person with a water destiny who receives a fire element official (印) is called "wealth repository official" (财库印), because fire is the element that overcomes water (the wealth), and the official is also a repository. The same principle applies to other destinies.

若水人得水印，或月日時胎多帶土來，而本家印見鬼盛，是謂破福成禍，餘準此。

For example, someone with a water destiny who receives an official of the same water element may find that the month, day, hour, and胎 columns contain excessive earth elements that suppress the water. The official from the native's own house is then restrained by malevolent forces, leading to an overwhelming presence of malevolent energy. This is called "breaking blessings into calamity," where original blessings turn into misfortune. The same principle applies to other destinies.

如癸巳人帶壬辰印，而又多帶水來，俱墓於辰，則癸巳受殺，以巳為命，則巳火也，水太多則本命病，此之謂禍聚印。

For example, a person born in the year of Guisi carries the Renchen imprint. If their four pillars also contain much water, and all the water converges into Chen, then Guisi is actually harmed by this. Since the original destiny is based on Si, which belongs to fire, an excess of water will trap the fire of the original destiny and cause illness. This is called "harm from the seal."

印中見貴殺即好，如壬子人見壬辰、丙辰是也。子至辰謂之華蓋，又壬人見辰為貴，若印中反克本命，無福神往還，名帶殺印不好。

When the official star (印) is accompanied by a harmful influence that carries a noble quality, it is considered favorable. For example, a person born in the year of Renzi (壬子) who encounters Renchen (壬辰) or Bingchen (丙辰) is auspicious. Counting from Zi to Chen, it corresponds to Huagai, and a person born on a Ren day encountering Chen is also considered noble. However, if the official star turns against and harms the native's destiny without any beneficial deity intervening, it is called 'carrying a harmful official star' (带杀印), which is unfavorable.

若印臨空亡，無六合見官貴，即是臨空印，此至賤而無成也。

If the official star falls on Kongwang and there is no Earthly Branch Liu He to rescue it, and also no official star or Nobleman is seen, that is called 'Imperial Seal on Kongwang'. Such a fate is extremely lowly and leads to nothing accomplished.

若庚戌帶乙丑是也，金人見金印，固好，然丑刑戌，又是以金刑金，此類不如無，如此等人，雖帶些少福來，亦終賤耳，餘皆準此亡詳之。（並林開五命）

For example, if the column of Gengxu is accompanied by Yichou, it is considered. For someone with a metal destiny, encountering another metal official is generally a good thing. However, since Chou is in conflict with Xu, it is like using metal to harm metal, which is not beneficial. Such people may bring a little fortune, but ultimately they cannot escape a humble fate. All other destinies should be examined in the same way. This passage is also from "Lin Kai Wu Ming."

鳳凰御印若何論，庫墓年時兩對分，欲識此人尊貴處，少微星動照秋雲。如虞尚書，癸未命、甲寅月、戊午日、丙辰時是也。（紫虛局）

The song says: How to interpret the pattern of Phoenix with Imperial Seal? One should examine the positions of the repository and the tomb separately on the year pillar and the hour pillar, and compare them pairwise. To understand where the person's dignity lies, it is like the faint light of the Lesser Micro constellation shining and illuminating the autumn sky. For example, a Minister of State named Yu was born in the year Guiwei, with the month Jiayin, the day Wuwu, and the hour Bingchen, which perfectly fits this pattern. This passage is from the "Purple Void Bureau."

戊寅見癸未，辛巳見甲戌，庚申見乙丑，癸亥見丙辰，乙亥見壬辰。以上納音克身，復為干神所制，主甲科及第，官至侍從，常俗少遇之。（廣信集）

The method of matching in printed articles is: Wuyin meets Guiwei, Xinsi meets Jiaxu, Gengshen meets Yichou, Guihai meets Bingchen, and Yihai meets Renchen. These are all cases where the other's Nayin sound element overcomes itself, yet it is again subdued by the heavenly stem's divine power. One overcomes and one subdues, resulting in a refined and elegant style, thus indicating that one will pass the imperial examination with a first-class rank and attain a position in the court as a servant to the emperor. Such occurrences are rare for ordinary people. This passage is from the "Broad Trust Collection."

庚子得乙丑，戊午得癸未，丁酉得壬辰，己卯得辛酉，得丙辰。以上在日上或時上是也。

There is another set of pairings for the article: Gengzi paired with Yichou, Wuwu paired with Guiwei, Dingyou paired with Renchen, Jimao paired with Xinyou, and also paired with Bingchen. These groups are also formed by the combination of Nayin sound element and the repository and tomb. They must appear on the day pillar or the hour pillar to be considered. If they only appear on the year or month pillars, they cannot be interpreted according to this pattern.

五行正印主本同德為上，帝坐為中，胎月為下，夾貴最妙，華蓋印次之，相生印又次，文章印又次之，諸印要逢庫墓，若諸位上生旺相助，互換見祿馬貴人，並相合者，至貴之命，最忌刑沖破害，三合六合上見鬼，如甲戌日得乙酉時，則減力也，水命人得木印，無益，水命人得土印，則吉、中有凶，宜細詳之。（並閻東叟書）

The superior type of heavenly stem is the true official (yin) that shares the same energy as the native's main stem. The middle type is when the official is located on the hour pillar's imperial seat. The inferior type is when the official is found in the fetal pillar or the month pillar. Among various officials, the one accompanied by a nobleman is the best, followed by the Huagai official, then the mutually generating official, and finally the literary official. All officials should be seated on their repository or tomb positions. If other pillars have the energy of birth and strength to support them, and they exchange with each other to see the luck, horse, nobleman, and mutual harmony, then it is a most precious destiny. The most undesirable are the punishments of crime, conflict, destruction, and harm, as well as encountering ghosts and evils in the triple harmony or Liu He positions. For example, if someone is born on a Jiaxu day and has an Yiyou hour, the power is reduced. Those with a water destiny receiving a wood official gain no benefit, while those with a water destiny receiving a soil official have good fortune with hidden dangers, which should be carefully distinguished. This passage is also cited from the "Yan Dongshou Book."

天元變化書云：如水人得木印，名曰損氣，得土印，名曰鬼印，一曰官印，但支干有交涉者，使官印，無交涉者，使鬼印如癸巳年、乙卯月、丙辰日、壬辰時，此水多可使土印，故貴，如癸巳年、丙辰月、戊戌日、丙辰時，此為鬼印，一水不任兩土氣多，所以貧賤。

The Tianyuan Biangu Shu says: A person with a water destiny who receives a wood seal is called "sun qi," because water nourishes wood and thus consumes itself; receiving a soil seal is called "gui yin," which can also be called "guan yin." The difference lies in whether there is a connection between the heavenly stem and earthly branch: if there is a connection, it is used as guan yin; if not, it becomes gui yin. For example, a destiny with Guisi year,Yimao month,Bingchen day, and Renchen hour has abundant water, and thus uses soil seal to control it, leading to prosperity. Another example is a destiny with Guisi year,Bingchen month,Wuxu day, and Bingchen hour, which is gui yin, as the water cannot withstand the pressure of two layers of soil qi, resulting in poverty and low status.

正印主人重厚，魁偉、功名昭著，本家之印，若又得貴格扶之，可也，若木得火印，火得木印，非本家正印也，多秉他權外財，若身命克印、或印克身，為廢而復興，大抵五行之印多主少安逸，不利六親，難得子息。（燭神經）

The official seal (正印) indicates a person with a serious and solid character, a robust appearance, and notable achievements in fame and status. If the person's destiny is accompanied by the same official seal and receives support from a noble or auspicious configuration, it is even more favorable. However, if someone with a wood destiny receives a fire official seal or someone with a fire destiny receives a wood official seal, these are not the true official seals of their own destiny. Such people are likely to hold others' power and earn wealth from outside sources. If the person's destiny overcomes the official seal, or if the official seal overcomes the person's destiny, it indicates a period of decline followed by a revival. In general, the official seal in the Five Phases often suggests a life with little ease and difficulties in relations with the Six Relations, making it hard to have offspring. This passage is from the "Zhu Shen Jing."

命中有印最好，然印不宜動，若有所沖，即減力也。（林開五命）

One's destiny with an official is certainly best, but the official should be calm and not disturbed; once it is disturbed by other columns, its strength immediately weakens. This statement is from "Lin Kai Wu Ming."

庫中財富，千斯倉而萬斯箱；絕處無依，百件謀而一不遂。五行墓處為倉庫，若命中帶倉庫，又遇太歲所克之五行加之，則謂之倉庫中有財也。其人必豐富，若命帶墓絕，而反值太歲所畏之五行加之，謂之絕處無依，其人必迍滯。

The essay says: Those who have wealth stored in their warehouses have thousands of granaries and ten thousands of chests; those who fall into a dead end with no support have one hundred plans but none succeed. This is because the burial ground of the Five Phases is its warehouse: if one's destiny includes a warehouse and meets the element that the Tai Sui (Great Year) overcomes, it is called 'wealth in the warehouse', and such people will certainly have abundant family resources; conversely, if one's destiny includes a burial ground and meets the element that the Tai Sui fears, it is called 'no support in the dead end', and such people will certainly be blocked and stagnant everywhere.

庫中有財者，木人得辛未、火人得庚戌、土人得壬辰，水人得甲辰，金人得癸丑是矣。絕處無依者，木人得乙未、火人得壬戌、土人得戊辰、金人得己丑，水人得丙辰是矣。（壺中子）

Specifically, those who have wealth in the warehouse are: people with a wood destiny get Xinwei, people with a fire destiny get Gengxu, people with a earth destiny get Renchen, people with a water destiny get Jiachen, and people with a metal destiny get Guichou. Those who are helpless in desperate situations are: people with a wood destiny get Yiwei, people with a fire destiny get Renxu, people with a earth destiny get Wuchen, people with a metal destiny get Jichou, and people with a water destiny get Bingchen. This passage is from the "Hu Zhong Zi."

五位遁相庫墓。純粹而不破，又有福神加臨之，此兩府之格也，或破而卻生旺者，更帶諸福神，須主錢穀臺閣之任，或兩制之格，如破而相剋搏，有福臨之，亦須有官、多難、京朝州縣之職，臨時以輕重加減斷之，如相剋破而俱無福神，只作富有百姓命言之，然此庫墓格局，不問貴賤，只是一身自立、榮旺不利六親，仍難得子息。（林開五命）

When the positions of year, birth, month, day, and hour are all calculated to fall on the repository or tomb in the process of divination, this forms a particular pattern. If the entire configuration is pure and not damaged, and if auspicious deities are present, it indicates a pattern of two officials governing; if it is broken but still in a state of birth or prosperity, and accompanied by various auspicious deities, it suggests the ability to hold a position responsible for managing finances and grain, or a pattern of two officials at the first level. If it is broken and there is mutual conflict among the elements, but there are auspicious deities present, one can still hold an official position, though it will be accompanied by many difficulties, and the position may be either a central government post or a local official position. The judgment should be made according to the relative importance of the elements. If there is mutual conflict and destruction, and no auspicious deities are present, then it should be considered as the pattern of a wealthy commoner. However, regardless of whether one is high or low in status, such patterns rely solely on personal achievement. Although they may bring honor and prosperity, they are not beneficial to the six relations, and descendants are also difficult to obtain. This passage is from the "Lin Kai Wu Ming."

甲乙人，見辛未，忌丁巳。神白經云：時忌丁與己。丙丁人，見壬戌，忌戊寅。神白經云：時忌戊與庚。戊己人，見甲辰，忌庚寅。神白經云：時忌庚與乙。庚辛人，見丁丑，忌癸巳。神白經云：時忌癸與乙。壬癸人，見戊辰，忌甲寅。神白經云：時忌甲與丙。

The configuration and respective taboos for Xuan Che Sha (轩车杀) are as follows: Those born on Jia or Yi days encounter Xin Wei as Xuan Che Sha, and it is most忌 to see Dingsi again. The Sheng Bai Jing (神白经) states that the time pillar should avoid Dingsi and Ji. Those born on Bing or Ding days encounter Ren Xu, and it is忌 to see Wuyin. The Sheng Bai Jing states that the time pillar should avoid Wu and Geng. Those born on Wu or Ji days encounter Jiachen, and it is忌 to see Gengyin. The Sheng Bai Jing states that the time pillar should avoid Geng and Yi. Those born on Geng or Xin days encounter Dingshou, and it is忌 to see Guisi. The Sheng Bai Jing states that the time pillar should avoid Guisi and Yi. Those born on Ren or Gui days encounter Wuchen, and it is忌 to see Jiayin. The Sheng Bai Jing states that the time pillar should avoid Jia and Bing.

以上殺乃墓頭鬼也，若犯所忌，則車破輪，馬折足，婦人主疾危，常人因致盜，神白經云：生日犯之，得用。若遇時不犯忌，定多生富貴人。

These evils are actually ghosts sitting on the tombhead. Once they are offended by the forbidden characters, traveling will result in broken wheels and broken horse legs; women may suffer from serious illness, while ordinary people may easily fall victim to theft. The "Shen Bai Jing" says: if the birthday is affected by it, one may actually gain benefit; if the time pillar does not offend the forbidden characters, there is likely to be a wealthy and prosperous person born.

甲乙人辛未，丙丁人壬戌，戊己人甲辰，庚辛人，壬癸人戊辰。以上與軒車殺同，君子主早年科甲，常人藝業出俗。

The method of pairing for the Kuthou ghost is: those born on Jia or Yi days meet Xinwei, those born on Bing or Ding days meet Renxu, those born on Wu or Ji days meet Jiachen, and those born on Geng or Xin days are not recorded in the original text. Those born on Ren or Gui days meet Wuchen. These are the same as the previous Xuanche slaughter, meaning that scholars encountering them are likely to achieve success in the imperial examinations at an early age, while ordinary people encountering them are likely to excel in skills and abilities beyond the common.

甲乙人己未，丙丁人庚戌，戊己人壬辰，庚辛人乙丑，壬癸人丙辰。君子多主財穀之任，常人家業從容，卻主孤。（並廣信集）

The method of matching for "Kutou Cai" is: people born on Jia or Yi days meet Jiwei, those born on Bing or Ding days meet Gengxu, those born on Wu or Ji days meet Renchen, those born on Geng or Xin days meet Yichou, and those born on Ren or Gui days meet Bingchen. Those who are scholars or officials encountering this usually hold positions responsible for managing grain and storage. Ordinary people encountering this will have a prosperous and comfortable household, but it indicates that the Six Relations are lonely. This entry is also from the "Guangxinji."

墓在鬼中，危疑者甚。瑩和尚注云：以五行墓中逢鬼是也，如金畏己丑火，木憂乙未金，水懼丙辰土，土慮戊辰木，火怕壬戌水，如此之格，危疑者甚。（珞琭子）

Luolu Zi says: When the Storage is located among ghosts and evils, it is most dangerous and suspicious. Ying和尚 explains: This refers to the Five Phases' Storage being combined with the ghost that overcomes me. For example, a person with a Jia metal destiny fears the fire of Jichou, a person with a Yi wood destiny worries about the metal of Yiwei, a person with a Ren water destiny fears the earth of Bingchen, a person with a Wu earth destiny is concerned about the wood of Wuchen, and a person with a Ren fire destiny fears the water of Renxu. All such patterns are particularly dangerous and uncertain.

甲乙人見戊己為財，丙丁人見庚辛為財，戊己人見壬癸為財，庚辛人見甲乙為財，壬癸人見丙丁為財。（林開五命）

Wealth is the element that I overcome: those with the heavenly stem Jia or Yi (wood) see Wu or Ji (earth) as wealth; those with the heavenly stem Bing or Ding (fire) see Geng or Xin (metal) as wealth; those with the heavenly stem Wu or Ji (earth) see Ren or Gui (water) as wealth; those with the heavenly stem Geng or Xin (metal) see Jia or Yi (wood) as wealth; and those with the heavenly stem Ren or Gui (water) see Bing or Ding (fire) as wealth. This passage is from "Lin Kai Wu Ming."

納音本干自見真五行財，而見合者，是假令乙亥人，四干中見庚者，是天財也。乙亥納音火克乙庚真金，干頭自是財故也。主富足優逸，一生無不足愁苦之嘆。

Another type of heavenly wealth is when the heavenly stem corresponding to the nayin sound element of the native's pillar actually meets the true five phases wealth, and they are compatible with each other. For example, a person born in the year of Yihai, if their four pillars' heavenly stems include Geng, this is considered heavenly wealth. The nayin sound element of Yihai belongs to fire, which can overcome Geng, and the compatibility between Yihai and Geng leads to the manifestation of true metal, as if the heavenly stem itself presents wealth. Such people are destined for wealth and comfort, and will not experience shortages or worries throughout their lives.

術者多以甲見戊，乙見己之類為財，是未知真財，甲己見丙辛、丙辛見戊癸、戊癸見乙庚、乙庚見丁壬、丁壬見甲己，為真財，生居有氣旺相之位。有氣旺相為此五行主富盛，若居死絕無氣處者，有如無也。

Most diviners only consider combinations like Jia meeting Wu and Yi meeting Ji as wealth, but they do not truly understand what constitutes real wealth. True wealth is determined by the Five Phases and the transformation of elements. For instance, Jia and Ji form earth, and when this earth is supported by water formed by Bing and Xin, it becomes wealth. Similarly, Bing and Xin form water, which is supported by fire formed by Wu and Gui, and so on. The sequence is: Jia and Ji form earth, supported by water from Bing and Xin; Bing and Xin form water, supported by fire from Wu and Gui; Wu and Gui form fire, supported by metal from Yi and Geng; Yi and Geng form metal, supported by wood from Ding and Ren; Ding and Ren form wood, supported by earth from Jia and Ji. This is true wealth, and it must be in a position that is strong and vigorous. If this element is strong and vigorous, it indicates wealth and prosperity. However, if it falls in a position of decline or absence of vitality, then even though there is wealth, it is as if there is none.

所謂生成財，以其支干合也，假如甲乙生，用戊己土之屬，申子辰上之生旺庫也，若戊申、戊辰、戊子、支干合成，故謂之生成財，凡人命入貴格，除貴外須主大富，乃多歷錢穀重任，若不入貴格，其生成財上又無福神助之，是大豪富百姓命，仍主納粟有官，又有自生自旺財，如甲乙人戊午己亥是也。餘彷此推之。（林開五命）

The concept of "generated wealth" refers to the harmonious combination of the heavenly stem and earthly branch that naturally forms wealth. For example, people with the heavenly stem of Jia or Yi (wood) take the heavenly stem of Wu or Ji (earth) as their wealth. The branches Shen, Zi, and Chen correspond exactly to the growth, prosperity, and storage of earth; thus, the combinations Wu Shen, Wu Chen, and Wu Zi naturally form a complete set, hence called "generated wealth." Those whose fate enters a noble pattern are not only prominent in status but also certainly wealthy, often holding important positions related to managing finances. If someone does not enter a noble pattern and lacks auspicious deities supporting the generated wealth, they may still be extremely wealthy commoners who can attain official titles by contributing grain. There is also another type of self-generated and self-prosperous wealth. For instance, people with the day stem of Jia or Yi see Wu Wu or Ji Hai as their wealth. The rest can be inferred similarly. This passage is from "Lin Kai Wu Ming."

甲人見戊癸，乙人見己甲，丙人見庚乙，丁人見辛丙，戊人見壬丁，己人見癸戊，庚人見甲己，辛人見乙庚，壬人見丙辛，癸人見丁壬。以上主成立富貴。

The wealth star combined with the heavenly stem that harmonises with it is called "generative and harmonious wealth". For a person born on a Jia day, the stems Wu and Gui are harmonious; for a person born on a Yi day, the stems Ji and Jia are harmonious; for a person born on a Bing day, the stems Geng and Yi are harmonious; for a person born on a Ding day, the stems Xin and Bing are harmonious; for a person born on a Wu day, the stems Ren and Ding are harmonious; for a person born on a Ji day, the stems Gui and Wu are harmonious; for a person born on a Geng day, the stems Jia and Ji are harmonious; for a person born on a Xin day, the stems Yi and Geng are harmonious; for a person born on a Ren day, the stems Bing and Xin are harmonious; for a person born on a Gui day, the stems Ding and Ren are harmonious. Those who have these combinations are likely to establish a family, achieve success, and attain wealth and status.

如木命人見火，月土日時之類是也，主平生多見喜事。

For example, a person with a wood destiny who first encounters fire, and fire then generates earth, and earth is the wealth that wood controls, so if the month pillar shows fire and the day or hour pillar shows earth, this is called "mother and child wealth," indicating that the person will encounter many good things in their life.

如火命人見火月，土日時之類是也。

For example, a person with a fire destiny who also sees fire in their month pillar, and then sees earth in their day and hour pillars, earth is the wealth that fire controls. Wealth is further supported by wealth, so it is called "wealth below wealth."

寅午戌人見乙庚，巳酉丑人見丁壬，申子辰人見戊癸，亥卯未人見甲己。

The Triple Harmony Formation and the harmonized elements that form wealth along with malevolent influences are called "Classical Wealth and Malevolent Force". For those with the Fire Triple Harmony Formation (Yin-Wu-Xu), seeing the harmonization of Wood and Metal (Yi and Geng) forming Metal signifies this. For those with the Metal Triple Harmony Formation (Si-You-Chou), seeing the harmonization of Fire and Water (Ding and Ren) forming Wood signifies this. For those with the Water Triple Harmony Formation (Shen-Zi-Chen), seeing the harmonization of Earth and Water (Wu and Gui) forming Fire signifies this. For those with the Wood Triple Harmony Formation (Hai-Mao-Wei), seeing the harmonization of Wood and Earth (Jia and Ji) forming Earth signifies this.

寅午戌人見辛丑，巳酉丑人見乙未，申子丑人見丙戌，亥卯未人見戊辰。以上乃妻財聚會之神，主富足，及有美妻、橫財，卻防婦人毒藥害命，古詩去：財會刑，商賈因妻富出倫，但防毒藥因此掩夜輪。（並廣信集）

When the wealth (财) and its repository (库) or resting place (墓) come together with an Inauspicious Sha (malevolent influence), it is called "wealth meets calamity" (财会杀). For those with the fire trinity (寅午戌), encountering Xinchou (Xinchou) is considered; for those with the metal trinity (巳酉丑), encountering Yiwei (Yiwei) is considered; for those with the water trinity (申子辰), encountering Bingxu (Bingxu) is considered; and for those with the wood trinity (亥卯未), encountering Wuchen (Wuchen) is considered. All of these are deities that bring together wealth and spouse, indicating prosperity, the ability to marry a beautiful wife, and frequent unexpected wealth. However, one must be cautious of being poisoned by a woman, which could lead to death. An ancient poem says: "When wealth and calamity meet, merchants rely on their wife's family to become wealthy in the region, yet they must also beware of a single cup of poison, which may cause their life to end like the moon being obscured by clouds." This statement is also found in the "Broad Trust Collection" (广信集).

食神中見庫是也，假令戊子火人見庚戌、戊食庚，火墓在戌，克金為財，逢此者，一生受祿也。餘彷此。珞琭貴賤格。

Among the food god (food spirit) there is also the presence of the storage and burial places, which is called 'fame and status wealth'. For example, a person with the nayin sound element of Wuzi (戊子) belonging to fire, who meets Gengxu (庚戌): Wuzi takes Geng as the food god, and the burial place of fire is on Gengxu. Fire can overcome metal, and metal is considered wealth. Thus, the food god, storage, and wealth all come together. Those who meet this combination will have a steady income throughout their lives. The rest can be inferred in the same way. This pattern is mentioned in the 'Luolu Zi' under the section on the hierarchy of status and wealth.

只取長生宮是，如甲用戊己為財，見戊申是也，又如癸用丙丁為財，見丙寅是，此類多得外財。（李虛中書）

External wealth is obtained only when the wealth star is in the Longevity Palace. For example, for Jia wood, the wealth is Wu and Ji earth, so seeing Wushen is favorable, because earth is born in Shen. Similarly, for Gui water, the wealth is Bing and Ding fire, so seeing Bingyin is favorable, because fire is born in Yin. People of this type often gain unexpected wealth. This passage is from the "Book of Li Xuzhong."

干頭見鬼，而納音反制，克干頭鬼者是也。假令丁卯納音火，丁於真五行屬木，四干中見乙庚，是干頭金鬼，丁卯納音火，卻能制乙庚金，故名鬼財，此類人多主一生得世財、或為豪猾胥吏之徒以起家，丁卯丁酉得乙庚、戊寅、戊申，得丙辛、乙酉、乙卯得戊癸準此。

The heavenly stem shows a ghost that overcomes me, but the nayin sound element of the native's pillar can overcome this ghost, which is called "ghost wealth." For example, the nayin of Dingmao belongs to fire, while Ding itself belongs to wood in the true five phases. If the heavenly stems in the four pillars contain Yi and Geng that combine to form metal, then the metal ghost in the heavenly stems will overcome wood. However, the nayin of Dingmao is fire, which can melt the Yi-Geng metal, turning the ghost into wealth. Therefore, it is called "ghost wealth." People with this pattern often earn wealth in their lifetime, or become rich by being cunning officials. For instance, Dingmao and Dingyou with Yi and Geng, Wuyin and Wushen with Bing and Xin, Yiyou and Yimao with Wu and Gui, all follow this pattern.

更帶辰戌丑未多者，主為藝術之士，而大獲世財，大抵鬼財主不得父祖產業之力，而多主自立強干得之，若被刑殺帶殺，居福聚之地者，多主寇盜之類，更逢惡運，則多因惡財以致死，有吉神救助，而居子得之，則而主橫財，橫得橫失矣。（玉霄寶鑑）

If one also carries the four earthly branches of Chen, Xu, Chou, and Wei, the person will become a skilled artisan and gain substantial wealth from the world. In general, those with the ghost wealth pattern do not rely on property left by their ancestors, but mostly earn their fortune through their own independent efforts. If they suffer from injuries caused by criminal stars and are accompanied by Inauspicious Sha (malevolent stars), even if they reside in a place of great fortune, they are likely to become thieves. If they encounter bad luck, they often lose their lives due to unjust gains. However, if they are helped by auspicious deities and are in the position of Zi, they will have sudden wealth, though it comes and goes quickly. This passage is from the "Yuzhao Baodian."

如戊己干克水為財，水墓處是也。年干克下是天財，克墓之鄉正庫開，財入庫時多穀帛，家豪穀物積成堆。如畢狀元己亥年、癸酉月、庚辰日、甲申時是也。（紫虛局）

For example, the earth of Wu and Ji can overcome water to represent wealth, and this wealth falls exactly on the burial ground of water, which is this pattern. The rhyme says: the heavenly stem of the year column overcomes the stems of the following columns, which is called heavenly wealth; if the place being overcome is exactly the burial ground, it is just right to open the wealth storage; once the wealth is stored, there will be plenty of grain, cloth and silk in the family, and the wealthy families will have mountains of grain. For example, Bi surname状元 (top scholar), born in the year of Jihai, month of Guiyou, day of Gengchen, and hour of Jiashen, exactly fits this pattern. This comes from the "Purple Virtual Bureau."

祿命身三等財庫者，取我克者為財，為甲子金，甲為祿屬木，木克土，故土為祿財，土墓在辰，是為祿財庫也，子命屬水，水克火故火為命財，火墓在戌，是為命財庫也。金為身，金克木，故木為身財，木墓在未，是為身財庫也。餘彷此推之，主財產豐盈，自能勞立，少年多主辛苦，漸方稱遂。

The three types of wealth repositories, namely禄, 命, and 身, are all derived from the element that I overcome. Taking the example of the Jiazi pillar: Jia is the禄, belonging to wood, and wood overcomes earth, so earth is the禄 wealth; the Storage of earth is in Chen, so Chen is the禄 wealth repository; Zi is the命, belonging to water, and water overcomes fire, so fire is the命 wealth; the Storage of fire is in Xu, so Xu is the命 wealth repository; this pillar's Nayin sound element belongs to metal, and metal is the身, which overcomes wood, so wood is the身 wealth; the Storage of wood is in Wei, so Wei is the身 wealth repository. The same method applies to other pillars. Those who possess these three types of wealth repositories are likely to have abundant wealth and can rely on their own diligence to achieve success; they often face hardship in their youth but gradually achieve their desires.

財綬者，並以歲乾制月建，如甲乙人在辰戌丑未，丙丁人在申酉，餘準此，若人遇之，主職位崇高，印綬顯赫。（三命鈴）

The concept of "wealth and honor" (财绶) refers to using the heavenly stem of the birth year to control the month builder (月建). For example, if someone is born in a year with the heavenly stem Jia or Yi, and the month builder is in the Earthly Branches Chen, Xu, Chou, or Wei, or if someone is born in a year with the heavenly stem Bing or Ding and the month builder is in Shen or You, then this condition is met. When this occurs, it indicates a high official position and a particularly prominent seal or emblem. This statement is from the text San Ming Qian (三命钤).

但看財命有氣逢背祿而不貧者也。財絕命衰，徒建祿而不富。王氏注云：人生以財命為主：五行所克者之謂財，財與命皆得屬於五行生旺之地，雖四柱背祿亦不至於貧賤也，或命與財二者無氣，雖得建祿，亦不能致富貴也。

Luolu Zi says: If both wealth and destiny have vitality, then even if they are away from the禄 position, one will not be poor; conversely, if wealth has already declined and destiny is weak, even if one sits on the建禄, one will not be rich. Wang's commentary explains: A person's life is mainly determined by wealth and destiny. In the Five Phases, what is overcome by me is called wealth. If both wealth and destiny are in the flourishing places of the Five Phases, even if the four pillars are away from the禄, one will not be poor or lowly. But if both destiny and wealth lack vitality, even if one has the建禄, one will still not achieve wealth and honor.

瑩和尚注云：財命宜旺地，如庚寅木命，庚祿在申，見丁亥土，木生土旺，雖背了申之庚祿而不貧，次如火歸巳地，逢金土，向申中遇水，皆曰財命有氣。財絕命衰者，戊戌木命，見丁巳月生，雖云壓祿財鄉，其隸命衰財絕，雖建祿而不富，此法不但月上時日皆然。（珞琭子）

Ying和尚 explains that both wealth and destiny should be in a strong position. For example, if the Gengyin nayin belongs to wood, the Geng's strength is in Shen. Now if Dinghai nayin belongs to earth, the wood can grow and the earth becomes strong, even though it is away from the Geng's strength in Shen, it does not result in poverty. Another example is when fire is in Si and meets metal and earth, or when it faces Shen and meets water, these can be called wealth and destiny with vitality. As for cases where wealth is exhausted and destiny is weak, such as a person with Wuxu nayin belonging to wood born in the month of Dingsi, although he is in the land of his strength and wealth, his destiny is weak and wealth is exhausted, so even with a strong position, he cannot become rich. This principle applies not only to the month pillar but also to the day and hour pillars. This passage is from Luolu Zi.

凡命納音財多而旺者，有財賄而濁在死墓處，逢財主富，而慳貪無義，亦主因死人而得財。（廣信集）

Anyone whose nayin sound element indicates abundant and strong wealth in their destiny may have money, but it comes in a murky and unclear way. If wealth is located in the dead, extinct, storage, or repository positions, although it may indicate wealth, the person tends to be stingy, greedy, and untrustworthy. Moreover, such wealth is often obtained through the death of others. This passage is from the "Broad Trust Collection."

謂如金克木為財，若壬寅金見戊辰木，安能剋制翻成損氣，如丁卯火自敗，不足以制癸酉自旺之金，五行同此。（廣信）

For example, if metal overcomes wood and wood is considered wealth, but the gold of the Renyin nayin meets the wood of the Wuchen nayin, both being weak, the gold cannot overcome the wood, instead it merely wastes its own strength. Similarly, the fire of the Dingmao nayin is in a position of self-destruction and is insufficient to overcome the strong metal of the Guiyou nayin. This is the principle of the Five Phases. This passage is from the "Guangxin Ji."

瑩和尚注云：譬如丙辰土命，見癸巳，丙祿在巳，以水為財，劫殺卻居巳，財既絕矣，命又衰矣，即曰小盈大虧，恐是劫財之地。（珞琭子）

Ying和尚 explains: For example, a person with the nayin sound element of Bingchen belonging to earth, when encountering Guisi, Bing's luck is originally in Si. Earth also takes water as wealth. However, the 'jiesha' is also seated in Si, so the wealth reaches here and is cut off, and the destiny reaches here and declines. This is called 'a little surplus but a great loss of the original capital', which may just be the place where wealth is seized. This passage is from Luolu Zi.

寅午戌人在戌，巳酉丑人在丑，申子辰人在辰，亥卯未人在未。凡命值一位者，近貴，多主僧道，術人，印祿同宮，三位俱定，食祿高強之人，三者全於年月日時者，乃妙。（林開五命）

The Huagai is determined by the triple harmony formation of the year branch. Those born in the Yin-Wu-Xu years have Huagai in Xu, those born in the Si-You-Chou years have it in Chou, those born in the Shen-Zi-Chen years have it in Chen, and those born in the Hai-Mao-Wei years have it in Wei. If someone's chart contains one Huagai, they are likely to be close to noblemen and often tend to become monks, Taoists, or mystics. If Huagai is in the same palace as the seal or the official position, or if Huagai appears in three of the year, month, day, or hour pillars with stable positions, then the person is likely to have a prosperous income and strong foundation. Only when these three conditions are met in the year, month, day, and hour pillars is it considered the best. The Lin Kai Wu Ming says this.

華蓋者，以三合之位入墓也，謂如寅午戌屬火，戌為墓也，主人多能博識，立性聰明，又云：華蓋即墓殺也，所占頗異者，蓋取三命旺相休囚凶神吉神多少，或身克殺，殺克身之類消息斷之。（三命論）

The Huagai is when the Triple Harmony is placed in the Storage position. For example, the combination of Yin, Wu, and Xu forms the Fire Triple Harmony, and Xu is the Storage for Fire. People with Huagai in their destiny are usually learned and talented, with a naturally intelligent disposition. Another explanation is that Huagai is actually the Storage Killer. The difference in its auspicious and inauspicious effects is determined by examining the prosperity and strength, or weakness and confinement, of the heavenly stems in the year, month, and day, as well as the number of auspicious and inauspicious deities. It is also necessary to distinguish whether the person can control the killer deity or whether the killer deity controls the person. Based on these factors, one should make a careful judgment. The Three Destiny Theory states this.

華蓋為庇廕之清神，主人曠穎神清，性靈恬澹，不較是非，好仙道伎巧事，一生不利財物，惟與夾貴正印併，則為福清貴，特達，不利權握，日犯克妻，時犯克子，孤介之神也。（燭神經）

Huagai is a celestial star that can shelter and protect people, representing a noble and refined deity. It signifies a person with a broad-minded nature, a clear and bright spirit, a tranquil disposition, and a tendency not to quarrel over right and wrong. Such a person enjoys pursuits related to immortality, alchemy, and skillful arts, but tends to lack prosperity in wealth. Only when Huagai appears together with 'Jia Gui' and 'Zheng Yin' does it bring about the blessings of nobility and refinement, enabling official success. However, even in such cases, it is still not advisable to hold actual power. When Huagai appears in the day pillar, it tends to harm the spouse; when it appears in the hour pillar, it tends to harm the children. In essence, it is a star symbolizing solitary dignity and integrity. The "Zhu Jing Jing" states this.

華蓋要皆主福，若與歲干庫同位為兩重福，主大貴，三命提要華蓋要見庫墓冠帶之鄉，假令癸卯金人，華蓋在未，見丁未為冠帶之位，若辛卯木人見之，為庫墓之位，見癸未是木人之正印，最為貴格，餘皆彷此。（珞琭貴賤格）

The Huagai generally indicates good fortune. If it is in the same branch as the year's heavenly stem's repository, it becomes double good fortune, indicating great wealth and status. The "Three Essentials of Destiny" states that Huagai should be in the repository, tomb, or capping position for the best result. For example, someone born in the year Guimao with a nayin element of metal, if Huagai is in Wei, and encounters Dingwei, then Wei is the capping position of metal; if someone is born in the year Xinmao with a nayin element of wood and encounters Wei, then Wei is the repository of wood, and encountering Guiwei, Gui water nourishes wood, which is the proper nourishing element for a wood destiny, forming the most valuable pattern. Other cases follow the same principle. This is from the "Luolu Precious and Common Patterns."

重金重蓋者，如庚辰見庚辰，為華蓋見二金是也。並干之類曰重金，辛丑辛丑之類，但逢兩金重見華蓋是也。更有祿馬秀氣扶持，當爵封也。（沉芝源髓）

The term "heavy gold and heavy cover" refers to a situation where Gengchen appears again with Gengchen, resulting in two layers of metal overlapping on the Huagai position. When two identical heavenly stems are aligned, it is called "heavy gold," such as Xinchou appearing again with Xinchou. As long as two layers of metal overlap on the Huagai, it counts. If there are also "Lu Ma" and other refined spirits supporting this, such a person is destined to receive a noble title. The "Chen Zhi Yuan Sui" states this.

華蓋本清高近貴之物，得之者好方外之學。（壺中子）印墓同華品格清，重重臨印即公卿，若還空破臨其位，便是幽閒術士人。（林開五命）

Huagai is originally a star associated with purity and proximity to nobility. Those who possess it are inclined towards esoteric studies, such as Buddhism, Taoism, and divination. This is mentioned in the "Hu Zhong Zi." The rhyme from "Lin Kai Wu Ming" states: if the seal star and the storage are both located on Huagai, a person's character becomes refined; if the seal star is heavily overlaid, one may attain a high official position; but if the position of Huagai is occupied by "kongwang" or is broken by a clash, then one is merely a reclusive and idle practitioner of divination.

華蓋重重善，休逢破與沖，若還臨旺相，定是作三公。華蓋重重善，若是破與沖，性雖頗聰慧，遊術走西東。（寸珠尺璧）君子值之應獲福，小人生處不宜逢，又云：君子主聰明好色，小人遇之更帶懸針，主處徙配。（八字金書）

The rhyme says: The presence of Huagai repeatedly is generally a good omen, but one must beware of the conflict and destruction; if Huagai appears again in a prosperous and strong position, the person will certainly attain high official rank. Conversely, if Huagai is repeated but accompanied by conflict and destruction, although the person may be intelligent, he will only be a wandering fortune teller. This is mentioned in "Cun Zhu Chi Bi." The "Ba Zi Jin Shu" says: A virtuous person with Huagai will gain blessings, but an ordinary person born under Huagai is not advisable; it also says that a gentleman with Huagai is intelligent and fond of women, while a petty person with Huagai and the "xuanzhen"Inauspicious Sha will be exiled and relocated.

凡命時坐華蓋者，主平生歇滅，壬癸人大忌之，主老年喪子女命，時逢華蓋一生不產。古詩云：華蓋星辰兄弟寡，天上孤高之宿也。生來若在時與胎，便是過房庶出者。（並廣信集）

Anyone with the Huagai star in their time pillar tends to have their career interrupted or abandoned midway. Those born on壬 or癸 days are especially affected, often losing their children in old age. For women, having Huagai in the time pillar indicates difficulty in bearing children. An old poem says: The Huagai star indicates few siblings, as it is a solitary star in the heavens; if it falls in the time pillar or the胎元, it often indicates being adopted or being a庶出 child. The above is also mentioned in the "Broad Trust Collection."

金輿者，是五行之吉神，常在祿前二辰，命前二辰，馬前二辰。（林開五命）祿金輿者，如甲子人祿在寅，辰為祿金輿，主多得橫財，仕進有譽，小人逢之，亦主得妻財，若為僧道，即有藝術也。

"Jinyu" is a beneficial deity among the Five Phases, usually located two positions before "Lu", two positions before the person's birth stem, and two positions before "Yimash" according to the theory in "Lin Kai Wu Ming". The concept of "Jin Yu" and "Lu" refers to the case of someone born in the Jiazi year, whose "Lu" is in寅. The position two before寅, which is辰, is called "Jin Yu". This indicates that such a person is likely to gain unexpected wealth, and if they enter officialdom, they will have a good reputation. Ordinary people encountering this also indicate that they will marry a wife who brings dowry. If they become a monk or a Taoist, they will certainly have a particular skill.

紫虛局云：祿前二辰號金輿，遇此之人福最殊，偏主聰明多富貴，一生清泰亦無虞。命金輿者，如子生人在寅，若人遇之，車蓋盈門姻連戚里，當防陰人相訐。（並三命論）驛馬前辰居二位，此名金輿在其中，生於此處並行運，到老為官轉自通。（八字金書）

The "Purple Void Bureau" says: The two positions before the official position of fortune (Lü) are called Jinyu. Those who encounter Jinyu have particularly thick blessings, are mostly intelligent and wealthy, and live a stable and peaceful life with little to worry about.the so-called "fate meeting Jinyu" means that, for example, a person born in the Year of the Rat (Zi) has Jinyu in the Year of the Tiger (Yin). If a person encounters Jinyu, there will be many carriages and horses at their door, and their relatives by marriage will connect with noble and aristocratic families. However, they should be cautious of women secretly attacking them. The above is also mentioned in "Three Fate Discussions." The "Eight Characters Gold Book" also says: The second position before the post-horse (Yi Ma) is where Jinyu is located. If one is born in this position, and later in life their fortune reaches here again, they will become increasingly successful in officialdom as they grow older.

金輿者乃祿命之旌旗，三才之節鉞，主人性柔貌願，舉止溫克，婦人逢之，不富即貴，男子得之，多妻妾，陰福相扶持，生日生時遇之，主多賢貴，骨肉平生安泰。得賢妻妾，子孫茂盛，如皇族之類，多帶此殺，常格得之，身在無氣中者，主作贅。（燭神經）

Jinyu is like the banner in one's destiny and the ceremonial standards of the three realms of heaven, earth, and humanity. The person with Jinyu has a gentle nature, a dignified appearance, and a temperate and restrained manner. For women, encountering Jinyu does not necessarily mean wealth but signifies honor; for men, it often brings multiple wives and concubines, along with the blessings of Yin Virtue supporting them secretly. Those who meet Jinyu in their day pillar or hour pillar often receive assistance from virtuous and prominent individuals, enjoy peace and security among their family members, marry wise and virtuous spouses, and have numerous descendants. Members of royal families usually have this star. If ordinary people with such a configuration are in a place where their energy is weak, they may only end up marrying into another family. The Zhujing Jing says this.

謂年、月、日、時，有甲乙丙丁分處四位，相聯不斷，帶木火盛數，如甲寅年、乙亥月、丁酉時、丙申日，丙寅胎，此青赤為文之命也，又云：青赤時為父子，謂如甲子年、丙寅月、甲子日，丙寅時，又甲寅、丙寅之類，亦是如年木、月火、日木、時火，不惟福力最緊，兼文彩異眾。

This section explains that in the four pillars of a person's birth year, month, day, and hour, the heavenly stems are respectively Jia, Yi, Bing, and Ding, forming a continuous sequence. These four stems carry the strong energies of wood and fire. For example, if the year is Jia Yin, the month is Yi Hai, the day is Bing Shen, and the hour is Ding You, the胎元 (fetal origin) is Bing Yin. Wood has a green color, and fire has a red color; the combination of green and red indicates a destiny associated with scholarly achievements. It also mentions that the colors green and red in the hour pillar are like father and son passing down the legacy. For instance, if the year is Jia Zi, the month is Bing Yin, the day is Jia Zi, and the hour is Bing Yin, or if it is Jia Yin paired with Bing Yin, this means the year pillar belongs to wood, the month to fire, the day to wood, and the hour to fire. This configuration not only brings the greatest fortune but also far surpasses the average person in literary talent.

謂年、月、日、時或月、日、時、見木金火分四處，次第相承，不相刑破，如甲子年、丙寅月、丙午日、辛卯時、丁巳胎，此青赤為文，赤白成章之格也。（關東叟書）

This pattern refers to the four pillars of a person's birth year, month, day, and hour, or the three pillars of month, day, and hour, where the elements wood, metal, and fire are each in their respective positions and follow one another in sequence without mutual conflict or destruction. For example, if the year is Jiazi, the month is Bingyin, the day is Bingwu, the hour is Xinmao, and the foetus pillar is Dingsi: the green wood and red fire are called "green and red as literature," and the red fire and white metal are called "red and white forming a chapter." Together, they form a pattern of outstanding literary achievement. The "Book of the Man from the East of the Pass" states this.

如兩已一甲，兩辛一丙，兩癸一戊，兩乙一庚，兩丁一壬，有寅申巳亥，主文詞貴人祿馬來臨，乃有用也。（鬼谷命格）

For example, if a person's fate includes two Ji with one Jia, two Xin with one Bing, two Gui with one Wu, two Yi with one Geng, and two Ding with one Ren, these are all cases of two yin elements surrounding one yang element in the heavenly stems; if the earthly branches also include the four positions of birth (Yin, Shen, Si, Hai), this person is said to have outstanding literary talent. However, it is still necessary for a nobleman and a禄马 (Lu Ma, which refers to a combination of wealth and horse, symbolizing official rank and mobility) to appear, for this pattern to be truly useful. The "Ghost Valley Destiny Pattern" states this.

木金火全者是也，蓋青赤為文，赤白成章，得此者皆館閣之格，假令丙寅生人，見己亥月、辛巳日、時者，為入格，蓋丙寅火、己亥木、辛巳金，皆長生是名木金火全也，又丙辛化真水，為官必貴。

This pattern refers to the presence of wood, metal, and fire elements: wood is green and fire is red, forming "green and red as literature," while fire is red and metal is white, forming "red and white as composition." Those with this pattern are destined to enter the imperial academy. For example, a person born in the year of Bingyin, encountering the month of Jihai, day of Xinsi, or hour of Xinsi, would be considered to have this pattern. Bingyin's nayin sound element is fire, Jihai's nayin sound element is wood, and Xinsi's nayin sound element is metal. All three elements are in their growth positions, so they are considered complete in wood, metal, and fire. Additionally, Bing and Xin combine to form true water, ensuring that the person will achieve high official rank.

申子辰人全，見丙字者是，假令丙子人，丙申月、丙辰日、丙申時，為正入格，水主文學，丙為真水，申子辰，水之正位，上下全見之，故曰學海波深，得此者，為大聰明之士。（玉霄寶鑑）

This pattern requires the three earthly branches Shen, Zi, and Chen to form a water trinity, and the heavenly stems to all be Bing. For example, a person born in the year of Bingzi, with the month of Bingshen, the day of Bingchen, and the hour of Bingshen, fully conforms to this pattern. Water represents literature, and Bing is considered true water here. Shen, Zi, and Chen are the proper positions for water, so both the heavenly stems and earthly branches are complete. This is called "Learning Ocean Deep," and those who possess this pattern are exceptionally intelligent. The "Yuzhao Baodian" states this.

戊己重重兩位來，須知貴賤不須猜，忽然帶旺兼元祿，文章聲譽眾言魁。如戊子年、戊午月、戊戌日、己未時，己酉胎，五位干具見戊己，而不雜為貴格。本旬位位順相連，燦爛文章似錦鮮，鶴詔一來天外去，須教名字國中傳。（鬼谷要訣）

The rhyme says: If the heavenly stems Wu and Ji appear more than twice in two positions, one does not need to guess whether the person is wealthy or lowly; if they also have strong energy and the original destiny of official rank, their literary achievements and reputation will certainly be considered the best by all. For example, if someone is born in the year Wuzi, with the month Wuwu, the day Wuxu, and the hour Jiwei, and their fetal stem is Jiyou, then all five heavenly stems in these positions are Wu and Ji without any other stems mixed in, this is a noble destiny. Another rhyme says: If all four pillars are in the same ten-year cycle and each position follows the previous one in order, their literary achievements will be as bright as new silk; once an imperial edict from heaven arrives, their name will be known throughout the country. This is from the "Ghost Valley Essentials."

文星入命，笑班馬之無才。火包而不包者，惟乙亥得之，土包而不包者，惟丁巳得之，乙亥丁巳謂之文星，凡人遇之，可笑班固馬遷。（壺中子）

The person with "Wen Xing" (literary star) in their destiny has such high learning that they can mock Ban Gu and Sima Qian for lacking talent. The saying that fire can contain things yet not be contained by them refers only to the Yihai column; similarly, earth can contain things yet not be contained by them refers only to the Dingsi column. The Yihai and Dingsi columns are called Wen Xing. If a person has these columns, their literary talent is sufficient to look down upon Ban Gu and Sima Qian. The "Hu Zhongzi" says this.

文章聲譽播他鄉，時命坐學堂，有氣者是，無氣者非。無官無印不成名，斷定是虛聲，支干三合逢貴人，一舉便身榮。（直道歌）丙子、丁丑、絕其朱雀，不利於文章，丙子、丁丑無德，則文章難立。（神白經）

The "Zhidao Ge" says: Those whose writings and reputation can spread to distant places have their hour pillar or birth pillar sitting on "Xuetang"; however, it is only effective if the Xuetang deity has vitality, otherwise it is not. If a person's destiny lacks official stars and seal signs, they will never achieve true fame, and can only be considered as having empty reputation; if the triple harmony is present along with "Tianyi Nobleman," they can achieve success at once. The "Shenbai Jing" says: The pillars of Bingzi and Dingchou cut off the vitality of the Vermilion Bird, which is unfavorable for literary pursuits; if the pillars of Bingzi and Dingchou also lack the Star of Virtue and Resolution and the Star of Virtue and Charity, their writings will find it difficult to stand firm.

甲乙人，金長生在巳，臨官在申，丙丁人水長生在申，臨官在亥，戊己人木長生在亥，臨官在寅，庚辛人火長生在寅，臨官在巳，壬癸人土長生在申，臨官在亥，以上遇長生臨官，皆為官祿學堂，甲乙人得亥，丙丁人得寅，戊己壬癸人得申，庚辛人得巳，是為本干長生學堂，甲食丙，得丙寅，乙食丁，得丁巳，丙食戊，得戊申，丁食己，得己亥之類，為食學堂兼官印，驛馬，其福厚，遇祿貴、奇德，其氣清，值刑剋沖破，其氣濁，清則科名巍峨，濁則福祿微薄，官職卑賤。（關東叟書）

For days ruled by Jia and Yi, metal is considered the official star; metal is long-lived in Si and reaches officialdom in Shen. For days ruled by Bing and Ding, water is considered the official star; water is long-lived in Shen and reaches officialdom in Hai. For days ruled by Wu and Ji, wood is considered the official star; wood is long-lived in Hai and reaches officialdom in Yin. For days ruled by Geng and Xin, fire is considered the official star; fire is long-lived in Yin and reaches officialdom in Si. For days ruled by Ren and Gui, earth is considered the official star; earth is long-lived in Shen and reaches officialdom in Hai. When the official star is in its long-lived or officialdom position, it is called the "official office school." Jia and Yi days gain their long-lived school in Hai, Bing and Ding days gain theirs in Yin, Wu and Ji days and Ren and Gui days gain theirs in Shen, and Geng and Xin days gain theirs in Si. These are the schools of their own stems. Jia gains the food god star through Bing in Bingyin, Yi gains it through Ding in Dingsi, Bing gains it through Wu in Wushen, and Ding gains it through Ji in Jihai. These are called the "food god school." When a school includes the official star, the seal star, and the post-horse, the fortune is deep. When it meets the禄, nobleman, and extraordinary virtue, the atmosphere is pure. When it encounters punishment, conflict, collision, or destruction, the atmosphere becomes turbid. A pure atmosphere leads to high academic achievement, while a turbid one results in slight fortune and low official rank. The "Book of the Old Man from the East of the Pass" says this.

正學堂者，在五行長生位上，甲乙亥、丙丁寅、戊己壬癸申、庚辛巳是也。三命提要云：歲與干長生之位，為文學堂，生月日時遇之，主性識聰俊，文學富瞻，取高科，歷清職。臨官學堂者，甲乙寅、丙丁巳、戊己壬癸亥，庚辛申是也。（並廣錄）

The concept of Zheng Xuetang refers to the position of Growth in the Five Phases of the heavenly stem. Specifically, Jia and Yi see Zi, Bing and Ding see Yin, Wu and Ji along with Ren and Gui see Shen, and Geng and Xin see Si. The Three Mandate Essentials states that the Growth position of the heavenly stem in the year pillar is called the Literary Hall. If this position appears in the month, day, or hour pillar, the person is characterized by intelligence, insight, and talent, with rich knowledge and literary skills, capable of achieving high academic ranks and holding important official positions. The term Lin Guan Xuetang refers to the position of Officialdom in the Five Phases. Specifically, Jia and Yi see Yin, Bing and Ding see Si, Wu and Ji along with Ren and Gui see Zi, and Geng and Xin see Shen. These details are also mentioned in the Broad Record.

正學堂者在五行納音長生之地，如甲子金人在巳，身學堂者，在五行納音冠帶之地，祿學堂在命後二辰、與祿九地同行，命學堂者，在命後一辰，如子生人在亥之類是也。主有詞翰，早得仕進。（三命鈴）

There is another view: the Zheng Xuetang is located at the Longsheng position of the Five Phases of the person's nayin sound element. For example, if someone was born in the Jiazi year and their nayin sound element is metal, since metal's Longsheng is in Si, their Zheng Xuetang is in Si. The body's Xuetang is located at the Guandai position of the Five Phases of the nayin sound element. The禄 Xuetang is located at the second position after the person's birth year, traveling together with the禄 Jiudi. The destiny Xuetang is located at the first position after the person's birth year, for example, someone born in the Zi year has their Xuetang in Hai. Those who possess these types of Xuetang are said to have talent in literature and calligraphy, and can achieve official positions at an early age. The Sanming Ling says this.

甲乙人辛亥，丙丁人壬寅，戊己人甲申，庚辛人丁巳，壬癸人戊申。以上又名鬼學堂，生處見克也。乃五行之英氣，主登科甲入侍從。（廣信）

On days with Jia or Yi as the heavenly stem, they are paired with Xinhai; days with Bing or Ding are paired with RENYIN; days with Wu or Ji are paired with JIASHEN; days with Geng or Xin are paired with DINGSI; and days with Ren or Gui are paired with WUSHEN. These combinations are known as "Ghost School" or "Xuetang," because they occur when the heavenly stem meets the earthly branch at the place of growth, encountering the spirit that overcomes it. It is actually the essence of the Five Phases, indicating that the person is capable of passing imperial examinations and serving as a close attendant in court. The "Guangxin" says this.

甲用辛為官，辛祿在酉，酉屬金，金生在巳，餘彷此。（三命纂局）歌曰：金人乙巳丙寅長，水人丁亥戊申鄉，土人己亥庚寅好，火人癸亥甲申方，木人辛巳壬申位，此是五行官學堂。（廣錄）

Jia takes Xin as its official authority. Xin's禄 is in You, which belongs to metal. The growth of metal is in Si, so Jia's official authority and禄 are in Si, which is called Xuetang. The rest follows the same principle. This is mentioned in the book Sanming Zuanju. The Guanglu says there is a rhyme: For those with Nayin belonging to metal, take Yisi and Bingyin; for those belonging to water, take Dinghai and Wushen; for those belonging to earth, take Jihai and Gengyin; for those belonging to fire, take Guihai and Jiashen; for those belonging to wood, take Xinsi and Renshen. These are the Xuetang of the Five Phases.

凡納音見帝旺之位，而逢天乙貴人處，其上者也，假令乙酉人得丙子日時，壬午人得辛卯日時，己酉人得庚子日時之類，方為應格，清貴之人也。（玉宵寶鑑）

If the nayin sound element falls in the prosperity position and this position is also where the Tianyi Nobleman is located, it is considered an excellent xuetang. For example, someone born in the Yiyou year who has a Bingzi day or hour, or someone born in the Renwu year who has a Xinmao day or hour, or someone born in the Jiyou year who has a Gengzi day or hour, is considered qualified and is regarded as a person of clear and noble status. The Yuzhao Baodian says this.

夫人生年、月、日、時，四干俱通連天乙不斷者，謂之學堂詞館貴神，見甲戊庚乙己丙丁壬癸辛六相連足者，不必在丑未子申酉亥卯巳午寅、或見辰戌者，亦為天乙，納受之宮，只如宋朝呂狀元，甲寅年、戊辰月、戊申日、庚申時、四干頭俱帶甲戊庚、相連不斷為例，此命犯兩申一寅，刑不相等，必須反挫重位矣。（八字金書）

If the four heavenly stems of a person's birth year, month, day, and hour are connected to each other and also linked to Tianyi Nobleman without interruption, it is called "Xuetang Ciguan Guishen."所谓 connected means that the group of Jia, Wu, and Geng are connected, the group of Yi and Ji are connected, the group of Bing and Ding are connected, and the group of Ren, Gui, and Xin are connected. As long as these six stems are connected and complete, the earthly branches do not necessarily have to fall on the original positions of noblemen such as Chou and Wei, Zi and Shen, You and Hai, Mao and Si, or Wu and Yin. Even if they fall on Chen or Xu, they are considered as the palace where Tianyi receives blessings and fortune. For example, the状元 Lü from the Song dynasty was born in the year Jiayin, month Wuchen, day Wushen, and hour Gengshen. His four heavenly stems carried Jia, Wu, and Geng and were connected without interruption, which is an example. However, this birth chart was afflicted by two Shens and one Yin, causing varying degrees of conflict, so he had to undergo repeated hardships before achieving a high position. The "Eight Characters Golden Book" says this.

諸學堂上下帶金水木者，決取高科，有文名於天下。（三命提要）學堂多合兮，登上甲之科。（指迷賦）

Various positions of the Xuetang (school) are favorable when the heavenly stems and earthly branches are accompanied by the elements of metal, water, and wood. Such a configuration ensures high rank and widespread fame in literature, as stated in the Sanming Tiyao (Three Destiny Essentials). The Zhimifu (Guide to Confusion) says that if the Xuetang position has many harmonious combinations of heavenly stems and earthly branches, one is likely to pass the higher levels of the imperial examination.

凡有科名命，自是五行清粹，學堂驛馬生旺於金水之上，三奇華蓋萃類於時日之中、或刑沖生旺，木水相生，福神集時，天元不戰，皆主清譽巍峨。（燭神經）

Any destiny with an official title has its Five Phases inherently pure and refined: the Xuetang and Yimasheng are strong in metal and water, the Three Marvels and Huagai gather in the day and hour pillars; or even if there are punishments and clashes, each element is still strong, wood and water mutually generate, the gods of fortune gather in the hour pillar, and the heavenly stems do not fight with each other. These all indicate a high and noble reputation. The Zhujingjing says so.

自甲辰至癸丑一旬，俱是在日時上，無不及第，兩三位者必作前名。（廣信）

From Jiachen to Guichou, the ten heavenly stems and earthly branches in this sheng (decade) will certainly appear in the day pillar or hour pillar, and there is no case where someone does not pass the examination. If the day, hour, and even the third pillar are all within this sheng, they will certainly rank among the top. The "Guangxin" says so.

丁亥、辛卯、庚戍。以上日時犯者，多占解省殿魁，必作前名人。（同上）

The Qiu Xing refers to the three pillars of Dinghai, Xinmao, and Gengxu. If any of these three pillars appear in the day pillar or the hour pillar, the person is likely to achieve outstanding results in the local examination, provincial examination, and palace examination, ranking among the top candidates. See also the "Guang Xin."

寅申巳亥四位，為館殿詞林之貴，亦主學堂，大愛本年遁起四位為魁星，如癸巳人從寅上遁起甲寅，丁巳、庚申、癸亥此四位是也，又如丁卯人從寅上遁起壬寅、乙巳、戊申、辛亥四位是，餘皆凖此為例。（馬子才命格）一說云：甲辰、丁未、庚戍、癸丑四位是魁星，甲木旺於東方，丁火旺於南方，庚金旺於西方，癸水旺北方，蓋取逐方旺氣，加於辰戍丑未之上，以為魁星也。

The positions of Yin, Shen, Si, and Hai are considered prestigious positions such as those in the imperial library, palace academy, and literary court, and they also indicate the Xuetang. These positions are most favorable when the heavenly stem of one's birth year can be traced to these four positions to form the Qiu Xing. For example, someone born in the year Gui Si starts from Yin and obtains the four pillars of Jia Yin, Ding Si, Geng Shen, and Gui Hai. Similarly, someone born in the year Ding Mao starts from Yin and obtains the four pillars of Ren Yin, Yi Si, Wu Shen, and Xin Hai. The same method applies to others. This is mentioned in the "Ma Zicai Ming Ge." Another theory states that the four pillars of Jia Chen, Ding Wei, Geng Xu, and Gui Chou are considered Qiu Xing. Jia wood is strong in the east, Ding fire is strong in the south, Geng metal is strong in the west, and Gui water is strong in the north. This takes the strength of each direction and combines it with the four storage positions of Chen, Xu, Chou, and Wei to form the Qiu Xing.

歲窠者，蓋以命建之月是也，謂如子生人在子，丑生人在丑，餘凖此，若生月遇之，運氣相扶，主辭學豐膽，科名顯赫，假令甲子人十一月是也，一雲臺閣殺，君子吉，小人凶。（三命指掌）

The term "sui ke" refers to the month builder that matches the earthly branch of one's birth year. For example, those born in the year of Jiazi have their sui ke in the month of Zi, those born in the year of Chou have theirs in the month of Chou, and so on. If the month of birth coincides with the sui ke and the fortune is supportive, this person is expected to have abundant literary talent and scholarly achievements, achieving great success in exams. For instance, someone born in the year of Jiazi and born in the month of Zi would have this. Some call it "tai ge sha." For a gentleman, encountering it is auspicious, but for a petty person, it is inauspicious. The "San Ming Zhi Zhang" states this.

天上正合曰龍首星，幼如魚養於深淵，長若鵬搏於霄漢。四柱內兩見干合，謂之龍首星，主省殿魁薦之貴。（壺中子）

When the heavenly stems in the four pillars are perfectly harmonious, it is called "Dragon Head Star." Such people, when young, are like fish in deep water, quietly accumulating strength; when mature, they become like great eagles fighting through the clouds. If two instances of harmonious heavenly stems appear within the four pillars, it is called Dragon Head Star, indicating a noble destiny of winning the provincial examination, the palace examination, and being recommended. The "Hu Zhongzi" says this.

凡命申金土乘秀氣，金水乘秀氣，火木乘秀氣，水木乘秀氣，皆主科名，秀氣者，月令中秀氣也，最為緊急。大凡支干有氣，乘月令中秀氣，亦為及第之命，金水乘秀氣，火木乘秀氣，水木乘秀氣，亦不必直待月令中秀氣，但乘旺氣皆主文科可矣。（並廣信集）

All命 that have gold and earth in a refined atmosphere, gold and water in a refined atmosphere, fire and wood in a refined atmosphere, or water and wood in a refined atmosphere are destined for academic success. The term "refined atmosphere" refers to the vital energy that is dominant in the month's stem and branch. This is particularly important. Generally, if the heavenly stem and earthly branch have vitality and also align with the refined atmosphere of the month, they are destined for success. However, for the combinations of gold and water, fire and wood, and water and wood, it is not necessary to have the refined atmosphere of the month; as long as they are in a state of vitality, they can also indicate success in the imperial examination. The above is cited from "Guangxin Ji."

馬兼財合秦庭獻一鶚之書，官共祿迎，禹門透三層之浪。行年驛馬與見生驛馬沖而不合，謂如生馬在申，年馬在寅，卻見巳亥是有合也。又見天財文星之類，其人必發，故云：馬兼財合不言馬與馬合也，若馬雖沖而不合，忽所屬相生而不相剋，反為徘徊驛馬，發亦不行也，發必以次年遇官與祿，則須成不遇官與祿，惟可發而已。（壺中子）

Couplets say: If the post-horse is combined with the wealth star, one can be like an ancient person who presented the "Yue" book to the court and be recognized at once; if the official star meets the禄, it is like a carp leaping over the three waves of Yu Gate and turning into a dragon. The explanation is: The post-horse of the current year and the native's post-horse are in conflict rather than in harmony. For example, if the native's horse is in Shen and the current year's horse is in Yin, but there are also Si and Hai, Si and Shen combine, Yin and Hai combine, and this is called being in harmony. If there is also the heavenly wealth and literary star, this person will certainly achieve success. Therefore, "post-horse combined with wealth" does not refer to the post-horse combining with another post-horse. If two post-horses are in conflict but not in harmony, and their five elements are in mutual generation rather than mutual control, they become unstable post-horses, which may bring temporary success but not real movement. True success requires encountering the official star and禄 in the next year. If one never meets the official star and禄, it is only a temporary success. The "Hu Zhong Zi" says this.

八字金書云：行年馬興見生馬合，即住而不發，科舉尤忌之。凡同人請舉，年有太歲二運見甲庚丙壬者，見乙辛丁癸者，有乙丙丁見寅卯歲運者，有甲戊庚見子午歲運者，有時興太歲作福者，其事不一，當取為福緊者詳之，凡舉人了當年大要太歲與月建相和作福，其餘甲戊庚乙丙丁之類，皆不定也，只以行年太歲與本生月建參而推之。（廣信集）

The Eight Characters Golden Book says: If the Post-horse of the current year coincides with the Post-horse of the person's birth, the person will remain stationary and not prosper, especially in the case of taking the imperial examination. When calculating the year of the examination, some look for the presence of Jia, Geng, Bing, and Ren in the Tai Su and two steps of big destiny, others look for the presence of Yi, Xin, Ding, and Gui, others look for the combination of Yi, Bing, and Ding with the years of Yin and Mao, others look for the combination of Jia, Wu, and Geng with the years of Zi and Wu, and some look at the combination of the hour pillar and Tai Su for good fortune. The situations vary, so one should carefully examine the most important aspect that brings good fortune. Generally, the year when a candidate passes the examination is most important when the Tai Su and the month builder harmonize to bring good fortune; the other factors such as Jia, Wu, Geng, Yi, Bing, and Ding are not necessarily important. One should only combine the Tai Su of the current year with the month builder of the person's birth to make the judgment. The Guangxin Collection says so.

欲知人及第之年，須是大運在吉位，又太歲帶正官正印、或正天乙或本家祿是及第之年也。又曆識士人於庫年庫運登科者，多為舉人，有祿者言也，無祿不在此。（三命提要）

To determine the year in which a person passes the imperial examination, one must look for a year when the big destiny period is in a favorable position, and the heavenly stem carries a proper official position, a proper seal, or a proper Tianyi Nobleman, or carries the destiny's禄. This year is the year of passing the examination. Additionally, historically, those who passed the examination usually did so during the year of their destiny's warehouse or during the warehouse period, mostly those who already had a禄 position; those without a禄 position are not included in this case. The "Three Essentials of Destiny" says this.

凡命入貴格，五行生旺純粹，支干恬和不相凌戰，胎元有氣而卻無學堂、三奇、激揚、夾貴、華蓋之類，門蔭出身者也。（燭神經）稍見有貴及印綬，學堂，不相就，更值三元失五行，此是受恩人。（直道歌）凡五行死絕空亡中見學堂、貴格，生月閒慢，時日為福，更或帶官鬼，祿鬼，多百司流外之進。（燭神經）

Whenever a person's destiny enters a noble pattern, the Five Phases are vigorous and pure, the heavenly stems and earthly branches are harmonious without conflicting or fighting, and the胎元 also has strength, yet they lack the kinds of cultural prestige signs such as Xuetang, Three Marvels, promotion,夹贵, and Huagai. This is the destiny of someone who enters officialdom through the favor of their father or grandfather, as mentioned in the Zhujingjing. The Zhidao Ge says: if there is only a slight presence of noble energy along with the印绶 and Xuetang, but they do not harmonize with each other, and the year, month, and day trigrams lose the energy of the Five Phases, this is the destiny of someone who receives favor. The Zhujingjing also says: if the Five Phases are in dead or extinct positions and in Kongwang, yet there is Xuetang and noble pattern, and the birth month is plain, but the day and hour form the fortune, and if there are also official ghosts and禄鬼, they are mostly those who started from various government offices and rose up.

文以火木為主，在祿馬之鄉，以金水為客，木來相侵者是也，武以金土為主，得生旺之氣，以木火為客，故來為福者是也，仍以七神定武官之貴，七神者，謂武庫以下七神。

Wen Gui's destiny is based on fire and wood, residing in the land of禄 and 马, with metal and water as guests. When wood comes to invade, it forms Wen. Wu Gui's destiny is based on metal and earth, requiring the qi of birth and prosperity, with wood and fire as guests. When the guests come to assist, it brings fortune. In addition, the "seven spirits" are used to determine the rank of military officials. The seven spirits refer to the seven spirits starting from the Wu Ku deity.

甲隨丙戊入蛇鄉，乙酉丁同愛逐羊，金書命訣作乙巳丁同發逐羊，庚共壬人居亥月，己辛丑位取相當。金書命訣作六辛壬位取相當。武庫見文星，主武文兼全。

The song says: Jia, Bing, and Wu share the same military storehouse in Si, which is the snake position; Yi, You, and Ding share the military storehouse in Wei, which is the sheep position, and this line from The Golden Book of Destiny is written as "Yisi Ding together chase the sheep"; Geng and Ren have their military storehouse in Hai; Ji and Xin have their military storehouse in Chou, which corresponds to the ox position, and this line from The Golden Book of Destiny is written as "Six Xin and Ren correspond to each other." If the military storehouse is also seen with a literary star, it indicates that the person is skilled in both military and literary affairs.

【太極神】有訣，在釋吉貴例中。【陰貴人】即官貴堂。甲在未兮乙在辰，丙巳丁寅辛向申，戊午己戍庚臨亥、癸馬壬雞陰貴人。陰貴人見天官，主福祿崇重。

Among the seven spirits, the Taiji spirit has its own formula, which is recorded in the section explaining examples of auspiciousness and nobility. The Yin Nobleman is referred to as the Official Nobleman Hall. The formula says: for Jia, the Yin Nobleman is in Wei; for Yi, in Chen; for Bing, in Si; for Ding, in Yin; for Xin, in Shen; for Wu, in Wu; for Ji, in Xu; for Geng, in Hai; for Gui, in Wu, which is the horse; for Ren, in You, which is the chicken. If the Yin Nobleman meets the Star of Officialdom, it indicates great blessings and honors.

甲乙巳亥是勾陳，丙丁臨處戍和辰，要知戊己寅申位，欲辨庚辛丑未真，壬癸兩干何處覓，直來子午位中尋。三命鈴云：若人遇之，主立期信，重然諾，居五品之位，小人逢之，亦主豐盈。神白經云：戊寅勾陳受刑時，犯之大不利於武人，若犯庚戌戊戌，遇死於鋒刃之禍。

The rhyme says: For Jia and Yi, Gou Chen is located in Si and Hai; for Bing and Ding, Gou Chen is in Xu and Chen; for Wu and Ji, Gou Chen is in Yin and Shen; for Geng and Xin, Gou Chen is found in Chou and Wei; and for Ren and Gui, Gou Chen is directly in Zi and Wu. The Three Fate Bell says: If a person encounters Gou Chen, it indicates a person who keeps promises and is trustworthy, capable of holding a position of the fifth rank; for ordinary people, encountering Gou Chen signifies a prosperous family. The Divine White Classic says: The pillar of Wuyin is the time when Gou Chen is harmed, which is very unfavorable for martial men; if it is also combined with Gengxu or Wuxu, one will suffer the misfortune of dying by a sharp weapon.

甲乙未兮丙丁午，戊己直來辰上數，庚辛元向卯中尋，壬癸逢寅是真武，當月空真武當權。三命鈴云：若人遇之如木火併者，主大有才識，水土併多好是非。

The rhyme says: The true Wu (True Martial) for Jia and Yi is in Wei, for Bing and Ding it is in Wu, for Wu and Ji it starts from Chen, for Geng and Xin it is in Mao, and for Ren and Gui it is in Yin. If the true Wu is exactly in the empty position of the month builder, it is called true Wu in authority. The Three Fate Bell says: If a person meets true Wu, and there is both wood and fire in their fate, they are of great talent and wisdom; if there is water and earth and water is more dominant, they tend to cause trouble.

【將星】馬後二辰是，前有驛馬攀鞍，更遇天乙、天德，則吉氣厚盛。【攀鞍】馬後一辰是，前馬後將，逢見祿合，則倍福力。以上七神互見武人之貴也。（並閻東叟書）

The General Star comes after the Post-horse, in the second position. If it is preceded by the Post-horse and Clinging Saddle, and further meets the Nobleman and the Star of Virtue and Resolution, the auspicious energy becomes especially strong. The Clinging Saddle comes after the Post-horse, in the first position. If it is preceded by the Post-horse and followed by the General Star, and further meets the Favorable Star and the heavenly stem and earthly branch in harmony, the blessing can be doubled. The above seven deities appear alternately, forming the noble destiny of a warrior. This is also mentioned in the book "Yan Dongshou's Book."

寅午戊人皆戊子者是。假令戊戌人，戊午月、戊寅日、戊午時，為正入格，戊為真火，寅午戌火之正位，而真火處其上，故曰武跨將壇，得此者，勇冠三軍。（玉宵玉鑑）

This pattern refers to people whose earthly branches are寅, 午, and 戌, forming a fire trinity, and whose heavenly stems all include 戊. For example, someone born in the year of Wuxu, with the month of Wuwu, the day of Wuyin, and the hour of Wuwu, is considered to have the correct pattern. Here, 戊 is regarded as true fire, and 寅, 午, 戌 are the proper positions for fire. True fire is placed on top of the fire position, so it is called Wu Kua Jiang Tan. Those who possess this pattern are brave enough to lead the army. The "Yuzhao Yujian" says this.

福星不值水星無，祿馬值強只武夫，若犯食神並刃殺，出神寧免是屠沽。（八字金書）武吏生時須武殺，金火相兼易榮發，馬帶殺來主有權，天衢名跡須超越。

The song of the "Book of八字 Gold" says: If one's destiny does not meet the Blessing Star and lacks the Water Star, but only has strong禄 and 马, he is merely a soldier; if he also incurs the Food God and Yangren, and the Killing Star, he will be born into a lowly family and inevitably become a butcher or a wine seller. Another song says: A person destined for a military position must have a military killing star at birth; those with metal and fire combined are most likely to achieve fame and success; if the Post-horse comes with the killing star, he will hold military power, and his reputation and deeds on the heavenly street and main roads will certainly be outstanding.

凡右職須要庚辛辰戌丑未、及馬上旺相，主武官支干合，不全有相刑相剋，卻又有氣之地見祿馬及羊刃倒戈，或云羊刃懸針名倒戈，三帶戊午戌支名倒戈。又皆是武官也。

All military officials must have the heavenly stems of Geng and Xin and the earthly branches of Chen, Xu, Chou, and Wei in their birth charts, and the Post-horse should be prosperous and strong. The destiny of a military official is characterized by a combination of compatible but not complete dry and wet branches, or by mutual刑 and control, yet encountering the禄 and 马 in a place of vitality, as well as the phenomenon of 'Yangren Dàogē'. Some say that Yangren with a suspended needle is called Dàogē, while others say that having the branches of Wu, Xu, and Wei together is called Dàogē. All these variations indicate a destiny of a military official.

馬上或見辰戌丑未，馬上見金、或庚辛羊刃倒戈，若不為將，亦有兵權，又云：或有憲職（並理愚歌）

If the Post-horse is present, or if the person sees the four earth branches of Chen, Xu, Chou, and Wei, or if they see metal, or if they see the Yangren of Geng and Xin with reversed spears, such a person will not become a general, but will certainly hold military power. Another interpretation suggests they may hold a position such as that of an imperial censor. This is also mentioned in the "Li Yu Ge."

如庚辰乙酉為交加羊刃。（沉芝源髓）官印貴人加刑殺，武將有初末，賊將出職立其身，先殺後貴人。（直道歌）凡刑沖、死絕、三才、克戰，中有貴格，或刑沖互相生旺、或多偏印者，多起於盜賊凶惡、或卒伍而進也。（燭神經）

For example, when Gengchen and Yiyou meet, it is called mutual confrontation of Yangren, as mentioned in the book Chenzhi Yuanmou. The Zidao Ge says: if a person's chart includes official star, seal token, nobleman, along with punishment and clash and killing stars, then a military officer's official position will have a beginning and an end; those who start as thieves and are later recruited into officialdom will have killing stars appearing first and nobleman appearing later in their fate. The Zhu Jing Jing says: whenever a person's chart has punishment and clash, death and decline, or conflict among the three elements that cause mutual overcoming, and if among these there is also a noble pattern, or if within the punishment and clash there is mutual generation and prosperity, or if there are many biased seals, such people are mostly thieves or fierce villains, or those who rise from the ranks of soldiers.

五行足、干神一字、支神一字、五行一字、甲庚丙壬全、乙辛丁癸全、四孟生氣全、四位旺氣全、四季庫、五行得正印、四位集福於帝座、帝坐發福於四位、君臣慶會、引從全、交互見祿、交互見貴神、祿合全（甲得亥之類）、貴合全（甲得午之類）。

The names of top-tier noble destinies include: all five phases are present; only one heavenly stem is used; only one earthly branch is used; the nayin sound element is of one type; all four yang heavenly stems (Jia, Geng, Bing, Ren) are present; all four yin heavenly stems (Yi, Xin, Ding, Gui) are present; the life qi of the four young branches (Yin, Shen, Si, Hai) are complete; the strong qi of the four middle branches (Zi, Wu, Mao, You) are complete; the four seasonal repositories (Chen, Xu, Chou, Wei) are all present; the true yin of the five phases is obtained; all the blessings of the four pillars are gathered at the "Imperial Seat," which is the native's position; blessings flow from the Imperial Seat to the four pillars; the emperor and minister meet in harmony; the guiding god and the assisting god are both complete; the heavenly stem and earthly branch both see their禄 (favorable position); both see the noble gods; the禄 and the合 (harmonious combination) are complete, such as the禄 and合 of Jia being in Hai; the noble and harmonious combinations are complete, such as the noble and harmonious combination of Jia being in Wu.

合全十干、合全十二支、十干得專位祿、納音同源（順數為上，逆數為次）、夾祿窠、夾貴窠、干神五位相連、支神五位相連、天地德合（年與時為上）、順連合（如甲乙丙或丙丁戊之類）、逆連合（如癸甲乙或甲乙丙之類）、三合順（謂生年次月日時）、自生旺一路見福貴、自死絕一路見福貴、先駁雜後純粹。

There is also: the ten heavenly stems are fully harmonized; the twelve earthly branches are fully harmonized; each heavenly stem receives its own special position of luck; the nayin sound elements originate from the same source, with the order of counting forward being the best and counting backward being secondary; the position of禄 (luck) between two branches; the position of贵 (prestige) between two branches; the five heavenly stems are connected in sequence; the five earthly branches are connected in sequence; the harmony between heaven and earth, with the year and hour being the best match; the sequence of connection and harmony in the same direction, such as Jia-Yi-Bing or Bing-Ding-Wu; the sequence of connection and harmony in the opposite direction, such as Gui-Jia-Yi or Jia-Yi-Bing; the triple harmony in the correct order, meaning counting from the birth year to the month, day, and hour; if all the elements from the birth旺 (prosperous) position downwards are present, then prosperity and wealth are seen; if all the elements from the death and decline position downwards are present, then prosperity and wealth are also seen; first being mixed and then becoming pure.

三奇（天為上，地為次）、食神見驛馬、食神見本冢祿、六合喚盡、支神暗合祿堂、本家貴全、生成官、夾貴庫、專位暗合祿、旺氣乘本主（主木卯月、本金酉時）、兄弟五行同類、兄弟納音相煩、兄弟干神相類（年兄日弟、月兄時弟）、兄弟支神相類、官印驛馬學堂、食神學堂。

There are also: the Three Marvels, with the heavenly Three Marvels being superior and the earthly Three Marvels secondary; the food god meeting the post-horse; the food god meeting the native's own fortune; Liu He combining all four pillars completely; the hidden branch combining the fortune hall; the native's own nobleman being complete; the generated official; the enclosed treasure of the nobleman; the hidden combination of fortune in the specific position; the prosperous energy resting upon the main subject, such as the day stem being wood and born in the卯 month, or the native being metal and born in the酉 hour; brothers sharing the same five phases; brothers having overlapping nayin sounds; brothers having the same heavenly stems, such as the year stem being the elder brother and the day stem being the younger brother, or the month stem being the elder brother and the hour stem being the younger brother; brothers having the same earthly branches; the school of official, seal, and post-horse; and the school of the food god.

右自夾貴窠以上卿相王侯格局，自干神五位連珠以下鳳閣鸞臺舍人格局，亦須入格後更看納音五行衰旺死，及參以祿馬貴神刑害殺神看之，臨時加減，或凶而有吉、吉而隱凶，或在上局而降中、或在中局而升上臨時消息之，當自見之矣。（李虛中書）

All the above patterns, those from the "Jia Gui Ke" forward, are of the level of ministers and princes; those from the five heavenly stems in a chain backward, are of the level of the Feng Ge, Luan Tai, and Zhong Shu She Ren. However, even if one enters a pattern, one must also look at the decline, strength, and death of the Five Phases of the Nayin sound element, and refer to the禄 (favor), 马 (horse), 贵神 (auspicious deity), punishment and harm (punishment and harm), and 杀神 (kill deity) for judgment, with temporary additions and subtractions: some contain good in the midst of bad, some hide bad in the midst of good, some originally in the top pattern are reduced to the middle, some originally in the middle can be elevated to the top, and everything should be considered at the moment, and thus it will be clear. The Book of Li Xuzhong says so.

五行相生、戊己兩字不雜、五行兩字相善、生旺六合、自生旺六合、自死絕六合、死絕六合、生旺一路、死絕一路、四位見印、見印合、六合夾貴、六合夾貴印、華蓋印、自生旺相沖、生旺相善去來、年父、月子、日父、時子、首尾公孫同類（如甲申年公，甲申時孫）。

Another set of auspicious combinations includes: the Five Phases mutually generating each other; the characters 戊 and 己 not being mixed with other heavenly stems; two characters among the Five Phases being harmonious; the position of prosperity and strength forming Liu He; the self being in prosperity and strength and forming Liu He; the self being in death and decline and forming Liu He; the position of death and decline forming Liu He; one path entirely in prosperity and strength; another path entirely in death and decline; all four pillars showing the印 star; seeing both 印 and 合; Liu He accompanied by 贵; Liu He enclosing 贵 and 印; Huagai accompanied by 印; the self being in prosperity and strength yet conflicting; prosperity and strength being harmonious and interacting with each other; the year representing father, the month representing son, the day representing father, and the hour representing son; the beginning and end resembling ancestor and descendant of the same type, for example, Jiashen year as ancestor and Jiashen hour as descendant.

干神不雜、納音集生旺、貴神集生旺、自生自旺祿、祿馬同鄉、天中受殃、主本支干同（此下出閻東叟）、三合見本干、三合以馬換頭支、食神見貴、祿馬合全、往來生旺相沖、往來祿馬相善、貴賤不相入（金則金生，木則木生）、干神集生旺（以下出燭神經）。

There are also: the heavenly stems are not mixed; the nayin sounds are gathered in a place of birth and prosperity; the nobleman's spirit is gathered in a place of birth and prosperity; the self is born and prosperous with a fortune; the fortune and the post-horse are in the same native land; the "Heaven's Center" is the position of kongwang, which brings misfortune; the main and original heavenly stem and earthly branch are the same; the following statements are from the "Yan Dongshou Book"; the triple harmony includes the heavenly stem of the original destiny; the triple harmony uses the post-horse to replace the first earthly branch; the food spirit meets the nobleman; the fortune and the post-horse are united and complete; the vital energy of birth and prosperity is in mutual conflict; the fortune and the post-horse are in mutual harmony; the noble and the humble do not enter each other's domain, metal produces metal, wood produces wood; the heavenly stems are gathered in a place of birth and prosperity; the following statements are from the "Zhu Jing Jing".

還魂借氣、拱揖端門、自生馬、天中自旺、天中合神、主本同德、三合見一馬、三合喚盡、食神制畏神、祿馬暗合、全興見福貴並將星者妙、福會神（甲人丙戌之類，不犯他干仍帶貴氣）。

There is also: returning soul to borrow energy; bowing and greeting at the gate; self-generated post-horse; the position of kongwang is actually flourishing; there is a harmonious god above the position of kongwang; the main and original share the same virtue; among the triple harmony, one post-horse is seen; the triple harmony fully harmonize the four pillars; the food god controls the feared god; the official and post-horse harmonize secretly; all four pillars rise and bring fortune and nobility, and those with the general star are most auspicious; the gods of fortune and meeting, such as the case of jia day meeting bingxu, as long as they do not conflict with other heavenly stems, they still carry noble energy.

右貴格只忌空亡、死絕，相沖，為破壞也，全一路無破，有貴名，有破則富足之人也，全一路無破，州縣官，二路京官，三路朝官，四路員郎，五路正郎，六路卿監，七路兩制，八路兩省，九路兩府，十路三公，若入格命，更得福集帝座，須曆清華之選，或有刑破即迤邐減退言之，若有天中無科名，相沖相刑帶殺多是右職也，如多死絕，主為官不長進，更天中相刑沖，主多停替，宜細詳之。（林開五命）

The above noble patterns are only disliked when they meet empty void, death and decay, and mutual conflict. If they meet these, they will be ruined. If there is no ruin throughout the entire path, there is a noble name; if there is ruin, then it is just a person of wealth. If there is no ruin throughout the entire path, one becomes a county official; if there are two paths with ruin, one becomes a capital official; if there are three paths with ruin, one becomes a court official; if there are four paths with ruin, one becomes a wealthy official; if there are five paths with ruin, one becomes a senior official; if there are six paths with ruin, one becomes a minister; if there are seven paths with ruin, one holds a position in both the Hanlin Academy and the Middle Secretariat; if there are eight paths with ruin, one holds a position in both provinces; if there are nine paths with ruin, one holds a position in both offices; if there are ten paths with ruin, one reaches the rank of the Three Grand Ministers. If a person's destiny already fits the pattern, and further gains good fortune concentrated at the imperial throne, they will certainly be selected for important and prominent positions. If there is any punishment or conflict, it will be mentioned in order of decreasing status. If a person's destiny includes the empty void of Tianzhong, they will not achieve academic success. If there is mutual conflict, punishment, and also a killing star, they are more likely to hold military positions. If there are too many instances of death and decay, their official career will not progress. If further combined with the empty void of Tianzhong and punishment or conflict, they will often be dismissed from office and replaced, and this should be carefully examined. The "Lin Kai Wu Ming" says this.

六甲年二月乙未日丙寅時。六乙年二月甲戌日乙亥時。六丙年正月丁巳日丙午時。六丁年五月壬辰日丁未時。六戊年九月己丑日己丑時。六己年六月己未日丙寅時。六庚年七月庚申日辛巳時。六辛年七月庚午日辛巳時。六壬年十月壬辰日丁未時。六癸年三月丙辰日戊子時。以上逐年只有一日一時，主生大貴人，應世建功立事之命，不然出塵神仙常術不能曉也。

Those born in the year of Jia (六甲) should be born on the day Yiwei (乙未) in the second month and at the hour Bingyin (丙寅); those born in the year of Yi (六乙) should be born on the day Jiaxu (甲戌) in the second month and at the hour Yihai (乙亥); those born in the year of Bing (六丙) should be born on the day Dingsi (丁巳) in the first month and at the hour Bingwu (丙午); those born in the year of Ding (六丁) should be born on the day Renchen (壬辰) in the fifth month and at the hour Dingwei (丁未); those born in the year of Wu (六戊) should be born on the day Jichou (己丑) in the ninth month and at the hour Jichou (己丑); those born in the year of Ji (六己) should be born on the day Jiwei (己未) in the sixth month and at the hour Bingyin (丙寅); those born in the year of Geng (六庚) should be born on the day Gengshen (庚申) in the seventh month and at the hour Xinsi (辛巳); those born in the year of Xin (六辛) should be born on the day Gengwu (庚午) in the seventh month and at the hour Xinsi (辛巳); those born in the year of Ren (六壬) should be born on the day Renchen (壬辰) in the tenth month and at the hour Dingwei (丁未); those born in the year of Gui (六癸) should be born on the day Bingchen (丙辰) in the third month and at the hour Wuzi (戊子). Each year stem corresponds to one day and one hour. Those born on these days and hours are destined to be great noblemen, emerging at the right time to achieve great accomplishments. If they do not pursue official positions, they are of the caliber of transcendent sages, beyond the comprehension of ordinary divination methods.

年隔二位，月隔時日一位，如子年、卯月、巳日時之類，支干順全者，入貴格。（並廣信集）

When the year and month are separated by two positions, and the month is separated from the day and hour by one position each, for example, if the year is Zi, the month is Mao, the day is Si, or the hour is Si, and the heavenly stems and earthly branches proceed in order and are complete, this is considered a noble configuration. This is also mentioned in the "Broad Trust Collection."

帶生旺六合，無破敗，臺閣貴人命也。（鬼谷命格）

In the four pillars, the Five Phases all fall within the same ten-year cycle, accompanied by a prosperous and vigorous aspect and the Liu He relationship, without any destructive influences. This is the destiny of a Nobleman who can hold important and prestigious official positions. The "Ghost Valley Destiny Pattern" states this.

戊己或土帶四孟中、四仲下、四季上，是宰相命。（三命纂局）

If the Heavenly Stem is Wu or Ji, or if the Nayin sound element belongs to Earth, and the Earthly Branch is located in the four beginning months, the four middle months, or the four end months, this is the destiny of a prime minister. The Three Fate Compendium says so.

戊己二字而入辰戌丑未者是也，假令戊戊人，己未月、己丑日、戊辰時、戊貴集於丑位，而此日見之為入格，此類多主鎮守之職。（玉霄寶鑑）四鎮之星福最強，更看權殺戒在何方，數重生旺兼乘祿，不作公侯便主王。辰戍丑未屬土故也，五行一字全是土，亦得須要生旺。（鬼谷要訣）

This pattern occurs when the heavenly stem is either Wu or Ji, and the earthly branch falls on the four earthy branches of Chen, Xu, Chou, or Wei. For example, a person born in the year of Wu Xu, with the month of Ji Wei, the day of Ji Chou, and the hour of Wu Chen, has the nobleman of Wu gathered at the position of Chou, and if this day coincides with that position, it qualifies for this pattern. People of this type often hold positions of governing a region. This is mentioned in the Yuzhao Baodian. The Ge Gu Yao Jue states: The four governing stars bring the strongest fortune, and one should also examine the positions of authority and the killing star. If the number is reborn in a strong and flourishing position and also rides on the禄, one may not be granted a marquisate but can become a king. This is because Chen, Xu, Chou, and Wei all belong to earth, and the Five Phases only require the use of earth. However, it is essential that the earth is in a strong and flourishing state.

四孟帶五行生氣，四仲帶五行旺氣，四季帶五行庫墓，能全其位，又於納音稟五行生旺氣兼諸貴人助之，未有不大貴者，但有一說，常術所不能及，若孟仲季於年月日時全得，則沖犯而早達致死，要以胎代年方壽貴也。（李虛中書）閣東臾有四位純全格云：四孟帶五行生氣，謂之四柱焉上，四仲帶五行旺氣，謂翻之四正為中，四季帶五行正庫，謂之四墓為下。

The four Yin branches,寅, 申, 巳, and 亥, carry the life qi of the Five Phases. The four Zhong branches, 子, 午, 卯, and 酉, carry the strong qi of the Five Phases. The four seasonal branches, 辰, 戌, 丑, and 未, carry the storage and burial qi of the Five Phases. If each of these groups is fully present in their respective positions, and the Nayin sound element receives the generating and flourishing qi of the Five Phases, with the assistance of various noblemen, one will certainly achieve great fortune. However, there is another view that ordinary diviners do not consider: if the three groups of Meng, Zhong, and Ji happen to be fully present in the year, month, day, and hour, they will conflict with each other. Although one may achieve prominence early in life, this conflict may lead to an untimely death. Therefore, one must use the fetal pillar to replace the year pillar in order to achieve both longevity and high status. This view is found in the book "Li Xuzhong's Book." Yan Dongshou established the "Four Positions Fully Complete Pattern," stating that if the four Meng branches carry the life qi of the Five Phases, it is considered the best among the four pillars; if the four Zhong branches carry the strong qi of the Five Phases, it is called the four correct positions, considered medium quality; and if the four seasonal branches carry the storage and burial qi of the Five Phases, it is called the four burials, considered the lowest quality.

四沖得位者寅申巳亥，欲自生或互換生，子午卯酉欲自旺，辰戍丑未欲自墓，方為貴格，假如甲申年、丙寅月、辛巳日、己亥時，四位皆自旺，加丁巳胎，五行足，又是詞館學堂俊乃封王，又如辛卯年、庚子月、癸酉日、戊午時，乃胎生元命，又曰自旺，四仲局又如乙丑年、癸未月、丙辰日、壬辰時、甲辰胎，四庫曰四印，秀局五行，數足皆貴命，他倣此。（沉芝源髓）

The concept of four directions in proper position refers to the Earthly Branches. Those with寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai) should each be in the position of Growth, or exchange Growth among themselves. Those with 子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You) should each be in the position of Prosperity. Those with 辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei) should each be in the position of Storage. Only then can it be considered a noble pattern. For example, if the year is Jiashen (Jiashen), the month is Bingyin (Bingyin), the day is Xinsi (Xinsi), and the hour is Jihai (Jihai), all four positions are in their prosperous places. Adding Dingsi (Dingsi) as the胎元 (taiyuan), the Five Phases are complete, and it forms a refined Xuetang (school) and Ciguan (scholarly hall) pattern, thus capable of becoming a king. Another example is when the year is Xinmao (Xinmao), the month is Gengzi (Gengzi), the day is Guiyou (Guiyou), and the hour is Wuwu (Wuwu), with the taiyuan also present, forming a complete self-prosperous pattern, known as the four central positions. Another case is when the year is Yichou (Yichou), the month is Guiwei (Guiwei), the day is Bingchen (Bingchen), the hour is Renchen (Renchen), and the taiyuan is Jiachen (Jiachen), forming four storage positions, also called four seals. The pattern is clear and refined, with the Five Phases fully complete, making it a noble destiny. Other cases follow the same pattern. The "Chen Zhi Yuan Mei" says this.

甲子見甲寅、乙丑見乙卯、丙寅見丙辰、丁卯見丁巳、戊辰見戊午、己巳見己未、庚午見庚申、辛未見辛酉、壬申見壬戍、癸酉見癸亥，命前二辰見本祿有用，必貴，無用即常也。（鬼谷命訣）

The method of pairing for the Golden Chapter pattern is: the Jiazi destiny meets Jiayin, the Yichou destiny meets Yimao, the Bingyin destiny meets Bingchen, the Dingmao destiny meets Dingsi, the Wuchen destiny meets Wuwu, the Jisi destiny meets Jiwei, the Gengwu destiny meets Gengshen, the Xinwei destiny meets Xinyou, the Renshen destiny meets Renxu, and the Guiyou destiny meets Guihai. These are all instances where the destiny's own stem is found two positions before the birth stem. If the stem's luck is beneficial, one will certainly achieve prominence; if not, one will be an ordinary person. The "Ghost Valley Destiny Manual" states this.

甲人辛酉、戊人乙卯、乙人庚甲、己人甲寅。（三命纂局）

On days where the heavenly stem is Jia and the earthly branch is Yin, or on days where the heavenly stem is Wu and the earthly branch is Mao, or on days where the heavenly stem is Yi and the earthly branch is Shen, or on days where the heavenly stem is Ji and the earthly branch is Jiayin, they all belong to this pattern. The original text says "Geng Jia," which should be a mistake for "Geng Shen." The book "San Ming Zuan Ju" states this.

以五虎元遁，如甲起丙寅，到己巳，甲與己合，甲申己巳天地德合，他準此，在日上為緊，只見一位便入格。甲人己巳到甲申，乙是庚辰乙酉親，丙須辛卯及丙戌，丁下壬寅丁亥乘，戊生癸亥戊寅日，辛用丙申辛巳迎，壬逢丁未兼壬午，癸注戊午癸未神，己因甲戌來己卯，此是榮華福壽齡，中若更加他格局，定生王侯宰相身。如虞尚書，癸未年、甲寅月、戊午日、丙辰時，蔡學士甲申年、戊辰月己巳日、庚午時是也。

This method uses the "Five Tigers Hidden" technique to determine the month. For example, in the year of Jia, the month begins with Bingyin, and counting until Jisi, Jia and Ji are compatible, so Bingyin and Jisi form a harmonious relationship between Heaven and Earth. The rest are calculated in the same way. The most important is when it falls on the day pillar; even if only one appears, it counts as being in the pattern. The rhyme says: Jia day is compatible with Jisi and Jia Shen; Yi day is compatible with Geng Chen and Yi You; Bing day needs Xin Mao and Bing Xu; Ding day is compatible with Ren Yin and Ding Hai; Wu day is compatible with Gui Hai and Wu Yin; Xin day uses Bing Shen and Xin Si; Ren day is compatible with Ding Wei and Ren Wu; Gui day is compatible with Wu Wu and Gui Wei; Ji day is compatible with Jia Shen and Ji Mao. These are the lives of prosperity and longevity. If these are combined with other noble patterns, they will certainly become kings, dukes, or prime ministers. For example, Yu Shangshu was born in the year Gui Wei, month Jia Yin, day Wu Wu, and hour Bing Chen. Cai Xueshi was born in the year Jia Shen, month Wu Chen, day Ji Si, and hour Geng Wu, both belonging to this pattern.

此以食神見祿推之。甲丙愛行雙女遊（巳），乙丁獅子（午）己金牛（酉），戊樂陰陽（申）庚亥地，二千石祿坐皇州，癸來天蠍（卯）壬人馬（寅），辛到寶瓶（子）福自由，此乃天廚注天祿，令人福慧兩優遊。如富鄭公，甲辰年、丙寅月、乙巳日、辛巳時是也。

This pattern is determined by the禄 position of the food god (食神). The rhyme uses the twelve star palaces as a reference: Jia and Bing's Star of Livelihood (天厨) is in the Double Female Palace, which is Si; Yi and Ding's is in the Lion Palace, which is Wu; Ji's is in the Bull Palace, which is You; Wu's is in the Yin-Yang Palace, which is Shen; Geng's is in Hai. These positions all indicate a substantial salary of two thousand stones, allowing one to govern the capital. Gui's is in the Scorpion Palace, which is Mao; Ren's is in the Horse Palace, which is Yin; Xin's is in the Bottle Palace, which is Zi, indicating good fortune. This is the heavenly禄 determined by the Star of Livelihood, granting both good fortune and intelligence. For example, Fu Zheng Gong was born in the year Jiachen, the month Bingyin, the day Yisi, and the hour Xinsi, which fits this pattern.

甲丙庚日遇寅時，丙庚壬向巳中推，庚壬甲地歸申坐，壬甲丙來亥取之，此是錦衣第一局，時日無差定不移。如黃冕仲，甲申年、乙亥月、丙辰日、庚寅時，石參政，壬申年、己酉月、甲辰日、丙寅時是也。

The song says: Those born on Jia, Bing, or Geng days meet the Bingyin hour, those born on Bing, Geng, or Ren days should look back to Si, those born on Geng, Ren, or Jia days should be placed at Shen, and those born on Ren, Jia, or Bing days should take the Hai hour. This is the first class of the "Jinyi Receiving a Grant" pattern. As long as the day and hour are properly matched, the noble pattern is fixed and unchanging. For example, Huang Mianzhong was born in the year Jiashen, the month Yihai, the day Bingchen, and the hour Gengyin. Shi Cengzheng was born in the year Renshen, the month Jiyou, the day Jiachen, and the hour Bingyin. Both belong to this pattern.

此以丁辛加於子午卯酉主取之。乙丁辛見馬，丁辛癸向雞，辛癸乙還子，癸乙丁兔奇，此是正郎格，清華著錦衣。如林按撫，己酉年、乙亥月、癸丑日、乙卯時是也。又曰暗合三奇。

This pattern involves adding the heavenly stems Ding and Xin to the four central earthly branches Zi, Wu, Mao, and You. The rhyme says: the heavenly stems Yi, Ding, and Xin meet Wu, which represents a horse; the heavenly stems Ding, Xin, and Gui face You, which represents a chicken; the heavenly stems Xin, Gui, and Yi return to Zi; and the heavenly stems Gui, Yi, and Ding take Mao as the marvel, which represents a rabbit. This is known as the proper pattern of the noble official, indicating clear dignity and important status, with the person wearing fine silk robes. For example, Lin Anfu was born in the year Jiyou, month Yihai, day Guichou, and hour Yimao, which fits this pattern, also called the hidden combination of the three marvels.

如謂陳右相，癸巳年、癸亥月、甲寅日、辛未時，為入格，歌曰：生年遁數逢癸亥，生月又遁見甲寅，從日推之逢辛未，此般格局有功名。（並預知子貴格）

For example, Chen Youxiang was born in the year Guisi, month Guihai, day Jiayin, and hour Xinwei, which fits this pattern. The rhyme says: starting from the birth year and counting down, it exactly meets Guihai; starting from the birth month and counting down again, it meets Jiayin; starting from the birth day and counting down, it meets Xinwei. The year, month, day, and hour form a continuous cycle, and such a configuration indicates success in officialdom. This is also mentioned in the book "Yuzhizi Guige."

寅辰兩字見龍吟，遇此生人福最深，虎嘯風生人相厚，榮華富貴積資金。如王狀元，戊寅年、甲寅月、丁酉日、甲辰時是也。珞琭子云：龍吟虎嘯，風雨助其休祥。

The song says: When the Earthly Branches meet both寅and辰, it is called Dragon Cry, and those who have this pattern have the deepest blessings. When tigers roar, the wind arises; such people have a robust appearance and can accumulate great wealth and honor. For example, Wang the状元was born in the year of Wuyin, month of Jiayin, day of Dingyou, and hour of Jiachen, which is exactly this pattern. The Luolu Zi says: When dragons cry and tigers roar, there will surely be winds and rains to assist in their auspiciousness.

瑩和尚注云：龍吟雨降，虎嘯風生，故曰：雲從龍，風從虎，則各從其所類也，常以戊辰甲寅取之，不然遇寅與辰，相得亦是。玉門關集云：凡龍吟虎嘯日時遇之，大好，日月次之，年月又次，日年月遇之，卻於時上遇祿者亦佳，但不犯空亡、支干相破，便是兩制命，有破無救只正郎。預知子云：龍吟得水，戊辰見甲寅，虎嘯得木，甲寅見戊辰。

Ying和尚 explained: When a dragon cries, rain falls; when a tiger roars, wind arises. Therefore, the Zhou Changes say "clouds follow the dragon, wind follows the tiger," all of which belong to their respective categories. This pattern usually takes the pillars of Wuchen and Jiayin; if not, as long as there are Yin and Chen and they are compatible with each other, it is also acceptable. The Yumenguanji says: If dragon cries and tiger roars appear on the day or hour pillar, it is best; if on the month or year, it is next; if on the day, month, or year, and the hour pillar meets the luck, it is also good. As long as it does not meet Kongwang and the heavenly stem and earthly branch do not conflict, it is a fate that can attain the position of Hanlin and Zhongshu; if there is conflict without remedy, it can only reach the position of Zhenglang. The Yu Zhi Zi says: For dragon cries, water is needed, which is Wuchen meeting Jiayin; for tiger roars, wood is needed, which is Jiayin meeting Wuchen.

四般生一一生四，便斷公卿更莫疑，添減福神隨厚薄，官資子細定尋推。如許運使，癸巳年、癸亥月、辛亥日、壬辰時、甲寅胎是也。

The song says: if four things are born together with one thing, and one thing is born with four things, it can be determined as a noble official of high rank, without any doubt; one only needs to adjust the height according to the thickness or thinness of the fortune god, and then carefully examine the official rank and experience. For example, Xu Yunshi was born in the year Guisi, month Guihai, day Xinhai, and hour Renchen, with the fetal chart Jiayin, which is exactly this pattern.

如謝參政，乙卯年、戊寅月、己酉日、己巳時，己巳與甲申暗合，乙祿在酉，遁得乙卯、巳為祿元，巳馬位，故曰馬馳祿。

For example, Xie Canzheng was born in the year Yimao, month Wuyin, day Jiyou, and hour Jisi: Jisi and Jiashen are secretly in harmony. The wealth of Yi is in You, and the hidden number of Yimao gives Yi's Mao. Therefore, Si is the origin of the wealth. Moreover, Si is also the position of the post-horse. Therefore, it is called horse running with wealth. The official star is secretly in harmony, and the wealth follows the horse.

馬俊一辰是。玉撥金鞍坐貴人，便知三品定官榮，若無的殺加此格，兩府中書定舍人。如王駙馬，庚寅年、乙酉月、辛亥日、乙未時，庚寅見乙未，為攀鞍，庚貴在未，又是金號貴人坐金鞍。（此紫虛局）

The Post-horse is the first position after the Horse. The rhyme says: if a jade-carved horse saddle is occupied by a Nobleman, it indicates a high official rank of third class; if there is no actual Inauspicious Sha (kill) in this position, one may enter the two government offices or serve as a Middle Secretary. For example, Prince Wang, born in the year Gengyin, month Yiyou, day Xinhai, and hour Yiwei: Gengyin meets Yiwei, which is called climbing the saddle. The Nobleman of Geng is also in the position of Wei, so it is called the Nobleman sitting on the golden saddle. This is mentioned in the book "Purple Void Bureau."

好年不如月，好月不如時，尊親帝座位，前後貴人隨。只如陳相國，庚寅年、丙戌月、辛卯日、己丑時，雖是大敗卻得天乙貴神，更本生太歲，為年中天子，前歌云：尊親帝座位是也。

The rhyme says: a good year pillar is not as good as a good month pillar, and a good month pillar is not as good as a good hour pillar. Most important is the position of the sovereign's throne occupied by the respected elders. There are also noblemen accompanying before and after. For example, the Chancellor Chen had a birth year of Gengyin, a month of Bingxu, a day of Xinmao, and an hour of Jichou. Although his destiny was afflicted by great defeat, he received the heavenly nobleman. Moreover, his native ruler was itself the emperor of the year, which perfectly matches the previous rhyme's statement about "the sovereign's throne of the respected elders."

又己丑、庚寅、辛卯，相連，謂之連珠鳳凰，雖無科名，官居相位，又生月丙戌，帶天德，九月戌為大殺同宮，況陳姓屬徵音，火墓在戌，合其寅，經云：本音墓處天德大殺司宮，即有三臺入座之榮，自餘不夾大歲值祿馬同鄉，亦可入相。（八字金書）

Furthermore, the pillars of Jichou, Gengyin, and Xinmao connected in sequence are called 'Linked Phoenixes', indicating that although the person did not achieve official rank through the imperial examination, they still hold the position of prime minister. Additionally, the month is Bingxu, which carries the Star of Virtue and Resolution, and the September戌 position coincides with the Great Killer. Moreover, the surname Chen belongs to the Zheng tone in the five tones, and the Zheng tone belongs to fire, whose storage is at Wu. Wu also combines with Yin. The classic text states: if the storage of the original tone meets the Star of Virtue and the Great Killer in the same palace, there will be the honor of the Star of Ranks. Other destinies not supported by the preceding and succeeding pillars can also attain the position of prime minister if they meet the禄 and 马 in the same palace as the heavenly stem. The Book of Eight Characters says so.

年為天子坐中宮，日時相逢兩侍從，輔弼貴星人要識，為官氣勢最英雄。如曹中奉，癸丑年、甲子月、丙寅日、巳亥時，乙卯胎，拱年在其中也。（紫虛局）

The song says: The year pillar is like the emperor sitting in the Central Palace, while the day pillar and hour pillar meet as the two attendants on either side. One must recognize the two noble stars,辅星 and弼星, for accompanying them brings the most heroic and powerful official prestige. For example, Cao Zhongfeng was born in the year Guichou, month Jiazi, day Bingyin, and hour Jihai, with his natal pillar Yimao. His year pillar is exactly flanked by the pillars before and after. The Purple Void Bureau says this.

前後有二支包承，本命在其中者是也，假令辛亥生人，得庚子月，戊戌日，子處其上，亥處其中，戌處其下是也，子在前為包，戌在後為承，入此格者主清貴福厚，只怕空亡沖破。（林開五命）

This pattern indicates that the person's birth branch is flanked and supported by two other branches, with the birth branch in the center. For example, someone born in the year of Xinhai would have a birth month of Gengzi and a birth day of Wuxu: Zi is above, Hai is in the middle, and Xu is below; Zi in front is called 'bao' (enclosure), and Xu behind is called 'cheng' (support). Those who fall into this pattern are destined for clarity and dignity, with great fortune, but they should be cautious of encountering Kongwang or being broken by conflicts. The Lin Kai Wu Ming says this.

假令甲子人，以前三辰為引，則丙寅、丁卯為引，以後三辰為從，則壬戌、癸亥為從，引宜遠，以丁卯為遠，從宜近，以癸亥為近。

For example, a person born in the Jiazi year, the three preceding years of their birth year are considered "yin," with Bingyin and Dingmao being the yin spirits. The three following years are considered "cong," with Renxu and Guihai being the cong spirits. Yin spirits are preferred to be distant, so Dingmao is considered distant. Cong spirits are preferred to be close, so Guihai is considered close.

然子卯相刑，不若丙寅為食神祿馬，若得壬戌時，則丁與壬合，卯與戌合，暗中有合，則壬戌癸亥甲子並乙丑以待用，而前引神有丙寅丁卯，一甲中天地氣全，前後包承，更看納音，有生旺之氣，兼諸貴殺助之者，大貴。管輅曰：引從包承，拱太歲，則官曆清華；刑害沖破值身命，則一生困苦。（閻東叟書）

However, the branch of Zi and Mao are in mutual conflict, so Ding Mao is not as good as Bing Yin. Bing Yin is both a food god and a禄 and 马 for Jia. If further supported by Ren Xu hour, then Ding and Ren form a harmonious relationship, and Mao and Xu also form a harmonious relationship, thus there is an underlying harmony. Therefore, Ren Xu, Gui Hai, Jia Zi and Yi Chou can all be used. The preceding 引神 also include Bing Yin and Ding Mao, so within one Jia Zi, the heavenly and earthly energies are complete, with the previous and subsequent parts connected. Now check the Nayin for vitality and strength. If there are also various noble spirits and killing spirits assisting, it will be of great importance. Guan Lu said: if the 引神 follow and connect with each other, supporting the year, one will certainly hold important and prominent positions in government. If conflicts, harms, clashes, or destruction fall directly on the person's destiny, then one's life will be full of hardship. The "Yan Dongshou Book" says this.

引從、從近，引須遙。引從格者，年月日時在一旬中也，居年前曰引，居年後曰從，引愛遠，從愛近，如己酉年、癸酉月、戊申日，後從壬子時，前引、引遠從近，乃大官之命，然引從格，居朝廷則多出入，蓋引從動也。

Parallel sentences say: among the guiding and following spirits, the following spirit should be close, and the guiding spirit should be distant. The so-called guiding and following pattern occurs when the year, month, day, and hour all fall within the same ten-year period. Those before the birth year are called guiding spirits, and those after the birth year are called following spirits. The guiding spirit prefers to be distant, while the following spirit prefers to be close. For example, if someone is born in the year Jiyou, month Guiyou, day Wushen, and has the hour Renzi as the following spirit, and there is also a guiding spirit before, with the guiding spirit being distant and the following spirit being close, this is considered a powerful official destiny. However, people who enter the guiding and following pattern often have frequent changes and promotions in the court, because the concepts of guiding and following themselves imply movement.

且如丁酉人，遇壬辰日、庚子時，此乃從遠引近不中，又不如壬辰日，壬寅時拱卯上作丁酉正端門格，又如乙丑人，見甲子為從或前遇庚午日乘引，只見庚午日謂引，蓋干合也，乙丑前數有己巳後有甲子，方曰正引徒數，無者止曰引從也，餘皆凖此推之。（沉芝源髓）

For example, a person born in the year of Dingyou, when encountering a day of Renchen and an hour of Gengzi, this is considered as drawing a distant god to bring a near one, resulting in an improper match. It is actually worse than matching a day of Renchen with an hour of Rennyin, since between Chen and Yin there is an implied connection of Mao, which forms a proper pattern for Dingyou, creating a complete gate. Another example is a person born in the year of Yichou, encountering Jiazi as a secondary god, or encountering Gengwu on a day before, which is considered a guiding god. However, Gengwu alone is also called a guiding god, because the heavenly stems Yi and Geng are compatible. Only when there is Jisi before Yichou and Jiazi after, does it constitute a proper guiding and following relationship. If not, it is only generally referred to as a guiding and following relationship. The rest should be calculated in the same way. The "Chen Zhi Yuan Mei" states this.

引從不同，前後宜乎審察。引從乃引進侍從也，陽命人遇引進神，陰命人遇侍從神者為得力，前從之分，在於太歲歲之前焉引，進歲之後為侍從。（壺中子）

The concepts of "leading" and "following" are not the same, and the distinction between them should be carefully examined.the so-called "leading and following" refers to the "leading god" and the "attendant god": for a person with a yang destiny, encountering the leading god is effective, while for a person with a yin destiny, encountering the attendant god is effective. The boundary between "leading" and "following" is the "sovereign year" (太岁). The period before the sovereign year is considered "leading," and the period after is considered "following." The "Hu Zhongzi" says this.

甲人得卯、丑，乙人得寅、辰，丙戊人得辰、午，丁己人得巳、未，庚人得未、酉，辛人得申、戌，壬人得戌、子，癸人得亥、丑，為夾祿鄉，有丁己庚而得未有丙戊乙而得辰，有辛壬而得戍，有癸甲而得丑，為夾祿窠二者祿窠為上，夾祿鄉次之。

On days where the heavenly stem is Jia, the earthly branch is Zi or Chou; for Yi, it is Yin or Chou; for Bing and Wu, it is Chen or Wu; for Ding and Ji, it is Si or Wei; for Geng, it is Wei or You; for Xin, it is Shen or Xu; for Ren, it is Xu or Zi; and for Gui, it is Hai or Chou, this is called "Jia Lu Xiang," because the two branches enclose the stem's禄 in the middle. If Ding, Ji, and Geng have Wei, or Bing, Wu, and Yi have Chen, or Xin and Ren have Xu, or Gui and Jia have Chou, this is called "Jia Lu Ke." Compared to each other, the禄窠 is superior, while the禄乡 is secondary.

凡祿最喜於墓，謂之庫，而有所藏也，最惡於沖，謂之鬼，而有所尅也，妻財凖此論之。然當生遇庫印為福、為壽，歲運逢墓印，為爭、為凶。

In general, the禄 (favorable position) most prefers to enter the墓 (burial), which is called库 (storehouse), indicating something is stored away; it most dislikes being冲 (conflict), which is called鬼 (ghost), indicating something is overcome or attacked. The妻宫 (marriage palace) and财星 (wealth star) are also judged according to this principle. However, if the original chart has库 and印 (seal), it brings good fortune and longevity; but when encountering墓 and印 again in the year or decade of fortune, it becomes a struggle and a凶事 (misfortune).

丙丁豬雞以戌為夾貴，壬癸蛇兔以辰為夾貴，丙午、丁未、丙子、丁丑，納音水，得甲戍火為財庫，壬子、癸丑、壬午、癸未，納音木，得丙辰土，為財庫以上謂之夾貴印庫，火財而得壬戍之水，土財而見戊辰之木，謂之庫中逢鬼，先富後貧，雖成必破。

Jia and Yi's nobleman is in Hai and You, which are Pig and Rooster, and Xu is exactly between them, so Xu is considered the夹贵. Ren and Gui's nobleman is in Si and Mao, which are Snake and Rabbit, and Chen is exactly between them, so Chen is considered the夹贵. The four pillars Jia Wu, Yi Wei, Jia Zi, and Yi Chou have nayin sound element of water. Water takes fire as wealth, and getting Jia Xu fire is the wealth repository. The four pillars Ren Zi, Gui Chou, Ren Wu, and Gui Wei have nayin sound element of wood. Wood takes earth as wealth, and getting Bing Chen earth is the wealth repository. All of these are called "夹贵印库". Conversely, if wealth is fire but one gets Ren Xu water, or if wealth is earth but one sees Wu Chen wood, it is called "库中逢鬼", which indicates first wealth then poverty, and even if success is achieved, it will inevitably lead to failure.

又甲戊庚、乙己丙丁壬癸，六辛於年月日時順連，四干不斷，不必在牛羊鼠猴豬雞兔蛇馬虎之位，但見辰戍二位，便為天乙受福，納慶之宮，主學問該博，文章蘋藻，科名巍峨，官職清貴，凡夾庫帶正印，而庫墓者為上，庫墓而非正印者為中，無印庫者為下。（閻東叟書）

For example, if the groups of Jia, Wu, and Geng; Yi and Ji; Bing and Ding; Ren and Gui, along with the six Xin, are arranged in sequence on the year, month, day, and hour, so that the four heavenly stems are continuous, then the earthly branches do not necessarily have to fall on the nobleman's native positions such as Chou and Wei, Zi and Shen, Hai and You, Mao and Si, or Wu and Yin. If instead, the branches fall on Chen or Xu, they are considered the palace where the heavenly stem receives blessings and celebration, indicating profound knowledge, elegant writings, high academic achievement, and noble official positions. Those that are in the warehouse position and also have the proper official (positive official) are of the highest quality. Those that are in the warehouse position but lack the proper official are of medium quality. Those that neither have the proper official nor are in the warehouse position are of the lowest quality. The "Yan Dongshou Book" states this.

干神一字而支神相應，前有貴擁，後有馬乘，中有建祿者是也，假令己未人，己巳月、己未日、己巳時，四己干神二字，未有己貴在申，故曰前有貴擁，未有馬在巳，故曰後有馬乘，中己祿在午，故曰建祿，貴踰三品之命，若夫丁巳丁未則止夾祿，辛卯辛丑則止夾貴，當從減落斷之。（玉霄寶鑑）

This pattern requires the heavenly stem to be used with only one character, while the earthly branches correspond with it: there is a nobleman supporting in front, a post-horse carrying behind, and a built-up fortune in the middle. For example, someone born in the year of Jiwei, with the month of Jisi, day of Jiwei, and hour of Jisi, uses four Ji characters and only two earthly branches, Wei and Si. The nobleman for Ji in the year Wei is in Shen, so there is a nobleman supporting in front; the post-horse for Wei is in Si, so there is a post-horse carrying behind; the built-up fortune for Ji is in Wu, so it is called built-up fortune. This is a fortune of nobleman of the third rank and above. As for Dingsi paired with Dingwei, it only forms a sandwiched fortune; Xinmao paired with Xinchou only forms a sandwiched nobleman, and should be judged according to the decreasing ranks. The "Yuzhao Baodian" says this.

祿貴夾扶者，戊午、丙午日時多者是也。蓋戊祿在巳，夾在後，戊貴在未，夾在前也，又如己未年、辛未月、己未日、辛未時，蓋己祿在午在後，己貴在申在前也，乃祿與貴人夾扶其身，乃貴命，不須帶別支神也。（沉芝源髓）

The concept of "Lù Guì Jiā Fú" refers to situations where the day and hour contain many instances of Wuwu (戊午) and Bingwu (丙午). The禄 (Lù) of Wu is in Si, which comes after Wu, thus surrounding from behind; the Nobleman (Guìrén) of Wu is in Wei, which comes before Wu, thus surrounding from in front. For example, in a year of Jiwei (己未), a month of Xinwei (辛未), a day of Jiwei (己未), or an hour of Xinwei (辛未), the禄 of Ji is in Wu, located after Wei, and the Nobleman of Ji is in Shen, located before Wei. This creates a situation where the禄 and Nobleman are positioned one before and one after, supporting the individual. Therefore, this is considered a favorable fate, and no other auspicious branches are needed. The "Chén Zhī Yuán Měi" states this.

祿馬夾貴，在本命前後是也。（理愚歌）凡欲持網入帝朝，貴星不與賤星交，將軍須是刑星裡，宰相多應祿馬包。凡貴人格，須要五位中無一位駁雜，往來乘旺，遞相有氣，帶福神於其上是也。四位貴卻一位賤，便不是貴格。（鬼谷要訣）

The phrase "front and rear support" refers to the presence of the official star, the horse star, and the nobleman star surrounding the native's destiny in both front and back positions. This is mentioned in the "Ri Yu Ge." The rhyme also states: those who wish to hold power and govern, or serve as officials in the court, must not have noble stars mixed with humble stars; generals should be among the stars of punishment, while prime ministers are often surrounded by the official and horse stars. Generally, a noble destiny requires that among the five positions of year, month, day, hour, and birth, none should be mixed or impure, and all should be in a strong and flourishing state, supporting each other with vitality, and accompanied by auspicious deities. If four positions are noble and one is humble, it cannot be considered a noble destiny. The "Gui Gu Yao Jue" states this.

凡祿馬陰官貴、六合、華蓋、金興、文星、貴人、印綬、祿庫、食神、奇德之類，皆謂之一福神，遞互相還，便是貴格，若無死絕沖破、空亡，有五行旺氣，福助之貴，為將相，如此而又有殺神，即少達曆重任，若有死絕沖破、空亡，只在格上看之，又須尊者吉，方可，即干神是也。

All such things as official rank, nobleman,Liu He, Huagai, Jinyu, literary star, nobleman, seal thread, official warehouse, food god, and virtuous virtue are considered auspicious deities. When they interact and support each other, it forms a noble pattern. If there is no death, decay, conflict, destruction, or Kongwang, and there is the strength of the Five Phases, with the help of auspicious deities, one can become a high official. If such a person also has killing deities, they may achieve success later, but can still bear great responsibilities. If the birth chart already has death, decay, conflict, destruction, or Kongwang, then one must look at the pattern itself, and also need the position of respect to be auspicious. The position of respect refers to the heavenly stem.

凡干神作生旺、臨官、或作福神，皆是尊吉也，納音逢死絕，茲謂尊吉卑凶，若納音既死絕，更有沖破空亡，即不成就，不過一薄尉州縣官，縱他有福神助之，亦不遇一多難京朝官耳。

Whenever a heavenly stem is in a position of birth and prosperity or is itself a god of fortune, it is considered a noble position and auspicious; at this time, if the nayin sound element is in a state of death or decline, it is called 'noble auspicious, humble misfortune'. If the nayin sound element is already in death or decline and is further afflicted by conflict and kongwang, then nothing can be accomplished, and one can only hold a low-ranking position such as a county magistrate or a minor official in a state or county; even if another god of fortune comes to assist, it can only result in a government official who faces many difficulties and calamities.

若死絕空亡沖破更有三刑六害，必是一孤獨有藝術人，或僧道，並無成舉人，更觀五行輕重消息斷之，若乘生旺氣者，特達之士，只消一件，可作大貴，若不乘生旺之氣，須兩件可也。（林開五命）

If in addition to death, decay, emptiness, and destruction, there are also the three punishments and six harms, the person will certainly be lonely and have to make a living through skills, arts, or numbers, or become a monk or Taoist. Even becoming a juren (a type of scholar-official) is impossible. It is also necessary to consider the weight of the five phases to make a judgment: if it is supported by the strength of the generating and flourishing forces, then it will be a remarkable and prominent person, needing only one favorable pattern to achieve great fortune; if it is not supported by the strength of the generating and flourishing forces, then two favorable patterns are needed. This is what Lin Kai's Five Lifetimes says.

聖人得抱一之真，則無所不達，鬼神含得一之靈，則變化無窮，而陰陽之理，精神之運，斂散抑揚，歸於一者，所以為致一之命，乃問世賢輔，出群異人也。

The sage who grasps the truth of "holding on to one" has nothing that is not understood; the spirits and deities who possess the spirit of "attaining one" have boundless transformations. The principles of yin and yang, the movement of spirit, the convergence and divergence, the suppression and promotion, ultimately all come down to the single character "one." Therefore, it is called the destiny of attaining unity. Such a person is a virtuous minister of the world, an extraordinary individual beyond the ordinary.

如年月日時胎五位，納音四木、一水、四土一火之類是，見於時，或一金四木，土一水四，全之類，一見於年各有旺氣發越、一路是也。五位中有二戊、二丑，而日上或時上，見一寅之類是也。干神上下俱是戊己，而日上見一丙之類是也。

For example, in the five positions of year, month, day, hour, and birth, if the nayin sound elements consist of four woods paired with one water or four earths paired with one fire, the unique element appears in the hour position; or if it is one metal paired with four woods and one water paired with four earths, the unique element appears in the year position. Each has its own flourishing energy and forms its own path, which is called 'zhi yi'. Similarly, if among the five positions there are two wu and two chou, and a single yin appears alone on the day or hour, it also belongs to this category. Likewise, if the heavenly stems above and below are all wu and ji, and a single bing appears alone on the day, it also belongs to this category.

天乙、天官、文星，天德，往來見於四位為福貴之氣，獨於時上一位無福貴之氣是也。祿馬官印貴德會聚於一位是也。三合於日時上帶本家一位是也，三合逢一馬是也。

For example, if the stars of virtue and resolution, officialdom, literary excellence, and the post-horse appear in the four pillars and circulate among them, everywhere there is an atmosphere of fortune and nobility, but the person at the hour pillar lacks this fortune and nobility, this is also a case of unity. Another example is when the positions of wealth, post-horse, officialdom, seal, nobility, and virtue all converge in one position. Also, if a triple harmony is formed in the day pillar or hour pillar along with the native's own position, or if a triple harmony includes the post-horse, these all belong to this category.

四位俱乘旺氣，獨於時上帶一路死絕之氣是也。四位俱帶死絕之氣，惟日上或時上帶一路生旺之氣是也。四位或甲乙或丙丁或戊己或庚辛或壬癸，而日上或時上見一真官是也。雖曰如是，須往來會合歸於一者，方成此格。

For example, if all four pillars are in a strong position, but the hour pillar alone carries a dying or exhausted energy; conversely, if all four pillars are in a dying or exhausted position, but the day or hour pillar alone carries a true official star. Similarly, if the heavenly stems of the four pillars are all Jia and Yi, or all Bing and Ding, or all Wu and Ji, or all Geng and Xin, or all Ren and Gui, and the day or hour pillar alone shows a genuine official star. Although this may be the case, it is still necessary for the elements to interact and converge into one place to truly form this pattern.

人之年時上下如天地覆載而運，日月於太虛之中，此虛中精實之格，最為奇妙，雖美惡相雜，憎愛相半，無不併包而兼容之，真大氣遠業之命。

The heavenly stem and earthly branch of the year and hour are positioned above and below, like heaven covering above and earth supporting below. The day and month stems move within the vast emptiness in between, forming the pattern of 'empty center and solid essence,' which is most extraordinary. Such a destiny, though mixed with both good and bad qualities, and equally liked and disliked elements, can encompass them all. It is truly a destiny of great capacity and enduring achievements.

且年與時上下乘生旺之氣，而於日月兩路帶死絕之氣是也。年月時三位俱帶生旺之氣，惟日上帶一路衰敗死絕之氣是也。上下乘金土剛建厚實之德，惟日上一路建水火變通之氣是也。

For example, if the year and hour are both in a position of birth and prosperity, while the day and month carry the energy of decline and death; or if the year, month, and hour all carry the energy of birth and prosperity, but the day alone carries the energy of decline and death; or if both the upper and lower positions are in the virtue of strong and solid metal and earth, while the day alone carries the energy of water and fire transformation, these situations are considered as hollow in the center but solid in the essence.

上下俱帶天乙、天官，文星、祿馬，並互換見諸吉神，獨日位上無祿馬貴氣是也。年月日得寅午戍生旺庫三位純全，獨日上一位在火氣衰敗死絕之處是也。巳酉丑、申子辰，亥卯未，三合之命，獨日上一位帶三合、衰敗死絕之氣是也。入此格者，曠世無忌，大德有容，富貴不能淫，威武不能屈。

For example, if both the upper and lower positions contain the Heavenly Ethical Official, the Star of Officialdom, the Literary Star, and the禄 and 马 (favorable influences), with various auspicious deities appearing alternately, yet the day position lacks禄 and 马 as well as noble qi; or if the year, month, and day form the complete three positions of the Fire triad (寅午戌), yet the day position falls in the declining or dead phase of the fire element; or if the triple harmony of the Metal triad (巳酉丑), Water triad (申子辰), or Wood triad (亥卯未) is present in the birth chart, yet the day position falls in the declining or dead phase of that triad. Those who fall into this pattern are fearless in the world, possess great virtue and capacity to tolerate others, and are not easily swayed by wealth and honor, nor intimidated by power and authority.

鼎足之義，謂之三合，見三奇三合，見一馬三合，見馬合三合，見本干三合，帶本家三合，以馬換實支，切忌以金當寅午戌之類，須旺中損壽也。

"The term 'dingzu' refers to the concept of three pillars standing together, meaning the Triple Harmony. In a Triple Harmony situation, one may see the Three Marvels, one驿马, a branch that harmonizes with the驿马, the heavenly stem of the native's birth, the native's own pillar, and the use of驿马 to replace one actual branch. These are the foundations of 'dingzu'. However, one must avoid using metal to replace the fire trinity of寅午戌, as although it may be in a strong position, it will cause a reduction in lifespan."

三合見三奇者，乙丙丁或甲戊庚在年月日時，胎上是也。三合見一馬者，申子辰而得寅馬，巳酉丑而得亥馬之類是也。三合見馬合者，寅午戍見巳合，亥卯未見申合之類是也。三合見本干者，甲乙人得亥卯未，丙丁人得寅午戍之類是也。

The concept of "triple harmony meeting three marvels" refers to the presence of 乙, 丙, or 丁, or 甲, 戊, or 庚 in the year, month, day, hour, or the prenatal element. The concept of "triple harmony meeting a post-horse" refers to situations where a water triple harmony such as 申, 子, 辰 has a post-horse at 寅, or a metal triple harmony such as 癸, 酉, 丑 has a post-horse at 亥. The concept of "triple harmony meeting a harmonious post-horse" refers to situations where a fire triple harmony such as 寅, 午, 戌 has a post-horse at 申 and also has 巳 to harmonize with 申, or a wood triple harmony such as 亥, 卯, 未 has a post-horse at 巳 and also has 申 to harmonize with 巳. The concept of "triple harmony meeting the original heavenly stem" refers to situations where a day ruler of 甲 or 乙 has a wood triple harmony such as 亥, 卯, 未, or a day ruler of 丙 or 丁 has a fire triple harmony such as 寅, 午, 戌.

三合帶本家者，寅午戍火命得丙寅，戊午、甲戍帶本家火也，亥卯未得己亥、辛卯、癸未，帶本家木也，他準此。又如寅午戌馬，在申有申，而闕寅，亥卯未馬在巳，有巳而闕亥，申子辰馬在寅，有寅而闕申，巳酉丑馬在亥，有亥而闕巳，此三合馬換頭支也。

The concept of "three harmonies with the original branch" refers to a situation where someone with the fire triple harmony (Yin-Wu-Xu) has the three pillars Bingyin, Wuwu, and Jiaxu, all of which belong to the fire element in terms of nayin sound, thus carrying the original fire element. Similarly, someone with the wood triple harmony (Hai-Mao-Wei) has the three pillars Jihai, Xinmao, and Guiwei, all of which belong to the wood element in terms of nayin sound, thus carrying the original wood element. The same principle applies to other triple harmonies. For example, in the case of the fire triple harmony (Yin-Wu-Xu), the post-horse (Yimashu) is in Shen. If the person's chart contains Shen but lacks Yin, then Shen is used to replace the first branch. Similarly, for the wood triple harmony (Hai-Mao-Wei), the post-horse is in Si. If the person's chart contains Si but lacks Hai, then Si is used to replace the first branch. For the water triple harmony (Shen-Zi-Chen), the post-horse is in Yin. If the person's chart contains Yin but lacks Shen, then Yin is used to replace the first branch. For the metal triple harmony (Si-You-Chou), the post-horse is in Hai. If the person's chart contains Hai but lacks Si, then Hai is used to replace the first branch. This is called using the post-horse to replace the first branch in the triple harmony.

本命甲子，以己巳、辛未為拱揖，虛午為闕門，本命乙丑以庚午壬申為拱揖，虛未為闕門，餘皆倣此。陽命只天官合，陰命見天官、印綬，在日時上，居拱揖二位者是也。

For those with a birth stem of Jiazi, the columns Jisi and Xinwei form an embrace, with the empty Wu position in the middle being called the 'Quemmen'; for those with a birth stem of Yichou, the columns Gengwu and Renshen form an embrace, with the empty Wei position in the middle being Quemmen, and so on in the same way. For yang destiny, only the Star of Officialdom should harmonize, while for yin destiny, the Star of Officialdom and the Seal should be present, both falling on the day pillar or the hour pillar, and exactly located at the two positions of the embrace.

一如甲以己為天合，辛為天官，乙以庚為天官，壬為印綬之類，或二天官合，又二天官或二印綬，夾輔闕門，亦貴資以天德、天乙者，尤貴也。（並閻東叟）

For example, Jia combines with Ji as a heavenly stem harmony and with Xin as the star of officialdom; Yi combines with Geng as the star of officialdom and with Ren as the seal of authority. Such combinations, or two instances of the star of officialdom, or two instances of the seal of authority, supporting the gate from both sides, also indicate nobility. If further assisted by the power of the Star of Virtue and Resolution and the Star of Officialdom, the person will be exceptionally distinguished. The above is also mentioned in the "Yan Dongshou Book."

拱將、拱門、並拱座，拱貴、拱印、青雲路。凡拱者二位虛夾一位，日拱，拱將者，如亥人得寅日，辰時，故虛夾有拱，林開云：坐實不如拱虛、明合不如暗合，乃此格也。

Couplets say: "Arching the general, arching the gate along with the arching seat, plus arching the noble and arching the seal, are all paths to the blue clouds." Any term called "arch" refers to two positions virtually enclosing the middle one, with the day pillar arching it. For example, "arching the general" is when someone born in the year of Hai has a day of Yin and an hour of Chen. Yin and Chen virtually enclose the middle of Mao, which is exactly the general star for someone born in the year of Hai. Lin Kai said: "A solid position is not as good as a virtual arch, an open combination is not as good as a hidden one," referring to this pattern.

拱門者，如年對處是，如林發運癸亥年、癸亥月、戊辰日、戊午時，有辰有午，虛拱巳上一位，曰拱門，加之戊輿癸合，兩戊巳上又拱祿，兩癸巳上又虛夾拱貴，與兩戊合為真拱。

An arch is formed when the elements are positioned opposite the year pillar. For example, Lin Fayun was born in the year and month of Guihai, on the day of Wuchen and the hour of Wuwu. There are both Chen and Wu, which virtually form an arch over the middle Si. This is called an arch. Furthermore, Wu and Gui combine, the two Wus in Si form an arch for the禄, and the two Guis in Si virtually form an arch for the Nobleman, combining with the two Wus. Only then is it considered a true arch.

凡拱者須愛兩拱干同方為真拱，如戊辰見壬午等，乃假拱。凡拱處只愛一午、一辰，如一處重逢，乃偏也。凡拱格皆用此例。

All true arching (拱) requires that the heavenly stems on both sides are the same; if the heavenly stems are different, like Wuchen and Renwu, it is only a false arch. In cases of arching, it is preferable to have one Wu paired with one Chen; if the same side repeats, it becomes biased. All cases of arching patterns should be judged according to this example.

拱座者，乃時為帝座，對沖處逢曰拱座，如庚寅年、丁亥月、庚辰日、乙酉時，沖卯為木帝旺之門，乙祿在卯，與庚合，逢真拱為貴。

Arching the seat refers to treating the time pillar as the Imperial Seat, and when an arch occurs at the position opposite to it, it is called arching the seat. For example, in a year of Gengyin, a month of Dinghai, a day of Gengchen, and an hour of Yiyou, the酉 (You) is opposing the卯 (Mao), which is the Prosperity position for wood. The禄 (Lucky position) of Yi is also at Mao, and Yi combines with Geng. Therefore, this is considered a true arch, leading to wealth and status.

拱貴者，如甲戊庚牛羊，逢有寅、有子、或有午，更有申曰拱貴也。拱印者，如六丙生人遇卯，並巳遁起拱得壬辰，辰乃水印也，凡拱印者，須不破，又看得財印、鬼印、官印、子印、乘印、脫印細細推之。

When the nobleman is supported, for example, the nobleman of Jia, Wu, and Geng is in Chou and Wei, which are the ox and the sheep. If a person's fate meets Yin, Zi, or Wu, and also meets Shen, the nobleman can be virtually supported. When the seal is supported, for example, a person born on the day of Bing meets Mao and has Si, then starting from Si, the hidden Renchen (Renchen) is supported, and Chen is the water seal. All supported seals must not be broken, and one must distinguish whether the supported seal is a wealth seal, a nobleman seal, a ghost seal, an official seal, a son seal, a riding seal, or a releasing seal, and examine them carefully.

凡拱印者，有七十二格，拱印、拱害、拱馬、拱學堂、拱飛刃、拱劫、拱亡神、拱鬼、拱官貴、拱旺、拱破、拱孤辰、拱寡宿、拱巌廊、拱合、拱君臣合，凡拱須詳殺神輕重分高低言禍福貴賤，青雲得路者，皆貴命，乃日就時中帶祿也。（沉芝源髓）

There are a total of seventy-two types of "gong" (拱), such as gong yin (拱印), gong hai (拱害), gong ma (拱马), gong xuetang (拱学堂), gong feiren (拱飞刃), gong jiesha (拱劫煞), gong wangshen (拱亡神), gong gui (拱鬼), gong guan gui (拱官贵), gong wang (拱旺), gong po (拱破), gong guchen (拱孤辰), gong guasu (拱寡宿), gong yancang (拱岩廊), gong he (拱合), gong jun chen he (拱君臣合), etc. When discussing "gong," one must carefully examine the strength of the killing stars to determine superiority or inferiority, and use this to judge fortune and misfortune, wealth and poverty.the so-called "qing yun de lu" (青云得路) refers to noble destiny, which means that the day pillar combines with the hour pillar to bring out the luck (禄). The "Chen Zhi Yuan Mei" (沉芝源髓) states this.

凡五亥人，得壬辰日時，壬辰人得五亥日時者也，如見丁亥者，為正入格，天門在西北處。乾之位，壬辰水正印，而六龍在御，見亥，所以為福，若得丁亥，則干神合壬祿在亥，入此格者，有潤澤生民濟世之功業。

All those born in the year of Yihai, Dinghai, Jihai, Xinhai, and Guihai, if they are born on a day or hour of Renchen, or if those born in the year of Renchen are born on a day or hour of Hai, belong to this pattern. If they see Dinghai, it is a perfect match. The heavenly gate is in the northwest, which is the position of the Qian trigram. The Nayin sound element of Renchen belongs to water, which is the true official of water. Chen is also the dragon, and six dragons in the sky govern, with Hai occupying the position of Qian, thus forming great fortune. If someone has Dinghai, then the heavenly stem Ding combines with the heavenly stem Ren, and the禄 of Ren is precisely in Hai. Those who enter this pattern will have achievements in benefiting the people and securing the world's peace.

庚申人得辛卯，為日時者，為正入格，曰虎家在庚申，而辛卯重重見之，則為龍閣，故曰虎臥龍閣，得此者，有聲彈壓名臣。

Those born in the Gengshen year, if their day pillar or hour pillar has Xinmao, are said to have the correct configuration. Shen belongs to the tiger, and Gengshen represents the tiger's home; when Xinmao appears repeatedly, it forms the Dragon Pavilion, hence the term "tiger lying in the Dragon Pavilion." People with this configuration are renowned ministers whose authority is sufficient to subdue a region.

丙午、丁未得戊子已丑日時，戊子己丑人得丙午丁未日時，蓋丙午丁未天河水，戊子己丑霹靂火，子午居陰陽之正位，今全見之，陰陽和也，陰陽和而乃雨，如己入貴格，而得此者，膏澤及民，榮職百撥，如有沖破、空亡，亦不免為州縣之職，丁未人得壬辰、己丑人得壬辰，凖龍得天河水、與霹靂火亦為雨故也。

Those born in the years of Bingwu or Dingwei, who have days or hours of Wuzi or Jichou, or those born in the years of Wuzi or Jichou, who have days or hours of Bingwu or Dingwei, all fall into this pattern. The nayin sound element of Bingwu and Dingwei is Tianhe Water, while that of Wuzi and Jichou is Pileli Fire. The hour of Zi and the hour of Wu are the proper positions of yin and yang. Now that both are present, yin and yang are in harmony, and when yin and yang harmonize, rain can be produced. If one already has a noble destiny and further attains this combination, the favor can extend to the people, and one can achieve successive promotions to honorable positions. However, if accompanied by conflict or kongwang, one may only hold a position as a county official. Those born in the year of Dingwei who have the day or hour of Renchen, or those born in the year of Jichou who have the day or hour of Renchen, should also be viewed in the same way, because Chen is the dragon, and the dragon receives Tianhe Water and meets Pileli Fire, which can also produce rain.

巳酉丑人皆得乙字者是，假令乙丑人得乙酉月、乙巳日、乙酉時為入正格，金主刑，乙真金也，巳酉丑金之正位，上下全見之故，清肅憲臺，得此者，多為臺諫之任，若胎月中見驛馬，則外任憲司之職。（並玉霄寶鑑）

Those born with the Earthly Branches Si, You, and Chou forming the Metal Bureau, and with the Heavenly Stem Yi in the sky, constitute this particular pattern. For example, someone born in the year Yichou, with the month Yiyou, day Yisi, and hour Yiyou, is said to perfectly fit this pattern. Metal represents punishment and severity, but in this case, Yi is considered true Metal. Since Si, You, and Chou are the proper positions for Metal, both upper and lower parts are complete, hence the term "Clear and Stern Constitutional Office." People with this pattern often hold positions in the court of remonstrance and advice. If they also have the Post-horse in their natal chart or month pillar, they are likely to be assigned to external positions as officials in the supervisory system. This is discussed in detail in the "Yuzhao Baodian."

風雲慶會少人知，年遁月兮日遁時，轉把月時遁年日，有人遇者一生奇。（廣録）

The song says: The pattern of "clouds and winds meeting" is rarely recognized, it uses the heavenly stem of the birth year to hide the birth month, and the heavenly stem of the birth day to hide the birth time; conversely, it also uses the month and time to hide the year and day, and they correspond with each other. If a person encounters this pattern, their life experiences will certainly be extraordinary. The "Broad Record" says so.

須將三日一分干，十干日內細推看，六日生為初甲乙，須逢寅卯貴人言。一至三日得甲或寅，四至六日得乙或卯，七至九日得丙或巳，十至十二日得丁或午，十三日至十五日得戊或己，十六日至十八日得己或午，十九至二十一日得庚或申，二十二至二十四日得辛或酉，二十五至二十七日得壬或亥，二十八日至三十日癸或子，五行既失，取舍既便，數日人命稍加於此，乃為福貴之命。（太乙統紀）

The song says: divide a month into groups of three days, each assigned to a Heavenly Stem, and examine carefully within the ten stems. Those born in the first six days belong to the stems Jia and Yi, and they require the branches Yin and Mao to be considered as having a Nobleman. Specifically: those born on the first to third day take Jia or Yin; fourth to sixth day take Yi or Mao; seventh to ninth day take Bing or Si; tenth to twelfth day take Ding or Wu; thirteenth to fifteenth day take Wu or Ji; sixteenth to eighteenth day take Ji or Wu; nineteenth to twenty-first day take Geng or Shen; twenty-second to twenty-fourth day take Xin or You; twenty-fifth to twenty-seventh day take Ren or Hai; and twenty-eighth to thirtieth day take Gui or Zi. If the Five Phases are already out of place, then the choice should be adjusted accordingly. The fate determined by the day count, when slightly combined with other auspicious patterns, becomes a fortunate and noble destiny. The "Taiyi Tongji" says this.

陽奇者，甲庚丙壬也，陰偶者乙辛丁癸也，命中見之大好，重陰者，如甲人逢癸又見庚，重官者，如甲人逢辛，又見丙，蓋甲以辛為官，辛以丙為官，乃重官也。如甲人逢兩辛，不用此論如福聚多，兩府之命。

The term "yang qi" refers to the four yang stems: Jia, Geng, Bing, and Ren. "Yin ou" refers to the four yin stems: Yi, Xin, Ding, and Gui. It is considered favorable to see both in a person's destiny. "Chong yin" means encountering both癸 and庚 on a day of Jia. "Chong guan" refers to encountering both辛 and丙 on a day of Jia: Jia takes Xin as its official star, and Xin takes Bing as its official star, so official star is added upon official star, hence called "chong guan." If a person born on Jia day only encounters two Xin, it is not considered "chong guan." Those who gather more fortune are said to have a destiny that can enter two government offices.

包裹旌旗乃拱劫殺、亡神相見，須是天元有氣，不甚死絕，最吉。凡命中劫殺曰旗，亡神曰旌，二殺相見，方為旌旗，獨遇一位，非旌旗也。包裹者，乃拱旌旗也。

Wrapping the banners refers to the situation where the劫杀 and Wangshen appear together, both being virtual and supported by the heavenly stems, not too dead or exhausted, which is most auspicious. In a person's destiny, the劫杀 is called "flag" (旗), and the亡神 is called "banner" (旌). Only when both are present does it constitute "wrapping the banners" (包裹旌旗); if only one is present, it does not form "wrapping the banners." The term "wrapping" means that the banners (旌旗) are enclosed or sandwiched between them.

且如庚辰年、丙戌月、庚午日、丙子時，乃辰人劫殺在巳，亡神在亥，庚辰庚午拱巳上劫殺，曰包裹旗，丙戌丙子拱亥上亡神，曰包裹旌，餘格類此。凡遇旌旗者，官雖卑，亦作小監司，如遇之必為師帥，如帶刃，身克殺，多斬人，殺克身必下來惡死定也。（沉芝源髓）

For example, in the year of Gengchen, month of Bingxu, day of Gengwu, and hour of Bingzi: people born in the year of Gengchen have their calamity and killing power in Si, and their Wangshen in Hai. The two pillars of Gengchen and Gengwu form a virtual arch over the killing power in Si, which is called the wrapping flag. The two pillars of Bingxu and Bingzi form a virtual arch over the Wangshen in Hai, which is called the wrapping banner. Other similar patterns should be examined in the same way. Those who have the banner and flag usually have low official rank but can hold a minor supervisory position. If the combination is favorable, they will certainly become a military commander. If they also have Yangren, those who kill others often end up killing people themselves. If the killing power turns back to attack them, they will certainly meet a violent death. The "Chen Zhi Yuan Mei" says this.

祿期本地，身命旺相，祿乘馬位，貴合兩全。如甲人生亥卯未或寅卯辰中，即生旺氣也，如甲辰得辛亥，丙寅己亥，甲寅得辛未，丙子巳亥是也。

The禄 should fall in the native's own essential element position, with both the body and the destiny being prosperous and strong. If the禄 is also located on the Post-horse position, then both dignity and harmony are present. For example, if someone born on a Jia day is born in the Wood triad of Hai-Mao-Wei or the spring quarter of Yin-Mao-Chen, they have obtained the vital and prosperous energy. Also, cases such as Jia Chen with Xin Hai, Bing Yin with Ji Hai, Jia Yin with Xin Wei, and Bing Zi with Ji Hai all fall into this category.

如丁人得壬，而在寅卯辰亥之中、或見丙辛各在旺地，而別位無丁是也。

For example, if someone born on a Ding day is paired with a Ren, and this Ren is located in the positions of Yin, Mao, Chen, or Hai; or if Bing and Xin are each in their strong positions, and there is no Ding elsewhere to compete, this is called true essence staying in its position.

本命四柱支干純一，或四柱干純帶貴神來朝本命，或四柱並在一支上見貴神。

The heavenly stems and earthly branches in the four pillars of destiny are all the same, or the heavenly stems in the four pillars are all the same while the noble spirits come to support the destiny pillar, or all four pillars share the same earthly branch with noble spirits present, all fall under this pattern.

金、木、水、火、土而三元有氣，得生克相順尤佳也，辛酉人得甲午月、戊寅日、庚申時，是三奇順得也。

Gold, wood, water, fire, and earth are all present, and the year, month, and day all have energy. The generating and overcoming relationships follow in order, which is the best situation. For example, a person born in the year of Xinyou, with the month of Jiawu, the day of Wuyin, and the hour of Gengshen, the three marvels of Jia, Wu, and Geng come in sequence, which is called a proper sequence of the three marvels.

如土人生夏季，或居申子辰中，連四季者是也。

For example, if someone with a Nayin sound element of earth is born in the late summer month, when fire is strong and can generate earth; or if they are in a water trinity of Shen-Zi-Chen and also connected to the four earth months of Chen, Xu, Chou, and Wei, this is called borrowing the sound of another element at the right time.

尊生卑曰寶，卑生尊曰義，上克下曰制，下克上曰伐，以此四者，胎月日時上下相生相剋是也。

The generation of a higher position by a lower one is called "bao," and the generation of a higher position by a lower one is called "yi." The control of a lower position by a higher one is called "zhi," and the control of a higher position by a lower one is called "fa." Using these four relationships to examine the mutual generation and control between the胎, 月, 日, and 时 positions, it is referred to as "bao yi zhi fa."

木須要金，而木適用，甲重而無金者，須得支有金，金須要火，而金相當，或庚重而會合於丙。

Wood must have metal to shape and cut it, so that it becomes useful; if there are many Jia woods in the heavenly stems and no metal, then metal must be hidden in the earthly branches. Metal must have fire to temper it, so that it becomes suitable; if there are many Geng metals, they should combine with Bing fire to be good.

謂三元各處一方，帶本位祿，而和及三元各居生旺庫，而納音支干相生育也。

This refers to the three elements of year, month, and day each occupying one position, each accompanied by their own禄 and harmonizing with each other; or the three elements each residing in the positions of birth, prosperity, and repository, while the Nayin sound element and the stem-branch can also mutually generate and nurture each other.

庚子土得丙午月、丁丑胎、庚辰日、癸未時之類，雖沖破卻會在本氣之方，更有祿馬尤好。

For example, in the year of Gengzi, the nayin sound element belongs to earth. If the month is Bingwu, the day is Gengchen, the hour is Guiwei, and the taimen is Dingchou, this type, although having the conflict between Zi and Wu, and the destruction between Chou and Wei, will all gather in the original energy of earth. If there is also a禄马 to join, it would be even better.

【月官德合】如丁亥得壬辰、壬戌、壬寅，己亥得甲辰、甲戌、甲寅。【暗逢支祿】如甲人得丑未亥之類。【用刑者有時】如寅刑巳，而生在春，制克有用。【守刑者不亂】如癸巳刑戊申、而無丁干是。人生元命支干四柱，應以上諸格者，主富貴，縱無氣，亦主名聞挺特出群。

When the month's heavenly stem is in harmony with the virtue of the day's stem, for example, if the month is Ding Hai and the person's birth chart includes Ren Chen, Ren Xu, or Ren Yin, or if the month is Ji Hai and the person's birth chart includes Ji Chen, Ji Xu, or Ji Yin, then the heavenly stem of the month and the person's stem are in harmony. This is considered a harmonious relationship between the official star of the month and the person's inherent virtue. When the hidden branch of the earth contains the禄 (favorable position), for example, if a person is born on a Ji day and has the branches Chou, Wei, or Hai in their chart, the earth branch contains the禄. When there is a conflict, for example, when Yin is in conflict with Si, and the person is born in spring when wood is strong and fire is in its season, this conflict can be used to control and restrain. When there is a conflict but it remains orderly, for example, when Gui Si conflicts with Wu Shen, but there is no Ding stem to disturb it. If a person's birth chart includes any of these patterns, they are destined for wealth and honor; even if the Five Phases are not in their prime, they will still have a notable reputation and stand out from others.

三元有地而貴，四柱遞合而榮。三元俱有用得地，必富貴清顯，胎月日時為四柱，交互相合而朝命，即是榮貴清顯之命。（並鬼谷遺文）

Parallel sentences say: If the three elements of year, month, and day each have their proper positions, then one will be wealthy and esteemed; if the four pillars mutually harmonize, then one will achieve honor and distinction. The explanation is: If all three elements are useful and each occupies its proper place, one will certainly be wealthy and distinguished; considering the fetal, lunar, solar, and hour pillars as the four pillars, if they mutually harmonize and converge towards the true destiny, then it is a life of honor and distinction. The above is also found in the "Ghost Valley Remains."

凡貴人之命，不可一塗而定，須推生月日時之所遇，有遇四貴者，有遇五行本位及華蓋而貴者，有遇正天乙而貴者，有遇本家祿而貴者，有遇干合而貴者，有遇正官印而貴者，有遇天乙神而貴者，有遇天乙貴神合而貴者，有遇祿馬同位而貴者，有遇支干四字全而貴者，有遇驛馬而貴者，有遇貴神足而貴者，有遇帶三祿而貴者，有遇君相五行而貴者，有遇貴窠而貴者，有遇命合祿合而貴者，有遇食神福會而貴者，有遇三支迭三奇全而貴者，有遇胎生元命而貴者，有遇學堂而貴者。

All noble persons' destinies cannot be determined by a single factor; they must be carefully examined according to the month, day, and hour of birth, and what each encounters. Some become noble due to four noble influences, some due to the Five Phases and Huagai, some due to the proper Tianyi, some due to their native禄, some due to the harmony of heavenly stems, some due to proper official and official-teacher positions, some due to Tianyi deity, some due to the harmony between Tianyi and noble deity, some due to the presence of禄 and the post-horse in the same position, some due to the completeness of the four heavenly stems and earthly branches, some due to the post-horse, some due to the completeness of noble deities, some due to carrying three禄, some due to the king and minister Five Phases, some due to the noble nest, some due to the harmony of the native and禄, some due to the food god and fortune meeting, some due to three branches producing three marvels completely, some due to the presence of the fetal, birth, original, and destiny positions, and some due to the xuetang.

以上分為廿例，非為遇一例便為貴人，但以生月日時三位上占例數多者為上貴，謂臺相兩府之人也，占例數中者，為中貴，謂侍從清華也，占例數少者，為下貴，謂帶貼職並朝奉郎，以上入為省郎清望之官，出曆監司潘府之任，若知小州軍者，在下等也，占例數又少者，京朝官而已，又少者選人而已。

The above consists of twenty examples, and it is not enough to encounter just one instance to be considered a nobleman. One must look at the number of examples appearing in the positions of birth month, birth day, and birth time. Those with the most occurrences are considered upper nobles, referring to officials such as those in the provincial and central government and those at the level of the two cabinets. Those with moderate occurrences are considered middle nobles, referring to officials in important and clean positions in the court. Those with fewer occurrences are considered lower nobles, referring to officials with attached positions and those holding the rank of court attendant, who can serve as provincial officials or hold prestigious posts in the court. If one only holds a minor position as a prefect of a small state, they are already considered lower class. Those with even fewer occurrences are merely officials in the capital, and those with even fewer are just candidates waiting for appointments.

就二十例中，更以福力之高下，則四貴位五行本位，正天乙本家祿，祿馬同鄉（不犯沖破刑者），以上為上等，上下合正官、正印、華蓋、天乙、貴人、合生馬同位（陽祿臨官馬同），有氣貴神（不與忌神同者），支干四字全，貴神足，君相五行，帶三祿以上，為宜中等。

Among these twenty cases, they should also be further divided into ranks according to the strength of fortune: the positions of four noblemen, the original position of the five phases, the proper heavenly stem, the native's official position, and the禄 and The Post-horse in the same place, limited to those that do not conflict, break, or suffer from punishment; these belong to the top rank. The proper official, proper seal, Huagai, heavenly stem, and nobleman, with the combination of generation and the Post-horse in the same position, referring to the禄, official position, and The Post-horse of the yang heavenly stem in the same palace, as well as the noble god with vitality, limited to those not sharing the same place as the hostile god, and also those with all four heavenly stem and earthly branch characters complete, the noble god fully present, the king and minister of the five phases, and those carrying three types of禄, should be considered medium rank.

食神福會，三支又三奇，全乾合胎生元命學堂無氣貴神（與忌神同），病馬絕馬祿合馬合六合貴窠命中胎生旺庫已為四貴此謂其餘者也。以上宜為下等也。（三命提要）

As for the food god's blessing, three branches meeting three marvels, complete harmony in the heavenly stems, the original life and destiny, the xuetang, and the noble spirits that share the same place as the hostile god but are without energy, as well as the sick horse, the dead horse, the禄合, the horse harmony, the six harmonies, the noble nest, and the four noble positions of the original life's birth, growth, strength, and repository, these are all other categories and should be considered inferior. The "Three Destiny Essentials" states this.

人之富貴者，得五行之純粹陰陽之交泰也，命若入格，則五行清而可貴，獨而可富，所謂清者，生旺是也。濁者，死絕是也。若貴氣已成，得陰陽秀氣，大氣有所刑破，則尤為害，或多出謫，更或帶殺，則不得善終。蓋陰陽己成，稍有刑傷則相反，較之氣未成者，災尤甚也。正如好物易毀耳。

People become wealthy and prosperous because they possess the purity of the Five Phases and the harmonious interaction of yin and yang. If a person's destiny fits a pattern, the clarity of the Five Phases indicates value, and being focused without mixture indicates wealth. Clarity refers to being in a state of growth and vitality, while turbidity refers to being in a state of decline and decay. If the noble energy has already formed, and further receives the refined essence of yin and yang, then once the overall situation is harmed by punishments or disruptions, the damage becomes especially severe, often leading to demotion. If such a person also carries the presence of destructive forces, they are likely to have an unfortunate end. This is because once yin and yang have formed a structured pattern, even slight injuries or damages will lead to adverse outcomes, which are more severe than when the energy has not yet taken shape. Just as valuable things are more easily damaged.

凡命入格局，須有一官重得之者愈增。然又須能辮其可以宜文、可以宜武，大抵學堂、官印、驛馬乘金水之氣，或火木之氣，又或三奇、華蓋、夾貴、夾祿中有生旺食神皆宜文也。

If a person's destiny is already in a structured pattern, it must have a governing star, and if it appears again, the noble quality increases. However, it is also necessary to distinguish whether it is suitable for a civil or military position: generally, if the Xuetang, official seal, and post-horse are accompanied by the energies of metal and water or fire and wood, or if among the three marvels, Huagai,夹贵, and夹禄 there is a thriving food god, these are suitable for the civil service.

或五行生旺，而無學堂、納音，見金火、官符，與劫殺往來，大耗與羊刃相承，刑沖帶馬尅，處貴氣主之，倒食帶殺。祿貴逢生，皆宜武官，官符利文不利武，劫殺利武不利文，學堂貴神祿馬中下有金水或水木中有刑害、空亡、劫殺、羊刃者，是謂清濁駁雜。或自文而換武、或自武而換文，可以意推之也。

If the Five Phases are flourishing but there is no Xuetang, and the Nayin sound element also shows metal and fire along with Guanfu, and if Jiesha comes into contact with these, and Da Hao and Yangren follow one after another, with Xingchong accompanied by Yimashu and showing a destructive influence, then the noble quality will fall upon these evil spirits. If further combined with Dao Shi and killing stars, and if the official rank and noble spirits are born in a favorable condition, these are suitable for military officials. Guanfu is favorable for literature but not for military affairs, while Jiesha is favorable for military affairs but not for literature. If among Xuetang, noble spirits, and official rank there are intermingled metal and water or water and wood, and if there are also Xinghai, Kongwang, Jiesha, and Yangren in between, this is called a mixture of clear and turbid elements. Such people may change from literary to military or from military to literary, and this can be inferred accordingly.

凡貴命切要五行生旺，不可死絕，生旺則超達，死絕則卑冗，生旺則權謀機變，死絕則沉滯坎坷，而於政事亦不敏也。

In matters of destiny, the most important thing is whether the Five Phases are in a state of generation and prosperity rather than decline and extinction. Those with prosperous Five Phases will excel and achieve great success, while those with declining Five Phases will be humble and scattered. People with prosperous Five Phases are rich in strategy and adaptability, whereas those with declining Five Phases tend to be stagnant and encounter obstacles. They also lack agility in handling official affairs.

凡貴人命見拱端朝帝座、生旺、祿貴、驛馬，五行自旺者，多近侍清華之職，不離京國。凡貴命常以祿馬集帝坐，生時五行來生本命，如命是金時土也，多主恩寵，為祿最緊。如命是水，而時是木者。主為臣忠孝子，但為祿稍慢，又時上帶本命之貴人者，多寵眷之恩也。

All noble persons' destinies, when they see the auspicious assembly of the end and the imperial seat, and also have the birth and prosperity, official luck, and the post-horse, with the five phases strong in themselves, often hold important and confidential positions close to the court, not far from the capital. For all noble destinies, the official luck and post-horse usually gather above the imperial seat. If the five phases in the hour column generate the destiny, for example, if the destiny is metal and the hour column is earth, earth can generate metal, which often indicates receiving imperial favor. This point is especially important for obtaining official luck. If the destiny is water and the hour column is wood, water generates wood, which usually indicates being loyal as a minister and filial as a son, but obtaining official luck is a bit slower. If the hour column also carries the nobleman of the destiny, there is often imperial favor and care.

凡貴命見生旺帶殺，刑沖破及尅者，多刑獄兵刃之權，見印庫財庫建祿者，多錢榖重任，得驛馬帶劍，官符同貴人或孤辰四殺合長生建祿者，漕憲之職，見學堂金水或水木兩字清秀，多館職清華也。

All noble destinies that show growth and strength along with killing stars, and also have conflicts, clashes, destruction, and control, are likely to hold positions related to criminal justice and military power. Those that show seal repositories, treasure repositories, and establishedofficial stipend are likely to bear the heavy responsibility of managing grain and supplies. If the post-horse is accompanied by a sword, or if official symbols and noblemen are together, or if Guchen is combined with four killing stars and growth and establishedofficial stipend, they are likely to hold positions in the granary transport and the judicial office. Those that show the academy and have clear and refined gold and water or water and wood elements are likely to hold important and clean positions in the imperial academy.

凡貴命見正印重重，或見偏印，或異類帶合者，動有兼職重權，至隆顯也。凡貴命帶偏印、四殺、刑尅、驛馬、孤角，州縣冷官、或宜力四方，出塞邊鄙，多不安逸也。

If a noble birth has a strong and repeated presence of the official star, or if it has a secondary official star, or if it is accompanied by other stars that form harmonious combinations, such individuals often hold multiple positions, wield significant power, and attain high status. However, if a noble birth includes the secondary official star, four killers, punishments, the post-horse, or the isolated star, it usually indicates holding a low-ranking position in a remote county, or requiring travel extensively, serving on the frontier, and generally lacking comfort.

凡貴命見大耗、官符、尅身者，多遭言章貶逐，小官文書督責，僚友不和。凡貴命相沖上、或一切貴格上，帶喪門弔客，倒食祿鬼，一才得祿，便丁憂也。凡貴命見魁罡、天中、刑尅，本命奪祿分氣，更帶諸凶殺，謫死遠方也。

All noble destinies that encounter the Star of Great Expenditure, the Official Seal, and also afflict the self, are likely to be impeached by officials and demoted, or suffer reprimands for minor paperwork issues, and have conflicts with colleagues and friends. All noble destinies that are in the position of mutual conflict, or are in various noble patterns while also carrying the Mourning-and-Condolence spirit, the Guest spirit, and the Inverted Food spirit and the禄 Ghost, will immediately face the loss of their parents and have to observe mourning upon receiving their official salary. All noble destinies that encounter the魁罡, the Middle Heaven, and the Empty Wasteland, and have their own salary taken away and their energy divided, and also carry various凶 Killers, will be exiled and die in distant places.

凡富足命，尤為易定，有貴格而不生旺，貴格全而見刑沖氣散、或乘死絕馬，或在無氣祿庫中，生身，貴人交互，或月日時胎納音重重生本命，主富足，得之多者，祿厚，得之少者，祿薄也。（並燭神經）

All prosperous and wealthy destinies are especially easy to determine: those with noble qualities but not in a strong position, or those with complete noble qualities but encountering punishment and clash, causing their energy to scatter, or those riding dead or exhausted horses, or those in a place without vital energy yet still able to nourish their destiny, or those with noble people interacting with each other, or those with multiple Nayin sound elements in the month, day, hour, and胎 position generating and supporting their destiny, all indicate prosperity and wealth. The more of these conditions are present, the thicker the fortune; the fewer, the thinner. The above is also mentioned in the "Zhu Shen Jing".

凡命有清氣、有官印、有福神、有吉殺，天月德合，卻犯空亡、六害者，建功立業臺輔之命，蓋無空亡、無度量、無六害、無斷制也。凡大用冢宰之格，須是六害空亡全，方有斷制、度量以能建功立業事也，凡冢宰輔臣皆以五行朝命，有殺論之，不可離空亡六害。

Whenever a person's destiny includes clear qualities, official rank, auspicious deities, and beneficial malevolent stars, and also encounters the harmony of the Star of Virtue and Resolution and the Star of Virtue and Charity, yet happens to be afflicted by Kongwang and the Six Harmful Influences, they are actually destined to achieve great accomplishments and attain high positions such as the Star of Conferment. This is because without Kongwang there is no capacity for tolerance, and without the Six Harmful Influences there is no decisiveness. Any destiny capable of being used for great governance must have both Kongwang and the Six Harmful Influences, thereby possessing decisiveness and tolerance, enabling them to achieve great accomplishments. All officials and ministers of great importance must examine the Five Phases converging towards their native star, and consider the malevolent stars together, without separating from the analysis of Kongwang and the Six Harmful Influences.

凡建大事，立大功，不以五行取，是應時之人，雖以五行，當意外求之，不多得也，五百年方出於世，如狄梁公、趙韓王之徒，邵先生日：才堪命世有時有，智可濟時無世無。長平之卒、南陽之士，意不外此。

Anyone who can accomplish great deeds and establish great achievements cannot be judged solely by the Five Phases; such people are born at the right time. Even if we use the Five Phases to analyze them, we should look beyond ordinary principles. Such individuals are rare, appearing perhaps once every five hundred years. Examples include Di Lian Gong, Di Renjie of the Tang Dynasty, and Zhao Hanwang, Zhao Pu of the early Song Dynasty. Master Shao Kangjie said: those with talent sufficient to make a name for themselves may appear occasionally, but those with wisdom sufficient to benefit the world are not lacking in any era. The soldiers of Changping who were buried alive and Zhuge Liang who plowed in Nanyang are also examples of this principle.

凡命係官格，卻日落空亡者，主多就權闢正任，多不滿也，寸珠尺璧雲亦難有出身或印落空亡者，主常居清職，亦多不全任，沖破印者，亦多不滿任，行年太歲亦不可使沖印。

If a person's destiny falls under an official rank pattern but their day pillar is in Kongwang, they are mostly only able to hold temporary positions, and often cannot fulfill their official term. The book "Cun Zhu Chi Bi" says such people also rarely have proper official backgrounds. If the seal star falls in Kongwang, they usually hold idle positions and often cannot complete a term; if the seal star is broken, they also often cannot complete their term; the year pillar's Tai Sui should not be in conflict with the seal star.

乘軒衣冕，金火何多，位劣班卑，陰陽不定。王氏注云：乃四柱遇官鬼生旺之鄉也，如金人得戊午，辛人得丙寅之類，金從火革，有造化之妙，然亦欲合陰陽之耦，如庚人得丁，辛人得丙之類，天官帶德，陰陽相配，加以祿馬相乘，則有乘軒衣冕之生、或庚人得丙，辛人得丁，純陽純陰，為尅為鬼，是謂陰陽不定，如此者，雖有官，亦致位劣班，安能顯達。（珞琭子）

The Luolu Zi says: Those who can ride in carriages and wear ceremonial caps have a lot of metal and fire in their destiny; while those in low positions and of humble rank have an unstable balance of yin and yang. Wang's commentary says: This refers to when the four pillars meet the prosperous and favorable places of officialdom and ghosts, for example, someone with the nayin sound element of metal getting Wuwu, or someone with a辛 day getting Bingyin. Metal is refined by fire and transformed into useful objects, which is a marvelous transformation. However, it must also conform to the principle of yin and yang being paired. For example, someone with a庚 day getting a丁, or someone with a辛 day getting a丙, and also having the star of officialdom with virtue, the yin and yang are properly matched, and with the addition of禄 and 马, they will achieve high status and honor. Conversely, if someone with a庚 day gets a丙, or someone with a辛 day gets a丁, pure yang is matched with pure yang, and pure yin with pure yin, resulting only in mutual suppression and becoming ghosts. This is called unstable yin and yang; such people may have official positions, but they will be of low rank and humble status, and cannot achieve prominence.

印堂在日，呼為雨，而吐為雲。詞館臨時，談為經，而注為史。五行以入墓為印堂，以長生為詞館，印堂以在日而言者，蓋年為本，管於月，日為主，管於時，故取主本須言日也，詞館以在時而言者，蓋年尊而象君，時卑而象臣，故取君臣須言時也。

Parallel sentences say: Those whose imprint hall falls on the day pillar can call for rain with one breath and summon clouds with one utterance; those whose Ciguan falls on the hour pillar can speak scriptures and write history with a stroke of the pen. The Five Phases take the place of burial as the imprint hall and the place of growth as the Ciguan. The reason the imprint hall is associated with the day pillar is that the year represents the root and governs the month, the day represents the main element and governs the hour; to take the main element and the root, one must refer to the day pillar. The reason the Ciguan is associated with the hour pillar is that the year is exalted and represents the sovereign, while the hour is humble and represents the minister; to take the relationship between sovereign and minister, one must refer to the hour pillar.

自墓者，癸未、甲戍、丙辰、壬辰、乙丑，惟壬辰、丙辰可借而用，蓋同包共墓也，自生者，己亥、丙寅、辛巳、甲申、戊甲，惟戊申、甲申可借用，蓋同包共生也，正得之則力全，借得之則力減，不在日時者，半之，非本家者更無用也。

Those with the Storage (storage) in their column are Guiwei (Guiwei), Jiaxu (Jiaxu), Bingchen (Bingchen), Renchen (Renchen), and Yichou (Yichou). Among these, only Renchen (Renchen) and Bingchen (Bingchen) can be borrowed, because they share the same storage. Those with the Growth (growth) in their column are Jihai (Jihai), Bingyin (Bingyin), Xinsi (Xinsi), Jiashen (Jiashen), and Wushen (Wushen). Among these, only Wushen (Wushen) and Jiashen (Jiashen) can be borrowed, because they share the same growth. The strength of being in the correct position is complete, but borrowed strength is only half. If it does not fall on the day column or the hour column, it is halved again. If it is not from the same family, it is of no use at all.

遇連珠發馬格者，主有監司之貴，得互換貴人者，主有家世之賞。

When someone encounters the pattern of consecutive stars indicating a horse, they are destined to hold a position of high authority and prestige. Those who receive mutual exchange of noble patrons will enjoy the favors of a distinguished family and have their six relations promoted along with them.

乙亥、乙未、乙卯人，祿在卯、攀寄辰，其攀鞍先曆卯而後辰，故曰踐祿也，辛巳、辛酉、辛丑人，祿在酉，攀鞍在戍，故曰踐祿，遇此格者，有使者之貴。（並壺中子）

Those born in the years of Yihai, Yiwei, and Yimao have their "Yi" stem's luck (Lü) in Yimao. Their "climbing saddle" (Pan An) is located in Chen. The climbing saddle must first pass through Yimao before reaching Chen, which is like walking on their luck, hence called "treading luck" (Jian Lu). Those born in the years of Xinsi, Xinyou, and Xinchou have their "Xin" stem's luck (Lü) in Xinyou. Their "climbing saddle" is located in Xu. This also follows the order of first luck then saddle, so it is called "treading luck" as well. People who possess this pattern are as esteemed as Sima Xiangru of the Han dynasty when he was sent on a mission. This is also mentioned in the book "Hu Zhongzi."

珞琭子云：若值攀鞍踐祿，逢之則佩印乘軒。瑩和尚注云：攀鞍有位與天元帶合者，人得之貴也。須要加臨吉將，身運自生，更於旺相之宮，始可言其福也。

Luolu Zi says: If one encounters climbing the saddle and treading the official rank, the person will be able to wear the seal and ride in a carriage. Ying和尚 explains: Climbing the saddle indicates occupying a position, and if it is in harmony with the heavenly stems, then the person will be esteemed; however, it is also necessary to have auspicious generals accompanying it, and both the inherent nature and the fortune should be self-sustaining, and it should fall in a prosperous and strong palace, then its blessings can be spoken of.

如丁丑年、癸卯月、丁亥日、庚戍時，丑人用亥日為正馬，有戌時為攀鞍，東方朔云：有馬無鞍則不能致用，有鞍無馬則不能致遠，鞍馬兩全，頻求千里之望，亦主多動靜，不守本宅，好遊行，或主不在本家或離鄉。（馬子才命格）

For example, in the year Dingchou, month Guimao, day Dinghai, and hour Gengxu: a person born in the year of Dingchou takes the day of Dinghai as the official post-horse, and the hour of Gengxu is considered climbing onto the saddle. Dongfang Shuo said that having a horse without a saddle cannot be used, and having a saddle without a horse cannot travel far. Only when both saddle and horse are present can one frequently hope for a journey of a thousand miles. Such a fate is characterized by being active rather than quiet, not staying in one place, and enjoying travel, or the person not living at home, being away from their hometown. The "Mazicai Mingge" states this.

亥卯未人見丙辰、戊辰。巳酉丑人見壬戌。（預知子）

Those born in the years of Hai, Mao, and Wei see Bingchen and Wuchen, and those born in the years of Si, You, and Chou see Renxu, all considered to be of the climbing saddle and stepping on fortune pattern. The book Yu Zhi Zi says this.

生時最不可犯之。甲己申酉以為仇，乙庚午未不須遊，丙辛辰巳門外立，丁壬寅卯一場空，戊癸子丑高堂坐，時值空亡不可求。

The evil star "Jie Lu Kong Wang" is most unfavorable when it falls on the birth hour. It is determined by the day stem to find the hour branch: those born on Jia day or Ji day should avoid the hours of Shen and You; those born on Yi day or Geng day should avoid the hours of Wu and Wei; those born on Bing day or Xin day should avoid the hours of Chen and Si; those born on Ding day or Ren day should avoid the hours of Yin and Mao; and those born on Wu day or Gui day should avoid the hours of Zi and Chou. If the birth hour falls exactly on these positions, it indicates a fate of seeking without success.

金書命訣作戊癸不堪逢戌亥，（八字金書作戊癸子丑君須避，李九萬作「戊癸子丑多凶敗」，天寶經作「戊癸子丑天然是」。三曆會同引百忌總聖二曆云：「甲己日在戌亥」。）又云：若月值，初限不安，日值，中限不泰，時值，末限不快，若受胎月、日值者，一生不快。八字金書云：凡值此一重不妨，二三重主早亡，不然主遭刑，如甲己生人，申酉日時，定不好，縱干納吉，只作尋常命，運到此亦凶。

Different sources differ in their interpretation of the line concerning Wu and Gui: The "Jin Shu Ming Jue" states that Wu and Gui days are not suitable when paired with Xu or Hai; the "Ba Zi Jin Shu" says Wu and Gui days should avoid Zi or Chou; Li Jiwan's version mentions that Wu and Gui on Zi or Chou often bring misfortune; the "Tianbao Jing" states that Wu and Gui on Zi or Chou are naturally favorable; the "San Li He Tong" cites two calendars, "Bai Ji" and "Zong Sheng," which say that the Star of Blockage and Empty Wasteland for Ji days and Ji days fall on Xu and Hai. The text also explains that if this Empty Wasteland falls on the month pillar, the person's early years will be unstable; if it falls on the day pillar, the middle years will be difficult; if it falls on the hour pillar, the later years will be unsatisfactory; if both the birth month and birth day coincide with it, the person's whole life will be uncomfortable. The "Ba Zi Jin Shu" further states that committing only one instance is not serious, but committing two or three instances may lead to early death or punishment. For example, people born on Ji days or Ji days who also encounter Shen or You in their day or hour are destined to have difficulties; even if the heavenly stem and "Nayin" (the Five Phases associated with the sixty jiazi) are favorable, their fate is only ordinary, and they will still face danger when their destiny reaches such periods.

鼠見犬時須惡死，牛到牛宮獨自傷，鼠雞逐犬遭從厄，兔趕蛇蹤配遠鄉，龍上見龍波浪起，船行須忌水中央，蛇猴相會樹頭亡，豬犬羊逢虎必傷，忌行年運並時日，三合為災子細詳。

The song about "Swallowing and Devouring Death" explains: Those born under the rat will meet misfortune if they encounter the dog; those born under the ox will suffer alone if they meet another ox; when the rat and the rooster chase the dog, they will face a calamity; those born under the rabbit pursuing the snake will be exiled far away; when the dragon meets another dragon, there will be sudden waves on the water, and sailing in the middle of the river is most dangerous; when the snake meets the monkey, there will be death from falling from a tree; those born under the pig, dog, and sheep will certainly be injured if they meet the tiger. These taboos should be taken into account in the current year, in the big destiny cycle, and in the day and hour of birth. If they form a Triple Harmony, the calamity must be carefully examined.

子人逢酉丑居午，寅未交加申卯安，亥問凶辰戌怕巳，此神皆是鬼門關，人命生來若犯此，六月無霜也道寒。林開云：命中無生旺祿馬貴人，全無好處，最忌，此主作事幽暗、遁悶，一生窮寒。

The pairing for "Ghost Gate" is: those born in the Year of the Rat see the Year of the Ox, those born in the Year of the Ox see the Year of the Horse, those born in the Year of the Tiger see the Year of the Goat, those born in the Year of the Goat see the Year of the Tiger, those born in the Year of the Monkey see the Year of the Rabbit, those born in the Year of the Rabbit see the Year of the Monkey, those born in the Year of the Pig see the Year of the Dragon, and those born in the Year of the Dog see the Year of the Snake; all these pairings are considered Ghost Gate. If a person is born with this, it is like feeling cold in June when there is no frost. Lin Kai said: if a person's destiny lacks the "Lusha" (the Lu Spirit and the Post-horse, which govern wealth and movement) and "Nobleman" (Tianyi Nobleman, which governs the support of a person of high status), they will have no benefits, and this is most undesirable; such people always operate in the shadows, feel oppressed inside, and remain poor all their lives.

子午卯、辰戌丑（八字金書作未戌丑）、寅申巳（八字金書云此類輕）。三戰如同刑一般，五行犯著主傷殘，若不投河須惡死，耳聾瘖瘂併相干。八字金書作三刑殺云：大段有貴人祿馬救，亦主貧困，有疾，雖食祿命，須惡死，如無救，主徙配。

The "Three Battles of Death" consists of three sets of earthly branches: Zi-Wu-Mao, Chen-Xu-Chou (the "Chen-Xu-Chou" group as written in the "Book of Bronze and Gold on the Eight Characters"), and Yin-Shen-Si (the "Yin-Shen-Si" group, which the "Book of Bronze and Gold on the Eight Characters" says is less significant). The rhyme says that the destructive power of the Three Battles is similar to that of the "Three Punishments." In terms of the Five Phases, if one is afflicted by them, it indicates physical disability; either drowning oneself in a river or dying an untimely death. Disabilities such as deafness and muteness are also related. The "Book of Bronze and Gold on the Eight Characters" refers to this as "Three Punishments of Death," and it says that generally, even if there are noblemen or official ranks to save the person, poverty and illness are still inevitable. Even if one has a salary, one is still likely to die a violent death. If there is no way to save oneself, one is likely to be exiled or sent to military service.

寅午戌巳位不堪出，巳酉丑未位不須有，申子辰卯上不須慿，亥卯未子上何處是。

The "No Achievement Killer" is determined according to the Triple Harmony Formation: those with the Fire triad (Yin-Wu-Xu) should avoid seeing Si, as there is no head in the Si position; those with the Metal triad (Si-You-Chou) should avoid seeing Wei, as there is no hope in the Wei position; those with the Water triad (Shen-Zi-Chen) should avoid seeing Mao, as there is no support in the Mao position; those with the Wood triad (Hai-Mao-Wei) should avoid seeing Zi, as there is no place to rely on in the Zi position. Whenever this killer is involved, all matters will find it difficult to succeed.

沐浴名休敗，賣田還宿債，業盡損妻兒，作事何【曾】快，如金人逢午是，餘傚此。天元變化書云：五行最忌沐浴者火，次忌土，又次忌木，水不使沐浴，金亦不使，此兩數貴於沐浴也。沉芝源髓云：亦忌時日逢沐浴，酒色，不然耽賭博。寸珠尺璧云：凡男女命，忌沐浴，主淫亂。壺中子云：沐浴臨年，伯夷有首陽之餓。注云：見生值沐浴曰祼刑，行年值沐浴曰窮殺，故曰伯夷有首陽之餓。

"Bathing" is also called "Rest and Decline." A mnemonic says: encountering it means selling land to repay old debts, losing all family property and harming wife and children, and nothing ever goes smoothly. For example, those with the Nayin sound element of metal meet "Bathing" at the hour of Wu, and the rest of the Five Phases follow the same pattern. The "Book of Heavenly Changes" says: among the Five Phases, fire most fears "Bathing," then earth, then wood; water and metal are not afraid of "Bathing," and in fact consider it a good thing. The "Source of the Hidden Jewel" says: encountering "Bathing" in the day pillar or hour pillar should be avoided, as it indicates indulgence in alcohol and sex, otherwise it suggests gambling. The "Pearl and Jewel in a Handful" says: both male and female horoscopes should avoid "Bathing," as it indicates immoral behavior. The "Master of the Jade Vessel" says: if "Bathing" appears in the year pillar, there will be hardship like Bo Yi starving to death on Mount Shouyang. The commentary explains: encountering "Bathing" in the year, month, day, or hour of birth is called "Naked Punishment," and encountering it in the stream of years is called "Exhausted Killing," hence the comparison with Bo Yi starving.

丑酉申人在酉子，寅午卯人在子丑，辰巳戌人在午戌，戌亥未人在丑卯。以上主不利尊親、兄弟、妻子，平生貧困，資財不足。

The method of calculating "Jiu Tian E Hui" is as follows: for those born in the Year of Chou, You, or Shen, the E Hui falls on You and Zi; for those born in the Year of Yin, Wu, or Mao, it falls on Zi and Chou; for those born in the Year of Chen, Si, or Xu, it falls on Wu and Xu; and for those born in the Year of Xu, Hai, or Wei, it falls on Chou and Mao. Anyone with this star in their fate is unfavorable to elders and respected relatives, and also hinders brothers and wife and children, leading to a life of poverty where money is always insufficient.

取本命沖破之辰，一謂之破命殺，若人遇之，君子多為勇勐將帥，小人主刑獄，非命而終，或為僧道。

The "Heavenly Gang Killer" is the earthly branch that conflicts or destroys the branch of one's birth year; it is also called the "Destroying Fate Killer." When a person encounters this, virtuous gentlemen are likely to become brave generals; ordinary people may face legal troubles, imprisonment, or an untimely death, and some may become monks or Taoist priests as a result.

子午人在午，丑未人在辰，寅申人在寅，卯酉人在子，辰戌人在戌，巳亥人在申。君子掌刑殺之任，小人性多淫密，好行陰謀，宜為僧道。

The method of determining "Yin Sha" is as follows: for those born in the year of Zi or Wu, Yin Sha falls in Wu; for those born in Chou or Wei, it falls in Chen; for those born in Yin or Shen, it falls in Yin; for those born in Mao or You, it falls in Zi; for those born in Chen or Xu, it falls in Xu; and for those born in Si or Hai, it falls in Shen. Officials who carry this tend to hold positions responsible for punishment and execution. Common people who carry it are usually secretive and delicate in nature, inclined to use underhanded methods, and are suitable for becoming monks or Taoist priests.

寅申人在戌，卯酉人在子，辰戌人在寅，巳亥在辰，子午人在午，丑未人在申。君子主錢穀重任，小人多陷刑獄。

The method of determining "Yang Sha" is as follows: for those born in the year of Yin or Shen, Yang Sha falls in Xu; for those born in Mao or You, it falls in Zi; for those born in Chen or Xu, it falls in Yin; for those born in Si or Hai, it falls in Chen; for those born in Zi or Wu, it falls in Wu; and for those born in Chou or Wei, it falls in Shen. Officials who carry this are often assigned duties involving financial responsibilities such as taxation; ordinary people who carry it are more likely to fall into legal troubles.

取命前一辰是，主多因武藝進達，亦有戮辱之禍。

The "Dragon Kill" star is determined by taking the earthly branch of one's birth year and counting back one position. People with this star tend to achieve status through martial skills and rise step by step in their careers, but they are also prone to misfortunes such as being killed or humiliated by others.

取命後一辰為之，主立性強明，常有邊防之任，殺若克身，亦有非命之災。

The "Tiger Kill" is determined by counting one position forward from the earthly branch of one's birth year. People who carry this are usually strong-willed and shrewd, often holding military posts on the border. However, if this killer star is reversed and controls the five phases of the person's destiny, it may bring about sudden death from accidents.

取異方三命入墓中也，常在劫殺後一辰，謂如申子辰人在辰，主多坎坷，為事蹇塞，行年至此，亦然。

The "mù shā" (mound killer) is determined by the Five Phases where the Triple Harmony Formation is buried. Its position is usually one step after the "jié shā" (obstruction killer). For example, in the Water Triple Harmony Formation of Shen-Zi-Chen, the mound killer falls on Chen. Those who carry this tend to have a life full of hardships and obstacles in everything they do; when the current year's cycle reaches this position, the situation is similar.

取逐方有三合正位後一辰也。如申子辰為三合子為正位，亥臨於子，是害氣殺也。申子辰人在亥，他彷此，主妨害父母，不利六親，資用缺乏。

The "Hai Qi Sha" is taken as the position immediately following the base earthly branch of each Triple Harmony Formation. For example, Shen-Zi-Chen forms a Water Triple Harmony, with Zi being the main branch of this formation. The branch Hai is directly adjacent to Zi, so Hai is considered the Hai Qi Sha. Therefore, people born in the years of Shen, Zi, or Chen have their Hai Qi Sha in Hai. The same principle applies to other Triple Harmonies. If this element appears in a person's birth chart, it indicates obstacles in relationships with parents and six relations, and often leads to financial shortages in daily life.

取命前四辰，如子人在辰是也，主夭折或刑獄之厄。（三命指掌）

The "Death Qi Killer" is determined by counting four positions back from the person's birth year branch. For example, if someone was born in the Year of the Rat (Zi), the Death Qi Killer falls on the Year of the Dragon (Chen). If this is present in one's destiny, it indicates early death or suffering from imprisonment and punishment. This statement comes from the "Three Hands of Destiny."

謂如太歲是甲子，甲己之年丙作首，遁起丙寅，自丙寅數起，逢丙逢寅，順移一辰，數至丙至子，移卯上，戊寅到辰上，丙戌到巳上，庚寅到午上，丙申到未上，壬寅到申上，丙午到酉上，甲寅到戌上，丙辰到亥上，自丙辰數至癸亥，無丙無寅，不移，復見甲子，是擎天殺，卻要移一辰，是殺所臨之地，則子上是也，其殺各隨逐年太歲，從寅上遁起，皆彷此推之，起照臨身命運限，決有凶咎。

The method of calculating "Qing Tian Sha" is as follows: Assume the current year's "Tai Sui" is Jiazi. According to the mnemonic "Jia and Ji years start with Bing," begin counting the months from Bingyin. From Bingyin, count downward, and whenever the heavenly stem is Bing or the earthly branch is Yin, move one position forward. When reaching Bingzi, move to the position of Mao; when reaching Wuyin, move to the position of Chen; when reaching Bingxu, move to the position of Si; when reaching Gengyin, move to the position of Wu; when reaching Bingshen, move to the position of Wei; when reaching Renyin, move to the position of Shen; when reaching Bingwu, move to the position of You; when reaching Jiayin, move to the position of Xu; when reaching Bingchen, move to the position of Hai. From Bingchen, continue counting until reaching Guihai. If neither Bing nor Yin appears in between, do not move. When the count returns to Jiazi, this is the "Qing Tian Sha," which requires another move to the position it is located, which is Zi. This killer changes according to the yearly Tai Sui, always starting from the position of Yin and following the same method for other years. When this killer is located in the natal chart, the body chart, or the big year, it will definitely bring about danger and misfortune.

卯與午，丑與辰，子與酉，未與戌，皆相破，惟寅申巳亥無破，以其合故也。犯此主少年災滯，及財產耗散，兼身有折傷之災。（李虛中書）

"Pòshā" refers to the destruction among the Earthly Branches: Mao and Wu destroy each other, Chou and Chen destroy each other, Zi and You destroy each other, and Wei and Xu destroy each other; only Yin, Shen, Si, and Hai do not destroy each other because they naturally have harmonious relationships. If a person's destiny involves destruction, it indicates suffering from illness and misfortune in youth, delays in affairs, easy loss of property, and injuries such as falls, bruises, and fractures. This statement comes from the "Book of Li Xuzhong."

未上起子逆行至本命是也。歌曰：暴敗子生未上行，逆遊一匝細推尋，損克六親及妻子，命中兼疾犯徒刑。（穿珠指掌）

The method of determining "暴败杀" is to start from the unseen position and count backwards through the earthly branches until reaching the person's birth year; the branch reached is the one. A mnemonic says: "暴败 should be counted backwards from the unseen position starting with Zi, going around the circle carefully to find it; if it is present in the destiny, it will harm the six relations and wife and children, often accompanied by illness or even imprisonment." This method comes from "Chuan Zhu Zhi Zhang."

（五行無貴氣，下克上為返）五行死絕併來時，有格如閒福不隨，更忌日時克年主，定無官貴切須知。

"Return to the Original Killing" refers to a situation where the five phases in the birth chart lack noble energy, and the lower pillars reverse to control the upper ones. The rhyme says: when the five phases are in the dead or doomed positions and all gather at the hour pillar, even if a pattern can be formed, it is like a hollow structure, with no real fortune; it is even more dangerous if the day pillar and hour pillar kill the year pillar, indicating that the person is destined to have no connection with official positions or prestige. Scholars must remember this.

寅卯相逢為的殺，此般之兆最傷情，性直可憐無惡意，自然作事不安平。

If the person's destiny includes both Yin and Mao, it is called "the killing sign." This omen is most harmful to relationships: people who carry this tend to be straightforward in nature. Pity that they have no ill intent, yet they naturally make things unstable and unsmooth.

祿後一辰時若遇，定離祖業自營家，元辰寡宿如相併，大似青松生生石涯。（紫虛）

The "Lizusha" is determined by the next earthly branch after the Lu Spirit. If this appears in the time pillar, the person is certain to leave the family's property and establish their own household to seek a living. If it also appears together with the two malevolent stars "Yuanchen" and "Gusu," the situation is like a pine tree growing in a rock crevice, isolated and unable to spread out freely. This statement comes from the "Zixu."

（位在納音旺處對宮）水土須來午上尋，金人切忌卯來侵，木居酉位火居子，克命凶為白虎神。其神主血光橫死，在水火，防焚溺之災，在金木，防杖楚金刀災，在土，防墜落災，克身大凶，不克身五行生旺者，不用。神白經有類因訣云：類水逢星照（申子辰見午也）虛空懼日炯，（寅午戌見子也）庚辛憂蠍戰，（巳酉丑見卯也）木不引雞眠，（亥卯未見酉也）四柱交加見，福少禍連緜，有人得此訣，便是得昇天。

The position of "White Tiger Kill" is in the palace that is opposite to the place of the "Prosperity" of the "Nayin sound element" Five Phases. A rhyme says: those whose Nayin sound element is water or earth should look for it in the position of午 (Wu); those whose Nayin sound element is metal should avoid the position of卯 (Mao); those whose Nayin sound element is wood should look for it in the position of酉 (You); those whose Nayin sound element is fire should look for it in the position of子 (Zi). If it comes to harm the destiny, it is a malevolent White Tiger deity. This star is associated with bloodshed and sudden death: those whose destiny is water or fire should beware of fire and drowning; those whose destiny is metal or wood should beware of beating and cuts; those whose destiny is earth should beware of falling and breaking. If this star harms the person's destiny, it is a great misfortune; if it does not harm the person and the Five Phases are in a favorable and thriving state, it need not be considered. The "Classical Reasoning" in the "Shen Bai Jing" says: people of the water cycle fear the presence of fire at午 (Wu) (when申子辰 meet午), they fear the scorching sun in the void (when寅午戌 meet子); people of the metal cycle fear the conflict with wood at卯 (Mao) (when巳酉丑 meet卯); people of the wood cycle should not allow the酉 (You) to rest (when亥卯未 meet酉). If these appear in the four pillars, they bring poverty and continuous misfortunes; whoever understands this rhyme is like having attained enlightenment and ascension to heaven.

爪牙殺去命三辰，大忌金神羊虎臨，夾殺克身無福救，必遭蛇虎害其身。大忌與羊刃金神白虎並，則大凶，主爪牙之災，甚者虎狼之厄，輕則牛馬犬畜毒蟲傷【噄】之災，不克身，有福神責罵宮者，不用。如克身，而遇於刑殺之地，決不可逃也。

The "Claw and Fang Kill" is located three places away from the birth stem. The rhyme says: it most fears the presence of the Metal God, Yangren, and White Tiger together, with Inauspicious Sha (evil killing forces) on both sides pressing in to harm the person, and no auspicious deity to save them, inevitably suffering injury from snakes and tigers. If it appears together with Yangren, Metal God, and White Tiger, it is a major calamity, indicating injury from wild beasts' claws and fangs; severe cases may involve danger from tigers and wolves, while lighter cases may involve bites from cattle, horses, dogs, or venomous creatures. If it does not harm the person and there is an auspicious deity guarding that palace, then there is no need to worry; but if it does harm the person and falls in a place of punishment and killing, this disaster is unavoidable.

劫殺克身者是也，主車馬顛覆之災，更帶金神羊刃克身，其禍尤緊也。

"Diandui sha" refers to the situation where "jie sha" attacks the person's destiny, indicating a calamity of falling from a vehicle or horse. If the golden deity and yangren also attack the person at the same time, the disaster becomes even more urgent and dangerous.

戌人己，己人戌，辰人亥，亥人辰，寅人未，未人寅，卯人申，申人卯，午人丑，丑人午，子人酉，酉人子，是五行反【擊】處，大忌相剋，天元是墓，更有天中、官符、大耗者，自縊之人也。

The configuration for "self-suspension death" involves mutual visibility between two branches: those born in the year of Xu see Ji, and those born in the year of Ji see Xu; those born in the year of Chen see Hai, and those born in the year of Hai see Chen; those born in the year of Yin see Wei, and those born in the year of Wei see Yin; those born in the year of Mao see Shen, and those born in the year of Shen see Mao; those born in the year of Wu see Chou, and those born in the year of Chou see Wu; those born in the year of Zi see You, and those born in the year of You see Zi. These are all instances where the Five Phases are in reverse conflict, and it is most unfavorable if they mutually control each other. If the heavenly stem also falls in a tomb position, and is further combined with the Inauspicious Spirit "Heaven's Center" (i.e., Kongwang), "Guanfu", and "Great Expenditure", then the person is likely to end up in the path of self-suspension.

丙子、癸未、癸丑上，帶咸池、金神、羊刃是也。更納音克身，決不可免。（丑為三可之分、未為井宿之居。）以上三殺共一歌：劫殺克身名【顛】墜，金神羊刃防同位，要知自縊最凶神，戌巳辰亥並寅未，子酉一例為凶殺，卯申丑午依前是，尤忌空亡兼墓鬼，官符大耗仍須避，丙子癸未並癸丑，感池金殺羊堪畏，五行更若來克身，一死懸空一溺水。

The term "Water Drowning Kill" refers to a situation where the person's fate includes the trigrams Bingzi, Guiwei, and Guichou, and these are further accompanied by Xianchi (which is Taohua, indicating alcohol and lust), the Metal God, and Yangren. If the Nayin Five Phases also come to harm the person, this water calamity is unavoidable. The original commentary states: "Chou is the place of the three rivers, and Wei is the position of the Well mansion, both related to water. The three killings of falling, hanging, and drowning in water are combined into a verse. When the killing star harms the person, it is called falling; one must also be cautious of the Metal God and Yangren being in the same position. One must know that hanging is the most凶ous divine evil; the method of pairing is戌 with巳, 辰 with亥, 寅 with未, 子 with酉, all of which are considered凶ous. Similarly,卯 with申 and丑 with午 are also considered凶ous according to the previous method. It is especially to be avoided if Kongwang is connected with墓鬼, and Guanfu and Da hao should also be avoided. Bingzi, Guiwei, and Guichou combined with Xianchi, the Metal God, and Yangren are all to be feared. If the Five Phases also harm the person, it will either be hanging by the neck or drowning in water."

巳酉丑申全氣見，從革局多皆掛劍，元亡金虎克刑身，【縱】不殺人身豈免。命中帶巳酉丑申全者是，又或重迭再巳酉丑亦是。若更犯官符、元辰、白虎、金神之類，五行刑剋者，主兇暴殺人或反為人害也。

"The 'Sword Killing' aspect refers to having the earthly branches of Si, You, Chou, and Shen in the birth chart, indicating complete metal energy. Those with metal energy forming the 'From Reform' pattern are often seen carrying swords. If there are also Yuanchen, Wangshen, Jinshen, and Baihu aspects that刑克 the birth chart or the body, even if they do not kill others themselves, they are likely to suffer a fatal accident. Anyone whose birth chart includes all four of Si, You, Chou, and Shen, or has Si, You, and Chou repeated, is considered to have this aspect. If they also have凶煞 such as Guanfu, Yuanchen, Baihu, and Jinshen, and the Five Phases are in conflict with each other, it indicates a violent and aggressive nature, possibly leading to killing others or being killed by others."

寅午戌全號天火，不見丙丁猶自可，五位都無一水神，生旺臨年災厄大。寅午戌全，而上有丙丁，五位中全不見水者，是也。有水者，非。年運至火氣生旺處，當防火災。

If the three branches Yin, Wu, and Xu are all present in the destiny, it is called "Heavenly Fire Kill." The rhyme says: if there is no fire in the heavenly stems, it is still acceptable; but if there is no water at all in the four pillars, and fire reaches its prosperous place, and the year or destiny also brings fire, then the calamity will be great. Specifically, if the three branches Yin, Wu, and Xu form the fire trinity, and the heavenly stems have either Bing or Ding, and there is no water at all in the entire chart, then it is called Heavenly Fire Kill; if there is water, it is not considered Heavenly Fire Kill. When the big year or destiny comes to a place where fire is strong and flourishing, one should be cautious of fire-related disasters.

官符落天中，是也。多邪誕不實。

"The 'False Speech Death Star' refers to 'Guanfu' exactly falling on 'Tianzhong' (which is Kongwang). People with this star in their chart tend to speak in a fanciful and unrealistic manner, their words being empty and unreliable."

貴人落天中，是也。或與天中連珠或與天中合，常有伶倫之態，好謳吟，伎藝人也。理愚歌云：貴人或落空亡裡，祿馬背違如不值，假饒性識甚聰明，男即伶倫女娼妓。

"The Ling Lun Sha" refers to the Tianyi Nobleman falling exactly on the Kongwang (void) or being connected in a series with the Kongwang, or combining with it. Such people often exhibit the mannerisms of performers and entertainers, enjoying singing and reciting poetry. They are mostly individuals who make a living through their skills. The "Li Yu Ge" states: If the Nobleman falls into the void, the Lu Spirit and the Post-horse will be as distant as if they do not exist at all; even with extraordinary talent, men may become performers, while women may become courtesans.

女命得戊午，男命得丙子，是也。女屬陰而喜於陽，命得戊午旺火為正陽，男屬陽而喜於陰，命得丙子旺水為正陰，是為陰陽和暢，故男得丙子平生多得美婦人也。女得戊午，平生多逢美男也。若日上逢之，男娶美麗婦人，女適端正之夫，大忌元辰、咸池同宮，不以男女皆淫蕩。如男得戊午多婦人相愛，女得丙子，多男子挑誘。更看有無貴賤格局，消息用之。（並燭神經）

"The Yin and Yang Kill" refers to a woman's chart having Wuwu and a man's chart having Bingzi. Women belong to Yin and prefer to receive Yang; the Wuwu in their chart is a strong fire, which perfectly matches the pure Yang energy. Men belong to Yang and prefer to receive Yin; the Bingzi in their chart is a strong water, which perfectly matches the pure Yin energy. In this way, Yin and Yang are in harmony and flow smoothly. Therefore, a man with Bingzi in his chart is likely to meet many beautiful women throughout his life; a woman with Wuwu in her chart is likely to meet many handsome men. If these two heavenly stems and earthly branches appear in the day pillar, the man will marry a beautiful wife and the woman will marry a decent husband. However, it is most undesirable if these two branches appear together with Yuanchen or Xianchi in the same palace, as this will lead to licentiousness regardless of gender. For example, a man with Wuwu in his chart will attract many women's affection, while a woman with Bingzi in her chart will be tempted by many men. In addition, one must also consider whether the entire birth chart is of high or low status, and use this information accordingly. All of the above is from the "Zhu Shen Jing."

寅午戌人見葵已、癸亥，巳酉丑人見丙申、丙寅，申子辰人見丁亥、丁巳，亥卯未人見壬寅、壬申。

"The true Wangshen" is a method of applying the Wangshen to specific heavenly stems and earthly branches. Those born in the Fire triad (Yin-Wu-Xu) encounter Gui Hai and Gui Hai when they see the combination of Gui and Hai; those born in the Metal triad (Si-You-Chou) encounter Bing Yin and Bing Yin when they see the combination of Bing and Yin; those born in the Water triad (Shen-Zi-Chen) encounter Ding Hai and Ding Si when they see the combination of Ding and Hai; and those born in the Wood triad (Hai-Mao-Wei) encounter Ren Yin and Ren Shen when they see the combination of Ren and Yin. Whenever these combinations appear in a person's birth chart, they are treated as Wangshen for interpretation.

子丑人己時，寅人庚時，卯辰人辛時，巳人壬時，午未人癸時，申人丙時，酉戍人丁時，亥人戍時。犯之者遭刑，有疾，四時休敗，不利四時，旺者富也。

The Star of Punishment is determined by the birth year's branch and the time of birth. Those born in the year of Zi or Chou are paired with the Ji hour, those born in the year of Yin are paired with the Geng hour, those born in the year of Mao or Chen are paired with the Xin hour, those born in the year of Si are paired with the Ren hour, those born in the year of Wu or Wei are paired with the Gui hour, those born in the year of Shen are paired with the Bing hour, those born in the year of You or Xu are paired with the Ding hour, and those born in the year of Hai are paired with the Xu hour. Those who encounter this Star of Punishment will suffer punishment and often have illnesses. If the energy is in a weak and confined state during the four seasons, they will have difficulties throughout the year. Conversely, if the energy is strong and flourishing, they may become wealthy.

寅午戍人辰時，巳酉丑人未時，申子辰人戍時，亥卯未人丑時。辰戍丑人未時有丁者好命。（並燭神經）玉門關集有頭戴殺云：寅午戍人在辰，巳酉丑人在未，申子辰人在戍，亥卯未人在丑，生日生時犯之，損妻破業。

The method for "difficult situation" is: those born in the years of Yin, Wu, and Xu encounter the hour of Chen, those born in the years of Si, You, and Chou encounter the hour of Wei, those born in the years of Shen, Zi, and Chen encounter the hour of Xu, and those born in the years of Hai, Mao, and Wei encounter the hour of Chou. If someone born in the years of Chen, Xu, or Chou encounters the hour of Wei and their heavenly stem carries Ding, it is considered a good fate. The above is from the "Zhu Jing Jing." The "Yumenguan Ji" establishes another "head killer," with the same method: those born in the years of Yin, Wu, and Xu are associated with Chen, those born in the years of Si, You, and Chou are associated with Wei, those born in the years of Shen, Zi, and Chen are associated with Xu, and those born in the years of Hai, Mao, and Wei are associated with Chou; if this is encountered in the day or hour, it indicates harm to the wife and destruction of family fortune.

秋百日內應，如遇天地黑道，不雨即陰也。己丑壬胡並，乙酉，癸巳丁巳及辛丑，甲午戊午庚戍神，萬般逢著皆殃咎。

The verification of "Earth Ghost Days" mostly occurs within a hundred days of autumn. If these days coincide with the Black Path of Heaven and Earth, rain will not fall but the sky will certainly be gloomy. A mnemonic verse compiles these days as follows: Jichou and Renhu, Yiyou, plus Guisi, Dingsi, and Xinchou, along with Jiawu, Wuwu, and Gengxu, these are the divine calamities. Any affair encountering these days will bring misfortune and calamity.

神白經云：國家用此日必定損宮闕，臣僚用此日，必定損勳烈，上官用此日，官事常不絕，呼迎用此日，定是主離別，開張用此日，本利盡消折，修造用此日，樑棟不相接，行船用此日，桅梢寸寸折，動土用此日，憂惱不常輟，葬埋用此日，哭聲常不歇，出行用此日，路逢虎狼啜，行兵用此日，人馬化為血，求醫用此日，名醫難辨別。

The Sheng Bai Jing says: If the state chooses such a day for affairs, the palace will certainly suffer damage; if ministers choose such a day, their achievements will certainly be diminished; if one takes office on such a day, lawsuits will never cease; if one marries or entertains guests on such a day, separation is certain; if one opens a business on such a day, all capital and interest will be lost; if one builds a house on such a day, the beams will not fit together; if one travels by boat on such a day, the mast will break piece by piece; if one breaks ground on such a day, worries and troubles will never end; if one buries the dead on such a day, mourning will never cease; if one travels far on such a day, one will meet tigers and wolves on the way; if one goes to war on such a day, soldiers and horses will turn into blood; if one seeks medical treatment on such a day, even the most skilled physician will be unable to diagnose clearly.

甲辰乙巳與壬申，丙申丁亥及庚辰，戊戍癸亥加辛巳，己丑都來十座神，國家用兵須大忌，龍蛇出穴也妨身，人生若還值此日，倉庫金銀化作塵。寸珠尺璧云：凡四柱帶十惡大敗，主淫亂。

The "Ten Evils Great Defeat" consists of ten days: Jiachen, Yisi, Renshen, Bingshen, Dinghai, Gengchen, Wuxu, Guihai, Xinsi, and Jichou. A mnemonic says: the state should avoid these days when sending out troops; even heroic figures like dragons and snakes emerging from their holes would suffer harm if they encountered them. If a person is born on such a day, the silver and gold stored in the warehouse would turn to dust. The "Inch Jewel Foot Measure" states: those whose four pillars include the "Ten Evils Great Defeat" are prone to being licentious and disorderly.

春庚辛，夏壬癸，秋甲乙，冬丙丁。三曆會同有正四廢日，春庚申、辛酉，夏壬子、癸亥，秋甲寅乙卯，冬丙午，丁巳，此五行無氣之日，福德不遊之辰，百事並凶，又有大四廢日，春申酉，夏亥子，秋寅卯，冬巳午，百事凶。

The "Four Wastes Days" are paired with the heavenly stems according to the seasons: in spring it is Geng and Xin, in summer it is Ren and Gui, in autumn it is Jia and Yi, and in winter it is Bing and Ding. The "Correct Four Wastes Days" as established in the "Three Calendars in Harmony" are: in spring Gengshen and Xinyou, in summer Renzi and Guihai, in autumn Jiayin and Yimao, and in winter Bingwu and Dingsi. These are days when the Five Phases have no life qi, and the gods of fortune and virtue do not come to visit, making any activity inauspicious. In addition, there are "Great Four Wastes Days": in spring they fall on Shen and You, in summer on Hai and Zi, in autumn on Yin and Mao, and in winter on Si and Wu. These days are also equally inauspicious for all affairs.

甲乙是午丙丁辛，戊己還從日入輪，庚辛平旦君須避，壬癸禺中敗是真。（八字金書）

The "Ten Times of Rest and Waste" select times based on the day stem: On Jia and Yi days, the noon hour is considered a time of rest and waste; on Bing and Ding days, the original text says "Bing Ding Xin"; on Wu and Ji days, one should refer to the time of day entry, which is the You hour; on Geng and Xin days, one must avoid the early morning hour, which is the Yin hour; on Ren and Gui days, the Si hour, known as Yu Zhong, is considered the true time of failure. This rule comes from the "Book of Eight Characters in Gold."

取太歲前五辰是，日時遇之平生多官災，更並羊刃乃徒行之命。從太歲數起，至第五辰是。古詩云：五官六死十二病，三喪十一客來臨。

The "Guanfu Kill" is determined by counting five positions backward from the current year's heavenly stem. If this position appears in the day pillar or the hour pillar, the person is likely to face legal troubles throughout their life. If it also appears together with "Yangren," it indicates a fate of imprisonment or serving a sentence in a distant place. When calculating, start counting from the position of the heavenly stem of the current year and count five positions back. Ancient poems have compiled the positions of such divine omens into a mnemonic: the fifth position is Guanfu, the sixth is death symbol, the twelfth is Bingfu, the third is the Mourning-and-Condolence spirit, and the eleventh is the guest of mourning.

取病符對沖是，月日時犯之，無貴神救，凶惡短折。

The "Dead Symbol Killer" is the one directly opposite to the "Disease Symbol." If it appears in the month pillar, day pillar, or hour pillar without a noble deity to rescue, it indicates that the person has a fierce and cruel nature and a short lifespan.

取太歲後一辰是，犯者多疾病，行年遇之亦然。（亞宰公要訣）

The "Bingfu Kill" is derived by taking the next Earthly Branch after the current Heavenly Stem's corresponding Earthly Branch. People whose fate is affected by this are prone to illness and misfortune; when this branch appears in the current year's cycle, the situation remains the same. This concept is from the "Yazai Gong Yaojie."

橫關一殺少人知，月祿凶神又及時，縱有吉神重疊至，不遭刑戮也傾危。命前二辰，命俊二辰，月祿羊刃來佐，凶殺臨時是也。如丙午年，乙未月，戊申日，丙辰時，丙戍胎，土尅命而橫關殺全月上，羊刃在時，月劫殺在申日，又胎與時同類相沖，此一人命獲二攀，己卯年犯極法，因赦真訣配（鬼谷要訣）

The "Horizontal Gate Killer" is rarely known: it occurs when the Lu Spirit and an Inauspicious Spirit (malevolent spirit) meet at the same hour, even if good spirits come to rescue layer by layer, the person will either be killed or face ruin and danger. To determine this, one looks at the two stems before and after the birth stem, along with the Lu Spirit and Yangren (sheep blade) assisting. If an Inauspicious Sha (malevolent killer) appears at the hour, this killer is formed. A case is given in the book: born in the year of Bingwu, month of Yiwei, day of Wushen, and hour of Bingchen, with the胎元 (fetal stem) being Bingxu. The Nayin (sound element) earth is used to overcome the destiny, and the Horizontal Gate Killer is concentrated in the month pillar. The Yangren is in the hour pillar, the month's劫杀 (plundering killer) is in the day of Shen, and the胎元 conflicts with the hour pillar. This person's destiny involves two layers of connection. In the year of Jimao, he committed a serious crime and was later pardoned, but still received exile according to the true method. This example comes from the "Ghost Valley Essential Secrets."

以木生日上數甲至本日干柱，陽干順數，陰干逆數，若在命宮，主極刑，三合主徙配，對宮主外死。（廣信集）

The method of "徙配杀" involves starting from the day of the birth of the Wood element, and counting from the Jia (甲) day on the day pillar to the current day's heavenly stem. For yang stems, count forward; for yin stems, count backward. If the counted position falls exactly in the命宫 (life palace), it indicates severe punishment. If it falls in the triple harmony position, it suggests exile and military service. If it falls in the opposite palace, it indicates death away from home. This method is from the "Broad Trust Collection."

戊馬庚豬乙虎狼，甲人羊位切須防，壬鼠己龍辛到丑，癸兔丁雞事不祥，丙逢猴狗何悲歎，流竄他州道路長，更逢羊刃臨其位，面帶懸針背血光。（金書命訣）

This verse explains that those born on a Wu day should beware of the Wu horse, those born on a Geng day should beware of the Hai pig, those born on a Yi day should beware of the Yin tiger, and those born on a Jia day should beware of the Wei sheep; all these are matters to be cautious about. Those born on a Ren day should beware of the Zi rat, those born on a Ji day should beware of the Chen dragon, those born on an Xin day should beware of the Chou ox, and those born on a Gui day should beware of the Mao rabbit. Those born on a Ding day should beware of the You rooster. The cases of the Bing day encountering the Shen monkey and the Xu dog are even more regrettable, indicating possible exile to another region and long journeys. If the "Yangren" also appears in the same position, it may result in facial markings and blood-related misfortunes. This verse comes from the "Jin Shu Ming Jue."

戟鋒殺，正月起甲，二月乙，三月戊甲，四月丙，五月丁，六月己，七月庚，八月甲辛，九月戊甲，十月壬，十一月癸，十二月己，甲日時帶兩重者至凶，更與懸針相見，定主決配及傷殘之凶。（沉芝源髓）

The "Ji Feng Sha" (戟锋杀) is calculated by starting the heavenly stems according to the month: January starts with Jia, February with Yi, March with Wu and Jia, April with Bing, May with Ding, June with Ji, July with Geng, August with Jia and Xin, September with Wu and Jia, October with Ren, November with Gui, and December with Ji. If there are two Jia stems in the day pillar or the hour pillar, it is particularly dangerous. If this is further combined with "Xuan Zhen" (悬针), it is destined to result in exile or severe disability. This statement comes from "Chen Zhi Yuan Mei."

時前一辰為天刑，主克害宗族，時後二辰為天傷，主疾病折傷。

The earthly branch immediately before the time pillar is called "Star of Punishment," which indicates harm to relatives of the same clan. The two earthly branches following the time pillar are called "Star of Depletion and Injury," which indicate chronic illness or broken bones and fractures.

庚戌見甲戌，主不善終。（並廣錄）

"The 'Corpse Killer' refers to a person whose destiny includes both Gengxu and Jiaxu, indicating that this person will not die a peaceful death. This statement, along with the previous one, is taken from the 'Broad Record.'"

甲辰午時，甲午酉時，惟此二命有之。（理愚歌）

There is another saying called "Fushishi Sha" (Corpse Killing): those born on Jiachen day at the hour of Wu and those born on Jiawu day at the hour of You are the only ones who carry it. This statement comes from the "Li Yu Ge" (The Song of Reasoning the Foolish).

（惟在財帛官名穿錢殺，主富蓄）。從戌上起子，逆行至本生年住，卻從命宮數，看在何宮，只在財帛宮為吉，餘皆凶，甲乙己庚人，犯之稍輕，丙丁戊辛癸人犯之重，常發災。在寅午戌申未年中，此殺多主水厄，仍各隨宮分為災，如在甲宅宮，則主破祖，餘以類推。

The "Floating and Sinking Killer" is called "Money-Piercing Killer" if it falls only in the wealth and fortune palace, which instead indicates abundant wealth. The method of calculation starts from the戌 position and counts backward to the person's birth year. Then, starting from the命宫, determine which of the twelve palaces it falls into. Only when it falls in the wealth and fortune palace is it considered favorable; otherwise, it is unfavorable. Those born on甲,乙,己, or庚 days suffer slightly from this, while those born on丙,丁,戊,辛, or癸 days suffer more, often experiencing calamities. Those born in the years of寅,午,戌,申, or未 are more likely to face water-related disasters. The specific calamities depend on the palace it falls into. For example, if it falls in the field and home palace, it indicates the destruction of ancestral property; similar consequences apply to other palaces.

子日戌時，丑日卯時，辰日午時，未日酉時。以上是隔角殺，君子主癰疽致命，庶人血光致死，日時上主妻子損克，胎年克父母。（並廣信集）

The configuration for "Xueguang Sha" (Blood Light Kill) is: born at the You hour on a Zi day, at the Mao hour on a Chou day, at the Wu hour on a Chen day, and at the You hour on a Wei day. These combinations are also known as "Gejiao Sha" (Opposite Angle Kill). If someone of high status incurs this, they are likely to die from boils and sores; if a common person incurs it, they may die from blood-related accidents. If this appears in the day pillar or hour pillar, it indicates harm to wife and children; if it appears in the胎元 (fetus origin) or year pillar, it indicates harm to parents. All of this is from the "Guangxin Ji."

子人戌，戌人子，丑人卯，卯人丑，辰人午，午人辰，巳人未，未人巳，申人戌，戌人申，酉人亥，亥人酉，日時犯者平生多血災。

Another type of "blood light killer" is determined by the interaction between the birth year's Earthly Branch and another branch: those born in the Year of the Rat (Zi) see the Year of the Dog (Xu); those born in the Year of the Dog (Xu) see the Year of the Rat (Zi); those born in the Year of the Ox (Chou) see the Year of the Rabbit (Mao); those born in the Year of the Rabbit (Mao) see the Year of the Ox (Chou); those born in the Year of the Dragon (Chen) see the Year of the Horse (Wu); those born in the Year of the Horse (Wu) see the Year of the Dragon (Chen); those born in the Year of the Snake (Si) see the Year of the Goat (Wei); those born in the Year of the Goat (Wei) see the Year of the Snake (Si); those born in the Year of the Monkey (Shen) see the Year of the Dog (Xu); those born in the Year of the Dog (Xu) see the Year of the Monkey (Shen); those born in the Year of the Rooster (You) see the Year of the Pig (Hai); those born in the Year of the Pig (Hai) see the Year of the Rooster (You). Those who have this in their day pillar or hour pillar are likely to experience disasters involving bloodshed throughout their lives.

以本生月起子，順數至本年住，若在命宮三合對宮，主癰疽，庶人刑，婦人發。

The method for calculating "Flowing Blood God" starts from the Zi position of the month of birth and counts sequentially until reaching the year of the person's destiny. If the position falls on the命宫, the Triple Harmony position, or the opposing palace, it indicates the occurrence of boils and sores. Common people may suffer legal punishment, while women are prone to illness.

戊寅、戊申、庚寅、庚申、辛巳、辛亥。以上日時犯更帶元辰者，君子主血疾，小人徒配，婦人主血危，日上損妻，時上損子。

The "Nodding Death" consists of six heavenly stems and earthly branches: Wuyin, Wushen, Gengyin, Gengshen, Xinsi, and Xinhai. If these appear in the day pillar or hour pillar and are accompanied by "Yuanchen," those of high status will suffer from bleeding disorders, commoners will be sentenced to imprisonment or exile, and women will face risks of blood disorders or difficult childbirth. If it appears in the day pillar, it harms the wife; if it appears in the hour pillar, it harms the children.

子巳丑寅酉，寅人巳子游，卯酉子未戌，戌龍不自由，亥卯申共丑，金殺主徙流，亡神若共見，應不免愆尤。以上，君子主癰疽，公人百姓主有官災，與飛廉亡神併，大凶。

The rhyme of "Dark Metal Killer" combines the birth year with the branches to be avoided: those born in the Year of Rat, Snake, or Ox should avoid the Year of Tiger and Rooster; those born in the Year of Tiger should avoid the Year of Snake and Rat; those born in the Year of Rabbit or Rooster should avoid the Year of Rat, Goat, and Dog; those born in the Year of Dog and Dragon are also restricted; those born in the Year of Pig or Rabbit should avoid the Year of Monkey and Ox. If this Metal Killer is involved, it indicates exile or migration; if it appears together with "Wangshen," misfortune and calamity are inevitable. In general, if someone of high status incurs this, it leads to boils and sores; if a government official or commoner incurs it, they will face legal troubles; when it appears together with "Fei Lian" and "Wangshen," it is especially dangerous.

甲午丁酉己巳庚子辛亥壬申壬寅癸卯。以上重迭犯者，如甲午見甲午，是也。主橫發橫死，以月日時分之，日時主妻子。

The "Invisible Ghost" consists of eight combinations of heavenly stems and earthly branches: Jiawu, Dingyou, Jisi, Gengzi, Xinhai, Renshen, RENYIN, and Guimao.the so-called "repeated offense" refers to the situation where a person's fate includes the same combination appearing more than once, such as Jiawu appearing twice. Those who carry this combination are prone to sudden wealth and sudden death; even if they achieve great wealth overnight, they may die unexpectedly. The specific effects depend on which pillar the combination falls on—day pillar or hour pillar. If it falls on the day pillar or hour pillar, the consequences are reflected in the person's wife and children.

（三合中見類也）寅午戌人午，巳酉丑人酉，申子辰人子，亥卯未人卯。以上日時犯者，主離鄕並祖業，子午卯酉上安命者同。

The "Lixiang Sha" (Departure from Hometown Kill) takes the same element from the Triple Harmony Formation: those born in the years of Yin-Wu-Xu see Wu, those born in the years of Si-You-Chou see You, those born in the years of Shen-Zi-Chen see Zi, and those born in the years of Hai-Mao-Wei see Mao. If this appears in the day pillar or the hour pillar, it indicates leaving the hometown and abandoning ancestral property. Those with the命宫 (destiny palace) located in the branches Zi, Wu, Mao, or You will experience the same outcome.

（各第二位相對處是）寅卯辰人酉，巳午未人子，申酉戌人卯，亥子丑人午。以上日時胎犯之，主外家破散人財。

The "breaking external killer" is determined by taking the second branch in each direction and finding the one that opposes it: those born in the years of寅, 卯, or 辰 see 酉; those born in the years of巳, 午, or 未 see 子; those born in the years of申, 酉, or 戌 see 卯; and those born in the years of亥, 子, or 丑 see 午. If this appears in the day pillar, hour pillar, or fetal origin, it indicates the dispersion of the external family, particularly the maternal relatives, and the complete loss of wealth.

除子日午時，午日子時外，其餘丑日亥時，亥日丑時，寅時戌時，戌日寅時，依此逐兩位數之，君子犯者主異疾腸風腳氣，小人損肢折體，重犯者主徙配。

The pairing for "Heavenly Slaughter" includes not only the combination of the day of Zi and the hour of Wu, and the day of Wu and the hour of Zi, but also the day of Chou and the hour of Hai, and the day of Hai and the hour of Chou, as well as the day of Yin and the hour of Xu, and the day of Xu and the hour of Yin. This pairing continues in this manner, alternating in pairs. If someone of high status commits this, they will suffer from strange illnesses such as bloody discharge from the intestines or foot disease. Commoners will suffer broken limbs and bones. Those who commit this offense severely may be sentenced to exile.

壬辰日時或大運，名玄武受戮，主官員被讒有失，小人是非不寜。癸巳日時或大運，名青龍伏藏，主因酒有失，暗損福壽，不飲則可。丁未日時玄武折足，大不利六畜，亡散死傷，或患瘡疾，有甲乙則有子孫。辛卯時犯白虎喪目，不利勇勐戰鬥，令人多有眼目之疾，重犯尤忌之。（並神白經）

When Renchen appears in the day pillar, hour pillar, or in the big destiny period, it is called "Xuanwu Shoulü," indicating that officials may lose their positions due to slander, while ordinary people face constant disputes and lack peace. When Renchen appears in the day pillar, hour pillar, or in the big destiny period, it is called "Xuanwu Zhuzu," which signifies that one may cause misfortune through drinking, leading to hidden loss of fortune and lifespan; avoiding alcohol can prevent this. When Dingwei appears in the day pillar or hour pillar, it is called "Xuanwu Zhuzu," which is detrimental to livestock, causing them to scatter and suffer casualties, and people may also suffer from sores and diseases; if the heavenly stem has Jia or Yi, there may still be descendants. When Xinmao appears in the hour pillar, it is called "Baihu Sangmu," which is unfavorable for brave military campaigns, causing people to suffer from eye diseases, and those who commit this more severely should be particularly cautious. All of the above are from the "Shenbai Jing."

林開云：屬右弼星。

Lin Kai said in "Lin Kai Wu Ming" that the malevolent spirit "Jie Sha" belongs to the "You Bi Star" in the system of star mansions.

寅午戌在亥，巳酉丑在寅，申子辰在巳，亥卯未在申。凡值一位，為人毒害，其性難犯，二位逢克，主有宿疾，刑徒手足不完，運若逢此，乃有刀兵折傷之難，如祿馬相順，五行不相刑，又為好命，主有權柄握兵，文武官皆然。（林開五命）

The method of calculating "Jie Sha" is as follows: those born in the years of Yin, Wu, and Xu fall under Hai; those born in the years of Si, You, and Chou fall under Yin; those born in the years of Shen, Zi, and Chen fall under Si; and those born in the years of Hai, Mao, and Wei fall under Shen. If only one of these is present in a person's chart, they are cruel and fierce, with a bad temper and are not easily approached. If two of these are present and they are in a state of mutual restriction, it indicates the person has an old illness, may even be imprisoned or suffer physical disabilities. When this aspect appears in the big destiny period, there is a risk of injury or accident involving weapons. However, if "Lu Ma" (which refers to the beneficial elements) harmonizes well with it and there is no mutual conflict among the Five Phases, it becomes a favorable destiny. Such a person is likely to hold military power, and both civil and military officials possess such qualities. This statement is from "Lin Kai Wu Ming."

劫殺者，五行昏濁之神也，常在五行之氣絕處，寅午戌火絕在亥是也，君子得之，則氣剛志勇，宜為右職，小人得之，則放僻邪侈，無所不至，生旺則多謀略，遇事敢為，死絕則執拗內狠，陰中於人，與貴人併，則高明遠慮，有武德，與建祿併，能權大任，多得橫財。與空亡元辰併，為樑上君子，生時得之，子孫愚薄，下乘金火多在死絕，患頭瘡闇昧疾，干帶庚辛，多好刑刻凋鏃伎巧事，或空亡金火併，多打鐵屠膾捕獵籠養之人。（燭神經）

Jie Sha is a divine evil force among the Five Phases, representing darkness and turbidity. It always falls in the place where the energy of the Five Phases is cut off. For example, Yin-Wu-Xu belong to the Fire triad, and Fire is extinguished at Hai, so Jie Sha is located at Hai. A virtuous gentleman who possesses Jie Sha will have a strong character and resolute aspirations, making him suitable for a military position. However, an ordinary person who possesses it tends to be reckless, extravagant, and capable of doing anything. When Jie Sha is in a place of birth and prosperity, a person is often strategic and bold in action. When it is in a place of death and decline, the person becomes stubborn, malicious inside, and secretly plots against others. If Jie Sha appears together with the Nobleman, the person becomes wise and far-sighted, possessing martial virtue. If it appears together with Jian Lu, the person can shoulder great responsibilities and often gains unexpected wealth. If it appears together with Kongwang and Yuanchen, the person tends to become a thief like a thief on the eaves. If a person is born with Jie Sha in their hour, their descendants will be dull and shallow. Those with a low destiny and many instances of dead ends in their Nayin metal and fire elements are prone to head sores and some obscure illnesses. Those with heavenly stems of Geng and Xin tend to prefer intricate crafts involving knives and tools. If Kongwang and metal-fire appear together, the person is likely to be involved in ironworking, butchering, hunting, or keeping animals. This statement comes from the Zhujing Jing.

寅午戍人，甲干己亥，丙干辛亥，戊干癸亥，庚干乙亥，壬干丁亥。巳酉丑人，乙干戊寅，丁干庚寅，己干壬寅，辛干甲寅，癸干丙寅。申子辰人，甲干己巳，丙干辛巳，戊干癸巳，庚干乙巳，壬千丁巳。亥卯未人，乙干戊申，丁干庚申，己干壬申，辛干甲申，癸干丙申。以上劫殺上有干財，主蓄積大富，吞併不僱藉，滲毒害物，遇再重者反有害。

"Jie Tou Sha" refers to a combination where the heavenly stem of wealth is paired with the earthly branch of the "Jie Sha" position. For those born in the years of Yin-Wu-Xu (Fire triad): Jia day master pairs with Ji Hai, Bing day master pairs with Xin Hai, Wu day master pairs with Gui Hai, Geng day master pairs with Yi Hai, and Ren day master pairs with Ding Hai. For those born in the years of Si-You-Chou (Metal triad): Yi day master pairs with Wu Yin, Ding day master pairs with Geng Yin, Ji day master pairs with Ren Yin, Xin day master pairs with Jia Yin, and Gui day master pairs with Bing Yin. For those born in the years of Shen-Zi-Chen (Water triad): Jia day master pairs with Ji Si, Bing day master pairs with Xin Si, Wu day master pairs with Gui Si, Geng day master pairs with Yi Si, and Ren day master pairs with Ding Si. For those born in the years of Hai-Mao-Wei (Wood triad): Yi day master pairs with Wu Shen, Ding day master pairs with Geng Shen, Ji day master pairs with Ren Shen, Xin day master pairs with Jia Shen, and Gui day master pairs with Bing Shen. In all these cases, the position of Jie Sha is occupied by the star of wealth, indicating abundant wealth, becoming very rich, and acquiring others' properties without regard for sentiment, even resorting to harmful substances. However, if this combination appears repeatedly, it can instead become a source of misfortune.

寅午戍人，甲干辛亥，丙干癸亥，戊干乙亥，庚干丁亥，壬干己亥。己酉丑人，乙干庚寅，丁干壬寅，己干甲寅，辛千丙寅，癸干戊寅。申子辰人，甲干辛巳，丙干癸巳，戊干乙巳，庚干丁巳，壬千己巳。亥卯未人，乙干庚申，丁干壬申，己千甲申，辛千丙申，癸干戊申。以上劫殺上見官鬼，主無官，縱有須因事罷，入侍從，大罕得也，庶人多被劫，平生聚散，公人主估家計，兩重須被盜，日劫妻，時劫子，婦人劫夫。（並廣信）

The "Jie Tou Gui" (劫头鬼) occurs when the heavenly stem is paired with the earthly branch to form an official ghost (官鬼) combination at the position of the jie sha (劫杀). For those born in the years of Yin-Wu-Xu (寅午戌): on the day of Jia (甲), it pairs with Xin Hai (辛亥); on the day of Bing (丙), it pairs with Gui Hai (癸亥); on the day of Wu (戊), it pairs with Yi Hai (乙亥); on the day of Geng (庚), it pairs with Ding Hai (丁亥); on the day of Ren (壬), it pairs with Ji Hai (己亥). For those born in the years of Si-You-Chou (巳酉丑): on the day of Yi (乙), it pairs with Geng Yin (庚寅); on the day of Ding (丁), it pairs with Ren Yin (壬寅); on the day of Ji (己), it pairs with Jia Yin (甲寅); on the day of Xin (辛), it pairs with Bing Yin (丙寅); on the day of Gui (癸), it pairs with Wu Yin (戊寅). For those born in the years of Shen-Zi-Chen (申子辰): on the day of Jia (甲), it pairs with Xin Si (辛巳); on the day of Bing (丙), it pairs with Gui Si (癸巳); on the day of Wu (戊), it pairs with Yi Si (乙巳); on the day of Geng (庚), it pairs with Ding Si (丁巳); on the day of Ren (壬), it pairs with Ji Si (己巳). For those born in the years of Hai-Mao-Wei (亥卯未): on the day of Yi (乙), it pairs with Geng Shen (庚申); on the day of Ding (丁), it pairs with Ren Shen (壬申); on the day of Ji (己), it pairs with Jia Shen (甲申); on the day of Xin (辛), it pairs with Bing Shen (丙申); on the day of Gui (癸), it pairs with Wu Shen (戊申). In all these cases, the jie sha position is occupied by an official ghost, indicating that one will have no official position in life; even if one becomes an official, it is likely to be dismissed due to circumstances, and it will be extremely difficult to serve as a court attendant. Commoners often suffer from robbery, with their wealth accumulating and then dispersing. Officials may have their property appraised and sold to settle debts, and those who commit two offenses will certainly be robbed. If this appears in the day pillar, it will cause the loss of a spouse; if it appears in the hour pillar, it will cause the loss of a child. For women, it will cause the loss of their husband. This statement is from the "Guang Xin Ji" (广信集).

殺為首，故謂之一殺，甲寅值己亥，丙寅值辛亥，戊寅值癸亥，庚寅值乙亥，壬寅值丁亥，甲申值已巳，丙申值辛巳，戊申值癸巳，庚申值乙巳，壬申值丁巳，十位在日上，謂之旌旗殺，在時上謂之英雄殺，全要以身剋殺，不宜以殺剋身。四位逢生劫又來，當朝霸業振雄材，更無印墓臨時上，梗直名光御史臺。四位逢生交互見之。（鬼谷要訣）

The "Jie Sha" is the leader among all killing stars, hence it is called "the first killer." There are ten combinations for this: Jia Yin meets Ji Hai, Bing Yin meets Xin Hai, Wu Yin meets Gui Hai, Geng Yin meets Yi Hai, Ren Yin meets Ding Hai, Jia Shen meets Ji Si, Bing Shen meets Xin Si, Wu Shen meets Gui Si, Geng Shen meets Yi Si, and Ren Shen meets Ding Si. When these ten combinations appear in the day pillar, they are called "Jing Qi Sha," and when they appear in the hour pillar, they are called "Xiong Ying Sha." The key is to use the person's own strength to control this killer star, and not let the killer star attack the person. The rhyme says: if all four pillars meet the life qi and the Jie Sha also appears, one can achieve dominance in the current era and display great talent; as long as the hour pillar does not have the seal star falling into the grave, and the person is upright and straightforward, they can gain fame in the Imperial Inspection Office. The term "four pillars meeting life qi" refers to all four pillars mutually containing the life qi. This saying comes from "Gui Gu Yao Jue."

劫殺主殺，生氣主生，若同於本位之上，其人必作將帥，若有生氣兩重，而劫殺一重者，則是生氣強於劫，劫殺兩重而生氣一重者，則是劫強於生氣，生氣多者從生氣言，劫殺多者從劫殺言，不可一概論也。

Jiesha represents the qi of severity and decline, while "shengqi" represents the qi of growth and development. If these two are present in the same position, the person is destined to become a general or commander. If there are two layers of shengqi and only one layer of jiesha, then shengqi overpowers jiesha. If there are two layers of jiesha and only one layer of shengqi, then jiesha overpowers shengqi. When there are more layers of shengqi, it should be interpreted according to shengqi, and when there are more layers of jiesha, it should be interpreted according to jiesha. It cannot be treated in a general way.

諸書皆曰劫坐兩頭夭壽，其有分劫，聚劫，身剋劫，或劫剋身，皆不同，如分劫者，如甲子生人，得己巳月，己巳日時，是也，蓋只有一劫寄於兩巳，兩巳分劫而受之，反不為重災也。聚劫者，譬如甲子生人，丙子月，己巳日時，是也。蓋子有兩重劫，會於巳，一巳受兩重劫，致害重也。身剋劫，與劫剋身者，常以太歲所屬之五行為身劫，殺所屬之五行為劫，劫剋身者重，身剋劫者輕，若見生得帶而不剋，流年遇之，而剋運必見傷，而夭矣。（並壺中子）

Different texts all say that if the killer star is located at both ends of the destiny chart, it can shorten one's lifespan. However, it is also necessary to distinguish between "separated killer," "gathered killer," "body killing the killer," and "killer killing the body," each of which has different effects.所谓 separated killer refers to someone born in the year of Jiazi who has the month and day or hour of Jisi. In this case, there is only one killer star, which is shared by the two Sis, and since the two Sis share the burden, it does not cause major disasters.所谓 gathered killer refers to someone born in the year of Jiazi who has the month of Bingzi and the day or hour of Jisi. In this case, the two Zis each carry one killer star, and both converge on the same Si, so one Si has to bear two killer stars, which causes greater harm. As for body killing the killer and killer killing the body, usually the five elements of the heavenly stem of the year represent the person's own body, and the five elements of the killer represent the killer. When the killer star kills the body, it is more severe, while when the body kills the killer, it is less severe. If the killer star merely appears without actually attacking, then when the flow year meets it, it will definitely cause injury, or even result in early death. The above is from "Hu Zhongzi."

日中劫殺災非少，財遇大虧並引盜，陽人妻是產中亡，陰命夫終多惡暴。

The rhyme says: If the day pillar is accompanied by劫 and杀, there will be many calamities; encountering the wealth star leads to great loss of wealth and attracts thieves; for a man's fate, his wife often dies from difficult childbirth, while for a woman's fate, her husband is mostly violent and meets a bad end.

劫殺怕生日犯之，更加可剋害，或財遇，則招賊劫盜傷財產，小事則成，大事則虧，且如申子辰人，劫殺在巳，丙子水人，以乙巳火為財，亥卯未人劫殺在申，而生日是申，亦然。蓋亥卯未本木體，用土為財，主於申號曰財遭劫殺，主盜劫。又主求財，大商則失，小則遂，生日管妻位，更逢劫殺，更加刑害，主妻多因產死，或膿血疾，或自殘害，惡疾致死，或主自凶刑及惡殺加之，主打殺人之類，若陰命日犯，主夫多惡暴，死不得善終。（沉芝源髓）

The evil star of calamity is most dangerous when it appears in the birth year. If it is combined with a harmful influence, the result is even worse. Once this star meets the wealth star, it will bring about theft and robbery, loss of property, and even the destruction of family assets. Small matters may still be handled, but major affairs will certainly result in financial loss. For example, someone born in the years of Shen, Zi, and Chen has the evil star of calamity in the position of Si. For someone with the Nayin sound element of Bingzi, which belongs to water, the fire element of Yisi is considered the wealth star. Similarly, someone born in the years of Hai, Mao, and Wei has the evil star of calamity in the position of Shen, and if their birth year is also Shen, the situation is the same. The years of Hai, Mao, and Wei belong to the wood element, and the earth element is considered the wealth. When the wealth element falls in the position of Shen, it is called the wealth being attacked by the evil star of calamity, indicating the possibility of theft and robbery. Such people seeking wealth will certainly suffer losses in large business ventures, but small businesses will be more favorable. The birth pillar represents the position of the spouse. If the evil star of calamity appears again and is combined with punishment and harm, the wife may die from childbirth complications, suffer from blood disorders, or commit self-harm, leading to a fatal illness. There is also the possibility of the person themselves suffering from severe punishment or being involved in violent crimes. If a woman's birth year is affected by this, it indicates that her husband will have a violent and cruel nature and will not live a long life. This statement is from the book "Chen Zhi Yuan Mei."

劫殺主多仇怨，君子逢之，當為將帥，小人值者，則為盜賊，凡身能制殺，必能傷人，若剋身，則被人害，行年至此，亦主破財，逢賊盜及刀傷、馬墜之災。三命鈐右弼令人心不中，一生無氣謾愚蠢，三重主右全無祿，此命須當刃下終。（林開五命）

When the star of劫杀 appears, the person tends to accumulate many enmities. A gentleman encountering it may become a general, while a petty person encountering it may become a thief. If the person's own destiny can control this killing star, they will surely harm others; but if it is the star that harms them, they will be harmed by others. When the stream year reaches the area of劫杀, it indicates financial loss, and one may encounter thieves, knife wounds, or falling from a horse. The "San Ming Qian" says: the Right Assistant star makes people have improper intentions, live a life without vitality, be foolish and confused all their lives; if they are afflicted by it three times, they will have no salary at all, and such a destiny often ends with death by the blade. This statement comes from "Lin Kai Wu Ming."

林開云：屬破軍星。

Lin Kai said in "Lin Kai Wu Ming" that the malevolent star "Wangshen" belongs to the "Pojun Star" in the system of star mansions.

寅午戌巳上弄紙筆，巳酉丑逢申莫動手，申子辰亥上不動塵。凡犯一位，主多口面，二位帶殺主刑徒，如祿馬同宮，卻有衣食，三位及五行刑剋者，刺配，四位並逢刑殺，乃絞斬之命。（林開五命）三命篡局云：一位破軍多口面，二重犯者主徒流，三重見此刑須絞，四位逢之定斬頭。

"The term 'Tian Guan Fu' refers to 'Wang Shen.' The method of pairing is as follows: those born in the years of Yin, Wu, and Xu should be placed in Si, and they are only suitable for writing and rhetoric; those born in the years of Si, You, and Chou should be placed in Shen, and they must not act rashly; those born in the years of Shen, Zi, and Chen should be placed in Hai, and they should be content with their own affairs and avoid causing trouble. If someone is afflicted by one of these positions, they will experience a lot of verbal disputes. If they are afflicted by two positions and also have凶杀 (malevolent killing stars), they will be sentenced to imprisonment. If they share the same palace with禄 (favorable fortune) and马 (horse, symbolizing mobility), they will not worry about food and clothing. If they are afflicted by three positions and their Five Phases mutually conflict, they will be branded and exiled. If all four positions are afflicted by刑杀 (punishment and killing stars), they are destined for hanging or beheading. This statement comes from the book 'Lin Kai Wu Ming.' The book 'San Ming Cuan Ju' also says: being afflicted by one position of破军 (Expenditure star) leads to many verbal disputes; being afflicted by two positions leads to imprisonment and exile; being afflicted by three positions leads to hanging; and being afflicted by all four positions means a sentence of beheading."

亡身殺者，自劫殺數至第七殺者，是也。亦名官殺符，蓋本金木水火各三會成一舉，盛極則亢，而其道窮則為災。故申子辰在亥，亥卯未在寅，寅午戍在巳，巳酉丑在申，皆亢地也。是以貴在上，日值之，多因言事爭辯生釁，氣不謙下，遂罹悔吝，運好逢之，跋前跌後，失位失名，賢而在下值之，則失勢失援，橫逆紛擾，感而為疾，則主血氣癕疽，或兵刑難。小人逢之，則乘戰爭而發越也。珞琭子謂河公懼其七殺，乃有道之士，知進退存亡也。（五行要論）

The term "Wangshen" is also called "Wangshen Sha" and is derived by counting seven positions from the "Jie Sha" (劫杀). It is also known as "Guan Sha Fu" (official killing symbol). Metal, wood, water, and fire each form a complete set through three branches, and when their strength reaches its peak, they become excessive, and when their path is exhausted, they turn into calamity. Therefore, the "Wangshen" of the water triad (Shen-Zi-Chen) is located at Hai, the "Wangshen" of the wood triad (Hai-Mao-Wei) is located at Yin, the "Wangshen" of the fire triad (Yin-Wu-Xu) is located at Si, and the "Wangshen" of the metal triad (Si-You-Chou) is located at Shen. These are all places of excess. If a person of high status is born with this, they are likely to develop disputes and grievances due to arguments, be unwilling to be humble, and thus invite regret and criticism. When this occurs during a favorable period, they may find themselves in a difficult position, losing their position and reputation. A person of virtue and ability in a low position encountering this will lose support and assistance, and face continuous troubles. This energy may lead to illness, resulting in blood stagnation and the formation of abscesses, or even military or legal troubles. However, a petty person encountering this may instead rise to prominence during times of chaos. The "Luolu Zi" says that He Shanggong feared the "Qi Sha" (七杀), which is precisely the understanding of a wise person regarding advancement, retreat, survival, and demise. This statement comes from the "Wuxing Yaolun" (五行要论).

亡神官符與劫殺對沖是也，在五行臨官位，故曰官符，其神主君子掌刑獄之權，小人則多官事，生旺則氣義理烈，好豐盛，形狽峻厲，有威，死絕則褊躁性窄，與貴人併，則事弄筆硯飾撰言語，與空亡併，則妄媚無實，強文假借，與建祿併，則因空起家，干涉官利，或為胥徒之職，並大剋身則語吃無氣，則多腰足疾也。（燭神經）

The star Wangshen and Guanfu are directly opposite to Jiesha. When it is positioned at the position of Lin Gan in the Five Phases, it is called Guanfu. This star signifies that a gentleman holds authority over legal affairs, while a petty person faces legal troubles. If it is in a position of strength and vitality, the person is characterized by a strong sense of principle, a love for extravagance, a severe and imposing appearance. If it is in a position of decline or end, the person tends to be impetuous and narrow-minded. When it appears together with the Nobleman, the person is likely to be involved in tasks related to legal documents and literary embellishment. When it appears together with Kongwang, the person becomes fickle and flattering, speaking without truth, and is forced to engage in writing under the guise of others' names. When it appears together with Jianlu, the person can start from nothing, get involved in official affairs, or serve as a minor official. If this star heavily harms the person's destiny, the person may speak with difficulty, lack vitality, and suffer from ailments in the waist and legs. This statement is from the Zhujing Jing.

至惡之殺，亡神是也，至吉之殺，祿元是也。亡神附祿元化為武曲星，命中得之，反訝韓信彭越謾雄也。

The most terrifying killer is the Wangshen, while the most auspicious deity is the "Lu Yuan," which is the Lu Spirit of one's birth destiny. When the Wangshen attaches itself to the Lu Yuan, it transforms into the Wuqu Star. Those who have this combination in their destiny possess great abilities, which surprises even famous generals like Han Xin and Peng Yue, whose reputations are nothing compared to their actual capabilities.

亡神為天宮符，亦名貫索星，更附凶神者，必被人傷害或傷害人。（並壺中子）亡神貪狼手持印，好酒多妄為寡言，卻宜符咒與師巫，若在臨官色尤緊。亡神屬貪狼星，持印被髮，如此殺帶滋助，或命入局，則作旌旗，雖耽酒而不失禮，命不好，則多詐妄，宜學師巫符呪也。（沉芝源髓）

Wangshen is also called Guansuo Star; if it is combined with other malevolent deities, the person is either harmed by others or tends to harm others. This is from the Hu Zhong Zi. The rhyme says: Wangshen is like the Star of Romance and Desire holding a seal, loving to drink alcohol, acting recklessly, and speaking little, thus being suitable for a career in divination and spellcasting; if it falls in the position of Officialdom, the tendency towards alcohol and lust becomes especially severe. The Chén Zhī Yuán Měi explains: Wangshen belongs to the Star of Romance and Desire, appearing as someone holding a seal and with disheveled hair; if this deadly star receives support or the birth chart forms a special pattern, it can become a great general commanding banners and flags, although it has a fondness for alcohol, it still maintains proper decorum; if the birth chart is not favorable, it becomes cunning and deceptive, thus being suitable for studying divination and spellcasting.

亡神殺若人遇之，主破業孤立，貴人扶之，或有顯位，然多主流遷，常防闇昧之災，凝神子云：善莫善於將星，惡莫惡於亡神，行年至此，多逢賊盜，或婦人致災也。（三星鈐）

When a person encounters the Wangshen star, it indicates the decline of family fortune and isolation without support. However, if supported by the Nobleman, they may attain a high position, but mostly have to move frequently and constantly guard against hidden calamities. Ningshizi said: the best is the General Star, and the worst is Wangshen. When the flow year arrives here, there are often thieves or troubles caused by women. This statement comes from the "Sanxing Qian."

如巳酉丑三位全，又有一位在申上者，必主極刑，如玉黼，乙未年，乙亥月，丙寅日，辛卯時，丙寅胎，亥卯未全，又見兩寅，戚世顯癸丑年，丁巳月，丁酉日，戊申時，戊申胎，巳酉丑全，又見兩神亡神聚會，雖貴顯，終被極刑，故一位二位猶輕，三位四位必主刑獄。（廣錄）

If the three branches of巳, 酉, and 丑 are all present, and there is also a branch on 申, one will certainly suffer extreme punishment. For example, the fate of Yu Fu: born in the year of Yiwei, month of Yihai, day of Bingyin, and hour of Xinmao, with the胎元 of Bingyin. The branches of 亥, 卯, and 未 are all present, and there are also two 寅. Another example is Qi Shixian: born in the year of Guichou, month of Dingsi, day of Dingyou, and hour of Wushen, with the胎元 of Wushen. The branches of 巳, 酉, and 丑 are all present, and there are also two Wangshen gathered together. These two people, although of high status, were ultimately executed. Therefore, having one or two Wangshen is still relatively light, but having three or four will certainly bring about punishment and legal troubles. This statement is from the "Broad Records."

林開五命云：屬毛頭星。

"The Yuanchen" is a malevolent spirit that belongs to the "Maotou Star" in the system of star mansions.

元辰大耗者，陽男陰女，在沖前一位支辰，陰男陽女，在沖後一辰，主人形狽古樸，聲音沉濁，生旺落魄，大度不別是非。死絕則寒薄狽猥，不識羞辱，一生無成，貪飲好情，與官符併，多招無辜之撓，帶劫殺，則不循細行動招危辱。與空亡併，則為貧賤，婦人得之，姦淫私通。（燭神經）

Yuanchen is also called "Da Hao". For a man born in a yang year, and a woman born in a yin year, take the branch that is in opposition to their destiny and count one before it. For a man born in a yin year, and a woman born in a yang year, take the branch in opposition to their destiny and count one after it. Those who carry Yuanchen have an old-fashioned appearance and a deep, muffled voice. If they are in a prosperous and flourishing place, they may be free-spirited and have a broad mind, not being overly concerned with right and wrong. However, if they are in a dead or declining place, they may be poor and unrefined, lacking shame, achieving nothing in life, and being fond of drinking and indulging in lust. When Yuanchen appears together with Guanfu, it often brings about unwarranted disturbances. If it is accompanied by Jie Sha, the person tends to be careless about details and may frequently cause danger and disgrace. When Yuanchen appears together with Kongwang, the person becomes a poor and lowly individual. Women who carry Yuanchen are often involved in immoral relationships. This statement is from the "Zhu Jing Jing".

方朔曰：宣父畏其元辰，何也？仲舒曰：元辰所以為凶者當氣沖之地，左皼則風殺在右，故陰男陽女，在沖後一辰，右皼則風殺在左，故陽男陰女，在沖前一辰，若歲運臨之，如物當風，動搖顛倒，不得寧息，不有內疾，必有外難。雖雖富貴崇高，勢位炎盛，大運逢之，十年可畏。立朝定當竄逐，居家必罹凶咎，縱有吉神扶持，不免災禍倚伏。尤忌先吉後凶，發亡之後，欲出未出之際，禍不可逃也。（閻東叟書）

Dongfang Shuo asked: Why did Confucius fear Yuanchen? Dong Zhongshu answered: Yuanchen is considered凶 because it is at the point where the vital energies clash. When the left side is active, the wind killing force falls on the right side, so for males born in a yin year and females born in a yang year, they take the position after the clash. When the right side is active, the wind killing force falls on the left side, so for males born in a yang year and females born in a yin year, they take the position before the clash. Once the current year's destiny arrives, a person is like an object standing in the wind, swaying and overturned, unable to find peace. If no internal illness occurs, there must be external calamities. Even if one is wealthy and powerful, with great authority, when the big destiny meets Yuanchen, these ten years are very dangerous: officials in the government will surely be demoted or exiled, and those at home will not be spared from misfortune. Even with auspicious deities supporting, disaster still lies hidden. It is especially forbidden to have good fortune first and then misfortune. When the destiny is about to end but has not yet come, this calamity cannot be avoided. This statement comes from the book "Yan Dongshou Shu."

常術云：鼠忌羊頭上，牛【嗔】馬不耕，虎憎雞觜塹，猴冤兔不平，龍嫌豬面黑，蛇驚犬吠聲。然而未分男女。元辰陽男陰女，則沖前一辰是。珞琭子以謂宣父畏其元辰，則其為災禍甚重。李虛中林開以元辰為惡殺，有互換遇者，參政巫伋，己卯年，壬申月，己巳日，申戌時，樞密滕康乙丑年，壬午月，乙丑日，壬午時，豈不是犯元辰也。李吉甫曰：大凡貴命須逢殺，即得君上橫升拔，若無殺助何為緊，一世為官無職業，即此推之。林開執一隅見之也。（廣信集）

In general, the manuals say that the rat dislikes the sheep, the ox is annoyed by the horse, the tiger hates the chicken, the monkey and the rabbit are enemies, the dragon dislikes the pig, and the snake is startled by the dog. These are only the general combinations, without distinguishing between male and female. The correct method for the yuan chen is that in a yang year, the male takes the preceding trigram, and in a yin year, the female takes the preceding trigram. The Luolu Zi says that Confucius feared the yuan chen, showing the serious calamity it brings. Li Xuzhong and Lin Kai both regarded the yuan chen as an evil star. There are also examples where the male and female are reversed: Wu Ji's birth was in the year of Ji Mao, month of Ren Shen, day of Ji Si, and hour of Shen Xu; and滕 Kang's birth was in the year of Yi Chou, month of Ren Wu, day of Yi Chou, and hour of Ren Wu. These all committed the yuan chen. However, Li Jigou said that generally, noble destinies must meet the killing star to be promoted by the emperor; if there is no killing star to assist, how can one be distinguished? Perhaps one would never hold an official position. According to this reasoning, Lin Kai's view is too narrow. This statement comes from the Guangxinji.

元辰者，假令甲子生男，與甲午對沖，即乙未為正元辰，丁未，己未，辛未，癸未，為半元辰，若人遇之，主流遷邊戌，多有口舌、虎狼之災。女人逢之，主有產厄。（三命鈐）

The method of calculating the "Yuanchen" is as follows: for a man born in the Jiazi year, his destiny is in conflict with Jiawu, so Yiwei is his "Zheng Yuanchen," while Dingwei, Jiwei, Xinwei, and Guiwei are considered "Ban Yuanchen." If a person encounters these, it indicates being exiled to remote areas, serving as a戍 guard, and facing many disputes and injuries from tigers and wolves. For women encountering Yuanchen, it signifies danger during childbirth. This statement is from the "Sanming Qian."

羊刃者，祿前一辰是也，過越其分，如羊之在刃，主人眼露性急，兇暴親近惡黨，生旺稍可，死絕尤甚，在五行敗地逢之，多患瘰癧，或癉瘇，金刀之災，不以貴賤，多冗雜勞迫，少得安逸人。

The Yangren is the preceding earthly branch of the Lu Spirit, and its energy exceeds its proper measure, just like a sheep being led to the butcher's knife. People with Yangren tend to have protruding eyes, a quick temper, and are fierce and prone to associating with wicked people. If Yangren is in a flourishing and vigorous position, the effects are somewhat less severe, but if it is in a dead or exhausted position, the consequences are worse. If Yangren appears in a position of decline within the Five Phases, the person is likely to suffer from neck tuberculosis or swelling diseases, and may also suffer from injuries caused by sharp objects. Whether rich or poor, such people usually have many affairs and are constantly burdened, rarely enjoying a peaceful and comfortable life.

甲人見丁，乙人見庚，丙人見甲，丁人見戊，戊人見戊，己人見辛，庚人見乙，辛人見戊，壬人見壬，癸人見乙。若人重犯，身有殘疾，官祿失退，旺財在晚年，循祿前一干是也。（神白經）袁天罡太乙經云：六甲生人逢丁卯，為真羊刃，餘卯為偽偏刃，他準此。

The true Yangren is determined by matching the day stem with the heavenly stem: for Jia day master, it is Ding; for Yi day master, it is Geng; for Bing day master, it is Jia; for Ding day master, it is Wu; for Wu day master, it is Wu; for Ji day master, it is Xin; for Geng day master, it is Yi; for Xin day master, it is Wu; for Ren day master, it is Ren; for Gui day master, it is Yi. If a person repeats this, they may suffer from physical disabilities, lose their official position and salary, and their wealth will only flourish in old age. The method is to take the heavenly stem preceding the Lu Spirit. This statement comes from the Sheng Bai Jing. Yuan Tiangang's Tai Yi Jing says that for those born on the six Jia days, encountering Ding Mao is considered true Yangren, while encountering Mao on other days is considered false Yangren. The same rule applies to other day stems.

丙午丁未戊午己未壬子癸丑。以上，日主損妻，時損子。

"The Self-Inflicted" consists of six heavenly stems and earthly branches: Bingwu, Dingwei, Wuwu, Jiwei, Renzi, and Guichou. If it falls on the day pillar, it indicates harm to the wife; if it falls on the hour pillar, it indicates harm to the children.

丙子丁丑戊子己丑壬午癸未。以上多帶血疾，其餘同自刃災福，又云：祿前一辰為羊刃，對處是飛刃。沉芝源髓云：飛刃，羊刃對沖取也。紫微太乙局云：羊刃對宮名飛刃，有人犯者著血光來，日上克妻時克子，破皮痔漏不寧災。又云：小人主杖刑。

The "Fei Ren" consists of six heavenly stems and earthly branches: Bingzi, Dingchou, Wuzi, Jichou, Renwu, and Guiwei. People who have this are prone to diseases involving bleeding. The rest of the fortune implications are the same as those of the self-ren. Another explanation says that the Fei Ren is the opposing position of the Yang Ren. The "Chen Zhi Yuan Jiu" states that the Fei Ren is the opposite position of the Yang Ren. The "Zi Wei Tai Yi Ju" says that the opposite position of the Yang Ren is called the Fei Ren. When someone is afflicted by it, there will be blood-related calamities. If it falls on the day pillar, it harms the spouse; if it falls on the hour pillar, it harms the child. It can also cause skin injuries and hemorrhoids, leading to discomfort. It also says that ordinary people who are afflicted by it may suffer from being beaten with sticks.

甲人己卯，乙人戊辰，丙人庚午，丁人辛未，戊人壬午，己人癸亥，庚人乙酉，辛人甲戌，壬人丙子，癸人丁丑。又名銷鎔殺，主財賄歇滅，常人以屠沽刃鋸等事為業，或因被盜而致命者有矣。

"The 'Blade Head Wealth' is determined by matching the day stem with its corresponding stem and branch: the day stem Jia pairs with Jimao, Yi with Wuchen, Bing with Gengwu, Ding with Xinwei, Wu with Renwu, Ji with Guihai, Geng with Yiyou, Xin with Jiaxu, Ren with Bingzi, and Gui with Dingchou. It is also known as 'Melting Killer,' indicating wealth being consumed like metal being melted. Common people often engage in occupations such as butchery, selling alcohol, or using tools like knives and saws for a living. Some may even meet their demise due to robbery."

甲人辛卯，乙人庚辰，丙人壬午，丁人癸未，戊人甲午，己人乙未，庚人丁酉，辛人丙戌，壬人戊子，癸人己丑。以上又名持刀殺，主人不令終，雖入貴格，亦不測，甲乙人見之尤緊，多腦疽發背而終。（並廣信集）

The "Blade Head Ghost" is determined by matching the day stem with the heavenly stem and earthly branch. For a Jia day stem, it pairs with Xinmao; for a Yi day stem, it pairs with Gengchen; for a Bing day stem, it pairs with Renwu; for a Ding day stem, it pairs with Guiwei; for a Wu day stem, it pairs with Jiawu; for a Ji day stem, it pairs with Yiwei; for a Geng day stem, it pairs with Dingyou; for a Xin day stem, it pairs with Bingxu; for a Ren day stem, it pairs with Wuzi; and for a Gui day stem, it pairs with Jichou. It is also known as the "Cutting Killer," indicating that the person is likely to die an untimely death. Even if their destiny is of high status, they may still suffer from accidents. This is particularly important for those born on Jia or Yi days, who are mostly likely to die from brain abscess or back sores. This statement comes from the "Guangxin Ji."

血刃者祿前一辰是也。如丙午人帶多丙戊來，卻不於日時帶巳來，不作血刃，餘彷此。（林開五命）

"The blood blade" also takes the Heavenly Stem preceding the Lu Spirit. For example, a person born in the Bingwu year has many instances of Bing and Wu in their fate, but if the day pillar or hour pillar does not carry Si, then it is not considered blood blade. Other cases are to be judged in the same way. This statement comes from "Lin Kai Wu Ming."

甲寅虎兔相蝕，甲辰龍兔不蝕，甲午馬兔不蝕，甲申猴兔不蝕，甲戌狗兔相蝕，甲子鼠兔不蝕。其餘九介干前皆彷此，見所蝕食月稍可，日時至危，若見兩重更值空亡，設非相蝕，亦犯徙罪，不然須是重病可免。（金書命訣）生逢羊刃食神凶，至老終期不善終，若在日時憂早世，臨其年月晚年逢。（八字金書）

"The concept of 'Yangren (sheer) mutual erosion' compares six Jia days with the卯 rabbit, which represents the Yangren of Jia. On Jiayin day, the寅 tiger and卯 rabbit mutually erode each other; on Jiachen day, the辰 dragon and卯 rabbit do not erode each other; on Jiawu day, the午 horse and卯 rabbit do not erode each other; on Jiashen day, the申 monkey and卯 rabbit do not erode each other; on Jiaxu day, the戌 dog and卯 rabbit mutually erode each other; on Jiazi day, the子 rat and卯 rabbit do not erode each other. The same method applies to the Yangren of the other nine heavenly stems. The image of mutual erosion appearing in the month pillar is relatively mild, but if it appears in the day pillar or hour pillar, it is extremely dangerous. If two instances occur and they coincide with Kongwang (void), even without mutual erosion, one will still suffer from exile or punishment. Otherwise, one must suffer a serious illness to overcome the consequences. This statement comes from the 'Jin Shu Ming Jue' (Golden Book of Fate). The 'Ba Zi Jin Shu' (Eight Characters Golden Book) also says: being born with Yangren and encountering the food god is the most dangerous, and one will ultimately not have a good ending in old age. If it appears in the day pillar or hour pillar, one should worry about an early death; if it appears in the year pillar or month pillar, it will affect one's later years."

或謂祿前一辰為羊刃，何也？希尹曰：陰陽萬物之理，皆惡極盛，當其極處，火則焦滅，水則湧竭，金則折缺，土則崩裂，木則摧折，故既盛而未極，則為福，已極而將反則為凶，極盛之地，十干正中處是也。卯者甲之正位，為陽木這極，辰者乙是正位，為陰木之極，午者丙是正位，為陽火之極，未者丁之正位，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，其氣剛烈暴戾而不和，所以祿前一辰為羊刃，其既盛而未極，則溫柔和易，故刃後一辰為祿也。

Someone asked: Why is the position before the Lu Spirit called Yangren? Xi Yin answered: The principle of yin and yang and all things, detest the extreme of fullness. When something reaches its peak, fire burns out, water overflows and dries up, metal breaks and becomes defective, earth collapses and cracks, and wood breaks and snaps. Therefore, when the momentum is strong but has not yet reached its peak, it becomes a blessing; when it has reached its peak and is about to reverse, it becomes a calamity. The place of extreme fullness is precisely the original position of each of the ten heavenly stems:卯 is the original position of 甲, representing the extreme of yang wood; 辰 is the original position of 乙, representing the extreme of yin wood; 午 is the original position of 丙, representing the extreme of yang fire; 未 is the original position of 丁, representing the extreme of yin fire; 酉 is the original position of 庚, representing the extreme of yang metal; 戌 is the original position of 辛, representing the extreme of yin metal; 子 is the original position of 壬, representing the extreme of yang water; 丑 is the original position of 癸, representing the extreme of yin water. When it reaches its peak, the energy is fierce and violent, not harmonious, so the position before the Lu Spirit is called Yangren; whereas when it is strong but not yet at its peak, it is gentle and harmonious, so the position after Yangren is the Lu Spirit.

凡見羊刃最凶殺也。然貴人乘馬而前視羊刃者反為貴格，蓋殺服其貴，而況處馬前則受制可知，假令庚午人，得乙酉月，或乙酉己酉日而時甲申，為入格。午馬在申，庚祿在申，乙巳貴在申，庚羊刃在酉，卻貴人乘乙巳甲申為驛馬，而前視羊刃，故曰攬轡澄清，此格多為清嚴之官，若更再吉殺，類多為酷吏，能制奸宄，甲申人得卯月而再見辛卯日時，內中有寅字者，亦入此格也。（玉霄寶鑑）

In a person's destiny, encountering the Yangren (shear) is originally the most dangerous and harmful. However, if the Nobleman (Guiren) rides the Post-horse (Yimǎ) and watches over the Yangren from ahead, it actually becomes a noble pattern. This is because the harmful force is subdued by the noble aura, and since the Yangren comes before the Post-horse, it is clearly subject to its control. For example, a person born in the year of Gengwu who has the month of Yiyou, or a day of Yiyou or Jiyou with the hour pillar of Jiashen, is considered to have this pattern: the Post-horse of the year Gengwu is in the position of Shen, the禄 (favorable position) of Geng is also in Shen, the Nobleman of Yi is also in Shen, and the Yangren of Geng is in You. The Nobleman rides the Post-horse of Yi and Jiashen to look directly at the Yangren, hence the term "Lanpei Qingcheng." People with this pattern often hold clear and upright official positions; if they also have other harmful elements, they may become harsh officials but are able to suppress wicked people. A person born in the year of Jiashen who has the month of Mao, and the day or hour pillar also has Xinmao, with the character Yin in between, is also considered to have this pattern. This statement comes from the "Yuzhao Baodian."

凡羊刃遇福貴，則為權謀，為武勇，若遇凶惡，則為刑傷，為凶災。（廣錄）羊刃殺遇之者主少年食祿，尋既疏失，一生凶惡，財物聚散，狐獨須防口舌刑獄之厄，若為僧道，主有藝術。（三命鈐）

Whenever the Yangren meets the gods of fortune and noble energy, it transforms into strategy and martial courage; when it meets evil spirits, it becomes injuries and calamities. This statement is from the "Broad Record." The "Three Fate Keys" says: those who encounter Yangren and killing stars in their fate will haveofficial stipend to sustain them in their youth, but then neglect and lose it, leading to a lifetime of fierce temper, wealth that comes and goes, loneliness, and need to beware of disputes and legal troubles; if they become monks or Taoists, they may acquire a particular skill.

凡羊刃不惟三命在日時上主克妻害子，若日時羊丸朝年，名曰倒懸羊刃，日曰日殺歸年，時曰時殺歸年，皆主凶，若帶寅午戌支者，名曰倒戈刃，主頭面腰足之病，多招毒藥。庚戌，辛酉，戊午，己未，丙午，丁未，甲辰，乙卯，壬子，癸丑，名曰連珠刃，俱凶象也。庚戌，辛酉緊，甲辰乙卯慢，女命犯連珠刃者，定主剋夫、害子、不貞潔之事。不然自刃夭，帶懸針，主刺面。（廣信集）

The Yangren (羊刃) is not only found on the day pillar and hour pillar of the three life pillars, where it can cause harm to the wife and children. If the Yangren on the day pillar or hour pillar faces back towards the year pillar, it is called 'reversed Yangren (倒悬羊刃)'. If it falls on the day pillar, it is called 'day killer returning to the year (日杀归年)', and if it falls on the hour pillar, it is called 'hour killer returning to the year (时杀归年)', both of which are ominous. If it is accompanied by the branches寅 (Yin), 午 (Wu), and 戌 (Xu), it is called 'reversed sword (倒戈刃)', which can cause illness in the head and limbs, and also lead to poisoning. The ten combinations of Gengxu (Gengxu), Xinyou (Xinyou), Wuwu (Wuwu), Jiwei (Jiwei), Bingwu (Bingwu), Dingwei (Dingwei), Jiachen (Jiachen), Yimao (Yimao), Renzi (Renzi), and Guichou (Guichou) are called 'linked sword (连珠刃)', all of which are ominous. Among these, Gengxu (Gengxu) and Xinyou (Xinyou) have immediate effects, while Jiachen (Jiachen) and Yimao (Yimao) have delayed effects. For women, committing the linked sword is destined to cause harm to the husband and children, loss of chastity, or death from self-inflicted injury. If it is also accompanied by 'suspended needle (悬针)', it can result in facial branding. This statement is from the "Broad Trust Collection (广信集)".

羊丸不可再犯死者，必帶疾，多主眼目相傷，若大運遇之，貴命當權，亦必有失。又如甲祿在寅，羊刃在卯，若命中犯兩甲，或三甲，即見卯為飛刃，尤凶。倒羊刃亦凶，如甲午人見丁未，亦多主有疾。（廣錄）

The Yangren should not be repeated, especially not falling into the death position, which will certainly bring illness, mostly affecting the eyes. If one's big destiny reaches Yangren, even a person of high status will certainly suffer some misfortune. For example, the stem Jia's禄 is in寅, and its Yangren is in卯. If the birth chart contains two or even three Jias, encountering卯 becomes Feiren, which is particularly dangerous. Reverse Yangren is also dangerous. For instance, someone born in the year Jiawu will suffer illness if they encounter Dingwei. This statement comes from the "Broad Record."

凡遇胎中羊刃，更帶刑害，主出不善，或父母惡死，及賊也，凡羊丸忌殺勝年，朝元者，如卯年日時，干有甲字也。凡日干就時上作刃，主痕疾，不然即於息帶也。如時干就日支作刃，主妻惡死，併性氣，不然是軍人，或帶痕疾也。年干臨時支作刃，多主父母惡死，或更帶天殺在上，五不失一，陰人年干就日支作刃，主夫性惡。

If the day stem is afflicted by Yangren and also accompanied by punishment and harm, it indicates that the person was born into an evil environment, or that their parents died violently. They may also become thieves. Yangren is most dangerous when it is overshadowed by Inauspicious Sha (violent death) over the year stem. The term "chao yuan" refers to when the day column or hour column has the heavenly stem Jia, and the branch of the birth year is卯 (Mao), which is the Yangren of Jia. This is called chao yuan. If the day stem forms Yangren with the hour branch, it suggests that the person has scars or illness, or that their children will suffer. If the hour stem forms Yangren with the day branch, it indicates that the wife will die violently or that the couple's temperaments are incompatible, or that the person is a soldier or has scars. If the year stem forms Yangren with the hour branch, it often indicates that the parents will die violently. If there is also the presence of 天杀 (heavenly killing), then out of five cases, four or five will come true. For a woman's birth chart, if the year stem forms Yangren with the day branch, it suggests that her husband has a fierce and cruel nature.

不特羊刃，大凡一切殺，以年為父母，月為兄弟姐妹，日為妻妾，己身，及夫，時為子息，皆準此推之。或時藏刃人於胎，日刃或朝時上來，更若支干相駁克，妻身妊產定應災，婦人之命若如此，敢斷須憂生產死。（沉芝源髓）。

Not only Yangren, but all other Inauspicious Sha are determined by looking at the year pillar for parents, the month pillar for siblings, the day pillar for wife, concubine, self, and husband, and the hour pillar for children, following this method consistently. If the hour pillar contains a blade and the person is in the fetal stage, or if the blade in the day pillar is directed towards the hour pillar, and the heavenly stems and earthly branches are conflicting and mutually controlling, then disaster will surely occur during the wife's pregnancy and childbirth. If a woman's destiny is like this, it can be confidently concluded that she will suffer from complications during childbirth. This statement comes from the "Chen Zhi Yuan Mei."

刑有四種：一曰無禮刑，子刑卯，卯復刑子，蓋子為生陽晶，卯為日門，陽者，君也，夫也，勢不兩立，又子者，水也，卯者，木也，有子母之道，因兩陽之競不恤，所以相生處相刑害。故曰：無禮刑。生旺主人威肅，面無和顏，氣強性暴，太察不容。死絕則侮慢忽略，狹劣刻剝，大率主人敖慢，少孝悌，妨害親子，吳越六親，入貴格，則多掌兵權，不利近侍，位居不久。入賤格，則悖戾兇暴，多招刑禍，婦人得之，非有令德也。

The Three Punishments include four types. The first is called "No Ceremony Punishment": the child (Zi) punishes the rabbit (Mao), and the rabbit in turn punishes the child. Zi represents the beginning of yang energy, while Mao is the gateway where the sun rises and sets. Yang symbolizes the sovereign and husband, and two yangs meeting are incompatible. Moreover, Zi belongs to water and Mao to wood, which naturally have a mother-son relationship of mutual generation. However, due to the conflict between two yangs, they do not show care for each other. Thus, within the relationship of mutual generation, punishment and harm arise, hence the name "No Ceremony Punishment." If this occurs in a place of prosperity and strength, the person appears stern and serious, with a harsh expression, a strong temper, excessive discernment, and intolerance. If it occurs in a place of decline and destruction, the person becomes disrespectful and careless, narrow-minded, and harsh. In general, those with this punishment are arrogant, lack filial piety and brotherly love, harm their own children, and have conflicts with the Six Relations as if they were enemies from ancient rival states. Those with a noble destiny may hold military power, but they are not suitable for close service to a sovereign and their positions do not last long. Those with a humble destiny are rebellious and violent, often attracting punishments and misfortunes. Women with this punishment are considered to lack good virtue.

玉霄寶鑑云：卯為日門，子為陽之所生，日出於卯，子卯角立，無欽卑之道，故曰無禮刑。三命提要云：惟子卯位相生，比和亦災。

The Zuyao Baodian says: Mao is the gate where the Sun rises, and Zi is the place where yang energy is born. The Sun emerges from the Mao position, and Zi and Mao are directly opposing each other, neither willing to show respect or yield, hence it is called the crime of no courtesy. The Sanming Tiyao says: Only Zi and Mao are originally positions that are mutually generating, yet even with similar energies, they still cause disaster.

二曰：無恩刑，寅刑巳，巳刑申，申刑寅，是也。蓋寅中有甲木，刑巳中之戊土，戊土土聚，以癸水相合為妻，則癸水者，甲木之母也。戊土既為癸水之夫，乃甲之父也。彼父而我刑之，恩斯忘矣。故曰：無恩刑。巳中之丙，刑申中之庚，申中之庚，刑寅中之甲，準此同義。生旺主人持重少語，寡慾無情，多招失義忘恩之撓，死絕則面譽背毀，忘恩棄義。入貴格，則慘虐喜殺，好立功業，入賤格，則言行乘越，貪吝無厭。婦人得之，多產血損胎之災，一生不利骨肉，頗廉正也。

The second type is called "Wu En Xing" or "No Grace Punishment": Yin harms Si, Si harms Shen, and Shen harms Yin. Yin contains Jia wood, which harms the Wu earth in Si; Wu earth gathers energy and forms a marital bond with Gui water, and Gui water is the mother of Jia wood. Therefore, Wu earth, being the husband of Gui water, is also the father of Jia wood. When the father is harmed, the sense of gratitude is forgotten, hence the name "No Grace Punishment." The fire in Si harms the metal in Shen, and the metal in Shen harms the wood in Yin, following the same logic. When this occurs in a place of birth and prosperity, people tend to be cautious, speak little, have few desires, and be emotionally detached, yet often face betrayal and ingratitude from others. When it occurs in a place of death and decline, people may be flattering in front and slanderous behind, showing ingratitude and betrayal. Those with a noble destiny may be cruel and fond of killing, and eager to achieve great deeds; those with a humble destiny may behave improperly, be greedy and stingy, and never be satisfied. Women with this aspect often suffer from childbirth complications and fetal injuries, have a thin relationship with their family, but are generally honest and upright in their conduct.

玉霄寶鑑云：寅有生火，刑巳上生金，巳上有寄生之土，刑申之水，申中生水，刑寅中生火，不恤所生，遙相剋制，故曰無恩刑。

The Zuyao Baodian says another view: in the Yin branch there is initial fire, which controls the initial metal in the Si position; in the Si position there is寄托 soil, which controls the water in the Shen position; the water in the Shen position then controls the fire in the Yin position. They do not care for what they have generated, and instead control each other from a distance, so it is called no-benefit control.

三曰：恃勢刑，丑刑戌，戌刑未，未刑丑，蓋丑中有旺水，丑乃水中之土也，戌有墓火，丑恃旺水，刑戌中之墓火，戌為六甲之尊，未為六癸之卑，戌恃六甲之尊，而刑未，六癸之卑，未有旺土，復恃旺土之氣，刑丑中之水，各有所恃而相刑。故曰恃勢。生旺主人精神，意氣雄豪，眉粗面闊，以直攻人。死絕則眼露瘦小，精神乖角，是非賤侫，樂禍幸災。入貴格，則公清平正，人多畏懼。入賤格，則多犯刑責，闇昧之災。婦人得之，妨害孤獨。

The third type is called "恃势刑" (dominant force punishment):丑 (Chou) punishes戌 (Xu),戌 (Xu) punishes未 (Wei), and未 (Wei) punishes丑 (Chou). Within丑 (Chou) there is strong water, which is actually earth in water; thus,丑 (Chou) uses its strong water to punish the buried fire in戌 (Xu).戌 (Xu) holds the highest position among the six yin stems, while未 (Wei) holds the lowest position among the six jing stems. Therefore,戌 (Xu) uses its high status to punish the lowly未 (Wei); and未 (Wei), containing strong earth, uses its strong earth to punish the water in丑 (Chou). Each one relies on its own strength to mutually punish, hence it is called "恃势刑". When this is in a place of birth and prosperity, people are full of spirit and bold in their intentions, with thick eyebrows and broad faces, and they like to attack others directly. When it is in a place of death and decline, the eyes protrude, the body is thin and small, the mind is peculiar, and they enjoy spreading rumors, flattering others, and taking pleasure in others' misfortunes. If one's destiny enters a noble pattern, they are just and廉洁 (integrity), and everyone fears them. If it enters a lowly pattern, they often break laws and suffer hidden disasters. For women, this aspect harms relatives and leads to loneliness.

玉霄玉鑑云：未恃丁火之勢，以刑丑中之金，丑恃旺水之勢，以刑戌中之火，戌恃辛金之勢，以刑未中之木，故曰恃勢刑。

The "Yuzhao Yujian" says: "The [Earthly Branch] Chou is not supported by the strength of Ding fire to harm the metal in Chou; Chou relies on the strength of the flourishing water to harm the fire in Xu; Xu relies on the strength of Xin metal to harm the wood in Wei. All three are each relying on their own strength to cause mutual harm, so it is called 'shishi xing' (causing harm by relying on strength)."

四曰：自刑。自刑，辰、午、酉、亥，是也。辰者，水之墓也，滔則盈，午者，火之旺也，盛則滅。酉者，金之旺也，剛則【闕】。亥者，木之生也，旺則朽。各稟已太過之氣，而自致禍也。故曰自刑，生旺則沉靜內毒，形容劣弱。死絕則鴆毒輕忽，察見淵魚，多肢節足之災。入貴格，則機權大謀。入賤格，則多憂頑愚，不情自害，自刑帶諸凶殺，非令終人也。婦人主淫蕩，凶夭之災。

The fourth type is called "Self-Punishment," which refers to the branches Chen, Wu, You, and Hai, which harm themselves. Chen is the storage place for water; when water is excessive, it overflows. Wu is the flourishing place for fire; when fire is excessive, it self-destructs. You is the flourishing place for metal; when metal is overly strong, it becomes defective. Hai is the place where wood is born; when wood is strong, it decays. These branches each receive excessive energy, thus inviting misfortune, hence the term "Self-Punishment." If someone is born in a place of strength and vitality, they tend to be quiet and inwardly possess harmful thoughts, with a weak appearance. If they are born in a place of decline and extinction, they are light-hearted and malicious, with sharp perception even down to details like fish swimming in water, and often suffer from joint and foot ailments. Those with a noble destiny may be resourceful and cunning, capable of making great decisions. Those with a humble destiny, however, are often troubled, dull-witted, and unapproachable, even harming themselves. If "Self-Punishment" is combined with various Inauspicious Sha (malevolent influences), the person is unlikely to have a peaceful end. For women with "Self-Punishment," it indicates promiscuity and a risk of violent or early death.

凡人遇此四種之刑，常以相勝者，為凶。相生者為吉。相勝者如甲子刑辛卯，是也。又有刑不入者，是謂善御禍也。如甲寅水刑丁巳土是也。若人命得相生之刑，是五行激揚之氣，聰明脫俗，聲望榮立。若值相剋之刑，多狂橫刑責，官府之災。若值遇祿之刑，主特達，敢為人也。（並獨神經）

When a person encounters these four types of punishments, those that involve mutual control are usually considered凶 (unfavorable), while those that involve mutual generation are considered吉 (favorable). For example, mutual control occurs when the metal of Jiazi comes into conflict with the wood of Xinmao. Another type of punishment that does not penetrate, known as being good at resisting calamity, occurs when the water of Jiayin comes into conflict with the earth of Dingsi. If a person's destiny involves mutual generation, it signifies the vigorous energy of the Five Phases, indicating a person who is intelligent, refined, and has great reputation. If a person encounters mutual control, they are likely to be arrogant and reckless, facing legal troubles and official disasters. If a person encounters a punishment that meets their official position, they are likely to have an outstanding personality and be bold and decisive. The above is from the "Dun Jing Xing."

經云：金鋼火強，各歸其方，木落歸本，水流趨末，故巳酉丑金之位，其刑皆在西方，蓋巳刑申，酉自刑酉，丑刑戌，申酉戊皆西方之位，故也。寅午戌火之位，其刑皆在南方，蓋寅刑巳，午自刑午，戌刑未，巳午未皆南方之位，故也。亥卯未木之位，其刑皆在北方，言木落歸本者，歸根之位也。亥者木之根，故亥自刑亥，卯刑子，未刑丑，皆北方之位，故也。申子辰水之位，其刑皆在東方，言水流趨末者，必東流遊逝而不返，故申刑寅，子刑卯，辰自刑辰，皆東方之位，故也。（玉霄寶鑑）

The classics say: Metal is strong in nature, fire is strong in nature, each returning to its original direction; when leaves fall from trees, they must return to their roots, and flowing water always tends toward the end. Therefore, the刑 of the three metal trines (巳酉丑) all fall in the west—巳 is in conflict with申, 酉 conflicts with itself, and 丑 conflicts with戌, while申, 酉, and戌 are the three branches of the west. The刑 of the three fire trines (寅午戌) all fall in the south—寅 conflicts with巳, 午 conflicts with itself, and戌 conflicts with未, while巳, 午, and未 are the three branches of the south. The刑 of the three wood trines (亥卯未) all fall in the north; the saying "wood falls back to its root" means returning to its origin; 亥 is the root of wood, so亥 conflicts with itself, 卯 conflicts with子, and未 conflicts with丑, all of which belong to the north. The刑 of the three water trines (申子辰) all fall in the east; the saying "water flows toward the end" means that water flows eastward without turning back, so申 conflicts with寅, 子 conflicts with卯, and辰 conflicts with itself, all of which belong to the east. This statement is from the "Yuzhao Baodian."

三刑遇晝夜貴人，會德全者，謂之麒麟窟，主文章清貴。（鬼谷命格）

Three Punishments, if occurring together with both day Nobleman and night Nobleman, and also gathering the virtues of the Star of Virtue and Resolution and the Star of Virtue and Charity, are called 'Qilin Cave', indicating that the person will achieve fame through literature and attain noble status. This statement comes from the *Ghost Valley Destiny Pattern*.

三刑全之人，太歲受刑，而別刑卻來制刑太歲者，是也。理愚歌云：三刑相等同羊刃，封侯萬戶上將軍。假令癸巳人，得成戊寅月日，卻得庚申時之類為入格。蓋癸巳為戊寅所制，得庚申木，卻制之，本有刑而卻無刑，此類多掌兵刑之任。（玉霄寶鑑）

The "Using a Killer to Stop a Killer" pattern refers to a person whose three punishments are complete. The heavenly stem of the year is subject to punishment, but another punishment comes to counteract it. The "Liyu Ge" says: when the three punishments are equal, they are like the Yangren, and can lead to being granted a marquis title and holding the position of a general. For example, someone born in the year of Guisi, with the month and day of Wuyin, and the hour of Gengshen, would fit this pattern. Guisi is controlled by Wuyin, and Gengshen in turn controls Wuyin. Although there is punishment, it is as if there is none. Such a destiny often involves holding positions related to military power and legal affairs. This statement comes from the "Yuzhao Baodian."

乃五行四柱也。（鬼谷遺文云：九命是三元、四柱、祿馬）惡見三刑，蓋刑破終為不善，若只於月日時上帶刑，而太歲不干預者，不妨，干預者為不吉，故曰先論太歲。

Here the term "nine lives" refers to the Five Phases and the Four Pillars. The "Ghost Valley Legacy" states that the nine lives include the Three Yuan, the Four Pillars, and the禄 and 马. The nine lives most fear the Three Punishments, as punishments and destruction are never good. If only the month pillar, day pillar, and hour pillar involve punishments, but the year pillar is not involved, it is not a problem; however, if the year pillar is also involved, it becomes inauspicious. Therefore, it is said that one should first examine the year pillar.

凡三刑須分刑得入，刑不入，命中須分主客，以年為主，月日時為客，如主刑客，刑得入為貴，刑不入即賤，兼主有官災。若客來刑主，須是刑不入，方為貴格，刑得入者，賤命也。假令丑刑戌，須看是何丑，何戌，且以乙丑言之，刑庚戌是同類相刑，不好，刑丙戌壬戌則相生相刑，不以刑論，戊戌、甲戌是相剋相刑，戌戌刑得入，甲戌刑不入，更須看禍福所生之地如何，以戊戌為福聚之地，卻有乙丑來刑之，則大不好，若刑不入福聚之地，須作貴命看，餘準此。（並林開五命）

When discussing the Three Punishments, one must first determine whether the punishment is effective or not, and also distinguish between the main and the guest elements: the year pillar is the main, while the month, day, and hour pillars are the guests. If the main pillar punishes the guest, then if the punishment is effective, it indicates a noble destiny, but if not, it indicates a humble one, and it may also bring legal troubles. If the guest pillar punishes the main, then only when the punishment is not effective does it indicate a noble destiny, and if it is effective, it indicates a humble fate. For example, when the丑 pillar punishes the戌 pillar, one must determine which specific丑 and which specific戌 are involved. Take the case of Yichou: when it punishes Gengxu, it is a case of similar elements punishing each other, which is not good; when it punishes Bingxu or Renxu, it is considered a case of mutual generation, and should not be treated as punishment; when it punishes Wuxu or Jiaxu, it is a case of mutual control, among which Wuxu is effective punishment, while Jiaxu is not. Furthermore, one must also consider the nature of the place where fortune and misfortune gather:Wuxu is originally a place where fortune gathers, but if Yichou comes to punish it, it becomes very bad; if the punishment does not enter this place of fortune, it should still be considered a noble destiny. All other cases follow the same principle. The above is from "Lin Kai Wu Ming."

三刑之位帶三奇，天乙兼均在日時，刑若等分干遇德，官居極品定無虧。三刑須等即貴，若偏枯不等即凶敗。若有官，也見遷謫，須得相等，更帶三奇、貴人，天德，官極品矣。（金書命訣）隱迷賦云：三刑不足身立，大器難成。三刑殺者，若人遇之，身能制殺，當掌刑罰之任。殺若克身，多受戮辱，或非命而終。（三命鈐）

A rhyme says: If the position of the Three Punishments is accompanied by the Three Marvels, and the Tianyi Nobleman is evenly distributed between the day pillar and the hour pillar, with the punishments balanced and equal, and the heavenly stem also meets the Star of Virtue and Resolution, such a person will hold the highest official rank and will never suffer loss. The Three Punishments must be equal in weight to indicate prosperity; if they are uneven or imbalanced, it will lead to misfortune and failure. Even if one holds an official position, they are likely to be demoted. Only when the punishments are equal and accompanied by the Three Marvels, the Nobleman, and the Star of Virtue and Resolution can one reach the highest position in the court. This statement comes from the "Golden Book of Destiny." The "Hidden Mystery Treatise" says: The Three Punishments alone are insufficient for establishing oneself; great talent is difficult to cultivate. The "Three Destiny Keys" say: If a person encounters the Three Punishments, but can control them, they may hold the position of executing punishment; however, if the punishment turns to attack the person, they are likely to suffer violence and disgrace, or die an untimely death.

凡犯刑者，若原災福看在天輪是何宮分，各隨其位而定凶災，金則防刀兵之厄，內感心疾，逆毒焚如之禍，土水防登涉墜溺之險，與夫貪淫汙行，損敗元氣之咎。木則防強梁杖責之災，與筋骨手足折傷之疾，辰戌丑未則防勞瘵，脾氣凝積之疾，更以意類推廣之，如值下局，防刑憲流徙，險難惡死，值貴局則防內疾，不令終之禍，惟得貴人祿馬，或有沖破則減深災，然所得福壽，亦不全也。（五行要論）

Anyone who incurs punishment should investigate where the root of misfortune and fortune falls in the heavenly wheel of their birth chart, and determine the type of calamity according to the position. Those belonging to the metal element should beware of calamities involving weapons and military conflict, with internal manifestations as heart disease, and sudden disasters such as fire destruction. Those belonging to earth or water should beware of dangers such as falling from heights or drowning in water, as well as sins of excessive indulgence and moral corruption that deplete vital energy. Those belonging to wood should beware of disasters involving beatings by strong men and injuries to bones, joints, and limbs. Those with the branches of辰, 戌, 丑, or 未 should beware of tuberculosis and disorders of the spleen and stomach. Other cases can be extended in the same way. If the destiny is of a lower quality, one should beware of punishments, exile, and dangerous deaths. If the destiny is of a noble quality, one should beware of internal organ diseases and misfortunes leading to an untimely death. Only with the help of a nobleman or a禄马 (favorable official) to rescue, or with a conflict to break the situation, can the calamity be reduced. However, the fortune and longevity obtained in this way will never be complete. This statement is from the "Five Elements Essential Discourse."

凡命帶自刑，大忌時日與上下支干克戰，主為性陰毒少決，自強氣梗，未免帶疾，更才財死者，主無氣，如巳酉丑人，日時在午未申也，經曰：自刑財死，不盡天年。有人癸未年，辛酉月，己酉日，癸酉時，五十後枯右目喪子，此井邑吳二郎命。（廣信集）

If a person's destiny includes self-punishment, it is most dangerous if the day pillar and hour pillar, along with the upper and lower branches, mutually control and clash with each other. Such people tend to have a sinister and poisonous nature, lack decisiveness, be stubborn and impetuous, and are prone to illness. If the wealth star is also in a dead position, they will appear lifeless. For example, those born in the years of Si-You-Chou, if their day pillar or hour pillar falls on Wu, Wei, or Shen, this applies. The classic says: self-punishment combined with wealth in a dead position leads to a short life. Someone born in the year Guiwei, month Xinyou, day Jiyou, and hour Guiyou, lost vision in his right eye after fifty and also lost his son. This case is from the "Broad Trust Collection."

寸珠尺璧云：凡四柱帶自刑，多主闕唇，六指，眇目。自刑帶殺不為良，手足分支定見傷，若使陽申入陰殺，臨危不免惡聲揚。辰、午、酉、亥、各自刑，若年月日時見四字足者，主凶。如年月屬陽，日時屬陰，更帶羊刃，不論貴賤，須不善終。如丙午羊刃年，壬辰月，癸亥劫殺日，丙辰時，官居殿閣，四十三歲臨法而終。（金書命訣）

The book "寸珠尺璧" says: If a person's four pillars contain self-punishment, they are often prone to have a hare lip, six fingers, or one eye blind. The rhyme says: If self-punishment is combined with凶杀, it is not good, and the hands and feet will certainly be injured; if the yang position of Shen and the yin position of凶杀 meet, when facing danger, they will inevitably suffer a bad reputation. The self-punishment occurs in the combinations of Chen, Wu, You, and Hai. If the four pillars of year, month, day, and hour contain these four characters, it indicates misfortune. If the year pillar and month pillar are yang, and the day pillar and hour pillar are yin, and the person also has yangren, regardless of being high or low, they will not have a good end. For example, someone born in the year of Bingwu (丙午) with yangren, in the month of Renchen (壬辰), on the day of Guihai (癸亥) with劫杀, and at the hour of Bingchen (丙辰), will hold an official position up to the Hall, but will be executed by law at the age of forty-three. This example is from the "Gold Book of Destiny."

子未相害者，謂未以旺土害子旺水，此勢【家】相害也。故子人見未則為害，未人見子不為害也。神白經云：未為旺土來害子水，故子人見未，更有真鬼，其害尤重。李虛中云：未害子，陰男陽女，尤忌。丑午相害者，謂午以旺火凌丑死金，此官鬼相害也。故丑人見午則為害，午人見丑不為害矣。丑人見午，而午更帶丑干之真鬼，為害尤重。

The first group of "Six Harmful Relationships" is between Zi and Wei: Wei uses its strong earth to harm the strong water in Zi, which is a type of harm where the stronger party oppresses the weaker. Therefore, people born in the year of Zi are harmed by those born in the year of Wei, but people born in the year of Wei are not harmed by those born in the year of Zi. The "Shen Bai Jing" states: Wei is strong earth, which harms the water in Zi, so people born in the year of Zi who encounter Wei are particularly harmed if they also have the true ghost star. Li Xuzhong says: The harmful relationship between Wei and Zi is especially dangerous for men born in yin years and women born in yang years. The second group is between Chou and Wu: Wu uses its strong fire to oppress the already dead metal in Chou, which is a type of harm involving official ghosts. Therefore, people born in the year of Chou are harmed by those born in the year of Wu, but people born in the year of Wu are not harmed by those born in the year of Chou; when people born in the year of Chou encounter those born in the year of Wu, and the Wu year also carries the true ghost that overcomes Chou, the harm becomes even greater.

燭神經云：午有旺火，害丑之中墓金，此鬼賊相害也。李虛中云：午害丑，陽男陰女尤忌。寅巳相害者，謂各恃臨官擅能而進相害也，若干神往來帶真鬼者，大凶。又有刑在其中也，不可不加減災福斷之。神白經云：若干神有鬼，其害甚重。李虛中云：寅害巳，陽男陰女尤忌。

The *Zhu Shen Jing* says: When there is a strong fire in the position of Wu, it harms the metal in Chou that is in its tomb, which is a type of harmful relationship known as ghost thief. Li Xuzhong says: The relationship between Wu and Chou, is especially dangerous for men born in yang years and women born in yin years. The third group is the harmful relationship between Yin and Si: both sides rely on their official positions to assert themselves and compete, causing mutual harm; if there is also a true ghost in the interaction between heavenly stems, it becomes extremely dangerous. This group also involves punishment, so when judging fortune and misfortune, one must carefully adjust and consider. The *Shen Bai Jing* says: If there is a ghost star on the heavenly stem, the harm is very severe. Li Xuzhong says: The relationship between Yin and Si is especially dangerous for men born in yang years and women born in yin years.

三命提要云：丙寅遇乙巳，是同類相害，為災亦重。卯辰相害者，謂卯以旺木凌辰死土，此以少凌長相害也。故辰人見卯則為害，卯人見辰不為害也。若辰人見卯，而卯更帶辰干之真鬼，則其害尤重。燭神經云：卯恃旺木害辰之墓土，此恃勢相害也。神白經云：若更見鬼尤甚。珞琭子云：輕重校量也，申亥相害者，謂各恃臨官競嫉，才能爭進相害也。故申見亥，亥見申，均為六害，若干頭更帶真鬼，尤重。神白經云：申亥均為六害，更納音相剋尤甚。

The *San Ming Ti Yao* says: When Bingyin meets Yisi, it is considered a case of similar elements causing harm, resulting in severe calamity. The fourth group is the mutual harm between Mao and Chen: Mao uses its strong wood to oppress the dead earth in Chen, which is a type of harm where the younger overpowers the elder. Therefore, someone born in the year of Chen is harmed by Mao, but someone born in the year of Mao is not harmed by Chen; if someone born in the year of Chen encounters Mao, and the Mao position also carries the true ghost that controls Chen, the harm is even more severe. The *Zhu Jing Jing* says: Mao uses its strong wood to harm the buried earth in Chen, which is a type of harm where the strong takes advantage of the weak. The *Shen Bai Jing* says: if there is also a ghost star present, the harm becomes even more severe. The *Luolu Zi* says: one must carefully weigh the severity. The fifth group is the mutual harm between Shen and Hai: both rely on their official positions, harboring jealousy and competing to show off, thus causing mutual harm. Therefore, when Shen meets Hai or Hai meets Shen, it is considered one of the six harmful combinations; if the heavenly stems also carry the true ghost that controls the other, the harm is even more severe. The *Shen Bai Jing* says: Shen and Hai are mutually harmful among the six, and if their nayin sounds are also mutually controlling, the harm becomes even more severe.

酉戌相害者，謂戌以死火害酉旺金，此嫉妬相害也。幫酉人見戌則凶，戌人見酉則無災也若乙酉人得戊戌則為害尤甚，干見鬼帶六害來相害也。（並玉宵寶鑑）燭神經云：戌有墓火，妬酉金氣之旺，此鬼妬相害也。神白經云：乙酉人不得見戊戌日時，乙為真金，戊為真火，克金。

The sixth combination is the mutual harm between You and Xu: Xu uses the dead fire to harm the strong metal in You, which is a type of jealousy-based mutual harm. Therefore, people born in the You year are considered unlucky when they encounter Xu, while those born in the Xu year are not harmed by You. However, for those born in Yiyou year, encountering Wuxu is particularly harmful, because the heavenly stems reveal a ghost star, and the six harms also come together to injure. This is from the Yuzhao Baojian. The Zhujing Jing says: Xu contains buried fire, which envies the strong metal energy in You, which is a type of ghost jealousy mutual harm. The Shenbai Jing says: people born in Yiyou year should not encounter Wuxu in their day or hour pillars, because Yi is true metal and Wu is true fire, and fire comes to overcome metal.

六害者，十二支凌戰之辰，若納音相剋者凶，各詳逐類相害之情，以決吉凶。大忌羊刃、劫殺、官符，則災為尤甚。寅申巳亥此四位相害，生旺則主人神緊貌峻，好爭奪，激作。死絕則多謀少成，強學好義。做事兀兀，趨進無厭。入貴格，則有操守善專權，入賤格，則好大權，司刑典兵。入賤格，則謀生於不義之地也。子未相害，生旺死絕皆主不利骨肉，妨害六親，入貴格則多妻妾之累，入賤格孤獨無依之人也。

The Six Harmful Relationships refer to the positions of the twelve Earthly Branches that mutually oppress and conflict with each other. If the Nayin sound elements also mutually control each other, the consequences will be even more severe. One must carefully examine the specific situations of each harmful relationship in order to determine fortune or misfortune. It is most unfavorable to see the Yangren,劫杀, and Guanfu together, as this will result in particularly serious calamities. The four branches of Yin, Shen, Si, and Hai are mutually harmful. When these branches are in a state of birth and strength, the person tends to be tense, serious in appearance, quarrelsome and greedy, and act aggressively. When they are in a state of death and decline, they tend to be overly cautious but achieve little, forced to study diligently, pretending to be righteous, and working tirelessly with an insatiable desire for advancement. Those with a noble destiny will have integrity and be skilled in wielding power. Those with a humble destiny may be greedy for power, or may be involved in judicial, military affairs, or even make a living through unjust means. The relationship between Zi and Wei is harmful regardless of whether they are in a state of birth and strength or death and decline. This is detrimental to family members and harmful to the Six Relations. Those with a noble destiny are often burdened by their spouses and concubines, while those with a humble destiny are lonely and without support.

戌害酉，鬼妬相害，生旺，不容物，多剛戾，死絕，妬狠憎能。入貴格則多奸侫及闇昧無辜之訟。入賤格則賊害陰狡，為性不良。凡六害，大率主防害、孤獨，淫泆，不利六畜、田財，少骨肉，陰小婦人之命尤忌也。（燭神經）

The hexagram戌 harms酉, which is considered a type of ghostly jealousy harm. If this occurs in a prosperous and flourishing position, the person is unable to tolerate others and has a stubborn and rebellious nature. If it occurs in a dead or exhausted position, the person is jealous and cruel, hating those who are talented. If one's destiny falls into a noble pattern, they tend to be deceitful and may involve in baseless legal disputes. If it falls into a humble pattern, they are harmful and cunning by nature, with a bad disposition. In general, the six harms mostly indicate obstacles, loneliness, and licentiousness, and are unfavorable to livestock, property, and wealth, as well as thin relationships with family members. Women and children's destinies are especially prone to this. This statement comes from the "Zhu Shen Jing."

未合在午，午沖子，而子未害生。卯害於辰，辰酉合，而卯沖酉破。亥申重得，五嶽常慎傷殘；寅巳兩關，四體必憂廢棄。因晝夜陰陽之氣，感而為六合，因六合而生六害，因六害而忘晝夜，陰陽之氣得之連併，必有折傷，故云：兩關，又曰，重得亥與申，屬西北為陽也，氣高而併於上，是以言五嶽，寅與巳屬東南，為陰也，氣沉而併下，是以言四體。

The Earthly Branches Wei and Wu are in a harmonious relationship, while Wu also conflicts with Zi, thus causing the harm between Zi and Wei. The harm between Mao and Chen arises because Chen is in harmony with You, and Mao conflicts with You. The repetition of Hai and Shen occurs in the Northwest, which is associated with yang and has high energy concentrated above, so it is compared to the Five Mountains, representing the head and face, which are often vulnerable. The mutual connection between Yin and Si leads to harm, causing concern for the limbs, as they are inevitably at risk. This is because the interaction of yin and yang energies forms the Liu He, which then leads to the six harms, disrupting the division between day and night. Once yin and yang energies are combined in this way, there will be injuries, hence it is called "two interlocks." It is also said that Hai and Shen belong to the Northwest, which is yang, with high energy concentrated above, hence compared to the Five Mountains, representing the head and face, which need constant vigilance. Yin and Si belong to the Southeast, which is yin, with low energy concentrated below, hence compared to the four limbs, representing the hands and feet, which are also at risk.

凡人入命中得清要之格，而犯六害者，終不顯，更有破祿刑沖輔之，必遭貶剝，蓋六害亦曰剝官殺，行年亦忌之。（並壺中子）

Any person whose destiny reveals a clear and noble pattern yet incurs the six harms will ultimately fail to achieve success and recognition. If further complications such as breaking the official position, punishments, or clashes occur, they are certain to suffer demotion or loss of office. The six harms are therefore also called "stripping away official destiny," and encountering them in the flowing year should also be avoided. The above is from "Hu Zhong Zi."

瑩和尚注云：凡看人命，或值一兩重六害，或屐轉凶殺害沖，如此之人，命有七傷之事。王氏注云：七傷者不刑六親，則傷自身矣。（珞琭子）六害之人忌日時，老年殘疾苦何依，又逢羊刃神相【蝕】，不中鋒鋩虎亦欺。（金書命訣）

Ying和尚 wrote a commentary saying: When judging a person's destiny, if there are one or two instances of the Six Harmful Influences, or if there are successive encounters of harmful and killing influences and conflicts, such a person's destiny will involve seven types of injuries. Wang氏 wrote a commentary saying: The so-called seven injuries are either punishments of the Six Relations or injuries to oneself. This is from Luolu Zi. The Golden Book of Destiny has a verse saying: Those who commit the Six Harmful Influences should most avoid encountering them in the day pillar or the hour pillar; in old age they will be disabled and have no support. If they also meet Yangren and divine omens that mutually damage each other, even if they can avoid the sharp edge of the knife, they will still be bullied by tigers and wolves.

凡命犯六害，大忌支干相傷於日時上之上，最緊，名曰大害，身命宮次之，便是貴格，貴自貴，害自害也。（廣信集）大抵值六害，主妨害六親，少兄弟，縱有亦如無，兼起命宮看之，其害落何宮分，逐宮分斷之。（李虛中書）六害如逢度歲，終身少樂。（隱迷賦）

The Guangxin Collection says: Whenever a person's fate is afflicted by the Six Harmful Relationships, the most important thing is when the heavenly stem and earthly branch in the day pillar or hour pillar harm each other. This is called "Great Harm." If the Harm falls in the body palace or destiny palace, it is of the next level. Even if the person has a noble destiny, it is still the case that the noble remains noble and the harmful remains harmful, without mutual offset. The Li Xuzhong Book says: Generally, encountering the Six Harmful Relationships indicates obstacles in the Six Relations and few brothers. Even if there are brothers, they are as if there were none. It should also be combined with the destiny palace to determine, and the Harm falling in which palace should be interpreted according to that palace. The Yinmi Treatise says: If the Six Harmful Relationships meet with the flowing year, the person will have little happiness throughout their life.

每旬管兩空亡，分前後五辰，各有所屬，假令甲子旬中無戌亥，自甲子至戊辰，以戌為空亡，自己巳至癸酉，以亥為空亡，餘彷此。（林開五命）太乙降誕經云：空亡者，旬後兩位也。

The method of determining "kongwang" is: each ten-day period (sheng) governs two kongwang. The ten days in each sheng are divided into the first five days and the last five days, each with its own kongwang. For example, in the sheng starting with Jiazi, there are no Xu and Hai branches. The first five days from Jiazi to Wuchen are assigned Xu as kongwang; the next five days from Jisi to Guiyou are assigned Hai as kongwang. The same method applies to other shengs. This explanation comes from "Lin Kai Wu Ming." "Tai Yi Jiang Dan Jing" states: "所谓空亡" means the two branches that are left out after a sheng.

凡論空亡，每旬兩空亡須分前後，假令甲子旬無戌亥，自甲子至戊辰，以戌為空亡，自己巳至癸酉，以亥為空亡，若甲子至戊辰見亥，不作空亡。又有輕重，若甲子至戊辰，見壬戌，則為重，見戊戌之類為輕，己巳至癸酉，見癸亥，則為重，見乙亥之類為輕。如甲子生，甲戌時，此時上正見空亡為差輕。如己巳生，癸亥時，此亦時上犯空亡，而犯之者重，此看空亡之訣，不可不知也。（穿珠指掌）

When determining the empty days (kongwang), the two empty days in each ten-day period must be clearly distinguished as before and after. For example, in the Jiazi ten-day period, the missing days are Xu and Hai. From Jiazi to Wuchen, Xu is considered the empty day, and from Jisi to Guiyou, Hai is considered the empty day. If during the days from Jiazi to Wuchen, Hai appears, it is not considered an empty day. The empty days also have different levels of severity: during the period from Jiazi to Wuchen, if Renxu appears, it is considered heavy, while if Wuxu appears, it is considered light. During the period from Jisi to Guiyou, if Guihai appears, it is considered heavy, while if Yihai appears, it is considered light. For instance, a person born on Jiazi day who encounters Jiaxu hour, the hour pillar directly shows the empty day, which is a light case. A person born on Jisi day who encounters Guihai hour, encountering the empty day in the hour pillar, is a heavy case. This is the key to understanding empty days, and those studying fate should not be unaware of this. This saying comes from "Chuanzhu Zhipang."

甲人見癸，乙人見甲，丙戊人見乙，丁巳人見丙，戌庚人見丁巳，辛人見庚，壬人見辛，癸人見壬。甲子旬見壬，甲戌旬見庚辛，甲申旬見丁巳，甲午旬見丙戌，甲辰旬見甲乙，甲寅旬見癸。寅午戌月壬，巳酉丑月甲，申子辰月丙，亥卯未月庚。

"Dry Branch Kongwang" refers to determining Kongwang by placing it on the Heavenly Stems. For a day ruler of Jia, the Kongwang is Gui; for Yi, it is Jia; for Bing and Wu, it is Yi; for Ding and Ji, it is Bing; for Wu and Geng, it is Ding and Ji; for Xin, it is Geng; for Ren, it is Xin; and for Gui, it is Ren. According to the ten-day cycle: in the Jiazi cycle, Kongwang is Ren; in the Jiaxu cycle, it is Geng and Xin; in the Jiashen cycle, it is Ding and Ji; in the Jiawu cycle, it is Bing and Wu; in the Jiachen cycle, it is Jia and Yi; and in the Jiayin cycle, it is Gui. According to the Triple Harmony of the month's Earthly Branch: in the Yin-Wu-Xu month, Kongwang is Ren; in the Si-You-Chou month, it is Jia; in the Shen-Zi-Chen month, it is Bing; and in the Hai-Mao-Wei month, it is Geng.

甲子旬土水，甲戌旬金，甲申旬火土，甲午旬土火，甲辰旬木，甲寅旬水土。空亡空亡幾多般，干人闕處悞人看，此法用之無準則，應是空亡有秘藏。古傳金木水火土，五行窮此盡陰陽，若人逢之生坎坷，名利雖有反被傷，四柱臨之隨分過，狂【圓】於身禍難當，三生親傳宰公訣，學者雖能得此詳。時緊日慢，若日犯之，卻被時刑害破，亦有其福，須主坎坷。珞琭子有云：聞喜不喜，是六甲之虧盈；當不憂，賴五行之救助。

The concept of "vacuum emptiness" (kongwang) is determined by pairing the ten heavenly stems with the five elements. The Jiazi cycle belongs to earth and water, the Jiaxu cycle belongs to metal, the Jiashen cycle belongs to fire and earth, the Jiawu cycle belongs to earth and fire, the Jiachen cycle belongs to wood, and the Jiayin cycle belongs to water and earth. A mnemonic says: how many types of vacuum emptiness are there? If we look only at the deficiency of the heavenly stem, it often misleads people; this method lacks a standard, so it is likely that vacuum emptiness has a secret transmission. It is traditionally said that vacuum emptiness must be combined with metal, wood, water, fire, and earth, the five elements, which fully express the principles of yin and yang. If a person encounters vacuum emptiness, they will have a difficult life, even if they gain fame and fortune, they may be harmed by them. If this appears in the four pillars, they can still live a simple life; but if they are further afflicted by reckless behavior, they will suffer misfortune. This is a secret transmission from the third generation of masters, and although scholars may understand it, they must study it carefully. Vacuum emptiness in the time pillar is most critical, while in the day pillar it is less so. If the day pillar is afflicted by vacuum emptiness, but the time pillar is harmed, restrained, or conflicting, they may still have good fortune, but their life will still be full of hardships. The Luolu Zi says: hearing good news but not being happy, this is because the six heavenly stems have their full and empty phases; when one should be worried but is not, it is because the five elements come to rescue.

空亡之法雖備，不言太歲，此空亡只用生日旬中空亡極緊，如運見空良則倍之，如太歲空亡，則不佳。又云：空亡合其破宅，甕牖蓬樞。太歲前後犯天地鬼，為破宅殺。若與空亡合，主一生貧賤之人。（並神白經）

The calculation of Kongwang is complete, but it does not mention the Tai Su. Here, Kongwang refers only to the Kongwang of the ten-year period in which one's birth year falls, which is most important; if Kongwang appears again in the big destiny period, the ominous meaning is doubled; if the Tai Su also falls into Kongwang, it is even worse. It is also said that if Kongwang combines with 'Pu Zhai Sha', a person lives in a house like a broken jar by the window and with grass as the door. If the Tai Su is afflicted by Tian Gui and Di Gui, it is called Pu Zhai Sha; once it combines with Kongwang, it indicates a life of poverty and low status. The above is from the Sheng Bai Jing.

甲子壬戌，乙丑癸亥，甲戌壬申，乙亥癸酉，甲申壬午，乙酉癸未，甲午壬辰，乙未癸巳，甲辰壬寅，乙巳癸卯，甲寅壬子，乙卯癸丑。以上空亡，如人遇之，主一生財物耗散，大破家宅，兼為人不閒。（林開五命）

The concept of "mutual exchange of Kongwang" consists of twelve pairs: Jiazi and Renshen, Yichou and Guihai, Jiaxu and Renshen, Yihai and Guiyou, Jiashen and Renwu, Yiyou and Guiwei, Jiawu and Renchen, Yiwei and Guisi, Jiachen and Renyin, Yisi and Guimao, Jiayin and Renzi, Yimao and Guichou. If a person encounters this type of Kongwang, it indicates that throughout their life, their wealth will be spent away, their home will suffer great destruction, and they will never have a moment of peace. This statement is from "Lin Kai Wu Ming."

以實為空，則實可以映其空，以空為空，則空無所映帶，故得常空亡者，致災淺，得互空亡者致災重。假令甲子年壬戍日，甲子正空亡在壬戍，其壬戍乃甲寅旬也。甲寅旬中空亡復在子，而甲子為年，乃空亡互換，餘倣此。（壺中子）

Taking a real instance to represent an empty one, the real can still reflect the empty; taking an empty instance to represent an empty one, the empty has nothing left to reflect. Therefore, those who only commit ordinary kongwang suffer relatively minor misfortunes, while those who commit mutual exchange kongwang suffer more severe misfortunes. For example, in the year of Jiazi and the day of Renxu, the correct kongwang of the Jiazi decade falls on Renxu, and Renxu also belongs to the Jiayin decade, whose kongwang falls on Zi. Since Jiazi is the year pillar, this is an instance of kongwang exchange. The rest can be inferred similarly. This statement comes from the "Hu Zhongzi."

甲子並甲午，旬中水絕流，甲寅與甲申，金氣沓難求，若人三處遇，還似葉驚秋。以上四大空亡，若值三重者，夭壽，更於胎日乃胎氣中值者瞬息為期。（金書命訣）

The rhyme says: In the Jiazi and Jiawu decades, the water element is cut off and flows nowhere; in the Jiayin and Jiashen decades, the metal element is absent and hard to find. If a person encounters all three of these, it is like autumn leaves trembling in the wind, drifting aimlessly. This is the Four Kongwang. If one encounters three of them, it indicates a short lifespan; if it also coincides with the day of birth and the prenatal atmosphere, life and death are decided in an instant. This statement comes from the "Golden Book of Destiny."

甲己見午，乙庚見辰巳，丙辛見寅卯，丁壬見子丑，戊癸見申酉。

The "Five Ghosts and Kongwang" is determined by matching the Day Stem with the Earthly Branch: Jia Day and Ji Day see Wu; Yi Day and Geng Day see Chen and Si; Bing Day and Xin Day see Yin and Mao; Ding Day and Ren Day see Zi and Chou; Wu Day and Gui Day see Shen and You.

甲乙人見午，丙丁人見申，戊己人見戍，庚辛人見子，壬癸人見寅。（並廣錄）

"The term 'Pò Zǔ Kōng Wáng' refers to the Day Stem paired with the Earthly Branch: those born on Jia or Yi days see Wu, those born on Bing or Ding days see Shen, those born on Wu or Ji days see Xu, those born on Geng or Xin days see Zi, and those born on Ren or Gui days see Yin. People who commit this are subject to the destruction of their ancestors' achievements. The above is from 'Guǎng Lù'. "

甲己巳午鬼來存，乙庚寅卯莫開門，丙辛子丑君須記，丁壬戌亥守黃昏，戊癸但看申酉位，限至斯鄉定主貧。天寶經作犯空亡一世貧。空亡見天乙，倒來剋命，如甲寅水，見辛丑土，為鬼來剋命，又戊午見丁丑日，庚申見乙丑之類。

Another version of the "Five Ghosts and Empty Wasteland" rhyme says: On Jia day and Ji day, ghosts reside in the hours of Si and Wu; on Yi day and Geng day, one should not open the door when arriving at the hours of Yin and Mao; on Bing day and Xin day, one must remember the hours of Zi and Chou; on Ding day and Ren day, one should stay in the hours of Xu and Hai during the evening; on Wu day and Gui day, one should look at the hours of Shen and You. When one's destiny reaches these places, poverty is certain. The "Tianbao Jing" writes the last line as "committing the empty wasteland leads to a lifetime of poverty." If the empty wasteland meets the Tianyi Nobleman, it actually turns around to harm the destiny. For example, if the Jiayin day's Nayin sound element belongs to water and meets the Xinchou day's Nayin sound element belonging to earth, then the ghost harms the destiny. Similarly, if Wuwu day meets Dingchou day or Gengshen day meets Yichou day, it is the same principle.

帶殺天中又更親，定應刀鑷立其身，忽逢四孟來臨者，彩畫多能足巧人。天中無沖，無剋，無合，謂真空亡，四孟空亡大毒，只作小伎巧術人。（鬼谷要訣）

A rhyme also says: those who carry the Inauspicious Sha and are closely connected with「tianzhong」, which is kongwang, are destined to live by skills involving knives, scissors, and tweezers; if they suddenly encounter the four young positions of yin, shen, si, and hai, they are mostly skilled artisans good at painting and decorating. Only when tianzhong has no conflict, no suppression, and no combination is it called true kongwang; the kongwang above the four young positions has the strongest toxicity and can only make one a minor craftsman or practitioner of minor arts. This statement comes from the「Guigu Yaojie」.

印祿臨空虛有名，平生向善老無成，逢其馬貴來相救，縱得官資又複停。胎裹生逢怕遇空，遇空時節自昏蒙，曉君十步有九計，不免飄飄西復東。

The rhyme says: If the official star and the Lu Spirit fall into Kongwang, it is merely a hollow reputation, and even if one does good all his life, he will never achieve success. Even if the Post-horse and the Nobleman come to rescue, although he may obtain an official position and salary, it will soon come to a halt. It also says: From the fetal stage to birth, the most feared thing is encountering Kongwang; once encountering Kongwang, a person becomes confused and unclear. Even if he is intelligent enough to come up with nine strategies in ten steps, he cannot avoid drifting around and having no fixed place to live.

天中乃十干不及之處，空亡之辰，如刑害，則全要天中解之。若祿馬之類切忌臨之，管輅曰：甲寅丑未天乙嗔之，庚午亥申惡殺，殺無氣，蓋天中能解惡殺之凶，亦能散福神之氣，三合、六合、墓庫上逢之，多僧道處士之命，純粹駁雜，吉凶神殺，尤在詳之。（閻東叟書）

Heavenly Center refers to the branches where the ten heavenly stems are not present, that is, the branch where Kongwang falls. If there is punishment and harm in a person's fate, Heavenly Center can help to resolve it; however, it is not advisable for auspicious deities such as official luck and horse luck to fall upon it. Guan Lu said: On Jiayin day, if Heavenly Center falls on Chou or Wei, Tianyi Nobleman will be resentful; on Gengwu day, if evil killing stars fall on Hai or Shen, they become harmful, but if they fall on Kongwang, their power is weakened. This shows that Heavenly Center can both neutralize the凶 of evil killing stars and disperse the energy of auspicious deities. If Heavenly Center appears at the positions of Triple Harmony, Liu He, or Storage, it often indicates a fate of monks, Taoists, or recluses. Whether the destiny is pure or mixed, and how auspicious deities and harmful stars interact, must be carefully discerned. This statement comes from "Yan Dongshou Book."

天中殺即空亡是也，生旺則器度寬大，動招虛名，長大肥滿，多意外無心之福，死絕則一生成敗飄泊，但在我有氣之地，則不能為禍也。大忌支干與天中相合，是謂小人得位，則奸詐譎詭，靡所不為。若為我所尅，是謂天中受殃，反為特達之福。如戊午火人，見甲子金是也。其神性無常，與官符併則妄媚多文，與劫殺併，則校勇，與大耗併，則顛倒鶻突、與建祿併，則一生破散，與咸池併，則多兇暴卒，惟夾貴、華蓋、三奇、學堂併者，大聰明脫俗。（燭神經）

"The Star of Heaven's Killing" is the same as Kongwang. If it is in a prosperous and flourishing position, a person has a broad mind, tends to gain false reputation easily, has a tall and full figure, and often receives unexpected good fortune. If it is in a dead and exhausted position, a person's life is full of ups and downs and constant wandering. However, if it falls in a position where the person has vitality, it does not bring misfortune. The most dangerous situation is when the heavenly stem and earthly branch combine with the Star of Heaven's Killing, which is called the small person taking position, leading to people being cunning and deceitful, capable of doing anything. If the Star of Heaven's Killing is instead overcome by the person's destiny, it is called the Star of Heaven's Killing suffering damage, which actually becomes an extraordinary blessing. For example, a person with Wuwu (戊午) whose nayin sound element is fire meets Jiazi (甲子) whose nayin sound element is metal. This star is fickle in nature: when it appears together with Guanfu (官符), it leads to false flattery and a tendency to show off words; when it appears together with Jiesha (劫杀), it leads to arrogance and violence; when it appears together with Dahaos (大耗), it leads to confusion and lack of clarity; when it appears together with Jianlu (建禄), it leads to a life of ruin and separation; when it appears together with Xianchi (咸池), it leads to frequent violence and sudden misfortune. Only when it appears together with Jiegui (夹贵), Huagai (华盖), Sanqi (三奇), and Xuetang (学堂), these auspicious stars, does it show extreme intelligence and transcend common worldly concerns. This statement comes from the "Zhujingjing" (烛神经).

金空則聲，火空則明，水空則清，木空則死，土空則崩，又云，三者雖不畏，因他也減半。（廣錄）應凶殺在空而無害，旺相得空而亦利，至若空亡有用，類虛中而有應。應殺、害、刑在空亡，無合，動不為凶也。旺相處，明暗合，逢天月德見空亡，亦吉。夫響之有聲，莫非虛中也，實則不應，是以大人之命，要虛中之德，空亡自旺有用，乃大聲大應之器也。（鬼谷遺文）

There is a saying that metal becomes audible when it meets Kongwang, fire becomes brighter when it meets Kongwang, water becomes clearer when it meets Kongwang, wood becomes withered when it meets Kongwang, and earth becomes collapsed when it meets Kongwang. Another saying states that although metal, fire, and water are not afraid of Kongwang, their fortune is reduced by half. This saying comes from the "Broad Record." If Inauspicious Sha (malevolent stars) fall on Kongwang, they do not cause harm. Even if prosperous and strong energy meets Kongwang, it remains beneficial. Thus, Kongwang has its own use, just as a vessel needs a hollow center to produce an echo. Whenever killing, harm, or punishment fall on Kongwang without a harmonious connection, they do not become harmful when action is taken. When in a prosperous and strong position, with clear and hidden harmonies, and also meeting the Star of Virtue and Resolution and the Star of Virtue and Charity while encountering Kongwang, it is equally auspicious. Sound is produced because there is an empty space; solid objects do not produce sound. Therefore, the destiny of great people must possess this virtue of being hollow in the middle. Kongwang itself, when flourishing and useful, represents a great capacity to produce a strong response. This saying comes from the "Ghost Valley Legacy."

空亡雖不佳，若沖破不為禍，論空亡止以年日所在，如申為空亡，得寅則破，為空亡受制，不能為災，反為福也。又看寅上有無福神，或有之，即災福並行，以皆受其沖也。（林開五命）

Kongwang is not good, but if it is broken by a conflicting element, it does not become a calamity. When discussing Kongwang, it is determined based on the ten-day cycle of the year pillar and the day pillar. For example, if Shen is Kongwang, and the person's destiny includes Yin, which breaks Shen, then Kongwang is subdued and does not cause disaster, but instead turns into good fortune. One should also check whether there is a blessing deity in the Yin position: if there is also a blessing deity, then both disaster and good fortune occur at the same time, because both are affected by this conflict. This statement comes from "Lin Kai Wu Ming."

凡人命空亡本不好，若被日時或運沖刑者，反為虛聲殺，士人遇之飛聲走譽，淺者休舉，如劉提舉命，甲申年，丁丑月，乙亥日，甲申時，行壬午運，作當路。張運使命，如乙未年，乙酉月，乙丑日，丁亥時，行辛巳運，作監司，大振聲望。空亡要沖極好，若壬寅為空亡，壬申同類沖之，則不動，此為最毒。

A person's destiny with Kongwang is generally not favorable, but if it is confronted by the day pillar, hour pillar, or a major period, it can transform into 'Xushengsha', which can bring sudden fame and recognition for scholars, making them well-known for a time; for those with weak foundations, it may only result in empty reputation. For example, Liu's destiny is Jiashen year, Dingchou month, Yihai day, Jiashen hour, and during the Renwu major period, he held a powerful position. Zhang's destiny is Yiwei year, Yiyou month, Yichou day, Dinghai hour, and during the Xinsi major period, he became a supervisory official, gaining great reputation. Kongwang is best when it is opened by a confrontation; however, if Renyin is Kongwang, and one uses a similar Renwu to confront it, it cannot be effectively confronted, which is the most harmful situation.

凡命犯藏頭空亡，本是禍，反為福，但戊己人帶之大好，戊子、戊午、己丑、己未、戊申、戊寅、己酉、己卯、戊辰、戊戍、己巳、己亥是也。（並廣集雲）

Whenever a person's destiny involves "hidden head Kongwang," which is usually considered a misfortune, it can instead become a blessing; especially for those born on a Wu day or a Ji day. These combinations are: Wu Zi, Wu Wu, Ji Chou, Ji Wei, Wu Shen, Wu Yin, Ji You, Ji Mao, Wu Chen, Wu Xu, Ji Si, and Ji Hai. This passage is from the "Guangxin Ji."

康子祥曰：空亡最忌在建祿上，若更值於祿干四忌之上，極為害，又云：月日時一位值空亡者，不害，為大貴人，若兩位，雖有官不貴。（三命提要）

Kang Zixiang said that Kongwang is most to be avoided when it falls on "Jian Lu"; if it also coincides with the four heavenly stems that are disliked by the Lu Spirit, the harm is great. He also said that if only one of the three pillars, the month pillar, day pillar, and hour pillar, falls on Kongwang, it is not considered harmful and may even lead to great wealth and status; but if two pillars fall on Kongwang, even if one becomes an official, the status will not be high. This statement comes from "San Ming Ti Yao."

空亡生時性重拗，更加華蓋兒應少，年上非的及防難，藝道僧流少宜保。凡命值空亡在時上，多拗性，為事高而虛，更見華蓋少子。日上見多庶出，或離妻潤親戚，妾或偶合，多淫亂，自身是藝術人或僧道，少年多厄。（沉芝源髓）

The song says: If Kongwang falls on the birth hour, the person's nature is stubborn and heavy; if combined with Huagai, children will certainly be few; if it falls on the year pillar, there will be constant disputes and one must beware of calamities; such people often pursue skills or become monks or Taoists, and have many troubles in their youth. The explanation says: If Kongwang falls on the hour pillar in a person's fate, they are usually stubborn in nature, have lofty ambitions but end up in emptiness; if Huagai is also present, children will be few; if it falls on the day pillar, they are often not the eldest son, or may abandon their wives, live off relatives, and mix with concubines or casual partners, leading to immoral behavior; the person tends to engage in skills or become a monk or Taoist, and faces many calamities in their youth. This statement comes from the "Chen Zhi Yuan Mei."

凡空亡遇三者，主骨肉離散，拋失鄉井，橫遭官事，常主破財，祿馬與一切福神落空亡，皆為陷沒，大小運至此，三命又在衰鄉，財祿無氣，亦為死厄。（三命鈴）

Whenever the Kongwang (empty wasteland) coincides with three layers, it indicates the dispersion of family members, separation from one's homeland, sudden legal troubles, and frequent financial losses. When the禄 (favorable official), 马 (horse, symbolizing mobility), and all other auspicious deities fall into Kongwang, they are considered trapped and ineffective. If the big and small years' paths reach here, and the year, month, day, and destiny all reside in a declining place, with wealth and禄 lacking strength, it signifies a death omen. This statement comes from the "San Ming Qian" (Three Destiny Keys).

相沖者十二支戰擊之神，大概為凶，然有為福之甚者，凡沖處要相生，如辛巳沖癸亥，即是金生水也，餘依此推之。如同類及相尅者最凶，如壬申金尅庚寅之木，己卯沖己酉之土，皆不利矣。凡相生沖，主人聲望播流，高明出眾，科甲崢嶸，相尅沖，主人神清貌俊，襟韻脫俗，軒昂灑落，上視，仰面而行。

The concept of "mutual conflict" refers to the opposing relationships between the twelve Earthly Branches, which are considered divine omens indicating potential misfortune. However, in some cases, such conflicts may lead to great fortune. When encountering a mutual conflict, one should examine whether the "Nayin" elements of the two branches can generate each other. For example, Xinsi (White Wax Metal) conflicts with Guihai (Great Sea Water), where metal generates water. Similar reasoning applies to other cases. If the Nayin elements of the two branches are of the same type or mutually control each other, the outcome is most unfavorable. For instance, Renshen (Blade-like Metal) conflicts with Gengyin (Cedar Wood), where metal controls wood, and Jimao (City Head Earth) conflicts with Jiyou (Great Pass Earth), both indicating adverse effects. Conflicts that are mutually generating usually indicate that a person has a wide reputation, sharp insight, and outstanding abilities, achieving remarkable success in academic and official careers. Conflicts that are mutually controlling suggest that a person has a clear spirit, handsome appearance, a refined and elevated demeanor, graceful and unrestrained behavior, and a tendency to look upward, walking with an upright posture.

死絕則精神峻急，骨氣緊實，趫捷便利、語聲清爽，輕動易悅，若相尅沖生旺，主人神剛貌肅，膽氣壯，倜儻敢為，多成敗。死絕則寒酸鄙薄，形容乖劣，動招凶辱，多夭折也。（燭神經）

When a mutual generation conflict falls in the 'dead or extinct' position, the person tends to be mentally restless, with a thin and firm body structure, quick and convenient movements, clear and refreshing speech, and a nature that is active and easily pleased. If a mutual control conflict falls in the 'birth and prosperity' position, the person appears strong-willed, serious in appearance, bold in spirit, and bold in action, experiencing many ups and downs in life. However, if a mutual control conflict falls in the 'dead or extinct' position, the person appears poor and shallow, with an odd and ugly appearance, and every action brings misfortune and disgrace, often facing the risk of early death. The above is from the "Zhu Shen Jing."

【煩冗格】如甲子見午，乙丑見乙未，多破祖業，不生心不閒，內明有斷，假令祿高名重，終有一失也。【乖離格】如戊午見丙子，癸卯見丁酉，相沖相尅，五行不和而破命，再遇者，平生破散，衣食稍足，夭壽也。（並鬼谷命格）

The "Fannong Ge" refers to cases where, for example, someone born in the Jiazi year has the Wu element in their chart, or someone born in the Yichou year has the Yiwei element. Such multiple conflicts often lead to the destruction of ancestral property, constant worries, but with clear inner understanding and decisive actions. Even if they have high status and great reputation, they will inevitably face a major loss at some point. The "Guilie Ge" refers to cases where, for example, someone with the Wuwu element encounters the Bingzi element, or someone with the Guimao element encounters the Dingyou element. These cases involve both conflict and mutual control, causing disharmony in the Five Phases and breaking the original destiny. If such conflicts occur again, they will suffer from financial loss, dispersal of resources, barely enough food and clothing, and a short lifespan. Both of these patterns are from the "Ghost Valley Destiny Patterns."

相沖還是自相生，集來帝座位無刑，更得華蓋兼權殺，為官清顯統雄兵。相沖相去要長生，見旺之時祿更亨，貪武若更臨時殺，為官清貴掌權兵。此論來去相沖生旺，如戊寅沖丙申，癸卯沖辛酉之類，得相生旺，五行氣不散，更得福神方妙，如甲申沖庚寅，丙子沖戊午，名生旺，沖不破。（並鬼谷要訣）

The rhyme says: If two columns that are opposing can still generate each other, and if they are both in the Prosperity position without punishment or harm, and if the Huagai star and the ruling killing star are present, then the person will certainly achieve high official rank and be able to command a strong army. It also says: The opposing sides should each be in the Growth position, and when their fortune reaches the Prosperity stage, their official rank will be even more prosperous; if the stars of Romance and Desire and the Wealth star and General star are also present on the time column's killing star, then the person will be of noble rank and hold military power. These two rhymes discuss the situation where opposing forces are still in a state of generation and prosperity, for example, Wuyin opposing Bingshen, Guimao opposing Xinyou, etc. In such cases, their Nayin elements generate each other and both are in Prosperity, so the Five Phases energy will not be scattered, and with the help of auspicious deities, it is considered excellent. Another example is Jiashen opposing Gengyin, and Bingzi opposing Wuwu, which is called "Generation and Prosperity," and even though they oppose, it is not considered a break. This is also mentioned in the "Ghost Valley Essential Secrets."

天元變化書云：凡五行向旺者，不名破，向衰弱者，名破，如丙辰得丙戍最妙。戊子得戊午亦妙。若戊午火見戊子火，則名破也。又有聚旺格云：若眾木入寅卯，其間有沖擊者好。因旺極，故要沖擊，非旺，不可，餘皆凖此。

The Tianyuan Huabian Book says: Whenever the Five Phases are heading towards their strong positions, even if they are confronted, it is not called "breaking"; but when they are heading towards decline, confrontation is called breaking. For example, Bingchen sandy soil is most harmonious with Bingxu house soil; Wuzi lightning fire is also harmonious with Wuwu heavenly fire. Conversely, if Wuwu fire meets Wuzi fire, it is called breaking. The book also mentions the "Juwang Ge" principle: if all the wood in a chart gathers in the Yin and Mao positions, a slight confrontation is actually beneficial, because when wood is extremely strong, it needs impact to release its energy. If the wood is not strong to begin with, then confrontation is definitely not allowed. All other situations follow the same principle.

生旺連綿見吉神，更兼一七又為鄰，看看直入朝堂去，權握兵符助聖神。四沖生處自貧寒，更值凶神不足看，一種邪心偏作賊，父常嗔恨子常瞞。凡遇一七殺者，命吉則沖發。命凶則為禍破財。

The rhyme says: If the vital and prosperous energy in one's destiny flows continuously, and auspicious deities are present, plus the first and seventh positions (that is, the person's own branch and its opposite branch) are closely adjacent and harmonious, such a person is about to enter the court, holding military orders to assist the king. It also says: If the four pillars are in conflict and the roots are inherently weak, the person will live a life of poverty; if further afflicted by malevolent deities, they are even more insignificant. Such people often have improper intentions and tend to commit crimes. Their fathers often resent them, and their sons often conceal their actions from them. Generally, when encountering the "first and seventh" conflict, if the native's destiny is auspicious, the conflict may bring success; but if the native's destiny is inauspicious, the conflict will bring misfortune and financial loss.

凡遇四柱沖破，如禍聚之地，有他位來沖，即謂破禍成福。如犯空亡有下位來沖，亦為福也，凡年月日時值此，必作食祿人。如福聚之地逢他處來沖，則破福成禍，必孤困。凡相生者，不為破，如丁未破癸丑是也。同類者，作破論，如丁未破丁丑是也。相尅者最為毒，如丁未破己丑是也。（林開五命）

Whenever there is a clash among the four pillars, one should look at where the clash occurs. If the place where misfortune gathers is dispersed by another pillar, this is called 'breaking misfortune into fortune'; if a pillar is in 'kongwang' and another pillar clashes with it, it is also considered fortunate. If any of the year, month, day, or hour pillars encounter this situation, the person will certainly have a steady income. Conversely, if the place where fortune gathers is clashed by another pillar, this is called 'breaking fortune into misfortune', and the person will certainly be lonely and in hardship throughout their life. If the two pillars involved in the clash have compatible nayin elements that generate each other, it should not be considered as a clash. For example, the water of Dingwei Heavenly River clashes with the wood of Guichou Mulberry and Cudweed. If the nayin elements are of the same type, it should be considered as a clash. For example, the water of Dingwei clashes with the water of Dingchou Stream Water. If the nayin elements are in mutual control, the harm is the deepest. For example, the water of Dingwei clashes with the fire of Jichou Thunder and Lightning. This statement comes from the book 'Lin Kai Wu Ming'.

凡命帶劫殺亡神相沖，主犯刑，若在死絕處主廢病多疾，如帶貴殺入局，有秀氣科名者，多入臺諫，終有惡疾而死，帶元辰，空亡，相沖，不是下賤，則是貧寒之士。五行枯瘁則賤，帶秀則虛聲，貧士之徒也。凡諸位沖破，如遇沖空亡，主禍中生福，若月沖日時，時沖年，名曰仇？殺，主與人無恩，內外多得憎嫌，或長病，或卒暴而死。

If a person's chart includes both 'Jie Sha' and 'Wang Shen' that are in opposition, it indicates that the person will break the law. If these divine elements fall in the dead or exhausted positions, it suggests disability, chronic illness, or prolonged sickness. If the person carries 'Gui Ren' type of malevolent stars that form a harmonious pattern, and the chart has refined qualities capable of achieving academic success, they are likely to hold a position as a censor or advisory official, but eventually will suffer from a severe illness and die. If the chart includes 'Yuan Chen' and 'Kong Wang' along with opposition, the person is either of low social status or a poor scholar. If the Five Phases are dry and withered, it indicates low status; even if there is refined quality, it is just empty reputation, and the person will remain a poor scholar. If any column in the chart is in opposition, and the opposing column is 'Kong Wang', it brings fortune from misfortune. If the month column opposes the day and hour columns, or the hour column opposes the year column, it is called 'Qiu Sha'. This indicates that the person is ungrateful to others, disliked both inside and outside the family, or suffers from prolonged illness, or dies suddenly.

凡命犯力停相沖生旺死絕，俱是凶咎。如丙寅、甲申、癸卯、辛酉之類是也。凡日時沖年，主人心不平，以己度人，不相信付。凡命生時沖太歲者，支干皆可用也，假令丙午年，壬子時，乙卯年，辛酉時，支干皆沖也。（並廣信集）

If a person's fate involves "force stopping" and the two sides are in conflict, whether it falls in a prosperous or declining position, it is considered an ill omen. For example, Bingyin opposing Jiashen, or Guimao opposing Xinyou. If the day pillar or hour pillar conflicts with the year pillar, it indicates that the person is often dissatisfied and tends to guess others' intentions, unwilling to trust others sincerely. If the birth hour conflicts with the year pillar (i.e., the year pillar), both the heavenly stem and earthly branch can be used for analysis. For instance, if someone is born in Bingwu year and has Renzi hour, or born in Yimao year and has Xinyou hour, both heavenly stems and earthly branches are in conflict. All of the above are from the "Broad Trust Collection."

破印破財並破祿，破馬少曾為命福，更加破合日時中，疾非手足並頭目。破印者，如木人帶癸未，內有乙丑金，曰破印，見庚戍曰刑。印破財者，如金人以寅卯為財，寅怕見申，卯怕見酉，不然無寅卯二字亦忌。

The rhyme says: if the official star is broken, the wealth star is broken, the official position is also broken, and the post-horse is broken, such a destiny is rare to have good fortune; if in the day pillar or hour pillar the heavenly stem's 'combination' is also broken, then illness will occur, either in the limbs or in the head, face, or eyes.所谓 'breaking the official star' refers to, for example, a person with the wood destiny who has the Guiwei (Willow Wood) in their pillar, which contains Yichou (Sea Metal) that is opposite and thus attacks it, which is called breaking the official star; if Gengxu (Gold Ring) is present, it is called a punishment.所谓 'breaking the wealth star' refers to, for example, a person with the metal destiny who takes the wood of寅 and卯 as the wealth star,寅 fears to see申 to clash, and卯 fears to see酉 to clash; even if the pillar does not contain寅 or卯, seeing申 or酉 is still considered inauspicious.

見申酉字破祿者，如甲祿在寅，怕見申字。破馬者，如馬在巳，怕見亥字。破合者，乃干合被支破，如甲午人見己亥，或見巳字則破，己亥逢子字即破，甲午合也，如丙寅年，辛卯月，壬申日，其人害一目。凡破多不好，是欲達不達之人。如甲人逢丑卯日時，夾祿見申字，破，不好，夾拱等同。（沉芝源髓）

Continuing from the previous text, seeing the characters 申 and 酉 indicates a break.the so-called 'breaking the official position' refers to, for example, the 'official position' of Jia stem being in寅, and if 申 appears in the column to clash with寅.the so-called 'breaking the post-horse' refers to, for example, the 'post-horse' being in巳, and if 亥 appears in the column to clash with巳.the so-called 'breaking the harmony' refers to when the heavenly stems originally harmonize, but are broken by the earthly branches: Jia and Wu originally harmonize, but if巳 appears to clash with亥, the harmony is broken; if亥 appears and子 appears, it also breaks the harmony between Jia and Wu. Another example is someone born in the year of Bingyin, month of Xinmao, day of Renshen, who became blind in one eye due to such breaks. In general, having many breaks in the column is not a good sign, and it refers to those who want to achieve success but never do. For example, if a Jia stem person has the day or hour stem as Chou or Mao, with寅 in between as the official position, and if 申 appears to clash, the official position is broken, which is not good; such patterns as '夹禄' and '拱禄' are also judged in this way. This statement comes from the book 'Chen Zhi Yuan Mei'.

金神大殺者，至凶之神，古人云：寅、申、巳、亥，雞頭粉粹，四支生人，金神在酉。子、午、卯、酉，蛇頭開口。四支生人，金神在巳。辰、戍、丑、未，牛頭大忌。四支生人，金神在丑。與人為災，而不為福。又主喪服哭泣之事。丑人金殺在本命，若生月生日時又在丑上，帶鬼尅身，則有不測之禍。以巳酉丑金之位，故金神居於上，所值金神，下更帶金火，則為災，又大而遲。（三命提要）

The "Golden God Great Killer" is an extremely凶ous deity. Ancient people said that those born in the years of寅, 申, 巳, or 亥 should avoid "Chicken Head Shattered," and for those born in these four branches, the Golden God falls on酉. Those born in the years of子, 午, 卯, or 酉 should avoid "Snake Head Opened," and for those born in these four branches, the Golden God falls on巳. Those born in the years of辰, 戌, 丑, or 未 should avoid "Ox Head Great忌," and for those born in these four branches, the Golden God falls on丑. This deity only brings calamity and no good fortune, and it signifies mourning in the family and sorrow. For those born in the year of丑, the Golden Killer is directly on their destiny. If their birth month, day, and hour are also丑, and they are accompanied by ghosts that harm themselves, unexpected misfortunes will occur. Since巳, 酉, and 丑 are the triple harmony of metal, the Golden God resides above them. Whenever the Golden God is present, if the underlying nayin sound element is also metal or fire, disaster will occur, and the disaster will be great but come slowly. This passage is from "Three Essentials of Destiny."

金殺者，為五行中惟金為殺之物也。一殺而有三名，一曰吟呻殺，二曰破碎殺，三曰白衣殺。其神常居巳、酉、丑三位。蓋是金之體也。寅、申、巳、亥，在酉。子、午、卯、酉，在巳。辰、戍、丑、未，在丑。是金之生旺庫也。在巳曰吟呻，巳中臨官之火，火者，金之官也。金氣臨尅，主官府杖楚、刑獄呻吟之災。故曰吟呻。在酉曰破碎，酉者金旺之地，殺物當時，又有辛金相助，萬物當之，無不破碎，主支離破碎，流血之災。故曰破碎。在丑曰白衣，乃金庫墓也，居四季而臨鬼門，主妨害，喪服，哭泣之事。故曰白衣。

The term "gold killer" refers to the metal element in the Five Phases, which is associated with severity and destruction. The same killer has three names: one is "lamenting killer," another is "fragmentation killer," and the third is "white robe killer." It often appears in the positions of巳, 酉, and 丑, as these are the forms of metal. Those born in the years of 寅 and 申 have the gold killer in 酉; those born in the years of 子, 午, 卯, and 酉 have it in巳; and those born in the years of 辰, 戌, 丑, and 未 have it in 丑. These are the three key positions of metal: its growth, prosperity, and storage. When it falls in巳, it is called "lamenting," because巳 contains fire in the position of officialdom, and fire is the official star of metal. The metal energy is overcome by the official star here, leading to punishment by the authorities and suffering in prison, hence the name "lamenting." When it falls in酉, it is called "fragmentation," as酉 is the strongest position for metal, a time of severe destruction, and with the assistance of 辛 metal, nothing can survive without being broken, leading to a life of fragmentation and bloodshed, hence the name "fragmentation." When it falls in丑, it is called "white robe," as丑 is the storage place for metal, located at the end of the four seasons and near the gate of ghosts, indicating obstacles, harm, wearing mourning clothes, and mourning, hence the name "white robe."

其神生旺，主人寬量大器，決斷有能，形容清峻，若不夭喪、刑傷。則須有癩病、癱瘓。死絕則慘害尅毒，形容紅白，巧言令色，笑裡藏刀，其神常主橫事。與官符併，則橫來官災；與劫殺併，則橫來死喪；與白虎羊刄併，則流血傷殘，與貴人建祿併，則稍慢，五行旺相不須用也。（燭神經）

If this divine evil star is located in a prosperous and strong position, it indicates that the person has a broad mind, an extraordinary appearance, and the ability to make decisive decisions; they also have a clear and sharp look. However, if they do not die young or suffer from injuries, they are likely to suffer from malignant sores or paralysis. If this star is located in a dead or exhausted position, the person tends to be cruel and vicious, with a face that alternates between red and pale, speaking sweetly and smiling, yet harboring a hidden knife in their heart. This star often brings unexpected misfortunes: if it shares the column with 'Guanfu', there will be sudden legal troubles; if it shares the column with 'Jiesha', there will be sudden deaths or losses; if it shares the column with 'Baihu' and 'Yangren', there will be bleeding injuries; if it shares the column with 'Guiren' and 'Jianlu', the harmful nature is somewhat mitigated. If the person's Five Phases are already strong and prosperous in their destiny, this evil star does not need to be considered further. This passage is from the "Zhujing Jing".

夫吟呻者，金殺之精，子午卯酉人見巳金生處，主大風癱緩之疾，寅申巳亥人見酉金旺處，主水痼毒藥之病，辰戌丑未人見丑金墓處，主克妻害子，惡死之憂。若帶三刑德貴，主有高官握兵權。（金書命訣）金殺夾貴兮，有兵有權。（指迷賦）男逢金殺，累累官刑，女犯金神，重重產厄。（隱迷賦）

The concept of "yin shen" refers to the concentrated essence of the metal killer. Those born in the years of Zi, Wu, Mao, or You, when they encounter Si, which is the place of growth for metal, are prone to suffer from severe wind diseases, paralysis, or slow recovery. Those born in the years of Yin, Shen, Si, or Hai, when they encounter You, which is the place of prosperity for metal, are likely to suffer from edema, chronic illnesses, or poisoning. Those born in the years of Chen, Xu, Chou, or Wei, when they encounter Chou, which is the storage place for metal, may face the risk of harming their spouse and children and suffering from sudden death. However, if this killer is accompanied by "three punishments" and the Star of Virtue and Resolution as well as the Nobleman, it can instead lead to holding high official positions and controlling military power. This passage is from the "Jin Shu Ming Jue." The "Zhi Mi Fu" states: when the metal killer is sandwiched between the Nobleman, one can hold military power. The "Yin Mi Fu" states: for men encountering the metal killer, legal troubles and punishments will follow continuously; for women encountering the metal god, the dangers during childbirth will be severe.

血蠱最厭於交重。血蠱者，本金殺也，亦名血蠱，犯之則有血光之厄，重得之者，尤為不吉。（壺中子）金殺者傷害之辰，男子犯之，多有刑傷，兵刃之災。婦人有產厄，行年至此亦然。（三命鈐）

The Hu Zhongzi says: "Blood蛊" is most忌讳 to appear repeatedly.the so-called blood蛊, originally refers to the metal killing, and it is given another name; if one's destiny is afflicted by it, there will be calamity involving bloodshed. If it appears again, it is especially inauspicious. The San Ming Qian says: the metal killing is a branch that signifies harm. For a man, encountering it often leads to injuries and disasters from weapons; for a woman, it indicates danger during childbirth. When the stream year and destiny path reach this position, the situation is the same.

寅午戌兔從苑裡出，巳酉丑騎馬階中走，申子辰雞鳴動四鄰，亥卯未鼠子驚人睡。咸池者，常在劫殺前四辰，又有一名沐浴者是也。咸池者，乃日入日所，取其萬物闇昧時也。其神主奸邪落魄，美容儀，耽酒色，疏財好懽，破散家業，惟務貪濁，此生旺者然也。

This is the mnemonic for determining "Xianchi": Those born in the years of Yin, Wu, and Xu have Xianchi in Mao, hence the image of a rabbit running out of the garden; those born in the years of Si, You, and Chou have Xianchi in Wu, hence the image of riding a horse across the steps; those born in the years of Shen, Zi, and Chen have Xianchi in You, hence the image of a rooster crowing and startling the neighbors; those born in the years of Hai, Mao, and Wei have Xianchi in Zi, hence the image of a rat disturbing a sleeper. Xianchi is always the fourth position before "Jiesha". It is also known as "Muyu". The term "Xianchi" originally refers to the place where the Sun sets, symbolizing the time when all things are dark and unclear. This deity governs deceit, misfortune, good looks, indulgence in wine and women, wastefulness of money, pursuit of pleasure, and the ruin of family fortunes, always seeking base and corrupt matters. This is how it appears when seated in a favorable and thriving position.

死絕者，則嗜滋味，好粧飾，落魄不檢，狡計頑猾，忘恩失信，私濫奸訛，靡所不為。與元辰併者，更臨生旺，多得匪人為妻。與貴人建祿併者，多因油鹽酒貨得生，或因婦人闇昧之財起家，平生多防水厄，勞瘵之疾，多遭累、遺失、闇昧之災也。（燭神經）咸池殺亦名桃花沐浴是也。歌云：風流淫宿號咸池，併集來臨禍應期，酒色相刑三二位，更加殺神血光隨。（紫虛局）

Xianchi if located in a dead or declining position indicates a person who is greedy for food, loves dressing up, is careless and disorganized, cunning and deceitful, ungrateful and untrustworthy, engages in improper relationships and fraud, and is capable of doing anything. If Xianchi is in the same column as Yuanchen and is in a favorable or thriving position, the person is likely to marry a wife with bad morals. If Xianchi is in the same column as Nobleman and Jianlu, the person tends to make a living through businesses related to oil, salt, alcohol, and wine, or through money obtained from women of dubious origin. Throughout life, the person is prone to water-related disasters and tuberculosis, often suffers from being implicated, losing property, and troubles that are not open to public view. This passage is from the Zhujingjing. The Zixuju says: Xianchi is also called Taohua and Muyu. The song states: The star mansion of licentiousness and lust is called Xianchi. Once it gathers and appears, calamity will arrive on schedule. If the deities of wine and lust join with two or three instances of punishment and clash, along with Inauspicious Sha (fierce killing), bloodshed disasters will follow.

勾絞殺者，陽命人前辰為絞，後三辰為勾，陰命人後三辰為絞，前三辰為勾，曰陰後陽前三是絞，陽後陰前三是勾。（珞琭子林開五命，皆以陽命人前三辰為勾，後三辰為絞，陰命人前三辰為絞，後三辰為勾。）假令甲子陽命人二月為絞，八月為勾，乙丑陰命人三月為勾，九月為絞，餘準此。凡人遇之，身若克殺，多掌刑法之任。或為將帥，專行誅戮。殺若克身，主非命而終。（玉門關集云：勾絞主非命）小人逢之，皆為飛橫災禍。行年至此，亦主口舌刑獄之事。（三命鈐）

The method of calculating "Goujiao Sha" is as follows: for a person born in a yang year, the third position before their birth stem is "Jiao," and the third position after their birth stem is "Gou." For a person born in a yin year, it is the opposite: the third position after their birth stem is "Jiao," and the third position before their birth stem is "Gou." Therefore, the mnemonic says, "For yin years, the third after and third before are Jiao; for yang years, the third before and third after are Gou." (Both "Luolu Zi" and "Lin Kai Wu Ming" have the opposite method, considering the three stems before the birth stem as Gou and the three after as Jiao for yang years, and the three before as Jiao and the three after as Gou for yin years.) For example, Jiazi, a yang year birth, has Mao in February as Jiao and You in August as Gou; Yichou, a yin year birth, has Chen in March as Gou and Xu in September as Jiao, and so on. When a person encounters this Goujiao Sha, if their Five Phases can overcome this Sha, they are likely to hold positions related to law and punishment or serve as generals, specializing in execution. If the Sha overcomes them, it indicates death by misfortune. ("Yu Men Guan Ji" states: "Goujiao indicates death by misfortune.") Ordinary people encountering this often face unexpected troubles; when their natal year reaches this position, they are prone to disputes and legal troubles. This passage is from "San Ming Qian."

勾絞二殺至凶之神，各隨本命求之，陽男陰女，命前三辰為絞，後三辰為勾，陰男陽女命前三辰為勾，後三辰為絞，二殺與人為災，而不為福，值勾絞兩位全者，災重，一位者災輕。又云：以上殺有鬼則災重，無鬼則災輕。（三命提要）犯勾絞殺者，主人多計巧心路。（沉芝源髓）

Gou and Jiao are both extremelyvicious spirits. Each is determined by the third position before and after the person's birth year branch. For a yang male or a yin female, the third position before the birth year branch is Jiao, and the third position after is Gou. For a yin male or a yang female, the third position before the birth year branch is Gou, and the third position after is Jiao. These two凶恶 spirits only bring disaster and not good fortune. If both Gou and Jiao are present in a person's fate, the disaster is severe; if only one is present, the disaster is lighter. The book also states that if thesevicious spirits are accompanied by a 'ghost' that harms the person, the disaster is heavier; if not accompanied by such a ghost, the disaster is lighter. This passage is from the "San Ming Ti Yao." The "Chen Zhi Yuan Mei" says that people who are afflicted by Gou and Jiao have many thoughts and clever ideas.

丈夫每忌天羅繫，婦人常防地網籠，豬犬侵凌災【撓撓】，龍蛇溷雜禍重重，單逢地【網】終身苦，再入天羅永世凶。凡以戌亥為天羅，辰巳為地網，若戌年、戌月、初一日生者，犯一年天羅。十五日生者，犯十五年天羅。若更生日是戊，增成三十年。天羅或戌年亥月，或亥戌日交互見之，則災不能歇，地網亦如上說。

The song says: Men are most afraid of being caught in the "Tianluo" (Heavenly Net), while women should always be cautious of the "Diwang" (Earthly Net) surrounding them; if a person's destiny involves the Pig (Hai) and Dog (Xu) signs conflicting, misfortune will continuously arise; if the Dragon (Chen) and Snake (Si) signs are mixed together, calamities will accumulate repeatedly; encountering just one layer of the Earthly Net means suffering for a lifetime, and if one also falls into the Heavenly Net, then lifelong danger is unavoidable. The method of calculation is to take the Wu (戌) and Hai (亥) branches as Tianluo, and the Chen (辰) and Si (巳) branches as Diwang. For example, someone born on the first day of a Wu year or month is affected by Tianluo for one year; someone born on the fifteenth day is affected for fifteen years; if the heavenly stem of the birth day is Wu, the duration is extended to thirty years. If Tianluo occurs in a Wu year paired with a Hai month, or if Wu and Hai days overlap, the misfortune will never cease; the calculation for Diwang follows the same pattern.

地網溷辰，男吉女凶：天羅溷成，女吉男凶。二運流年方發其災，二運到戌亥年、月、日及辰巳年、月、日，男子孝夫，失財，女人連綿床蓆。若天羅地網重併者，男妨妻，女妨夫，並絕嗣方免重厄。只如庚戌年，十月丁亥，十八日癸亥日，丁巳時，其人妨三妻，又絕嗣，並官事不休，破財，口舌之象。（金書命訣）

The earth net is mixed with the辰 branch, which is favorable for men but unfavorable for women; the heaven net is mixed with the戌 branch, which is favorable for women but unfavorable for men. Only when the big destiny period, small destiny period, and the current year all arrive together will the calamity truly occur. If the two periods arrive in the years, months, or days of戌 and亥, or in the years, months, or days of辰 and巳, men will suffer from mourning, loss of wealth, while women will be bedridden for a long time. If both the heaven net and earth net appear together, men will harm their wives and women will harm their husbands, but only those who have no children can avoid this heavy calamity. For example, someone born in the year of Gengxu, in the tenth month, on the eighteenth day of the month, on the day of Guihai, and at the hour of Dingsi, will have harmed three wives in his lifetime, have no descendants, and face continuous legal troubles, financial loss, and disputes. This passage is from the "Jin Shu Ming Jue."

龍蛇溷雜，偏不利於辰生，豬犬侵凌，但獨嫌於亥字，龍為辰，蛇為巳，辰人得巳，巳人得辰，皆曰龍蛇溷雜，男命則不吉，惟女命破婚害子，薄福抱疾，辰人得巳重，巳人得辰輕。謂龍生蛇穴者退，蛇生龍穴者進。豬為亥，犬為戌，戌人得亥，亥人得戌，皆豬犬侵凌，女命則不吉，惟男命則迍滯齟齬，妨祖克財，戌人得亥輕，亥人得戌重，謂犬入豬群，則進，豬入犬群，則傷。諸書亦云：龍蛇溷雜，常妨女子憂厄；豬犬侵凌，每慮丈夫危難。（壺中子）世謂男忌天羅，戌亥，陰之終也。女忌地網，辰巳，陽之終也。（燭神經）男犯兩重天羅，主克妻，害子，官事，破財，女犯兩重地網，主重災孝服。（廣信集）

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Dragon and snake mixed together are especially harmful to those born in the Year of the Dragon (Chen); pig and dog intrusion is particularly unfavorable for the character Hai. Dragon refers to Chen, and snake refers to Si. If someone born in the Year of the Dragon (Chen) has Si in their birth chart, or someone born in the Year of the Snake (Si) has Chen in their birth chart, it is called Dragon and snake mixed together. This is not favorable for male fate, but for female fate, it leads to marital breakups, harm to children, poverty, and frequent illness. Those born in the Year of the Dragon (Chen) encountering Si has a stronger effect, while those born in the Year of the Snake (Si) encountering Chen has a weaker effect. It is said that a Dragon born in a Snake's nest is a retreat, while a Snake born in a Dragon's nest is an advancement. Pig refers to Hai, and dog refers to Xu. If someone born in the Year of the Dog (Xu) has Hai in their birth chart, or someone born in the Year of the Pig (Hai) has Xu in their birth chart, it is called Pig and dog intrusion. This is unfavorable for female fate, while for male fate, it leads to a life of difficulties, misfortunes in all affairs, harm to ancestral property, and loss of wealth. Those born in the Year of the Dog (Xu) encountering Hai has a weaker effect, while those born in the Year of the Pig (Hai) encountering Xu has a stronger effect. It is said that a dog entering a pig group is an advancement, while a pig entering a dog group will be harmed. Various books also state: Dragon and snake mixed together often cause troubles for women; Pig and dog intrusion often lead to worries about the dangers faced by men. The above is from the "Hu Zhong Zi." The "Zhu Jing Jing" says: People say men should avoid Tianluo because Wu and Hai are the end of yin energy; women should avoid Diwang because Chen and Si are the end of yang energy. The "Guang Xin Ji" says: Men who commit two instances of Tianluo will suffer from harming their wife, harming their children, getting into legal troubles, and losing wealth; women who commit two instances of Diwang will face major disasters and matters of mourning.

寅卯辰，孤巳、寡丑；巳午未，孤申、寡辰；申酉戌，孤亥、寡未；亥子丑，孤寅、寡戌。（三命纂局）逐方三位進前一辰為孤，退後一辰為寡，進為陽不利父，退為陰不利母，又云：在陽宮主妨父，在陰宮主妨母，常術曰：男忌孤辰，女忌寡宿，其神形孤骨露，面無和氣，生旺稍可，死絕尤甚，不利六親。與驛馬併者，放蕩離鄉；與空亡併者，幼而無依；與喪門弔客併者，一生多遭重喪，迭禍自身，纏發則骨肉伶仃也。（燭神經）

The positioning of Guchen and Guasu is as follows: for those born under the three branches Yin, Mao, and Chen, Guchen is located in Si and Guasu in Chou; for those born under Si, Wu, and Wei, Guchen is located in Shen and Guasu in Chen; for those born under Shen, You, and Xu, Guchen is located in Hai and Guasu in Wei; for those born under Hai, Zi, and Chou, Guchen is located in Yin and Guasu in Xu. This table comes from the "San Ming Zuan Ju." The method is to take the three branches of the person's birth and move forward one position for Guchen and backward one position for Guasu; moving forward is yang, which is unfavorable to the father, while moving backward is yin, which is unfavorable to the mother. Another saying is that if it falls in a yang palace, it harms the father, and if it falls in a yin palace, it harms the mother. Practitioners often say that men fear Guchen and women fear Guasu. People with this divine spirit have a thin and frail body, their bones are exposed, and their faces lack warmth. If they are born in a prosperous and vigorous position, it is somewhat better, but if they are born in a dead or exhausted position, it is much worse, and overall it is unfavorable to the six relations. If this spirit appears together with Yimai, it indicates a wandering and leaving home; if it appears together with Kongwang, it indicates losing support in childhood; if it appears together with Sangmen and Diaoke, the person will suffer from repeated serious losses and misfortunes, which will continuously fall upon themselves, leading to the dispersion and loneliness of family members. This passage comes from the "Zhu Shen Jing."

【連【屬】不言孤寡】如亥得寅戌，寅得丑巳，或支干朝會、包裹，貴人連屬，雖犯孤寡亦吉。（鬼谷遺文）慿陰察其陽禍，歲星莫犯於孤辰，恃陽鑑以陰災，天年忌逢於寡宿。

"Connected without mentioning loneliness or solitude": For example, if someone born in the year of亥 has寅 and戌 in their birth chart, or someone born in the year of寅 has丑 and巳, or if the heavenly stems and earthly branches mutually face each other, form a conjunction, or surround each other, and the nobleman appears one after another in a row, then even if they are afflicted by Guchen and Guasu, it is still considered auspicious. This statement comes from the "Ghost Valley Legacy." An ancient poem also mentions two lines: By examining the yin position to observe the calamities of the yang position, therefore the sovereign year should not be afflicted by Guchen; by using the yang position to discern the disasters of the yin position, therefore the minor years should avoid encountering Guasu.

瑩和尚注云：寅卯辰人，巳為孤辰，丑為寡宿，其寅辰是陽之位，丑巳是陰之位，故曰慿陰察其陽禍，歲星莫犯於孤辰。巳午未人，申為孤辰，辰為寡宿，巳未為陰之位，辰申是陽之位，故曰恃陽鑑以陰災，天年忌逢於寡宿，天年猶小運也。歲星猶太歲也。陽以孤辰為重，陰以寡宿為重。

Ying和尚 explains that those born in the years of Yin, Mao, and Chen, have Si as Guchen and Chou as Guasu; Yin and Chen belong to the Yang position, while Si and Chou belong to the Yin position, so the text says, "By relying on the Yin position to observe the calamities of the Yang position, the Tai Sui should not clash with Guchen." For those born in the years of Si, Wu, and Wei, Shen is Guchen and Chen is Guasu; Si and Wei belong to the Yin position, while Chen and Shen belong to the Yang position, so it says, "By relying on the Yang position to discern the disasters of the Yin position, the Xiao Yun should avoid encountering Guasu." Here, "Tian Nian" refers to Xiao Yun, and "Su Xing" refers to Tai Sui. Those with Yang attributes should focus on Guchen, while those with Yin attributes should focus on Guasu.

趙氏新注云：歲星者，寅人在丑，丑人在寅，子人在卯，卯人在辰，辰人在亥，亥人在辰，巳人在戌，戍人在巳，午人在酉，酉人在午，未人在申，申人在未，天年者，子人在亥，亥人在子，丑人在戌，戌人在丑，寅人在酉，酉人在寅，卯人在申，申人在卯，辰人在未，未人在辰，巳人在午，午人在巳，歲星兼孤辰，天年兼寡宿，皆主孤獨。（珞琭子）

The Zhao family's new commentary states: The position of the year star is as follows—those born in the Year of the Tiger (Yin) are in the Year of the Ox (Chou), those born in the Year of the Ox (Chou) are in the Year of the Tiger (Yin), those born in the Year of the Rat (Zi) are in the Year of the Ox (Chou), those born in the Year of the Ox (Chou) are in the Year of the Dragon (Chen), those born in the Year of the Dragon (Chen) are in the Year of the Pig (Hai), those born in the Year of the Pig (Hai) are in the Year of the Dragon (Chen), those born in the Year of the Snake (Si) are in the Year of the Dog (Xu), those born in the Year of the Dog (Xu) are in the Year of the Snake (Si), those born in the Year of the Horse (Wu) are in the Year of the Rooster (You), those born in the Year of the Rooster (You) are in the Year of the Horse (Wu), those born in the Year of the Goat (Wei) are in the Year of the Monkey (Shen), those born in the Year of the Monkey (Shen) are in the Year of the Goat (Wei). The position of the heavenly year is as follows—those born in the Year of the Rat (Zi) are in the Year of the Pig (Hai), those born in the Year of the Pig (Hai) are in the Year of the Rat (Zi), those born in the Year of the Ox (Chou) are in the Year of the Dog (Xu), those born in the Year of the Dog (Xu) are in the Year of the Ox (Chou), those born in the Year of the Tiger (Yin) are in the Year of the Rooster (You), those born in the Year of the Rooster (You) are in the Year of the Tiger (Yin), those born in the Year of the Rabbit (Mao) are in the Year of the Monkey (Shen), those born in the Year of the Monkey (Shen) are in the Year of the Rabbit (Mao), those born in the Year of the Dragon (Chen) are in the Year of the Goat (Wei), those born in the Year of the Goat (Wei) are in the Year of the Dragon (Chen), those born in the Year of the Snake (Si) are in the Year of the Horse (Wu), those born in the Year of the Horse (Wu) are in the Year of the Snake (Si). If the position of the year star coincides with Guchen, or the position of the heavenly year coincides with Guasu, it indicates a life of solitude. All of this is recorded in the Luolu Zi.

孤辰寡宿，主上妨父母，下害妻子，女人值之，主損尅翁婆，不利夫子。（三命鈴）井攔斜沖是孤神，寡宿，更天干帶倒食，謂之井攔倒食。若巳午未人生在夏三月，是帶兩重孤寡，主尅妻害子，少六親，不聚財，多生女，更帶諸凶殺，主不令終。（廣錄）

The San Ming Qian says: The two spiritual stars, Guchen and Guasu, when present, hinder the parents above and harm the wife and children below; for women, they indicate the loss of in-laws, and are detrimental to the husband and children. The Guang Lu says: The term "Well Shaft Obstructed by a Slanting Beam" refers to Guchen and Guasu. If the heavenly stem also carries "Dao Shi" (biased official star which takes away food), it is called "Well Shaft Reversed Food." If someone is born in the years of Si, Wu, or Wei and is born during the three summer months, they carry two layers of Guchen and Guasu, leading to harm to the wife and children, few relatives, difficulty in keeping wealth, and many daughters. If they also have various Inauspicious Sha (violent deaths), they are destined for an untimely death.

甲人丁為父、壬為母；乙人戊為父、癸為母；丙人己為父、甲為母；丁人庚為父、乙為母；戊人辛為父、丙為母；己人壬為父、丁為母；庚人癸為父、戊為母；辛人甲為父、己為母；壬人乙為父、庚為母；癸人丙為父、辛為母。見父則無父而發，見母則無母而發，尅日干不利父，尅月干不利母，干鬼不利父，倒食不利母，又云：胎與四柱交併，即有異父母也。（神白經）

The method of determining parents based on the Heavenly Stems is as follows: for someone born on a Jia day, Ding is the father and Ren is the mother; for someone born on a Yi day, Wu is the father and Gui is the mother; for someone born on a Bing day, Ji is the father and Jia is the mother; for someone born on a Ding day, Geng is the father and Yi is the mother; for someone born on a Wu day, Xin is the father and Bing is the mother; for someone born on a Ji day, Ren is the father and Ding is the mother; for someone born on a Geng day, Gui is the father and Wu is the mother; for someone born on a Xin day, Jia is the father and Ji is the mother; for someone born on a Ren day, Yi is the father and Geng is the mother; for someone born on a Gui day, Bing is the father and Xin is the mother. If the stem representing the father appears in the column, it often indicates prosperity after the father's death; if the stem representing the mother appears, it often indicates prosperity after the mother's death. A stem that overcomes the Day Stem is unfavorable for the father, and a stem that overcomes the Month Stem is unfavorable for the mother. If the Heavenly Stems transform into a "ghost" that overcomes the person, it is unfavorable for the father; if "reverse food" appears, it is unfavorable for the mother. It is also said that when the胎元 (fetal stem) and the four pillars appear together, there may be more than one parent. This passage is from the "Shen Bai Jing."

【反本殺】且如甲子金命得戊午日，又於胎月日時上，多帶寅巳，名反本殺，犯此者，或貴、或富，定主孤立，一旺則尅殺父母尊長，餘則無害。（李虛中書）【鴟梟殺】年隔月一位，月隔時日二位，如子年寅月，巳日時之類，主尅盡父母，離鄉外住方發。

"Reverse Origin Killing": For example, a person with a Jiazi (Sea Metal) destiny is born on a Wuwu day, and also has the characters Yin and Si in the胎元, month, day, and hour, this is called Reverse Origin Killing. Those who commit this are either wealthy or noble, but always isolated and without support. When this killing force becomes strong, it will harm parents and elders, but other effects are not too severe. This comes from the "Book of Li Xuzhong." "Crow and Owl Killing": When the year branch is separated by one from the month branch, and the month branch is separated by two from the day and hour branches, for example, a person born in the Year of Zi with the Month of Yin, and born on the Day and Hour of Si, this indicates that parents are completely harmed, and one must leave the hometown to achieve success.

【破分殺】春秋二分前後犯卯酉日時者，是也。主散絕骨肉祖業。酉日時，或大運名白虎臨庭，在日尅妻，在時尅子，不利骨肉。（廣信錄）紫徽太乙局云：人生辛酉作日時，號為白虎入閨闈，男子損妻因血死，女人難產實堪悲。戊申戊寅為六道消虛，亦不利於親族，壬戍日或壬戍時，名天后失行，大不利於妻孥。（神白經）馬後二辰是也，主散親戚破家，骨肉不和。（廣錄）

The "Breaking Division Kill": Those born around the spring equinox or autumn equinox and who also encounter the卯 day or卯 hour, or the酉 day or酉 hour, are subject to this killer. It leads to separation from family, disruption of ancestral legacy. If one has the酉 day or hour, or if the big destiny cycle reaches this, it is called "White Tiger at the Courtyard." It harms the wife if it appears in the day pillar, and harms the children if it appears in the hour pillar, which is detrimental to family relations. This comes from the "Broad Trust Record." The "Purple Micro Taiyi Bureau" says: If a person is born on or at the hour of Xinyou, it is called "White Tiger Entering the Inner Chamber." Men will suffer from bloodshed calamity due to their wives and lose their wives, while women will face difficulties in childbirth, which is truly pitiful. The "Shen Bai Jing" says: Those born on or at the hour of Wushen or Wuyin are called "Six Paths Disappearance," which is also detrimental to relatives. Those born on or at the hour of Renxu are called "Heavenly Empress Losing Her Way," which greatly harms the wife and children. The "Broad Record" says: This killer is the second position after the Post-horse, leading to dispersion of relatives, collapse of family business, and discord among family members.

四季生人背太陽，必定父先亡。（直道歌）凡命生時不是辰戍丑未，四柱帶劫殺、亡神、元辰、羊刄多者，亦主尅父毋，不必直待辰戍丑未時生也，亦有犯辰戍丑未時，卻不犯惡殺，而不尅父母者，宜詳之。若日時兩犯亡神者，定主尅母，如兆晁侍郎謙之丁丑年、壬寅月、庚申日、甲申時，兩重亡神尅母也。（廣錄）

"The Straight Path Song" says: Those born in the months of辰, 戌, 丑, or 未 will carry the Star of brightness and prestige, and their fathers will die first. "The Broad Record" says: Even if the birth time is not in辰, 戌, 丑, or 未, if the four pillars contain many instances of "劫杀", "亡神", "元辰", and "羊刃", they will also indicate the parents' death, without needing to be born in the hours of辰, 戌, 丑, or 未. Some people may be born in those hours but not have these evil stars, so they do not cause the parents' death. It is necessary to distinguish carefully. If both the day pillar and the hour pillar have "亡神", then the mother will certainly die. For example, the八字 of Zhao Qianzhi, the Grand Secretary, is Dingchou year, RENYIN month, GENGSHEN day, JIASHEN hour, with two instances of "亡神" appearing together, which is a destiny that causes the mother's death.

天元變化書云：但以生我者為母，尅我者為父，若生在父母氣絕弱之位者，必刑尅，帶殺多者主離背，不必在四季之時。寸珠尺璧云：凡時犯劫殺、羊刃，雖非辰戊丑未亦有尅，四維母，四正父也。凡命前五辰生者，男當妨婦，命後五辰生者，女主妨夫，若無妨害，即主有宿疾，若命前後四辰生者，即於父母妻子，主有妨害也。（三命鈴）

The Tianyuan Bianghai Book says: Only take the Five Phases that nourish me as my mother and the Five Phases that overcome me as my father; if I am born in the position where the qi of my parents is exhausted and weak, there will certainly be punishment and conflict. Those with many killers also indicate separation and abandonment from parents, and this does not necessarily require being born in the months of the four seasons. The Cunzhu Shibì Book says: Whenever the time pillar incurs劫杀 or Yangren, even if it is not in the hours of Chen, Xu, Chou, or Wei, there will still be conflict; the four seasons (Chen, Xu, Chou, Wei) indicate conflict with the mother, while the four cardinal directions (Zi, Wu, Mao, You) indicate conflict with the father. The Sanming Qian Book says: If one is born in the fifth position before one's destiny, it will harm the wife for a man; if born in the fifth position after one's destiny, it will harm the husband for a woman; if there is no obvious harm, it still indicates a long-term, incurable illness. If born in the fourth position before or after one's destiny, it will cause harm to both parents and spouse.

五墓為庫藏之地，時貴亦，四孟是孤絕之方，帶殺必尅。四季為五行之墓，萬物之所終也，生時逢之，雖會吉而貴亦主妨害尊親也，四孟有孤辰絕氣，若見亡神、劫殺、歲刑、亦主妨害父母也。（鬼谷遺文）

The "Five Tombs" (五墓), which are Chen, Xu, Chou, Wei, and Wei, are places of burial and storage. If one is born at a time sitting on these, even if they attain high status, there will still be obstacles. The "Four Beginnings" (四孟), which are Yin, Shen, Si, and You, are isolated directions. If these are accompanied by Inauspicious Sha (malevolent stars), there will certainly be harm. The end of each season is where the Five Phases (五行) enter their tombs. At this point, all things come to an end. If one is born at such a time, even if they meet auspicious deities and attain high status, it will still lead to harm to elders and relatives. The Four Beginnings are inherently associated with Guchen (孤辰) and绝气 (absolute emptiness). If they also meet Wangshen (亡神), Jiesha (劫杀), and Suixing (岁刑), it will also result in harm to parents. This passage is from the "Ghost Valley Remains" (鬼谷遗文).

眷屬情同水火，相逢於沐浴之鄉。瑩和尚注云：凡本命沐浴中見相尅是也。此主六親寡合，朋友匪和，凡虛求謀，故難成就。骨肉中道分離，孤宿尤嫌於隔角。瑩和尚注云：子午卯酉中有死氣，辰戊丑未四墓之鄉，人或值之，孤中孤也。燭神經云：辰戌丑未為妨害。常以寅卯辰居午，巳午未在酉，申酉戍逢子，亥子丑臨卯，此是孤辰隔角也，辰戌丑未亦然，以寅申巳亥為天地之角，蓋隔此四位孤辰也。

Ancient writings say: When relatives are at odds with each other, it is because they meet in the "Bathing" position. Ying和尚 explains: This refers to the "Bathing" position of one's birth year also encountering mutual control. Such people find it difficult to get along with their six relations, lack harmony with friends, and all their endeavors turn to nothing, thus failing to achieve anything. The text also says: When family members are separated on the way, the presence of Guchen and Guasu is especially unfavorable if they fall in the "opposite corner" position. Ying和尚 explains: Among Zi and Wu, Mao and You, there is death qi, and among Chen, Xu, Chou, and Wei, there are four grave positions. If a person encounters these, they become lonely in loneliness. The "Zhujing Jing" also says: Chen, Xu, Chou, and Wei indicate obstacles. Usually, those born in Yin, Mao, and Chen are calculated to Wu, those born in Si, Wu, and Wei are calculated to You, those born in Shen, You, and Xu are calculated to Zi, and those born in Hai, Zi, and Chou are calculated to Mao, which is the opposite corner for Guchen. Similarly, Chen, Xu, Chou, and Wei are also calculated in the same way. Because Yin, Shen, Si, and Hai are the four corners of heaven and earth, Guchen is exactly separated by these four positions.

王氏注云：孤辰寡宿合乎隔角之地，夫婦不免中道分離，男命生於妻絕之中，而逢孤辰，則平生難於婚偶，女命生於夫絕之位，而遇寡宿，則屬嫁而不能偕老，如辛丑人得庚寅，寅為丑孤辰，丑為寅寡宿，丑寅互為孤寡也，所謂隔角者，言丑寅中有艮卦之隔，截乾坤艮巽日四維之隔角。（並珞琭子）玉門關集云：寅申巳亥為角，辰戍丑未為隔。天元變化書曰：本季之方，前後為隔角，與孤辰寡宿同，如巳午未則在辰申也。

Wang's commentary says: Guchen and Guasu fall exactly in the 'gated corner' position, making it inevitable for spouses to part ways halfway. For a man's birth chart, if he is born in the period of the wife's star's decline and also encounters Guchen, he will have difficulty finding a spouse all his life. For a woman's birth chart, if she is born in the period of the husband's star's decline and also encounters Guasu, even if she marries, she cannot live happily until old age. For example, a person born in the year of Xinchou has Gengyin, where Yin is the Guchen of Chou, and Chou is the Guasu of Yin. The two branches Chou and Yin are mutual Guchen and Guasu. The term 'gated corner' refers to the fact that between Chou and Yin there is a Gen trigram in between. The four trigrams Qian, Kun, Gen, and Xun divide the branches into gated corners. All of this is from Luolu Zi. The Yumenkuan Collection says: Yin, Shen, Si, and Hai are called 'jiao', while Chen, Xu, Chou, and Wei are called 'ge'. The Tianyuan Variation Book says: the two branches before and after the current season's position are called 'gated corners', which is the same principle as Guchen and Guasu. For example, in the group of Si, Wu, and Wei, the gated corner falls on Chen and Shen.

隔角分明亥子初，日時犯著定應孤，若非父母隔絕早，往往偏房外寄居，累犯惟宜孤立吉，更將年上來求日，妻家不是喪無人，便是自身知非一，或主自身多姓，不然是庶出，或妻有多姓，不然隔絕也。時上子孫少更遲，不然不出在親闈，月中兄弟應散少，日裹須防離換妻。

The rhyme says: The concept of "separation by angle" is most clearly seen at the junction between Hai and Zi; if the day pillar or hour pillar is involved, it certainly indicates loneliness. If one is not separated from parents at an early age, it is often due to being a concubine or living away from home. Those who repeatedly encounter this are only fortunate if they live alone. Now compare the year pillar with the day pillar: the wife's family is either without people because someone has died or has an unclear origin—either the person has two surnames or is a庶出 (illegitimate child); or the wife has been remarried and has two surnames, or is separated from her family. The rhyme also says: if the hour pillar is involved, there will be few children who come late, or the children will not grow up with the person; if the month pillar is involved, brothers should be scattered and few; if the day pillar is involved, one should beware of marital separation and having to take another wife.

隔宿者，子人見亥，亥人見子，戍人兌丑，丑人見戍，各兩位依次數之，與孤寡中越氏新注珞琭子云：天年殺例同。日時遇著定主孤獨，少失六親，不然主異姓等事，年時犯，若不過房，必尅父母。（沉芝源髓）

the so-called "gexu" refers to those born in the Year of Zi seeing Hai, those born in the Year of Hai seeing Zi, those born in the Year of Xu seeing Chou, and those born in the Year of Chou seeing Xu. Each is counted according to the two preceding and following branches, and the calculation example for "tian nian sha" (heavenly year killer) as explained by Zhao Shi Xin in his new commentary on "Luolu Zi" is the same. When this occurs in the day pillar or the hour pillar, it definitely indicates loneliness. If one is young and loses the six relations, or if not adopted by another family, it will certainly cause harm to the parents. This passage is from "Chen Zhi Yuan Mei."

生時地結與天盤，爭使親闈得久安。天盤地結者，甲辰命見甲戍，或甲戍命見甲辰是也。只此二辰生人有之。（理愚歌）亡神犯羅網，妨妻害子。命中見亡劫殺全者，妨初婚，尅長子，更帶辰戍字天羅地網全者，尤緊。月坐孤虛，棣萼凋瘁。孤乃孤神，虛乃六虛，命中得之，兄弟衰絕。（並壺中子）凡巳酉丑全人，帶辛字者，主骨肉在他鄉，不得歸葬也。（寸珠尺璧）

The Liyu Ge says: If the birth time forms a "di jie" (earth knot) and also meets the "tian pan" (heaven plate), how can the parents in the family remain long in peace? The so-called tian pan di jie refers to when someone born in the year of Jia Chen (甲辰) has Jia Xu (甲戌) in their destiny, or someone born in the year of Jia Xu has Jia Chen in their destiny. Only those with these two branches have this. The Hu Zhong Zi says: If the "wang shen" (wandering spirit) is combined with the heavenly net and earthly net, it will harm the wife and children; if the destiny has both "wang shen" and "jie sha" (sudden death), it will hinder the first marriage and harm the eldest son. If it also carries the characters Chen and Xu and has both heavenly and earthly nets, the effect will be especially severe. It also says: If the monthly pillar has "gu" (lonely god) and "xu" (six voids), the brothers will be like withered tangelia flowers. "Gu" refers to the lonely god, and "xu" refers to the six voids. If these appear in the destiny, the brothers will decline and become extinct. The Cun Zhu Shi Bi says: Anyone who has all three branches of Si, You, and Chou and also has the character Xin (辛) in their pillar will have their family members die in foreign lands and be unable to be buried in their hometown.

或逢四殺、五鬼、六害、七傷、天羅、地網、三元、九宮，福臻成慶，禍併危疑。瑩和尚注云：四殺謂辰戌丑未，王氏注云：四殺者寅申巳亥四沖之劫者是也。五鬼謂五行之鬼，六害謂寅巳之類，七傷謂劫殺等神，戌亥謂之天羅，辰巳巳為之地網，凡相得者為吉，相尅者為凶，禍併則危疑，福臻則成慶，

The Luolu Zi says: If a person's destiny encounters four killers, five ghosts, six harms, seven injuries, Tianluo, and Diwang, then considering the three yuan and nine palaces, if good fortune gathers, it brings joy and celebration; if misfortunes accumulate, it leads to danger and suspicion. Ying和尚 explains: Four killers refer to Chen, Xu, Chou, and Wei. Wang氏 explains: Four killers refer to the four mutual opposing positions of Yin, Shen, Si, and Hai, which are occupied by Jiesha. Five ghosts refer to the ghosts that overcome the person in the Five Phases. Six harms refer to the mutual harm between Yin and Si, and so on. Seven injuries refer to a variety of Inauspicious Spirit such as Jiesha. Xu and Hai are called Tianluo, and Chen and Si are called Diwang. If the combinations are harmonious, it is auspicious; if they mutually control each other, it is inauspicious. When misfortunes gather, it is dangerous and doubtful; when good fortune gathers, it brings joy and celebration.

王氏注云：以上神殺皆為凶，或三元，九宮，五行，生旺為福之臻，尚可以成吉慶，蓋五行為神殺之先，或值凶殺，兼三元九宮五行，四柱又在衰敗之地，則禍併危疑。

Wang's commentary further explains: Although these divine omens are inherently凶, if the three yuan (Lü, Ming, Shen), nine palaces, and the Five Phases are all in a prosperous position, good fortune will arrive and still result in auspicious outcomes; because the foundation of the Five Phases precedes the divine omens, and the divine omens merely follow in second place. Conversely, if one encounters凶 killing stars, and the three yuan, nine palaces, and Five Phases are all ineffective, with the four pillars falling into a state of decline, then calamities will gather together, and the situation will become dangerous and uncertain.

【夾殺持丘，親姻哭送】瑩和尚注云：辰戌丑未謂之四大殺，亦云三丘之地，各以五行入墓，假令己巳木命，得己未日，此是本家三丘，又加臨羊刄，故曰夾殺持丘，親姻哭送，王氏注云：如乙未人得己丑，金人以丑為三丘五墓，己丑火夾帶返吟破命，兼為身鬼，故凶。

The passage says, "Being surrounded by killing stars and holding a grave, relatives and kin weep to see you off." Ying和尚 explains that Chen, Xu, Chou, and Wei are called the four killing stars, also known as the three graves. Each is determined according to the Five Phases of one's birth destiny. For example, someone with the destiny of Jisi (Great Forest Wood) who meets Jiwei day, Wei is the three grave of wood, and with Yangren (Shearing Blade) affecting the body, this is called being surrounded by Inauspicious Sha and holding a grave, so relatives and kin weep to see you off. Wang氏 explains that another example is someone born in Yiwei (Sand Middle Gold) who meets Jichou day. Gold uses Chou as its three grave and five tombs. Jichou (Lightning Fire) breaks the destiny with a return echo, and at the same time is the ghost that harms the body, hence it is凶.

須要明其神殺輕重，校量身尅殺而尚輕，殺尅身而尤重。瑩和尚注云：吉凶神殺，百有餘坐，或得於日時，或逢於歲運，但以殺尅身而重，身尅殺而輕，更要隨器審詳，臨機消息（並珞琭子）

To determine a person's destiny, one must clearly distinguish the importance of divine and malevolent influences. When the inherent strength can overcome harmful influences, the harm is less severe; but when harmful influences overcome the inherent strength, the harm is much greater. Master Ying noted: there are over a hundred combinations of auspicious deities and malevolent influences, some appearing in the day pillar and hour pillar, others encountered in the flow of years and great cycles. In judging, the emphasis is on the case where harmful influences overcome the inherent strength, while the case where the inherent strength overcomes harmful influences is less severe. One must also carefully discern according to the size of each person's overall structure and capacity, and consider matters flexibly in specific situations. All of the above is from "Luolu Zi."

老醉秦樓十二，直緣重犯八專，少亡楚甸八千，應是疊遭九丑。八專為淫慾之殺，九丑為妨害之辰。重犯八專者，好花酒而老獨醉於秦樓。疊帶九丑者，逞兇豪而少年亡於楚甸，八專乃甲寅、乙卯、己未、丁未、庚申、辛酉、戊戍、癸丑。九丑乃己酉也。（壺中子）

The text says: There are people who, even in old age, are still drunk in the twelve-story song halls of Qin, precisely because they have repeatedly committed 'Bazhuan'; there are also people who die young in the eight thousand li beyond Chu, which must be due to having suffered 'Jiuchou' repeatedly. 'Bazhuan' is the killing force associated with indulgence in lust, while 'Jiuchou' is the branch that brings obstacles. Those who repeatedly commit 'Bazhuan' are addicted to wine and women, and in old age they are alone, drunk in the pleasure houses. Those who suffer 'Jiuchou' repeatedly are bold and quarrelsome, and thus die young in foreign lands. 'Bazhuan' refers to the days of Jiayin, Yimao, Jiwei, Dingwei, Gengshen, Xinyou, Wuxu, and Guichou. 'Jiuchou' includes days like Jiyou. This passage is from the "Hu Zhongzi."

李九萬云：八專主酒色，日上有不正之妻，時上有不正之子女，人犯者不擇親疏，犯多者尤緊。九丑壬子、壬午、戊子、戊午、己酉、己卯、乙酉、乙卯、辛卯、辛酉是也，婦人犯者主產厄，男犯多者不令終。歌八專：甲寅、乙卯，並己未、丁未、庚申、辛酉、戊戍、癸丑，名八專，老醉秦都樓十二。歌九丑：壬戊兩雙居子午，乙辛卯酉亦重逢，更將己上兔雞數，九丑令人不善終。

Li Jiowan said: Eight Special Days are associated with wine and women. If they fall on the day pillar, they indicate that the wife's behavior is improper. If they fall on the hour pillar, they indicate that the children's behavior is improper. Those who commit these are not afraid of close or distant relations and will act recklessly. Those who commit them more severely are especially dangerous. Nine Disgraces are the ten days: Renzi, Renwu, Wuzi, Wuwu, Jiyou, Jimao, Yiyou, Yimao, Xinmao, Xinyou. If a woman commits these, it indicates danger in childbirth. If a man commits them frequently, he will not die a peaceful death. The song about Eight Special Days says: Jiayin, Yimao, plus Jiwei, Dingwei, Gengshen, Xinyou, Wuxu, Guichou, these eight days are called Eight Special Days. They indicate that the person will be drunk and fall in the twelve towers of Qin City in old age. The song about Nine Disgraces says: The two heavenly stems Ren and Wu each pair with Zi and Wu. Yi and Xin meet again at Mao and You. Then include Ji with Mao (Rabbit) and You (Rooster). This makes up Nine Disgraces, which lead to an untimely death.

返吟又遇干梟食，壽短傷妻並子息，家虛財耗愛輕人，犯上吐言皆傲忽。返吟又遇子見午是也。梟食是倒食，如甲子遇壬午是倒食，返吟，以納音輕重，支神尅剝言之。

The song says: If one's destiny is afflicted by "Fan Yin," and the heavenly stems are further confronted by the枭神 (Xiao Shen) stealing the food (i.e., the food god), it indicates a short lifespan, and also causes harm to wife and children; the family is empty, wealth is wasted, and people are treated with contempt; one speaks disrespectfully to elders and speaks in a proud and careless manner.所谓 "Fan Yin" again encountered refers to cases like Zi (子) meeting Wu (午), which are opposing forces. Xiao Shen and food god (i.e., the food god) are the same as "reverse food," for example, Jia Zi (甲子) meeting Ren Wu (壬午), where the Ren water steals the food god of Jia, which is reverse food, and at the same time, Zi and Wu form Fan Yin. The severity depends on the strength of the nayin (纳音) of the two pillars and the degree of conflict and destruction among the earthly branches.

臨官遇劫或貪狼，浪跡多為花酒客。凡人遇臨官，曰桃花殺，或遇劫殺亡神，皆好酒色破家，貪狼乃亡神，破軍乃劫殺，異名，二殺或命中帶來臨官之位，必好酒色，且如丙戌、壬辰、丙午、丙子、戊寅、戊申，人犯亥日時，值亡神劫殺，與桃花同位，乃好酒色人。（並沉芝源髓）

The rhyme says: When the position of "Officialdom" meets劫杀 or Star of romance and desire, the person is likely to wander around, being a transient figure in the world of drinking and women. When a person encounters "Officialdom," it is called Taohua Kill. If it also meets劫杀 or Wangshen, they will lose their family fortune due to their indulgence in wine and women.Star of romance and desire is the same as Wangshen, and Expenditure star and vanguard star is the same as劫杀, only the names are different. If these two killers appear in the destiny and are placed at the position of "Officialdom," the person will certainly love wine and women. For example, those born in the years of Bingxu,Renchen,Bingwu,Bingzi,Wuyin, and Wushen, if their day and hour are afflicted by亥, which is the position of Wangshen and劫杀, and also shares the same position as Taohua, they are people who love wine and women. All of the above are from《Chen Zhi Yuan Mei》.

五鬼怕夜生，空亡怕六害，三刑怕金，自刑怕火，羊刃怕金，咸池怕水，劫殺怕金，華蓋怕金木，返吟怕鬼。（三命篡局）大抵凶殺所居干神，不宜帶真鬼，雖見真官，尚變為鬼，況見真鬼，則為災禍明矣。（玉霄寶鑑）褚刑殺須看納音，與當生年相尅者，為災重，見生者輕，刑殺受旺氣者，為災重，刑殺返遭刑尅沖害破者輕，刑殺上帶祿馬貴人者，必主有大權勢也。（李中虛書）

Various Inauspicious Sha have their respective fears: five ghosts fear being born at night, kongwang fears the six harms, three punishments fear metal, self-punishment fears fire, yangren fears metal, xianchi fears water,劫杀 fears metal, 「huagai」 fears metal and wood, and return echo fears ghosts. This table comes from《San Ming Zuan Ju》.《Yu Xiao Bao Jian》 says: generally, the heavenly stem occupied by an Inauspicious Sha should not be accompanied by real ghost evils; even if the true official star is seen, it will turn into a ghost, let alone directly seeing a real ghost, which naturally leads to disaster and misfortune.《Li Xuzhong Shu》 says: all kinds of punishments and killings should be viewed according to nayin sound element—disaster is heavier when nayin sound element is in conflict with the birth year, and lighter when it is in mutual generation; disaster is heavier when the punishment or killing is in a strong position, and lighter when the punishment or killing is itself attacked, harmed, or damaged by other forces; if the place where the punishment or killing is located carries the benefits of official position, horse, and nobleman, it actually indicates that the person holds great power.

刑聚敗極：甲申得丁巳、己卯、己巳之類。四柱不收：甲子得丙寅、丁巳、辛亥、壬申之類。五行未備：甲子得庚子、己卯、癸巳之類。數無取用：如不合干，不沖支，而上下相異其氣。一方前後：如木命人得己丑之類。柱多隔角：如辛丑得辛卯，甲子得甲戌。真者失時：如丙辛合在（二月、六月），丁壬合在（五月、八月）。假音殃克：五行克納音，本輕卻多逢剋制。

There are eight types of bad patterns that lead to poverty and misfortune. The first is "刑聚败极," such as a person born in the year of Jia Shen with Dingsi, Jimao, or Jisi, where the punishments converge in one place and lead to extreme failure. The second is "四柱不收," such as a person born in the year of Jia Zi with Bingyin, Dingsi, Xinhai, or Renshen, where the four pillars act independently and cannot be controlled. The third is "五行未备," such as a person born in the year of Jia Zi with Geng Zi, Jimao, or Guisi, where the five elements are incomplete. The fourth is "数无取用," meaning the heavenly stems do not match and the earthly branches do not clash, with the energies above and below being unrelated and unable to be used. The fifth is "一方前后," such as a person with a wood destiny getting Jichou, which is in the same element but with conflicting positions. The sixth is "柱多隔角," such as Xinchou with Xinmao or Jiaxi with Jiaxu, where the two branches are separated by one in between. The seventh is "真者失时," such as Bing and Xin combining in February or June, or Ding and Ren combining in May or August, where the combination is not in the proper season. The eighth is "假音殃克," where the five elements attack the nayin sound element, and the original energy of the destiny is already weak, yet it is repeatedly attacked and restrained.

主本倒亂：火年水日，更先逢生旺，繼逢死絕。父子乖違：日克年，時克年。人生元命，犯以上之格，皆主貧賤，害身如此，而元命有氣，卻得富貴者，不久而多凶也。（鬼谷遺文）

Nine indicates 'the main and root are reversed and confused,' such as when the year pillar belongs to fire and the day pillar belongs to water, first going through the stage of birth and prosperity, then immediately falling into death and decline, which reverses the order and causes confusion. Ten indicates 'son and father are at odds,' meaning when the day pillar overcomes the year pillar and the hour pillar overcomes the year pillar, the son's position reverses to oppress the father's position. If a person's birth chart falls into any of these patterns, it indicates poverty and low status. When such harm is inflicted, if the person's birth chart still has life qi and yet attains wealth and honor, that wealth and honor will not last long and will be accompanied by many dangers. This passage is from the 'Ghost Valley Remains.'

忽若干支錯亂，陰陽偏枯，八字無格以扶持，九命有刑而駁雜，忽作閭巷之輩，忽焉市井之徒，豈獨不利不名，又且多窮多窘。此言黎庶之命。範丹甑塵，蓋值十惡大敗。甲辰旬中，甲乙落空亡，甲戌旬中，庚辛落空亡，甲申旬中，丙丁落空亡，於此自落空亡之日生者，貧窮寒賤，獨言日而不言月時，蓋只有大敗日，此乃十惡大敗。（並壺中子）八字金書云：甲寅旬壬癸落空亡，甲辰旬甲乙落空亡，甲申旬丙丁落空亡，甲戌旬庚辛落空亡。

The essay states: If the heavenly stems and earthly branches are disordered, yin and yang are imbalanced, and there is no character in the four pillars that can form a pattern, and if there are also punishments and chaos in the nine lives, such a person may suddenly become a common citizen or a petty criminal in the streets; not only is there no profit or fame, but they are always in hardship and poverty. This passage describes the fate of common people. The essay also says: During the Eastern Han dynasty, Fan Dan was so poor that dust accumulated in his cooking pot, which was exactly the case of 'Shi'e Dabai'. In the Jia Chen decade, the heavenly stems Jia and Yi fall into Kongwang; in the Jia Xu decade, the heavenly stems Geng and Xin fall into Kongwang; in the Jia Shen decade, the heavenly stems Bing and Ding fall into Kongwang; those born on these days when their heavenly stems fall into Kongwang will live a life of poverty and obscurity. Here, only the day is mentioned, not the month or hour, because there is only the concept of 'Great Defeat Day', which is referred to as Shi'e Dabai. All of this comes from the book "Hu Zhongzi". The calculation method in the "Bazi Jinshu" is slightly different: in the Jia Yin decade, the heavenly stems Ren and Gui fall into Kongwang; in the Jia Chen decade, the heavenly stems Jia and Yi fall into Kongwang; in the Jia Shen decade, the heavenly stems Bing and Ding fall into Kongwang; in the Jia Xu decade, the heavenly stems Geng and Xin fall into Kongwang.

絕中遇鬼，多貧賤。如木命見壬申，如生年納音值絕，更逢納音鬼多，主貧賤，或多吉殺扶持，先須貧，後方富也。有人是戊午年，壬戌月，癸亥日，戊寅時，其人先貧，蓋壬戌癸亥乃是絕中逢鬼，後戊寅土與癸亥、君臣慶會，土能制水，寅午戌三合為炎上局，故主後大富也。（沉芝源髓）六害、四殺、三刑、身無氣，或奴或蜱。（隱迷賦）

The person's destiny is in a dead place and meets evil spirits, which often leads to poverty and low status. For example, a person with a wooden destiny encountering Renshen (Jianfeng Jin) indicates that the person's birth year's nayin sound element is in a dead place. If they also meet many evil spirits that harm the person, it will lead to poverty. However, if there are many good spirits supporting them, they will first be poor and then become rich. A person's birth chart is Wuwu year, Renxu month, Guihai day, and Wuyin hour. In his early years, he was very poor because Renxu and Guihai were in a dead place and met evil spirits. Later, the earth in the hour Wuyin combined with the water in the day Guihai, forming a harmonious relationship between the ruler and minister, and the earth could control the water. The combination of Yin, Wu, and Xu formed a triple harmony of fire, leading to great wealth. This comes from the book "Chen Zhi Yuan Mei." The "Yin Mi Fu" says: if a person's destiny is affected by the six harms, four killers, and three punishments, and the person himself has no strength, he will either be a servant or a maid.

凡貧賤之命，多無貴，或五行死絕，支干閒慢，不相干涉，此為貧困之人也。凡命中多見死絕者，一生少得足意事，資財窘闕，憂煎逼迫之人也。凡命見祿落空亡，大耗克身，天中臨日，本命無氣，一生破財貧賤之人也。凡命一位上聚諸祿馬，生旺而卻天中臨之，或有他位來刑害，至於氣散者，窮悴福薄之人也。

All poor and lowly destinies usually lack noble qualities: either the Five Phases are all in dead or dying positions, or the Heavenly Stems and Earthly Branches are scattered and unrelated, which is the fate of the poor. Those whose destiny has many dead or dying positions throughout their lives rarely achieve a few things that satisfy them, suffer from lack of money, and are constantly troubled by worries and forced into difficulties. Those whose destiny has the禄 position falling into Kongwang, and the Star of Great Expenditure also harms the body, with Kongwang of Tianzhong affecting the day pillar, and the native destiny lacking strength, are people who will always suffer financial loss and live in poverty. Those whose destiny has a particular pillar gathering both禄 and 马, originally strong and flourishing, but is affected by Kongwang of Tianzhong or harmed by other pillars, leading to the dispersal of strength, are people who live in poverty and have shallow blessings.

凡命中五位死絕，或落空亡，驛馬克身，離鄉背井，困窮之人也。凡命見辰戌丑未相剋，五行無氣而不激揚，位位逢合，支干閒慢者，奴賤命也。凡貧賤之格，常用建祿、食神為救神，命中有此二救，雖貧而不至困餓，一遇運發，卻小小稱意，運過則傷貧賤也。

If all five positions in the destiny fall into death or decline, or if they fall into kongwang, and the post-horse also controls the body, then the person is one who leaves home and suffers poverty and hardship. If the destiny has chen and xu, chou and wei conflicting with each other, and the five phases are weak and unable to thrive, and each pillar is in a state of union, with the heavenly stems and earthly branches lacking strength, then the person is of a lowly and servile destiny. Usually, poor and humble patterns rely on 'built fortune' and 'food god' as saviors; if the destiny contains these two saviors, although poor, the person will not suffer from hunger or cold, and when good fortune comes, there may be some satisfaction. However, once the fortune passes, they will return to poverty and humility.

凡欲知凶惡者，乃命與五行無氣，而又相剋，支干乖戾，刑剋互為凌戰，帶殺是也。凡命見真沖氣散，或真刑氣散者，多是廢疾人也。凡命見官符、大耗、刑剋、本命五行死絕，全然無救者，一生多官災、屈辱、汙濁、貧賤、受制於人也。

To determine if a person is wicked, observe whether their destiny lacks life qi in the five phases, and if they mutually control each other. If the heavenly stems and earthly branches are discordant and conflicting, with punishments and controls overlapping and conflicting, and if there are also Inauspicious Sha (killers), then this is the case. Those whose destiny truly suffers from clashes that scatter their energy or punishments that scatter their energy are mostly people with physical disabilities. Those whose destiny includes 'Guanfu' (official symbols), 'Dahao' (great expenditure), and punishments and controls, and whose destiny's five phases are entirely in dead or exhausted positions with no salvation, will throughout their lives often encounter legal troubles, humiliation, disgrace, and poverty, always being controlled by others.

凡命見官符克身，或兩木相刑沖者，平生主官事杖楚之災也。凡命見辰戌丑未，魁罡相沖，全無貴人驛馬相助者，乃孤獨凶惡，流配遠方人也。凡命五行死絕無氣相剋處，不宜見天火、水溺、白虎、自縊一切惡殺，決是不令終之人也。

If the official symbol in the chart comes to harm the person, or if two woods clash and conflict, the person will have troubles with legal matters throughout their life and suffer from punishment. If the chart contains the elements of辰, 戌, 丑, and 未 together and the 'Kui Gang' clash, and there is no help from the nobleman or the post-horse, the person will be lonely, evil, and be exiled to a distant place. If the Five Phases are dead or exhausted and there is mutual control among them, it is most dangerous to encounter heavenly fire, drowning by water, the white tiger, or self-inflicted hanging. Once these evil factors appear, it is certain that the person will not have a good end.

凡命見五行皆旺，而卻位位相剋氣散者，多是暴死人也，若帶諸殺，多是橫死、夭亡、兵刃，誤遭水火而終之命也。凡命見交互空亡，孤寡四殺者，殍死路旁人也。凡命見破碎，白虎、羊刃、相剋，不以貴賤，死須破尸也。凡命見天中重迭相剋者，必不見尸也。凡命見天中、大耗、劫殺同宮者，必有賤名、不良之行，更或五行沖剋帶白虎、羊刃之類，是劫盜刑戳而終也。

If in a person's destiny the Five Phases are all strong but each one controls another, causing the energy to scatter, it is mostly the fate of someone who dies suddenly. If such a person also has various凶杀 (malevolent stars), they are likely to die violently, die young, or perish by weapons or due to fire or water accidents. If a person's destiny shows mutual emptyness (交互空亡), along with Guchen, Guasu, and four Inauspicious Sha (malevolent stars), they are likely to die of starvation by the roadside. If a person's destiny includes the star 破碎 (Fragmentation), along with White Tiger and Yangren, and they mutually control each other, regardless of their social status, their corpse will be damaged after death. If a person's destiny has the star 天中 (Heaven's Middle) and Kongwang overlapping, and they mutually control each other, they will not even have a corpse to be found after death. If a person's destiny has 天中, Star of great expenditure (Great Expenditure), and 劫杀 (劫难 killing stars) all in the same palace, they will certainly have a bad reputation and engage in improper behavior; if the Five Phases also clash and they have stars like White Tiger and Yangren, they will have committed robbery and eventually be caught and executed.

凡凶惡之格，常須貴人、三奇、華蓋、夾貴為救神，有此四神相助，雖見凶神，不至切害。大忌者，五行閒慢，死絕而無建祿，食神，三才刑剋帶殺，而無貴氣相御，則其為貧賤凶惡，不能免也。（並燭神經）

Any bad or evil patterns usually rely on the Nobleman, the Three Marvels, Huagai, and夹贵 as saviors; with their assistance, even if encountering Inauspicious Spirit, the harm will not be too severe. The most dangerous situation is when the Five Phases are scattered and weak, dead or绝, without the presence of 建禄 or 食神 to save, and the three heavens mutually injure each other along with Inauspicious Sha, and there is no 贵气 to control them—then the person's poverty, low status, and evil fate are unavoidable. All of the above are from the "Zhu Jing Jing."

四柱皆相刑，更臨空廢地，當居賊處，生而向刑中死。（玉門關集）

The Yumenguan Ji says: If all four pillars mutually harm each other and are all located in the Kongwang wasteland where things are exhausted and decayed, such a person should be classified among thieves, and is destined to die by punishment from birth.

若乃初凶後吉，似源濁而流清，始吉終凶，狀根甜而裔苦。瑩和尚注云：初主歇滅，而晚歲興隆者，源濁流清之謂也，幼年建旺，而臨老竛竮者，根甘裔苦之謂也。

The essay says: If something starts with misfortune and ends with good fortune, it is like a muddy water source that becomes clear downstream; if it starts with good fortune and ends with misfortune, it is like sweet roots that turn bitter at the tips. Ying和尚 explains: Those who experience decline and failure in their early years but prosperity and success in their later years are called source turbid but flow clear. Those who are prosperous and flourishing in their youth but end up isolated and destitute in old age are called sweet roots but bitter tips.

若乃尊凶卑吉，救療無功，尊吉卑凶，逢災自愈。瑩和尚注云：立年為尊，其胎月日時，資以次之，大運為尊，其大歲小運資以次之，若遇本命與大運德合於建旺之鄉，其歲運日時凶，而不能為咎，大運與本命互戰於死囚之地，其歲運日時吉，而未足為救。

The essay states: If the superior position is凶 and the inferior position is吉, there is no way to remedy it; if the superior position is吉 and the inferior position is凶, encountering calamity will naturally recover. Master Ying explains: Take the year pillar as the superior, and the胎元, month, day, and hour pillars follow in order beneath it; take the big destiny (大运) as the superior, and the heavenly stem of the year (太岁) and the small destiny (小运) follow in order beneath it. If the original destiny (本命) and the big destiny are in a prosperous and strong position and harmonize well, then even if the year and month and day and hour have凶 signs, they will not cause disaster; conversely, if the big destiny and the original destiny are in a dead or imprisoned position and clash with each other, then even if the year and month and day and hour have吉 signs, they will not be able to save the situation.

王氏注云：五行四柱或上尊凶而下卑吉者，卑勝尊也，下之克上曰伐也，克我之謂鬼，故雖救療亦無功也。或上尊吉，而下卑凶，陰陽理順，上之制下曰治也，我克之謂，故雖不藥而自愈。

The Wang family commentary explains: among the four pillars and their five elements, if the superior position is凶 and the inferior position is吉, then the inferior overpowers the superior; this is called '伐', and the element that comes to harm me is called '鬼', so even if efforts are made to remedy it, there will be no effect. Conversely, if the superior position is吉 and the inferior position is凶, the order of yin and yang remains proper; this is called '治', and the element that I overcome is not a threat, so even without taking medicine, it will heal itself.

瑩和尚注云：祿有三會者，長生、帝旺、庫也，為至吉之地。災有五期者，衰、病、死、敗、絕也，為至凶之地。王氏注云：祿有三會，如甲祿在寅，遇甲寅是正祿之會，一祿也，得甲午是暗合，天德之會，二祿也。得甲戌乃祿堂之會，三祿也。災有五期者，以三元祿馬五處，遇死絕之地者，是也，一說以大歲、月建、日辰、大小運五處，皆來期會凶殺，刑剋本命，斯亦謂之災有五期。

Ying和尚 explains that the term "L禄有三会" refers to the three places of growth, prosperity, and repository, which are the most auspicious positions. The term "灾有五期" refers to the five positions of decline, illness, death, failure, and exhaustion, which are the most inauspicious positions. Wang氏 explains that "L禄有三会" is exemplified by the case of Jia, whose禄 is in Yin. When Jia meets Yin, it is called the first level of禄, known as the proper禄 meeting. When Jia meets Wu, it is called the second level of禄, known as the hidden combination of Yin and Wu, and the meeting of the Star of virtue and resolution. When Jia meets Xu, it is called the third level of禄, known as the meeting of the禄 hall. As for "灾有五期," it refers to the situation where the three elements and the禄 and horse fall into the positions of death and exhaustion. Another interpretation is that when the heavenly stem, month builder, day branch, and the major and minor years all meet with Inauspicious Sha and刑克 the original birth, this is also called "灾有五期."

趙氏新注云：如甲祿在寅，遇午戌亦同建祿，凡五行遇鬼、死、墓、絕為災，故云三會五期。聯吉不喜，是六甲之虧盈，當憂不憂，賴五行之救肋。瑩和尚注云：聞喜以盈為言，盈者益也，不喜以虧為言，虧者損也，損益之道，由六甲而推之。當憂不憂者，但五行休廢處逢生是也。如木得甲申、癸巳，水金遇丁亥、戊寅，土水值辛巳、壬寅，金火得庚申己亥木，故曰當憂不憂，賴五行之救助。

The Zhao family's new commentary says: for example, the strength of Jia is in Yin, and if it meets the triple harmony of Wu, Xu, and Yin, it is also considered as a strong position. Whenever the Five Phases meet the ghost, death, tomb, or extinction, it becomes a disaster, hence the saying of 'triple convergence' and 'five periods'. The text continues: encountering continuous good events is not necessarily good, because the six甲 system has both gains and losses; when one should be worried but is not, it is due to the assistance of the Five Phases. Ying和尚 explains: 'hearing of joy' refers to 'fullness', which means increase; 'not being joyful' refers to 'deficiency', which means reduction. The principle of gain and loss should be sought from the six甲. When one should be worried but is not, it means that the Five Phases are in a state of rest or decline but meet with renewal. For example, wood meets Jiashen and Guisi, water and metal meet Dinghai and Wuyin, earth and water meet Xinsi and Rennyin, metal and fire meet Gengshen and Jihai. Therefore, when one should be worried but is not, it is entirely due to the assistance of the Five Phases.

王氏注云：行年歲運若逢祿馬、貴人，可謂喜矣，後不為喜者，蓋六甲中值十二位之空亡也，六陽命畏於陽宮，六陰位畏其陰宮，乃正空亡。凶會吉會，伏吟返吟，陰錯陽差，天沖地擊。

Wang's commentary says: If the current year and destiny encounter the upper merit, horse and nobleman, it can be considered a good omen; however, later it does not turn out to be a good thing, because among the six jia, it coincides with the twelve empty voids. Six yang destinies fear falling into yang palace, and six yin positions fear falling into yin palace; that is the true empty void. The essay then lists several situations: evil meeting with good meeting, hidden chant and return chant, yin error and yang difference, heaven attack and earth strike.

瑩和尚云：凶會吉會，伏吟返吟，曾未定也，且如甲子金命，伏吟庚之土，為吉，戊子火為凶，返吟以戊午為凶，庚午土為吉，切忌陰錯陽差，天沖地擊，如甲木畏其庚金，子水傷其午火。

Ying和尚 said: Whether it is a凶会 or吉会, or whether it is Hidden Chant or返吟, there is no fixed rule. For example, a person with the Jiazi (Sea of Metal) destiny, if Hidden Chant meets Gengzi (Wall Earth), it is auspicious, but if it meets Wuzi (Lightning Fire), it is inauspicious; if返吟 meets Wuwu (Heavenly Fire), it is inauspicious, but if it meets Gengwu (Roadside Earth), it is auspicious. What is most important is to avoid Yin error and Yang difference, and heaven's attack and earth's impact. Just like Jia wood fears Geng metal to attack it and Zi water to injure Wu fire.

王氏注云：凶會吉會者，如癸亥人，三元受水一氣，或行年歲運會於己卯，水死於卯，而遇己卯土為鬼，則祿命、命、身三元皆死，故曰凶。一說行年歲運祿馬皆在生旺之地，而來拱生我元命之謂吉會，皆來克我之為凶會，沖命一辰曰返吟，本位曰伏吟，以陰遇陰曰錯，以陽遇陽曰差，純陰則不能成，純陽則不能生，此陰錯陽差也。

Wang's commentary explains: The so-called inauspicious conjunction and auspicious conjunction are like this: someone born in the Guihai year has his official, life, and self all sharing the same water energy. If the current year and big destiny cycle arrive at Jimao, water in the Mao position is a dead place, and encountering Jimao (city head soil) as a ghost that harms the self, then all three elements die off, so it is called inauspicious conjunction. Another view is: if the official, horse, and other elements in the current year and big destiny cycle are all in a thriving place and come to support and assist my original destiny, this is called auspicious conjunction; conversely, if they all harm me, it is called inauspicious conjunction. If the current year and big destiny cycle clash the original destiny branch, it is called Fanyin (the return-chant); if it falls on the original destiny position, it is called Hidden Chant. When yin meets yin it is called cuo (mismatch), when yang meets yang it is called cha (discrepancy). Pure yin leads to no formation of things, pure yang leads to no birth of things, this is called yin-cuo-yang-cha (the yin-yang mismatch).

天沖地擊者，戌亥曰天羅，辰巳曰地網，沖擊於五行陰陽絕滅之地，歲運得此，更在返吟上，其為凶禍可知也，四柱寓於上，縱貴而不壽。惡曜加而有喜，疑其大器，福星臨而禍發，以表凶人。

The phrase "heavenly impact and earthly strike" refers to the戌 and亥 being called Tianluo (heavenly net), and the辰 and巳 being called Diwang (earthly net). These two groups are located in areas of the Five Phases and yin-yang where there is a complete absence of vitality, and they clash with each other. If the current year and the big destiny period happen to meet these conditions, and they are precisely located on the reverse repetition (返吟), the resulting misfortune is unimaginable. If all four pillars of a person's birth chart are situated in such positions, even if he attains high status, his lifespan will be short. The article continues to say: if malevolent stars are added on top and yet good things result, one should suspect that this person has great potential; if auspicious stars appear and yet misfortune occurs, it clearly shows that this person is inherently malevolent.

王氏注云：命之四柱五行，或皆乘生旺之氣，未曾發福，惡曜加之，其凶不勝福，則變凶為喜，故為疑其大器，或五行四柱俱在休囚死絕之內，未曾發禍，吉星臨之，其吉以勝凶，反變以為禍，是為以表凶人，是知五行根基，為神殺之先，運氣又次之矣。

Wang's commentary says: If a person's four pillars and five elements are all in a state of birth and strength, but the good fortune has not yet manifested, at this time if malevolent stars come into play, the malevolent forces cannot overcome the good, and instead the malevolent turns into something favorable. Therefore, one should suspect that he is a person of great potential. Conversely, if the four pillars and five elements are all in a state of weakness and confinement, and misfortune has not yet occurred, at this time if auspicious stars appear, the auspicious cannot overcome the malevolent, and instead it turns into misfortune. This clearly shows that he was originally a wicked person. From this we can understand that the foundation of the five elements comes before the spiritual influences, and the fortune comes after that.

瑩和尚注云：修之於身，其德乃真，故曰：忠孝仁義德之順矣，雖臨諸殺，反為權星，富貴而驕，自貽其咎，故曰悖傲無禮，德之逆也，善不失善報，為惡自招禍，此珞琭子之深戒。趙氏新注云：寬仁厚德，非災自遠，景公善言，熒惑退舍，不忠不教，禍自隨之，德薄不任其福，反為禍也。（並珞琭子）

Ying和尚 explains that cultivating virtue within oneself makes that virtue genuine. Therefore, loyalty, filial piety, benevolence, and righteousness are considered harmonious virtues. A person who possesses such virtues, even if they encounter various calamities and violent deaths, these calamities will instead become stars of authority. Once one attains wealth and status, turning to arrogance and indulgence brings about self-inflicted misfortunes. Thus, being rebellious, arrogant, and disrespectful is considered an inverse virtue. Doing good deeds will not go unrewarded, and committing evil will naturally bring about misfortune. This is precisely the profound warning given in the Luolu Zi. Zhao's new commentary states that a person who is broad-minded, kind, and has deep virtue will naturally have misfortunes leave them without being chased away. In ancient times, Song Jinggong spoke three virtuous words, and the Malefic of violence retreated three li in response. As for those who are unloyal, unfilial, and unteachable, misfortunes will follow them naturally. Those with shallow virtue cannot bear such great fortune, and thus, fortune turns into misfortune. All of this is from the Luolu Zi.

四柱中逢暗帶，有辱有榮。年月日時四柱，其間有暗帶者，即慿暗帶以言貴賤吉凶，蓋暗帶切於正帶，假如甲子年，丙寅月，暗帶乙丑為正印，為貴人，為引進神，為偏祿元，是以有榮。若甲子年，壬戌月，乃暗帶癸亥，為亡神，為正空亡，是以有辱，餘彷此。（壺中子）

The Hu Zhong Zi says: Among the four pillars, if there is an "implicit inclusion," there will be both honor and disgrace. Between the year, month, day, and hour pillars, if there are hidden heavenly stems and earthly branches not explicitly stated, one can judge wealth, status, good fortune, and misfortune based on these implicit inclusions, because they are more accurate than the direct inclusions. For example, in a Jiazi year and Bingyin month, there is an implicit Yichou in between. Yichou is the official of the heavens, a nobleman, an introducing deity, and the origin of partial officialdom, thus indicating honor. If it is a Jiazi year and Renxu month, with Guihai implicitly included in between, Guihai is the lost deity and also falls in the empty void, thus indicating disgrace. The rest should be judged in the same way.

劫殺天歲遇用處，不能為凶，祿馬奇輿逢破處，未始為福。劫災天歲四殺雖凶，若干支配合有用，則為福祿之神，祿馬奇輿雖干之清氣富貴之神，若干支配合為破敗，則反為貧賤凶害之殺。（鬼谷遺文）重迭逢生印不臨，此人名只播儒林，縱然有祿無權柄，爭似清高意氣深。（林開五命）五個星辰四個凶，就中臨事每沖沖，貴人臨著須相救，驛馬加之得善終。（鬼谷要訣）

The Ghost Valley Legacy says: If the four calamities, namely劫杀, 天杀, 岁杀, meet a place where they can be useful, they will not cause great misfortune; if the禄, 马, Three Marvels, and Jinyu fall into a broken position, they may not bring fortune. Although the four calamities are凶, as long as the heavenly stem and earthly branch are properly combined and useful, they can become deities of fortune and禄; the禄, 马, Three Marvels, and Jinyu, though considered divine beings of wealth and status, if the heavenly stem and earthly branch form a broken situation, they can turn into harmful calamities leading to poverty and misfortune. The Lin Kai Wu Ming says: If one encounters multiple layers of Life Qi but lacks the presence of an印星, the person's reputation will only spread among scholars; even if there isofficial stipend without actual power, it is better to remain content with simplicity and have deep aspirations. The Ghost Valley Essentials say: Among the five stars, four are凶; when encountering matters, there will always be obstacles and difficulties; if a nobleman is present to save the situation, and the post-horse is also there, one can achieve a peaceful end.

先駁雜，後純粹。如辛酉得癸卯，癸巳得乙亥，以本自無氣，而【遽】至生旺，又如金命人生於子寅月日，則金已死絕，若得己酉時，則金復旺於酉，而寅為己之天官貴，子為己之天乙貴人。又如癸巳人得戊寅日，則水為土所克，及得庚申時土，反為木所刑剋，而水卻生於申，此類皆是，故先駁雜而後純粹，為五行之奇貴，切忌先純粹，而後駁雜。

There is another pattern called 'first mixed, then pure'. For example, if someone has the hour of Xinyou and also has the days of Guimao or Guisi, which originally have no strength, they suddenly turn into a place of growth and vitality. Another example is a person with a metal destiny born in the month of Zi and day of Yin. Metal is already dead and extinct, but if they have the hour of Jiyou, metal regains its strength in You. Yin is the Star of Officialdom for Ji soil, and Zi is the Nobleman for Ji soil. Another case is a person born in the year of Guisi who has the day of Wuyin. Water is being overcome by earth; but when they have the hour of Gengshen, the earth Wut is actually overcome by the wood in Yin, and water regains its growth in Shen. All these cases are first mixed and then pure, which is a rare and valuable pattern in the Five Phases. The most undesirable is the opposite situation—first pure and then mixed.

【先貴後刑】刑殺時中見，奇神命上居，莫言官職好，必竟被刑誅。（玉門關集）【氣清氣濁】四柱遇祿馬貴人，生日吉神，則氣清；值刑剋沖破，則氣濁。氣清則科名巍峩，氣濁則福祿淺薄。【吉中之凶】如甲子生人，得丙寅坐祿乘馬，遇食神可為貴矣，然甲子自死之金，又絕於寅，復遇丙寅長生之火，見克為鬼，故變吉為凶，餘當依此消息。【仙瓢星】壬癸人得酉字，或酉人得壬癸字，為仙瓢星，水從酉為酒，遇吉，因酒成家，凶則破家。（並廣錄）

"The first noble then punishment": The verse from "Yu Men Guan Ji" says that if punishment appears in the time pillar, but the strange god is seated on the native's destiny, do not think that one has a good official position, in the end one will suffer punishment. "Clear and turbid qi": If the four pillars meet the benefits of official position, horse, and nobleman, and the birthday also meets good gods, it is called clear qi; if they meet punishment, conflict, confrontation, and destruction, it is called turbid qi. Those with clear qi will have high academic achievements, while those with turbid qi will have shallow blessings and official positions. "Good turns into evil": For example, a person born in the year of Jia Zi who has Bing Yin, Yin is the official position of Bing and also has the post-horse, and if it meets the food god, it can be considered a noble destiny; however, Jia Zi is self-dying metal, which reaches Yin and meets the dead ground, and if it meets Bing Yin, which is fire in the furnace at the beginning of life, the fire will overcome the metal and turn into a ghost, so good turns into evil. Other situations should be considered in the same way. "The Immortal Pitch Star": A person born in the year of Ren or Gui who has the character You in their pillar, or a person born in the year of You who has the character Ren or Gui in their pillar, is called the Immortal Pitch Star; water reaches You and turns into wine, if it meets good it will bring prosperity through wine, if it meets bad it will bring ruin through wine. All of the above are from "Guang Lu".

【分擘格】凡福聚處須要獨立不相分擘，謂如壬癸辰卯日，又有壬癸辰卯時，則其處分擘矣。（鬼谷命格）一切福神所居之位，則欲生旺，生旺則榮貴。一切殺神所居之位，則欲死絕，死絕則善終。一說凡福神欲令得旺氣，忌有敗之者，凡凶神欲令得衰氣，忌有助之者。

The "Division and Separation Grid": Whenever there is a gathering of good fortune, it should be unique and not divided. For example, if the day pillar is壬 or癸 or 辰 or 卯, and the hour pillar also has壬 or癸 or 辰 or 卯, then this good fortune is diluted. This comes from the "Ghost Valley Destiny Grid". All positions where good deities are located desire them to be strong and thriving, as thriving brings honor and prosperity; all positions where evil deities are located desire them to be weak and dying, as dying brings a peaceful end. Another view is: good deities should be in a position of strong energy, and it is to be avoided for other things to weaken them; evil deities should be in a position of declining energy, and it is to be avoided for other things to support them.

凡殺神如人命已入貴格，緊要處帶殺，有福神主之，則名曰權柄，無福神主之，又殺氣乘旺，遞互相還，貴則雖貴，亦不善終，如命中更不入格，復為殺神遞互相乘，則主下賤，而不善死。相沖相破，六合、三合，命中有之，即求其五行相得如何，或暗中生福，如死絕而復生，空亡而受破，相剋而相成也，福中生禍，反此，凡伏吟入墓，惟夾貴則大好也，須有災。（林開五命）

Regarding the killer god: if a person's destiny has already entered a noble pattern, and in critical positions it carries the killer god, as long as there is a god of fortune to govern it, it is called 'authority'; if there is no god of fortune to govern it, and the killer god is strong, with mutual interaction, then although the person is noble, they will ultimately not have a good end. If the person's destiny originally does not fit into a pattern and is further oppressed by the killer god, it indicates a low status and a bad death. As for mutual conflict, mutual destruction, and the Liu He and Triple Harmony, when they appear in the destiny, one should look at how the five elements in these areas are combined: some can secretly bring about good fortune, such as after death and destruction, encountering birth again, or falling into kongwang and being broken, or mutual control turning into mutual benefit; others bring disaster within fortune, with the reasoning exactly opposite. Whenever there is Hidden Chant or entering the tomb, only those with夹贵 are considered very good, otherwise, disaster is inevitable. This passage is from《Lin Kai Wu Ming》.

乙字為披頭殺，並天乙、天德，定為高官，若重見者，乃披頭，或為師巫，或倡優之人。（宰公要訣）命書曰：道途賤吏，豈無驛馬攀鞍，市井薄徒，亦有三奇夾貴。大抵夾貴、攀安、金櫃，不可專用為吉殺，又云：孤殺，亡神、空亡、六害，不可專用為惡殺。（廣集）當生緊處如逢破，富貴兩途皆有禍。（理愚歌）

The "Zaigong Yajue" says: The character Yi is called "Pitou Sha." If Yi appears together with Tianyi Nobleman and Star of Virtue and Resolution, this person will certainly hold a high official position; but if the character Yi appears twice, then it truly becomes Pitou, and this person will either be a shigong or wujiu, or become a performer. The命书 says: Low-ranking officials who travel on the road, do they not have the Post-horse and Pan'an? The petty and frivolous people in the marketplace also have the Three Marvels and Jia Gui. Therefore, in general, Jia Gui, Pan'an, and Jin Gui should not all be considered as auspicious killing stars; the book also says: Gu Sha, Wang Shen, Kongwang, and Liu Hai should not all be considered as evil killing stars. This passage is from the "Guang Ji." The "Li Yu Ge" says: If the most important aspect of one's birth chart is broken by a clash, then whether seeking wealth or seeking status, both paths will bring disaster.

角亢，秤宮，辰是鄭，壽星為分野星；氏房心，宋，蠍宮，遊大火。 尾箕，人馬，燕，寅地，析木；斗牛，磨羯，丑，吳，求星紀。 女虛危，瓶，齊，子位，玄枵；室璧，雙魚，亥，衛州，娵訾。 奎婁，白羊，魯，戌管，降婁；胃昴畢，趙，酉，金牛，大梁。 觜參，陰陽，申，晉士，實沉；井鬼，巨蟹，未，秦州，鶉首。 柳星張，周，師子，分鶉火；翼軫，雙女，楚，巳留，鶉尾。

This song correlates the twenty-eight constellations, twelve palaces, earthly branches, ancient states, and twelve star positions one by one: the constellations Jiao and Kang belong to the Libra palace, correspond to the earthly branch Chen, and their territory is Zheng state, with the star position called Shou Xing; the constellations Di, Fang, and Xin belong to the Scorpio palace, correspond to the earthly branch Wu, and their territory is Song state, with the star position called Da Huo; the constellations Wei and Ji belong to the Sagittarius palace, correspond to the earthly branch Yin, and their territory is Yan state, with the star position called Xi Mu; the constellations Dou and Niu belong to the Capricorn palace, correspond to the earthly branch Chou, and their territory is Wu state, with the star position called Xing Ji; the constellations Nu, Xu, and Wei belong to the Aquarius palace, correspond to the earthly branch Zi, and their territory is Qi state, with the star position called Xuan Xiao; the constellations Shi and Bi belong to the Pisces palace, correspond to the earthly branch Hai, and their territory is Wei state, with the star position called Ju Zi; the constellations Kui and Lou belong to the Aries palace, correspond to the earthly branch Xu, and their territory is Lu state, with the star position called Jiang Lou; the constellations Wei, Mao, and Bi belong to the Taurus palace, correspond to the earthly branch You, and their territory is Zhao state, with the star position called Da Liang; the constellations Zi and Shen belong to the Yin Yang palace (now called Gemini), correspond to the earthly branch Shen, and their territory is Jin state, with the star position called Shi Shen; the constellations Jing and Gui belong to the Cancer palace, correspond to the earthly branch Wei, and their territory is Qin state, with the star position called Chun Shou; the constellations Liu, Xing, and Zhang belong to the Leo palace, with their territory being Zhou state, and the star position called Chun Huo; the constellations Yi and Zhen belong to the Virgo palace, correspond to the earthly branch Si, and their territory is Chu state, with the star position called Chun Wei.

驛馬、六厄（穿珠指掌云：一名弱殺）、華蓋、劫殺、災殺、天殺、歲殺、地殺、亡神、將星、攀鞍。（三命篡局）驛馬喻人乘馬而致遠也，長生臨宮馬主貴，病絕馬主禍。六厄至凶之神，克臨則為災重，不然亦小災。三命鈐云：六厄者，在劫殺後二辰，主人心地奸險，名跡微賤，行年值此，主有刑獄損傷之事。

This group of divine stars follows in order: The Post-horse, Liu'e (also called Weak Killer according to "Chuanzhu Zhipang"), Huagai,劫杀,灾杀,天杀,岁杀,地杀, Wangshen, The General Star, and Pan'an. This sequence is from "Sanming Zuanju." The Post-horse is like a person riding a horse on a long journey: if it falls in the Growth palace, the horse indicates wealth; if it falls in the Disease or Death palace, it indicates misfortune. Liu'e is an extremely凶神. If it overcomes the person, the disaster is severe; even if it does not overcome the person, there will be minor misfortune. "Sanming Qian" says: Liu'e is the second star after劫杀, indicating that this person has a deceitful heart and a low reputation; if this star appears in the stream year, it indicates imprisonment and injury.

華蓋福地也，主大福，與祿庫同位主貴。劫殺至凶之神，主貴權，大貴人主建節，克臨身則災，不然則否。災殺至凶之神，主兵刑之權，大貴人主建節，克臨身則定凶，不然則只主喪服哭泣之事。三命鈐云：災殺在劫殺前一辰是也，若人遇之，君子當居近職，小人多抱病患，行年至此，亦生橫事，口舌或疾病刑獄。

Huagai is a place of good fortune, indicating great blessings, and when it is in the same position as the禄库 (storehouse of official rank), it signifies prominent status and prestige. Jiesha is an extremely凶 (evil) deity, yet it signifies important authority, and a great nobleman who possesses it can hold a banner and govern a region. If Jiesha overcomes the person, it brings disaster; if it does not overcome, there is no harm. Zaisha is also an extremely凶 deity, governing military and legal power, and a great nobleman who possesses it can also establish a banner; if Zaisha overcomes the person, it certainly brings misfortune, but if it does not overcome, it at most leads to mourning and crying. The "San Ming Qian" states: Zaisha is located one position before Jiesha. A gentleman encountering it should take on a position of close attendance, while a petty person encountering it often suffers from prolonged illness. When the flow year arrives at this position, unexpected events may occur, such as disputes or conflicts, illness, or imprisonment.

天殺凶神主權，不克身不為災，克身為災亦重。三命鈐云：天殺在劫殺前二辰是也，主人立性方勇，而不顧宜居，或職當主兵權，掌宰殺之任，或有水火雷電之厄，小人遇之，多罹憲法，行年至此，主官序升擢，財物豐羨。歲殺主權，主文筆，不為災，克身則為災亦重。三命鈐云：歲殺在劫殺前二辰是也，若人遇之，君子當列王庭；貴登要職；小人逢之，主有兵役或抱疾，行年至此，亦主遠行，或疾病縈繞。

Heavenly Kill is an Inauspicious Spirit but holds authority; it does not cause disaster unless it overcomes the person. Once it overcomes the person, the disaster is severe. The "Three Fate Keys" says: Heavenly Kill is the second one before劫杀, indicating a person with a straightforward and brave nature, not caring about personal comfort, or holding military power or being responsible for killing. It may also indicate a calamity involving water, fire, thunder, or lightning. If a small person encounters it, they are likely to break the law. When the flow year reaches this, it indicates promotion in official rank and wealth. Annual Kill also holds authority and is associated with literary talent and writing. It does not cause disaster itself, but when it overcomes the person, the disaster is severe. The "Three Fate Keys" says: Annual Kill is also the second one before劫杀. If a gentleman encounters it, he may hold a high position in the court. If a small person encounters it, it may indicate being conscripted into military service or being sick. When the flow year reaches this, it also indicates traveling far away or being plagued by illness.

月殺凶神，文主侍從清華之貴，武主橫行帶職之位，克身為災亦重。地殺凶神，主權，大貴人主建節，不為災，克身則為災重。三命鈐云：地殺在劫殺前五辰是也，若人遇之，身能制殺者，居將卒之任，或掌刑罰之權，殺若克身，門多憂患，行年亦準此。亡神至凶之神，主兵刑之權，大貴人主建節，克臨身則為大災，不然則否，又只凶服哭泣之事。三命鈐云：亡神在劫殺前六辰是也。

The Moon Killer is a malevolent spirit, in civil positions it signifies a position of service and close attendants of a nobleman, in military positions it signifies a commander who dominates a region and leads troops. If it overcomes the person, the disaster is severe. The Earth Killer is also a malevolent spirit but holds authority; a great nobleman who possesses it can hold a banner and command, and it does not cause disaster to itself, but if it overcomes the person, the disaster is severe. The "Three Fate Keys" says: the Earth Killer is the fifth position before the劫 Killer. If a person encounters it and can control this killer, he may hold command of troops or have authority over punishment; if the killer overcomes the person, there will be many troubles within the family, and the same applies to the year. The Lost God is an extremely malevolent spirit, it holds authority over military and punishment; a great nobleman who possesses it can establish a banner. If it overcomes the person, it is a major disaster, but if it does not overcome the person, there is no harm, at most it signifies mourning and crying. The "Three Fate Keys" says: the Lost God is the sixth position before the劫 Killer.

刑殺（與將星同位）至凶害物之神，帶金火尤重，主兵刑之權。大貴人主建節，帶土木水不克臨身，不為災。克臨身則主有不測之禍，四仲人在本命，如帶金火，雖不克身亦主有不測之禍。三命鈐云：刑殺在劫殺前七辰是也，若人遇之，如五行相扶持，君子掌刑憲，居顯位，小人主陷刑獄，又曰：將星者，在馬後二辰，若人遇之，主有福壽，位居將相，常人逢之，亦主因武勇進遠，行年至此，亦為官喜。

The God of Punishment and Death, when appearing together with the General Star, is extremely凶, and is particularly harmful when accompanied by metal or fire. It holds authority over military and legal matters; if a great person possesses it, they can hold a high official post. If it is accompanied by earth, wood, or water and does not overcome the person's destiny, it does not cause disaster. However, if it does overcome the person's destiny, it indicates unexpected misfortune. Those born in the years of Zi, Wu, Mao, or You, have the God of Punishment and Death directly on their destiny chart. If they also have metal or fire, even if it does not overcome their destiny, they are still prone to unforeseen calamities. The book San Ming Qian states: The God of Punishment and Death is located seven positions before the劫杀, and if a person encounters it and their Five Phases support each other, a gentleman will hold authority over law and hold a high position, while a common person will be imprisoned. The book also says: The General Star is located two positions after the Post-horse, and if a person encounters it, they will have good fortune and longevity, and hold a high official position; even an ordinary person encountering it will rise to prominence through military prowess, and when the flow year arrives, it is a favorable time in official affairs.

以上八殺，古人以為帶金土為武臣，帶水木為文臣，予以為文臣遇水金為殺者，亦主兵權。攀鞍喻人乘馬而致遠也，主福，若祿馬同鄉人遇攀鞍，主厚福。三命鈴云：攀鞍在驛馬後一辰，若人遇之，當得貴人援引，職近天庭，終身安逸，故曰，男值攀鞍，行不賣糧，女值攀鞍，奴婢成行。至此運氣扶之，主遷官進財。

The eight killing stars, ancient people believed that those with metal and earth were suitable for military officials, while those with water and wood were suitable for civil officials; I think that civil officials encountering water or metal transforming into killing stars can also hold military power. Climbing the saddle is like a person riding a horse on a long journey, indicating good fortune; if one's destiny has the official luck and the post-horse in the same position, and encounters climbing the saddle, it indicates deep good fortune. The "San Ming Qian" says: climbing the saddle is one position after the post-horse, if a person encounters it, he can receive the support of a nobleman, take up a position close to the court, and live a peaceful life all his life. Therefore, a man encountering climbing the saddle does not need to sell grain to buy money when going out; a woman encountering climbing the saddle has servants accompanying her. If the fortune further supports it, it indicates promotion and wealth gain.

凡驛馬、華蓋、攀鞍、吉神也，八殺並六厄、九神，主災福各有輕重，劫殺、亡神、六厄、五殺，主權亦重，為災亦重。天地歲月四殺，總輕以前。凡言尅身者為凶殺，下納音尅生年大歲，納音臨身者，謂凶殺帶太歲，納音於本位下也，太歲納音為身，若其身被尅，被臨於死敗絕位，則便遭不測之災，若但在身有氣處，被尅，災亦重，被臨災，差輕。（三命提要）

In general, the Post-horse, Huagai, and Pan'an are considered auspicious deities. The eight killers together with the six evils make up nine deities of fate, each governing different degrees of misfortune and fortune. Among these, the劫杀, 亡神, and 六厄 are particularly powerful, causing severe misfortunes. The four killers, 天杀, 地杀, 岁杀, and 月杀, are less severe in their effects. When it is said that a deity "kills the person," it refers to the Nayin sound element of the凶杀 column overcoming the Nayin sound element of the person's birth year's Tai Su. When it is said that a deity "appears on the person," it means that the凶杀 and Tai Su are in the same column, with the Nayin sound element of the凶杀 lying beneath the original position. The Tai Su's Nayin sound element represents the person. If this person's element is both overcome and suppressed in the positions of death, decline, and extinction, then an unexpected disaster will occur. If only the part of the person's element that still has vitality is overcome, the disaster remains severe. If the person is only suppressed but not overcome, the disaster is less severe. This passage is from the "San Ming Ti Yao."

凡起命宮，看當生太陽在何宮，以本生時加太陽順數見卯為命宮，如當生是卯時，即太陽在處，便是命宮，約法正月太陽在子，二月在亥，一月一移，依次數之。【起身宮例】凡起身宮，看當生太陰在何宮，太陰坐宮處，即身宮也。

To determine the命宫, first find out where the Star of brightness and prestige (Sun) is located in the twelve earthly branches at the time of birth. Then add the birth hour to the position of the Star of brightness and prestige and count forward until reaching the卯 (Mao) position; the宫 where you land is the命宫. If the birth time is exactly at卯时 (Mao hour), then the position of the Star of brightness and prestige is the命宫. A simple method is: in the first lunar month, the Star of brightness and prestige is in子 (Zi), in the second month it is in亥 (Hai), and each subsequent month moves one position forward. To determine the身宫, find out where the Wealth star and mother star (Moon) is located in the twelve earthly branches at the time of birth; the宫 where the Wealth star and mother star is located is the身宫.

欲識太陰行度時，正月之節起於危，二奎三胃四徙畢，五星六柳張居七，八月翼宿以為初，龍角季秋任遊歷，十月房宿作元辰，建子箕星細尋覓，十二牽牛切須知，周天之度無差失。假令正月初十日生，即於初一起危宿，每宿管一日，逆數至初十日是，參星元配在申宮，即申宮便是太陰星，餘皆倣此。（並五星捷論）

The song says: To find the degree of the Wealth star and mother star, in the first lunar month, the start is at the Rooftop mansion; in the second month, it begins at the Legs mansion; in the third month, at the Stomach mansion; in the fourth month, it moves to the Net mansion; in the fifth month, it starts at the Star mansion; in the sixth month, at the Willow mansion; in the seventh month, it reaches the Extended Net mansion; in the eighth month, it begins at the Wings mansion; in the ninth month, at the Horn mansion; in the tenth month, at the Room mansion; in the eleventh month, the month of the rat, one must carefully find the Winnowing Basket mansion; and in the twelfth month, one must remember the Ox mansion. In this way, the degrees of the entire celestial circle will not be miscalculated. For example, someone born on the tenth day of the first lunar month starts counting from the first day at the Rooftop mansion, each mansion governing one day, and counting backwards to the tenth day, it reaches the Three Stars mansion. The Three Stars mansion is originally paired with the monkey palace, so the monkey palace is where the Wealth star and mother star reside. The same method applies to the other months. This is from the book "Five Stars Quick Theory."

太歲、生氣、喪門、天醫、官符、死符、大耗、發盜、福德、大吉、弔客、病符。（洞微經）靈臺經云：太歲喪門須哭泣，弔客死病亦災殃，官符牢獄發盜賊，天醫福德且安康，生氣大吉元來喜，大耗資財有損傷。

The twelve divine omens under the command of the Tai Su are in order: Tai Su, Sheng Qi, Sang Men, Tian Yi, Guan Fu, Si Fu, Da Hao, Fa Dao, Fu De, Da Ji, Diao Ke, and Bing Fu. This list comes from the "Dong Wei Jing." The "Ling Tai Jing" summarizes it in a verse: encountering Tai Su and Sang Men indicates matters involving crying and mourning; Diao Ke, Si Fu, and Bing Fu also bring calamities; Guan Fu signifies imprisonment, and Fa Dao indicates theft; Tian Yi and Fu De signify safety and health; Sheng Qi and Da Ji are naturally auspicious; and Da Hao indicates loss of wealth.

甲己之年丙作首，乙庚之歲戊為頭，丙辛庚位依次數，丁壬壬起順行流，戊癸更徙何處起，正月便向甲寅求。珞琭子云：律呂宮商，五虎論其成敗，王氏注云：陽六為律，陰六為呂，五音總於律呂，吹律吸呂，以定宮商，蓋五行合於五音，是故甲己宮土，遁起丙寅，乙庚商金，起戊寅，丙辛羽水，起於庚寅，丁壬角木，起自壬寅，戊癸徵火，起於甲寅，遁人之成敗吉凶，皆由此而始，故曰五虎論其成敗。

The song for determining the month builder says: In the year of Jia or Ji, the heavenly stem of the first month starts with Bing; in the year of Yi or Geng, it starts with Wu; in the year of Bing or Xin, it starts with Geng; in the year of Ding or Ren, it starts with Ren; and in the year of Wu or Gui, where does it start? The first month should begin with Jiayin. The Luolu Zi says: The laws and tones of the five tones depend on the "Five Tiger遁" to determine success and failure. Wang's commentary explains: Six yang tones are called laws, and six yin tones are called Lü. The five tones are all included within the laws and Lü. By blowing the laws and drawing in the Lü, the palace and tone are determined. The five elements correspond to the five tones, so Jia and Ji belong to the palace tone of earth, starting from Bingyin; Yi and Geng belong to the commercial tone of metal, starting from Wuyin; Bing and Xin belong to the feather tone of water, starting from Gengyin; Ding and Ren belong to the corner tone of wood, starting from RENYIN; Wu and Gui belong to the zheng tone of fire, starting from Jiayin. Calculating a person's success and failure, good and bad fortune, all begin here, so it is said, "the Five Tiger determines success and failure."

甲己還生甲，乙庚丙作初，丙辛當戊子，丁壬庚子居，戊癸起壬子，此是遁時書。（並三命篡局）

The song for determining the stem and branch of the hour says: On Jia day and Ji day, the first hour (zi) starts from Jiazi; on Yi day and Geng day, the first hour starts from Bingzi; on Bing day and Xin day, the first hour starts from Wuzi; on Ding day and Ren day, the first hour starts from Gengzi; on Wu day and Gui day, the first hour starts from Renzi. This is the mnemonic for determining the hour stem and branch. The above is quoted from "San Ming Zuan Ju."

正七常加子，二八每臨寅，三九居辰上，四十馬頭巡，五十一何在，消遙卻到申，六郎年十二，戌地好相親。以上逐月以「途遠幾時通達，路遙何日回程」十二字，用途字加於當起月分上，數起，順行一辰一字，遇有之遠字為黃道，餘為黑道。（金書命訣）三曆同會云：凡吉凶百事得黃道為順，大吉，黑道為逆，百事皆凶。

The rhyme for determining the Yellow Path and Black Path says: In January and July, start from the Zi position; in February and August, it falls on the Yin position; in March and September, it is on the Chen position; in April and October, it moves to the Wu position. Where does May and November fall? They travel freely to the Shen position; in June and December, they are close to the Xu position. The method is: for each month, arrange the twelve characters "How far is the journey clear, when will the return journey be?" in order. First place the character "途" (journey) on the position corresponding to the starting month, then proceed sequentially through the Earthly Branches, assigning one character to each position. Whenever the characters with the radical "走" (walk) appear, such as 途, 远, 通, 达, 路, 遥, 回, 程, they indicate the Yellow Path; all other characters are Black Path. This passage is from the "Jin Shu Ming Jue." The "San Li Tong Hui" states: For all matters of good or bad fortune, if the Yellow Path is encountered, things will go smoothly and it is very auspicious; if the Black Path is encountered, things will go against the will and all matters will be inauspicious.

五更二點正九月，兔雞玉漏五更徹，三七平光是寅時，四六日出寅無別，五月日高三丈地，十月十二四更二，惟有仲冬四更初，便是寅時君曉記。

The verse for determining the time of the Rat hour (寅时) says: In the first and ninth months, the Rat hour begins at the second watch, two points; in the second month, which belongs to the Rabbit, and the eighth month, which belongs to the Rooster, the Rat hour starts only when the night is completely over; in the third and seventh months, the Rat hour begins when the sky is just beginning to brighten; in the fourth and sixth months, the Rat hour coincides with the time when the Sun rises, just like usual; in the fifth month, the Rat hour starts when the Sun is already three feet high; in the tenth and twelfth months, the Rat hour begins at the second watch, two points; only in the middle of winter, the eleventh month, does the Rat hour start as early as the first watch. Please remember this well.

正九出乙入庚方，二八歸雞出兔房，三七發甲向辛位，四六徙寅入犬藏，五月生艮來乾上，仲冬出巽沒坤鄉，惟有十與十二月，辰申二位好推詳。（並百忌曆）

A mnemonic for determining the rising and setting directions of the Sun states: In the first and ninth months, the Sun rises in the Yi direction and sets in the Geng direction; in the second and eighth months, it rises in the Mao direction and sets in the You direction; in the third and seventh months, it rises in the Jia direction and sets in the Xin direction; in the fourth and sixth months, it rises in the Yin direction and sets in the Xu direction; in the fifth month, it rises in the Gen direction and sets in the Qian direction; in the eleventh month, it rises in the Xun direction and sets in the Kun direction; only in the tenth and twelfth months should one carefully consider the directions of Chen and Shen. All of this is from the "Hundred Taboos Calendar."

立春前一日，日出乙三刻，入酉一刻。 雨水前三日，日出乙二刻，入酉二刻。 驚蟄前五日，日出乙一刻，入酉三刻。 驚蟄後七日，日出乙初刻，入酉四刻。 春分前三日，日出卯初刻，入辛初刻。 春分前一日，日出卯四刻，入辛初刻。 春分後五日，日出卯三刻，入辛一刻。 清明後三日，日出卯二刻，入辛二刻。 穀雨後一日，日出卯一刻，入辛三刻。

The "Ju Zhu Li" records the direction and time of sunrise and sunset throughout the year. On the day before the Beginning of Spring, the sun rises at the second third of the Yi direction and sets at the first moment of the You direction. Three days before the Rain Water, it rises at the second moment of the Yi direction and sets at the second moment of the You direction. Five days before the Awakening of Insects, it rises at the first moment of the Yi direction and sets at the third moment of the You direction. Seven days after Awakening of Insects, it rises at the initial moment of the Yi direction and sets at the fourth moment of the You direction. Three days before the Vernal Equinox, it rises at the initial moment of the Mao direction and sets at the initial moment of the Xin direction. The day before the Vernal Equinox, it rises at the fourth moment of the Mao direction and sets at the initial moment of the Xin direction. Five days after the Vernal Equinox, it rises at the third moment of the Mao direction and sets at the first moment of the Xin direction. Three days after Clear and Bright, it rises at the second moment of the Mao direction and sets at the second moment of the Xin direction. One day after Grain Rain, it rises at the first moment of the Mao direction and sets at the third moment of the Xin direction. Thus, from late winter to late spring, the direction of sunrise gradually shifts from the southeastern Yi direction to the due east Mao direction, and the length of daylight increases day by day.

立夏後一日，日出卯初刻，入辛四刻。 小滿前四日，日出卯初刻，入戌初刻。 小滿前一日，日出甲四刻，入戍初刻。 芒種前二日連夏至節終，日出甲三刻，入戌一刻。 小暑俊三日，日出甲四刻，入戍初刻。 大暑後二日，日出卯初刻，入戌初刻。 大暑後五日，日出卯初刻，入辛四刻。 立秋日，日出卯一刻，入辛三刻。 處暑後一日，日出卯二刻，入辛二刻。

On the day after the Beginning of Summer, the sun rises at the initial moment of the Mao direction and sets at the fourth moment of the Xin direction. Four days before the Grain in Ear, the sun rises at the initial moment of the Mao direction and sets at the initial moment of the Xu direction. The day before Grain in Ear, the sun rises at the fourth moment of the Ji direction and sets at the initial moment of the Xu direction. From two days before the Grain Full and continuing until the end of the Summer Solstice, the sun rises at the third moment of the Ji direction and sets at the first moment of the Xu direction. Three days after the Beginning of Heat, the sun rises at the fourth moment of the Ji direction and sets at the initial moment of the Xu direction. Two days after the Great Heat, the sun rises at the initial moment of the Mao direction and sets at the initial moment of the Xu direction. Five days after the Great Heat, the sun rises at the initial moment of the Mao direction and sets at the fourth moment of the Xin direction. On the day of the Beginning of Autumn, the sun rises at the first moment of the Mao direction and sets at the third moment of the Xin direction. One day after the Limit of Heat, the sun rises at the second moment of the Mao direction and sets at the second moment of the Xin direction. Around the Summer Solstice, the sun rises most to the north and sets closest to the Xu direction, which is the time of the year with the longest daylight.

白露前一日，日出卯三刻，入辛一刻。 秋分前四日，日出卯四刻，入辛初刻。 秋分後二日，日出乙初刻，入酉初刻。 秋分後三日，日出乙一刻，入酉四刻。 寒露前五日，日出乙一刻，入酉三刻。 寒露後六日，日出乙二刻，入酉二刻。 霜降後四日，日出乙三刻，入酉一刻。 立冬後四日，日出乙四刻，入酉初刻。 小雪前二日，日出辰初刻，入酉初刻。

On the day before White Dew, the sun rose at the卯 position for three periods and set at the辛 position for one period. Four days before Autumn Equinox, it rose at the卯 position for four periods and set at the辛 position for the first period. Two days after Autumn Equinox, it rose at the乙 position for the first period and set at the酉 position for the first period. Three days after Autumn Equinox, it rose at the乙 position for one period and set at the酉 position for four periods. Five days before Cold Dew, it rose at the乙 position for one period and set at the酉 position for three periods. Six days after Cold Dew, it rose at the乙 position for two periods and set at the酉 position for two periods. Four days after Frost Descent, it rose at the乙 position for three periods and set at the酉 position for one period. Four days after Beginning of Winter, it rose at the乙 position for four periods and set at the酉 position for the first period. Two days before Snow, it rose at the辰 position for the first period and set at the酉 position for the first period. After Autumn Equinox, the sunrise gradually moves southward, retreating from the卯 position to the乙 position, then to the辰 position. The daylight also gradually shortens each day.

小雪日，日出辰初刻，入庚四刻。 大雪前二日連冬至節終，日出辰二刻，入庚三刻。 小寒後二日，日出辰初刻，入酉四刻。 大寒後一日，日出辰初刻，入酉初刻。 大寒後四日，日出乙四刻，入酉初刻。 （三暦會同）

On the day of Xiaoxue, the sun rose in the Chen direction at the first watch and set in the Geng direction at the fourth watch. From two days before Daxue until the end of Winter Solstice, the sun rose in the Chen direction at the second watch and set in the Geng direction at the third watch. On the two days after Xiaohan, the sun rose in the Chen direction at the first watch and set in the You direction at the fourth watch. On the day after Dahan, the sun rose in the Chen direction at the first watch and set in the You direction at the first watch. Four days after Dahan, the sun rose in the Yi direction at the fourth watch and set in the You direction at the first watch. Around Winter Solstice, the sun rises most to the south and sets furthest north, with the shortest daylight. After Dahan, the sunrise direction gradually shifts back from Chen to Yi. The above table is from the "San Li He Jing."

凡小兒日帶甲乙者，主印堂寬，日藏神，人中長，眉疏秀。帶丙丁者，主眼大，頸長，額窄。小年多患瘡。帶戊己者，主頭大，額廣，帶庚字者，主面方，額闊，帶辛字者，主鳳眼，耳朝口，有垂珠，帶壬字者，主眼大，好吃酒，膽大，蓋癸乃真武殺也。

If a child's day pillar heavenly stem is Jia or Yi, they will have a broad forehead, bright eyes with spirit, a long philtrum, and sparse, elegant eyebrows. If the stem is Bing or Ding, they will have large eyes, a long neck, a narrow forehead, and often suffer from sores in childhood. If the stem is Wu or Ji, they will have a large head and broad forehead. If the stem is Geng, they will have a square face and broad forehead. If the stem is Xin, they will have a pair of phoenix eyes and ears that point toward the mouth with hanging pearls. If the stem is Ren, they will have large eyes, enjoy drinking alcohol, and be bold, because Ren shares the same energy as Gui, which is the true killing star of Zhen Wu.

凡小兒在四孟月生，得四季時，主家中有教服。四仲月生，得四季時，亦主有哭聲，得四孟時者，主有公訟，四季月生得四孟時，主家中有迎送，不然外服。凡小兒胎元坐生年驛馬者，主在胎中頻頻動躍，生時有臍帶纏頭。凡小兒生時帶劫殺，主頂有雙旋，帶亡神主母驚，帶月殺，主背父而生，及偏頭。又亡神主家中有訟，及難產，亦主克害。

If a child is born in one of the first months (寅, 申, 巳, 亥) and the time of birth falls in one of the fourth seasons (辰, 戌, 丑, 未), it indicates that there will be mourning in the family. If a child is born in one of the middle months (子, 午, 卯, 酉) and the time of birth falls in one of the fourth seasons, it also indicates that there will be crying in the family. If the time of birth falls in one of the first months, it indicates there will be legal disputes. If a child is born in one of the fourth seasons and the time of birth falls in one of the first months, it indicates that there will be frequent welcoming and sending off in the family, or that there will be mourning among relatives from outside the family. If a child's natal chart is directly on the post-horse of the birth year, it indicates that the child kicks frequently in the mother's womb and that the umbilical cord wraps around the head at birth. If a child is born with the劫杀 (劫杀) in the time of birth, it indicates that the child has two hair whorls on the head. If the child is born with Wangshen (Wangshen), it indicates that the mother has been startled. If the child is born with 月杀 (Yue Sha), it indicates that the child was born while carrying the father and that the head is tilted. Wangshen also indicates legal disputes in the family, difficult childbirth for the mother, and harm to relatives.

凡小兒犯辰巳多，或申酉多者，主左右眼耳不一般，犯寅丑或戌亥多者，主一支腳大，一支腳小，犯三四介卯字，或辰字者，主使左手。凡小兒帶生旺氣者，是嫡母所生也。凡小兒胎無氣，命有氣，更年與時支刑剋沖破胎元者，主母不正也。

If a child's chart has many Chén or Sì signs, or many Shen or You signs, it indicates that the child's left and right eyes and ears are uneven in size. If there are many Yin or Chǒu signs, or many Xū or Hài signs, it indicates that the child's two legs are of unequal size. If the chart contains three or four Mǎo or Chén signs, it indicates that the child is left-handed. If a child's chart has signs that carry the energy of birth and prosperity, it indicates that the child was born to the legitimate wife. If the child's Taiyuan (fetal chart) has no energy while the main birth chart has energy, and if the year branch and hour branch conflict,刑克 or break the Taiyuan, it indicates that the mother's behavior is improper.

凡小兒犯戊寅、戊申、癸巳日時，主與父母不相保守，帶四孟或四季多者，背父生方不克陷，四孟母先亡，四仲父先死，辰戌丑未克父母。（寸珠尺璧云：辰戌時克父，丑未時克母。）犯巳午多者，主十八九前克父母，巳午時尤緊，胎年同位及胎生元命者，主先克母。

If a child is born on days or hours of Wuyin, Wushen, or Guisi, it indicates that the child will not be able to stay with the parents. If the four Meng months or four Si seasons appear frequently in the chart, the child will have to leave the father and be born in another place to avoid being harmed by the parents' influence. If the four Meng months are frequent, the mother will die first; if the four Zhong months are frequent, the father will die first; if the Chen, Xu, Chou, or Wei months are frequent, both parents will be harmed. (The "Inch Pearl and Foot Measure" says: the Chen and Xu hours harm the father, while the Chou and Wei hours harm the mother.) If the chart contains many Si or Wu elements, the child will harm the parents before the age of eighteen or nineteen, and those born at the Si or Wu hours will experience this more severely. If the胎元 (fetal origin) and the year pillar share the same position, or if the胎元 and the main destiny share the same element, it indicates that the mother will be harmed first.

凡小兒命生時是辰戌丑未，面又四柱中多墓者，亦主過房。寸珠尺璧云：凡四季日生人，多過房。凡小兒五行全者，自少便精後伶俐，是宿有靈骨也。凡小兒帶正印者，多驚哭。凡小兒帶午未多者，名曰執拗殺，主為性執拗。寸珠尺璧云：凡帶戌人多執拗。

All children born in the hour of Chen, Xu, Chou, or Wei, and those whose four pillars have many storage terms, are likely to be adopted by others. The book "寸珠尺璧" says: Those born on the days of the four seasons are mostly adopted. If a child has all five phases in his four pillars, he is intelligent and clever from a young age, which is due to a spiritual bone from his previous life. If a child's pillar has the positive mother, he tends to be easily startled and cry often. If a child's pillar has many instances of Wu and Wei, it is called "zhíniù shā", indicating a stubborn and unyielding nature. The book "寸珠尺璧" also says: Those with Wu in their pillar are mostly stubborn in temperament.

凡小犯兒帶子亥多，主疝氣偏墜，是子時者，無不應，壬子、丙子尤緊，生時與胎同在辰上者，亦然。凡小犯帶火多，主少年【膿】血之疾，帶丁干多有未字者，主頭上害瘡、癤，大人腦疽或禿瘡，及小兒頭面上有疤痕。凡小兒四柱帶父母四柱一位，或二位者，雖重關不死。

If a child's birth chart has many instances of the Earthly Branches Zi or Hai, it indicates a tendency to suffer from hernia or testicular swelling. Those born at the Zi hour will certainly experience these issues, especially those with Bingzi or Renzi. If the birth time and the prenatal chart both fall on the Chen branch, the outcome is similar. If a child's chart has excessive fire elements, it suggests illness involving pus and blood during childhood. If there are many instances of the Heavenly Stem Ding and the Earthly Branch Wei, it indicates head sores or boils. In adults, this may result in brain abscess or baldness, but in children, it leaves scars on the face. If a child's chart includes one or two Heavenly Stems or Earthly Branches from the parents' charts, even if faced with many obstacles and dangers, the child will not die young.

凡小兒生時納音不可克年與胎之納音，克則胎中死，克年及刑破三五七九歲死，若生月乘旺氣者，亦難過十八九二十五六也，若鬼自無氣者，亦中壽。凡小兒生年納音屬屬金，忌午時，屬火忌丑時，屬水忌酉時，屬木忌子巳二時，屬土忌亥卯二時，名曰鬼關，凶者多不過三十歲而夭。

The nayin sound element of the time of birth for a child must not be in a position to overcome the nayin sound element of the year pillar and the fetal element. If it overcomes the fetal element, the child will die in the womb. If it overcomes the year pillar and is also subjected to punishment or damage, the child is likely to die at the ages of three, five, seven, or nine. If the month is in a strong position, it is still difficult to pass the age of eighteen or nineteen, or twenty-five or twenty-six. If the ghost that comes to overcome is itself weak, the child may live to a middle age. For children whose nayin sound element of the birth year belongs to metal, they should avoid the hour of Wu; those belonging to fire should avoid the hour of Chou; those belonging to water should avoid the hour of You; those belonging to wood should avoid the hours of Zi and Si; and those belonging to earth should avoid the hours of Hai and Mao. This is called "ghost gate," and those with a凶 (evil) nature are likely to die before the age of thirty.

凡小兒生年納音是金木，不可犯巳酉時，是火不可犯辰申日時，是水土不可犯午戌日時，名曰三關殺，主夭折。凡小兒犯五重羊刃，名曰滿盤刃，多養不成，更時帶刑害者，決死，女兒差慢，終不免產厄而死。（並廣信集）

If a child's birth year belongs to the Nayin sound element of metal or wood, it should not be born at the time of巳 or酉; if it belongs to fire, it should not be born at the time of辰 or申; if it belongs to water or earth, it should not be born at the time of午 or戌. This is called 「three gates of death」, which indicates the child will die young. If a child's destiny is afflicted by five layers of Yangren, it is called 「full plate of blades」, and the child is mostly not able to grow up. If the time pillar also carries punishment and harm, then the child will certainly die. For girls, the effect is slightly delayed, but ultimately they will not escape the danger of childbirth. All of the above are from the 「Broad Trust Collection」.

凡小兒命中五行，自生月至時上以次求生旺，少刑沖者吉，主長壽，成器人也。如命中生月上日上五行死絕刑沖，必主夭殤，縱使福神之多有赦，少年當十生九死，及至成人，亦非上壽，大抵稟五行生旺，則氣實，氣實則壽長，五行死絕則氣薄，氣薄則短夭，蓋死絕則失時者也。

When examining the Five Phases in a child's destiny, one should look from the month of birth to the hour pillar in order, seeking the presence of strong and flourishing energies. Those with few punishments and clashes are auspicious, indicating longevity and the potential to become accomplished. If the Five Phases in the month and day of birth all fall into dead or critical positions and are further afflicted by punishments and clashes, the child is certain to die young. Even if there are many benevolent deities to mitigate this, the child still has a high chance of dying in childhood, and even if they grow up, they will not have a long life. Generally, those who inherit strong and flourishing energies of the Five Phases have a full and solid vital energy, leading to a long life. Conversely, those with dead or critical Five Phases have weak vital energy, resulting in a short lifespan, because dead or critical positions mean the loss of the appropriate season.

凡小兒命帶四水，生船中，三金是逆旅生，聯鍾皷，金革哭聲，或有孝子著白衣婦人相看也，見三木生聞喧呼驚怪，或不在正堂，或近園林庭舍也。見三土生時，近丘塚堤堰積土處，或有土切動作之事處也。三火生時鄰家有喪禍事，或家中有憂恐離別事也。鬼谷要訣云：五行消息看元生，重迭空亡母有驚，四水皆臨船上產，三金俱在驛中生。

If a child's destiny includes four layers of water, they are born on a boat; if they have three layers of metal, they are born in an inn, with the sound of bells and drums, the clashing of metal, and crying, or with a person in white mourning clothes and a woman nearby taking care of them; if they have three layers of wood, they hear loud noises and shouts at birth, or they are not born in the main house but near a garden or courtyard; if they have three layers of earth, they are born near a grave, a dike, or a heap of earth, or there is construction nearby; if they have three layers of fire, there is a neighbor's misfortune or family worries and parting at the time of birth. The "Ghost Valley Essential Secrets" says: the waxing and waning of the Five Phases should be considered according to the original source, and if Kongwang overlaps, the mother is startled. If four layers of water are present, the birth takes place on a boat; if three layers of metal are present, the birth takes place in a roadside inn.

凡小兒見四孟上帶金火相剋，多瘡癤驚疾，又金水火相制，主剝皮瘡災。凡木相刑沖，木土相剋，主驚吊，蓋木發驚駭，土受邪故也。凡命中見金水，多主晚語，見木火主早言。凡五行一位，生三四位，幼失乳，凡生時見官符，父有公訟，母有驚恐。凡見咸池重合，非嫡母所生也。（李九萬云：帶咸池重合，不得親父珠養育）

If a child has the elements of metal and fire in mutual control in the four beginning positions, they are prone to suffer from sores and fits. If metal, water, and fire mutually restrain each other, it indicates a disaster of scalding sores. If there is mutual punishment or conflict between wood and wood, or if wood and earth mutually restrain each other, it indicates fits and convulsions, because wood is associated with sudden fright and earth is affected by evil influences. If a person has a lot of metal and water in their destiny, they tend to speak late. If there is a lot of wood and fire, they tend to speak early. If one of the five elements appears only once but tries to generate three or four other elements, the child will stop breastfeeding at an early age. If the birth chart shows the presence of Guanfu, the father is involved in legal disputes and the mother has experienced fright. If Xianchi appears twice, the child is not the biological son of the mother. (Li Jiowan said: If Xianchi appears twice, the child will not be raised by the biological father.)

凡生時見正印者，自襁褓中無驚恐也。凡生時見劫殺者，有【緃】頂旋也。凡重迭見空亡，主驚【顛】失墜。生時有空亡及自死絕者，七歲前羸疾，七歲後陟肥，時胎見空亡，主左眼圓小，凡見前喪後吊，名曰喪吊直長，多湯火之災。生時見喪門弔客，初生時有白懵尿草之性，又生時見喪門，母氏難產及生則母多疾病。

Anyone born with the proper official (正印) present at birth will not experience fear or distress from an early age. Anyone born with the Jiesha (Robbery Sha) present will have a spiral hair on their head. If the Kongwang appears repeatedly, it indicates being startled or falling from heights. If Kongwang is present at birth and the person is also seated on the dead end (死绝), they will be weak and often ill before the age of seven, but will become plump after seven. If both the time pillar and the fetal origin (胎元) show Kongwang, the left eye will be abnormally round and small. If the The Mourning-and-Condolence spirit is present in front and the Diaoke (the Mourning Visitor) is present behind, it is called '丧吊直长', which often leads to burns or scalds. If someone is born with both The Mourning-and-Condolence spirit and Diaoke (the Mourning Visitor), they will be born with a condition of being dazed and bedwetting. If someone is born with only The Mourning-and-Condolence spirit, the mother will have a difficult childbirth and will also be prone to illness after giving birth.

凡欲催小兒正否，則命見孤辰寡宿，多潔房異宅，勢不行，氣不轉，幼離父母，勢不行者，如戊辰木，得庚辰金是也，木為金克，其勢不行者，此也，氣不轉者，如庚辰金見乙巳火是也。金氣轉於十二支則有火截，所以氣不轉者，此也。餘依此推之。（並燭神經）

In order to determine whether a child is born in the correct household, one should check if the child's destiny includes Guchen and Guasu. If it does, the child is likely to establish a separate household, live with another family, or have either 'inability to proceed' or 'inability to change'. 'Inability to proceed' refers to a situation like Wuchen (Great Forest Wood) destiny meeting Gengchen (White Wax Metal), where the wood is overcome by metal, thus unable to expand. 'Inability to change' refers to a situation like Gengchen (White Wax Metal) meeting Yisi (Covered Lamp Fire), where the metal's energy is supposed to flow through the twelve branches, but is blocked by fire in the middle, thus unable to change. Other cases can be judged in the same way. All of the above are from the "Zhu Shen Jing".

凡胎中帶廉貞兩位，沖一位，陰陽不正，為庶子，或六害、相刑、帶殺，主過房。時逢年字臨華蓋，四季胎空加六害，若非寄養外人家，庶出倚觀多此輩。時逢年字者，如戊寅戊午命，得戊戌時，但三合處生時干，與年干同為真華蓋，四季乃時臨辰戌丑未是也。胎空乃胎犯空亡，命犯前殺主二姓，或傷生過房就舍及招外子。

If the natal chart contains two instances of Lianzhen and one that comes to clash, with yin and yang not in harmony, it indicates a child born out of wedlock. If there are also six harmful influences, mutual harm, or Inauspicious Sha, it suggests the person was adopted. The rhyme says: when the time pillar has the same character as the year pillar and is accompanied by Huagai, or when the natal chart falls into empty void during the four seasons, such a person is either raised by others or is a child born out of wedlock. When the time pillar matches the year pillar, for example, those born in the year Wuyin or Wuwu with a time pillar of Wuxu, the heavenly stem of the time pillar matches that of the year pillar in the triple harmony, and this is considered true Huagai. The four seasons refer to when the time falls on the hour of Chen, Xu, Chou, or Wei. A natal chart falling into empty void means the natal chart is afflicted by Kongwang. If the chart contains these harmful influences, it indicates the person has two different family backgrounds, or has harmed their biological parents and been adopted or married into another family, leading to the adoption of a child from another family.

時入空亡子拗性，天元受克尤加勁，或加辰戌等宮中，庶出不然身兩姓。天元受克主為事剛勁，辰戌丑未四時生空亡中，多是庶出並兩姓。日時勾絞，亦難勝子帶，須防內吊驚。小兒犯勾絞多克身，多驚吊厄。生時若也逢干祿，少年乳麤兮口有角。如甲人寅時，少年乳麤口有角，少時便好酒之類。（並沉芝源髓）

A rhyme says: If the time pillar falls into Kongwang, the child will be stubborn; if the heavenly stem is also harmed, the child's temper will be even more stubborn; if it is further in the Chen or Xu palace, the child is either not the legitimate son or has two surnames.所谓 heavenly stem being harmed indicates that the person is strong-willed and stubborn; if born in the Chen, Xu, Chou, or Wei hours and also falls into Kongwang, it is mostly the case that the child is not the legitimate son or has two surnames. Another rhyme says: If the day pillar and time pillar meet Goujiao, the child is difficult to raise and is prone to internal shock and convulsion. Children who are affected by Goujiao often harm themselves, frequently suffering from convulsions and shock. Another rhyme says: If the birth time coincides with the heavenly stem's禄, the child will nurse strongly and have a sharp mouth corner. For example, if someone with the Jia heavenly stem is born in the Yin hour, since Yin is the禄 of Jia, the child will nurse strongly from a young age and have a sharp mouth corner, and will like drinking alcohol at an early age. All of this is from the book "Chen Zhi Yuan Mei."

支干重濁必是螟蛉。凡月日時支干錯亂雜而重見太歲者，曰重元星，主為過房寄生人。螟蛉者，謂蜾羸之祝，螟蛉而曰類我也。（壺中子）胎月生時，大小墓、空、刑、絕同處，不是雙生異母兒，奇生抱將歸。（直道歌）

The Hu Zhongzi says: If the heavenly stems and earthly branches are repeated and mixed together, it is certainly a case of a foster son. Whenever the heavenly stems and earthly branches of the month, day, and hour are confused and repeated, and the character of the heavenly stem of the year is also present, it is called "Chong Yuan Xing," indicating that the person is an adopted or foster child. The term "Mingling" refers to the story of the wasp carrying a silkworm larva in its mouth and chanting "be like me, be like me," symbolizing that the child is not born of the same parents. The Zhi Dao Ge says: If the fetal stem, the month pillar, and the birth hour all have large and small graves, kongwang, punishments, and destruction occurring in the same place, then the child is either a twin, born from a different mother, or born elsewhere and brought up at home.

或有偶然同產一母以分，須分深淺之時，復看五音向背。凡一時有八刻二十分，故有淺深前後吉凶不同，其有同時共母，以生須分深淺異姓，同時則論五音向背，得旺相者，福祿厚。（鬼谷遺文）雙生之法有奇門，欲驗榮枯視日辰，陰日弟強兄必弱，陽時兄貴弟須貧。凡雙生須用日斷好惡，定無誤也。（八字金書）李九萬曰：凡小兒帶四生多者，主雙生。神白經云：陽命後生者死，陰命先生者死，不以男女論。凡小兒有關最急，今具端的如左。

The "Ghost Valley Legacy" says: Occasionally, a mother may give birth to two children in the same pregnancy, and one must distinguish the depth and order of their birth moments, then examine the direction and opposition of the five tones. In one hour there are eight parts and twenty minutes, so even within the same hour there are differences in depth and order, and thus different fortune and misfortune; all children born at the same time and from the same mother must be differentiated by the depth of their birth, and their surnames may also differ. If the time is exactly the same, then one should examine the direction and opposition of the five tones, and those who receive the prosperous and strong energy will have deep blessings. The "Book of Golden八字" says: Judging twins has its own special method, and to determine their future prosperity and decline, one should look at the day branch—those born on a yin day will have the younger brother strong and the older brother weak; those born on a yang hour will have the older brother prosperous and the younger brother poor. All twins are judged based on the day pillar, and this will never be wrong. Li Jiowan says: If a child's pillar contains many branches that indicate growth, it indicates the birth of twins. The "Shen Bai Jing" says: Those with yang destiny will have the later-born die first, and those with yin destiny will have the earlier-born die first, regardless of gender. The various "kansha" (critical periods) for children are particularly important. Now I will list the exact calculation method as follows.

凡甲子、壬子、戊子，三旬生人，俱從申上起數，庚子、丙子中兩旬生人，俱從寅上數，假令辛未命是甲子旬中生人，用甲子從申上數起，順行一位一辰，至卯上見本年辛未，此是關也，餘彷此。卻看命宮在何宮，若在兄弟、奴僕、遷移、相貌四宮為犯關也。餘宮非，在第三宮不過三歲死，六十二宮依次言之，惟第九宮不出三十歲死也。若行年太歲大小運沖併，決不免矣，歌曰：甲壬戊子從申起，庚丙旬人數起寅，數到本年方是殺，三九六十二為真。

All those born in the Jiazi, Renzi, and Wuzi decades start counting from the Shen position. Those born in the Gengzi and Bingzi decades start counting from the Yin position. For example, if someone was born in the Xinwei year and belongs to the Jiazi decade, place Jiazi on the Shen position and count forward one position for each of the twelve earthly branches. When you reach the Mao position, you will find the year Xinwei, which is the position of the calamity. The same method applies to others. Then check where the命宫 (destiny palace) falls. If it falls in the brothers, servants, migration, or appearance sectors, it is considered a true calamity. If it falls in any other sector, it is not considered a calamity. If it falls in the third sector, the person will not live past three years. The sixth and twelfth sectors are similarly judged, while the ninth sector means death before thirty. If the current year's heavenly stem, along with the big and small years, also conflict with this position, it is unavoidable. The rhyme says: those born in the Jiazi, Renzi, and Wuzi decades start counting from Shen, while those born in the Gengzi and Bingzi decades start counting from Yin. Count until you reach the year of birth, which is the position of the calamity. If it falls in the third, ninth, sixth, or twelfth sectors, it is considered a true calamity.

主千日週歲，三歲五歲不出也，辰戌年生關在辰子，亥酉年生關在亥午，申年生關在午丑，未年生關在卯，寅年生關在巳，巳年生關在未，卯年生關在子，看命宮在何宮，若殺在三六九十二宮，是犯關也。古詩云：六九不過三百日，十二同三定五【關】，更兼惡殺來臨著，父母如何得不憂。

The small pass is about dangers within a thousand days or a full year, and no child can escape it by the age of three or five at the latest. Those born in the Year of the Dragon or the Year of the Dog have their pass in the years of the Dragon and the Rat. Those born in the Year of the Pig or the Year of the Rooster have their pass in the years of the Pig and the Horse. Those born in the Year of the Monkey have their pass in the years of the Horse and the Ox. Those born in the Year of the Goat have their pass in the year of the Rabbit. Those born in the Year of the Tiger have their pass in the year of the Snake. Those born in the Year of the Snake have their pass in the year of the Sheep. Those born in the Year of the Rabbit have their pass in the year of the Rat. Then look at where the命宫 (destiny palace) falls. If this killer star falls in the third, sixth, ninth, or twelfth palace, it means the child has encountered the pass. An old poem says: if it falls in the sixth or ninth palace, the child will not live beyond three hundred days; if it falls in the twelfth or third palace, the child will surely die by the age of five. If there is also a bad star involved, how can the parents not worry?

又歌云：子亥酉年關在亥，寅蛇卯鼠戌辰龍；巳人羊位午申馬，丑未生人兔上逢。此關君要知凶惡，三六九十二宮中。又一例云：子蠍牛羊寅女為，卯併辰【？】巳申知，午牛未丑【甲】人馬，酉雞戌未亥魚兒。假令子生卯上起殺，其殺在三六九十二宮，則主夭死，不能逃也。（並廣信集）

Another song says: Those born in the Year of the Rat, Pig, or Rooster are afflicted by the亥 (pig)煞; those born in the Year of the Tiger are afflicted by the巳 (snake), and those born in the Year of the Rabbit or Dragon are afflicted by the子 (rat); those born in the Year of the Snake are afflicted by the未 (sheep), and those born in the Year of the Horse or Monkey are afflicted by the午 (horse); those born in the Year of the Ox or Sheep are afflicted by the卯 (rabbit). To know the severity of this affliction, one should look at the third, sixth, ninth, and twelfth houses. There is another method of calculation, which assigns the earthly branches to the twelve houses and determines the affliction based on the constellations: the Year of the Rat belongs to Scorpio, the Years of the Ox and Sheep belong to Taurus and Capricorn, the Year of the Tiger belongs to Virgo; the Years of the Rabbit and Dragon are listed together (the original text is missing a character here, making it hard to determine exactly), the Years of the Snake and Monkey can be inferred from this; the Year of the Horse belongs to Taurus, the Years of the Sheep and Ox belong to Sagittarius; the Year of the Rooster belongs to Aquarius, the Year of the Dog belongs to Gemini, and the Year of the Pig belongs to Pisces. This passage is already incomplete. For example, those born in the Year of the Rat start the affliction from the卯 (rabbit) house. If this affliction falls in the third, sixth, ninth, or twelfth house, it indicates a short life, which cannot be avoided. All of this is taken from the "Broad Trust Collection."

三春亥子不過關，夏卯未上不堪看。秋寅戌上切須忌，冬丑辰時便入棺。（化成書作秋辰戌冬丑寅）春關丑巳夏辰申，秋未雙魚冬戌寅，生時若犯此關殺，三三九九保其身。（即孤辰寡宿並三命纂局）正七巳亥要君知，二八辰戌不相宜，三九卯酉君須記，四十寅申主哭悲，五月十一丑未是，六月十二子午時。（正月巳，七月亥，是關，即六害也。）金戌化為鐵，火向未申絕，木辰枝葉枯，水土丑寅滅。（並廣琭）

The following are the rhymes explaining various karmic obstacles. The first one says: children born in spring's third month who are born at the hours of Hai and Zi will not pass the gate, those born in summer will be unfortunate at the hours of Mao and Wei, those born in autumn should avoid the hours of Yin and Xu, and those born in winter will face death if born at the hours of Chou and Chen. (The "Hua Cheng Book" says autumn should avoid Chen and Xu, and winter should avoid Chou and Yin.) The second one says: the gates in spring are at Chou and Si, in summer at Chen and Shen, in autumn at Wei and Hai (those of the double fish sign), and in winter at Xu and Yin; if the birth hour falls into these gates, one must survive the hurdles at three and nine years of age to preserve life. (This is actually Guchen and Guasu, as mentioned in "San Ming Zuan Ju.") The third one says: in January and July, remember Si and Hai; in February and August, avoid Chen and Xu; in March and September, remember Mao and You; in April and October, encountering Yin and Shen will bring crying and sorrow; in May and November, encountering Chou and Wei is bad; in June and December, encountering Zi and Wu is dangerous. (The Si in January and Hai in July are the gates, which are actually the six harmful combinations.) The last one says: metal turns into iron when it reaches Xu, fire dies out at Wei and Shen, wood withers at Chen, and water and earth vanish at Chou and Yin. All of these are from "Guang Lu."

命書以金戌化為鐵，為金鎖關，而紫微太乙局別有小兒金鎖關，例云：從戌上起正月，逆行至本生月位，卻自日上起子，順行至本生時位，遇辰戌丑未上是關殺，犯之必應，又寅申巳亥月，見子午卯酉時，是關，子午卯酉月，見辰戌丑未時是關，辰戌丑未月，見寅申巳亥時，亦是。

The "Golden Lock" in the book of destiny refers to the phrase "metal transforms into iron at戌". The "Little Child Golden Lock" calculation in the "Purple Micro Taiyi Bureau" is different. It says: starting from the戌 position, count backwards through the months, counting to the month of birth. Then from that position, count forward through the hours, starting from子. If the hour falls on辰,戌, 丑, or 未, it is considered a "kill star" or "obstruction". If someone is born in the months of寅,申, 巳, or 亥 and sees the hours of子, 午, 卯, or 酉, it is considered a "kill". If someone is born in the months of子, 午, 卯, or 酉 and sees the hours of辰, 戌, 丑, or 未, it is considered a "kill". Similarly, if someone is born in the months of辰, 戌, 丑, or 未 and sees the hours of寅, 申, 巳, or 亥, it is also considered a "kill".

又有大人關云：凡人命中日時上干克命宮，其年必死，更看在甚月分，卻又來克命宮，此年此月內必死，又一關，名三殺，水土寅卯巳，木人巳午申，火人申酉亥，金人戌子寅。如人命中月日時上帶三兩重，必痴困，無精神，夭壽也。

There is also a concept called 「Adult Death」: if the heavenly stem of the day pillar or the hour pillar in a person's birth chart is capable of overcoming the命宫, then the person will die in that year. Further, if that month also overcomes the命宫, then the person will certainly die within that year and month. Another concept is called 「Three Killers」: those born with a water or earth destiny should avoid the years of寅, 卯, and 巳; those with a wood destiny should avoid巳, 午, and 申; those with a fire destiny should avoid申, 酉, and 亥; and those with a metal destiny should avoid戌, 子, and 寅. If a person's birth chart includes two or three of these, they will certainly suffer from mental dullness, lack of energy, and a short lifespan.

陽男陰女寅至卯。寅上起一歲，卯上起二歲，辰上起三歲。陰男陽女申至未。申上起一歲，未上起二歲，午上起三歲。右一年行一位，凡撞辰巳戍亥年，定有災殃，號名孩兒運。（五行捷論）

The method of calculating a child's destiny is as follows: for a boy born in a yang year or a girl born in a yin year, count forward from寅 to卯, starting with one year on寅, two years on卯, and three years on辰; for a boy born in a yin year or a girl born in a yang year, count backward from申 to未, starting with one year on申, two years on未, and three years on午. In each case, the child moves through one year per position. Whenever the years 辰, 巳, 戌, or 亥 are encountered, there will be calamity. This method is called "Child's Destiny." This passage is from "Five Phases Quick Discussion."

凡推男命，以年為父，胎為母，月為兄弟，官員以朋為僚友日為己身、妻妾，時為子孫，官員以時為帝座，禍福凡是子午卯酉日生，主娶子午卯酉命妻，或日支三六合，或干合，俱不得偕老。假令甲子日生，合娶子午卯酉妻，或有娶申子辰生，或有丑生或有甲己生者，皆不永，若尅過頭，妻再醮，不在此限，亦有屢尅，直到娶生日支干不同者，方不尅，寅申巳亥，辰戍丑未生，亦同上說。

When calculating a man's destiny, each pillar in the four pillars system has its own significance: the year pillar represents the father, the fetal pillar represents the mother, and the month pillar represents brothers; if the person is an official, the month pillar also indicates colleagues and friends. The day pillar represents oneself and one's wife or concubine, while the hour pillar represents children; for officials, the hour pillar is also called "Imperial Seat," from which one's fortune and misfortune throughout life are judged. Any man born on a day of Taohua (Flowers), namely Zi, Wu, Mao, or You, is expected to marry a wife whose year pillar belongs to Zi, Wu, Mao, or You. If the day branches of the husband and wife form a Triple Harmony, Liu He (Six Harmonies), or if their heavenly stems are compatible, it indicates that the marriage is unlikely to last until old age. For example, a person born on Jiazi day is supposed to marry a woman whose year pillar is Zi, Wu, Mao, or You. If he marries a woman from the years Shen-Zi-Chen, Chou, or if her heavenly stem is Jia or Ji, the marriage is likely to be short-lived. If the force that harms the wife has already manifested in his fate, and the wife remarries, then this rule does not apply. Some people may repeatedly harm their wives, marrying women whose day stem and branch are completely different from their own, only then will they no longer be affected. The same principle applies to those born on days of Yin, Shen, Si, Hai, Chen, Xu, Chou, or Wei.

凡命以生日論妻人，須定四柱內有我尅為妻，無我尅者，名曰局中無妻，卻看所生日在何地，如在財旺之鄉，當有得力之妻，或美妾，更帶貴神祿馬歸年，主妻帶官嫁夫，若在本命財死墓絕敗處，定主尅陷，或有一生鰥居之人，如籤判江，癸亥年水，辛酉月木，丁丑日水，壬寅時金，四柱皆無火，日又在無氣之地，雖有官至老，但攜匪人而己。

When assessing a person's destiny, the wife is determined by the day of birth. One must find in the four pillars the element that is overcome by the day stem. This is called the wife star. If there is no such element in the four pillars, it is called "no wife in the chart." In such a case, one should look at the position of the day stem. If it is in a place where the wealth element is strong, there will be a capable and helpful wife or a beautiful concubine. If the day stem also carries "nobleman," "lucky horse," and other auspicious deities and is located in the year pillar, it indicates that the wife comes from an official family and marries the husband with a royal title. Conversely, if the day stem is in the dead, tomb, critical, or ruined place of the native's wealth element, it will harm the wife, and some people may remain unmarried all their lives. For example, a man named Jiang, a judge, has the year pillar Gui Hai with the nayin element of water, the month pillar Xin You with the nayin element of wood, the day pillar Ding Chou with the nayin element of water, and the hour pillar Ren Yin with the nayin element of metal. There is no fire at all in the four pillars, and the day stem is in a place with no life qi. Therefore, although he held an official position all his life, he could only be accompanied by incompetent people.

玉門關集云：假令土為妻，居寅卯甲乙鄉，坐尅。餘倣此。凡命日祿在時上，遁見名譽殺者，不惟主富，亦主因妻有官。假令六丙日得癸巳時，六壬日得辛亥時之類是也。日帶年之官，或年之印，主妻奪夫權，或祿出妻蔭，或妻是權貴之家，駙馬郡馬之類。日坐命財，更在時生旺之鄉，主得妻財，又主妻賢明，若在死墓絕處，得妻家死人財，日坐貴人主妻有族望，不然賢淑美麗，及有美妾少僕也。

The *Yu Men Guan Ji* says: If earth is considered the wife star, and earth is seated in the position of wood, such as寅 or卯, or in the stems 甲 or乙, then the wife star is seated in a position that restrains itself. The other five elements are to be judged in the same way. If the "Liu" (favorable position) of the day stem appears in the hour column, and the hidden stem method encounters "reputation killer," then it indicates wealth and also that one will attain official position through the wife. For example, a person born on a丙 day encountering a Guisi hour, or a person born on a壬 day encountering a Xinhai hour, falls into this category. If the day column carries the official star or the seal star of the year column, it indicates that the wife will take away the husband's authority, or that the husband's salary comes from the wife's family's influence, or that the wife comes from a noble family, such as a驸马 or郡马. If the day column is seated on the husband's own wealth star, and the hour column is in a flourishing position, then one will gain property from the wife, and the wife will be wise and capable. If the wealth star is in a dead, buried, or exhausted position, then the property obtained is from the wife's deceased relatives. If the day column is seated on "nobleman," it indicates that the wife comes from a prominent family. Otherwise, the wife is certainly virtuous and beautiful, and there will be beautiful concubines and young servants around her.

凡命帶日刑主尅妻。日帶年沖破，主尅妻。日帶年羊刄，主尅妻。日帶年劫殺，主尅妻。日帶年六厄，主尅妻。日帶年元辰，主尅妻。日帶年空亡主尅妻，或三四娶或無妻。日帶年墓主尅妻，或重重尅陷，或以娼妓為妻。日帶正印主娶娼妓妾為妻，正室多尅，五行順則吉。日帶刑害沖破，又帶惡殺，多主妻生離。日坐沉浮殺，主妻生離或惡死。日帶自刃名曰日殺，或時羊刃歸日，皆主尅妻。日羊刃歸年者，名曰朝元羊刃，主尅妻。

The following are combinations that are considered harmful to the wife: if the day pillar has inherent punishment, it indicates harm to the wife; if the day pillar conflicts or is broken with the year pillar, it indicates harm to the wife; if the day pillar carries the year pillar's "Yangren," it indicates harm to the wife; if the day pillar carries the year pillar's "Jiesha," it indicates harm to the wife; if the day pillar carries the year pillar's "Liu'e," it indicates harm to the wife; if the day pillar carries the year pillar's "Yuanchen," it indicates harm to the wife; if the day pillar carries the year pillar's "Kongwang," it indicates harm to the wife, and may result in marrying three or four times or remaining unmarried for life; if the day pillar carries the year pillar's "Mukù," it indicates harm to the wife, or repeated harm to the wife, or marrying only a prostitute. If the day pillar carries the official seal, it often results in marrying a prostitute or concubine as the official wife, and the official wife is often harmed, but if the Five Phases flow smoothly, it can turn into good fortune. If the day pillar has punishment, harm, conflict, or destruction, and is combined with evil killing spirits, it often leads to separation from the wife. If the day pillar is occupied by "Chenfu Sha," it indicates the wife may be separated or die an untimely death. If the day pillar has its own "Yangren," it is called "Ri Sha," or if the "Yangren" of the hour pillar returns to the day pillar, it indicates harm to the wife. If the "Yangren" of the day pillar returns to the year pillar, it is called "Chao Yuan Yangren," and it also indicates harm to the wife.

日在命財死墓絕處，主尅妻，假令金命人，生日在午未申上是也，仍以納音論之，古詩云：納音金命木為妻，午未宮為死絕葬期，更進一辰妻是絕，若無傾陷也先虧。日坐華蓋。主頻頻尅妻，主聚娼妓尼妾為妻，大抵四季日多如此，古詩云：時逢華蓋主身孤，有子臨年必定殂，日若值時妻屢尅，不娶娼尼即奴婢。

If the day pillar falls in the dead, tomb, or绝 (cut-off) position of the native's destiny wealth star, it indicates a tendency to harm the wife. For example, if someone's nayin sound element belongs to metal, then wood is considered the wife's element. Wood is in the dead and cut-off positions at the hours of Wu, Wei, and Shen. If the day of birth falls on these hours, the prediction comes true. When making the judgment, it is still based on the nayin sound element's five phases. An ancient poem says: For those whose nayin sound element is metal, wood is considered the wife's element. When they reach the hours of Wu and Wei, it is the death and burial period of the wife's star, and the next hour is the cut-off position. Although it may not lead to the destruction of the family, the wife will certainly suffer first. If the day pillar is occupied by Huagai, it indicates repeated harm to the wife, often resulting in marriage to a prostitute, nun, or concubine. People born on the days of Chen, Xu, Chou, or Wei are more likely to have this pattern. An ancient poem says: If one is born with Huagai, it indicates a life of loneliness. Even if they have sons, they will die before their time. If both the day pillar and the hour pillar meet Huagai, the wife will suffer repeated harm, and the spouse will be either a prostitute, nun, or servant.

寸珠尺璧云：日坐華蓋，主妻不廉不孝。日坐驛馬主妻多病，慵懶，或孤，五行相尅，亦主陷，辛酉日生尅妻，癸巳日主夫妻有疾，或酒色，荒淫，年日同一位，名主本同宮，主尅妻，娶同年妻方免俗謂之鳳凰池。沉芝云：兄弟同宮鳳凰池，但使人心懷不佳，日時相沖、相破、相刑、六害，皆主難婚、難嗣，男女通用，申日辰時，未日亥時，寅日戍時，丑日巳時，互換皆為井欄斜沖，主難妻，更帶食神，名絕房殺，主多女少男，如甲辰壬申，帶倒食者，尤緊。古賦井欄對敵，荘子？盆而歌，謂此也。日是自刑，主妻多病，日坐沐浴殺，主得美妻多不廉。

The book "Cun Zhu Chi Bi" says: If the day pillar is occupied by "Huagai," it indicates the wife is not chaste or filial. If the day pillar is occupied by "Yimai," it suggests the wife is often sick, lazy, or lonely; if there is also a conflict among the Five Phases, it also leads to loss. Those born on Xinyou day are said to harm their wives, while those born on Guisi day are likely to have spouses with illness or indulge in wine and debauchery. If the year pillar and day pillar have the same heavenly stem and earthly branch, it is called "Zhu Ben Tong Gong," which indicates harm to the wife; only marrying someone born in the same year can avoid this, commonly known as "Fenghuang Chi." Chen Zhi said: The "Fenghuang Chi" formed by brothers in the same palace only causes inner discomfort. If the day pillar conflicts, breaks, or is in a criminal relationship with the hour pillar, or forms the six harms, it indicates difficulty in marriage and difficulty in having children, applicable to both male and female fate. When the day pillar and hour pillar form combinations such as Shen day and Hai hour, Wei day and Si hour, Yin day and Xu hour, Chou day and Si hour, or their mutual exchanges, it is called "Jing Lan Xie Chong," indicating difficulty in finding a spouse. If this is combined with the food god, it is called "Jue Fang Sha," indicating more daughters than sons. Cases like Jiachen and Renshen, which also carry "Dao Shi," are particularly accurate. The ancient text referring to "Jing Lan Dui Di" and "Zhuangzi Gu Peng" refers exactly to this situation. If the day pillar is self-punishing, it indicates the wife is often sick. If the day pillar is occupied by "Muyu Sha," it indicates marrying a beautiful but unchaste wife.

凡命以日之納音，論妻之數目，水一，火二，木三，金四，土五，甚者倍之。（廣信）凡人妻位沖辰，為娶妻之年，罕有與日三六合而見妻者，更以巧拙言之。（寸珠尺璧）日凌親，老婦無恭。日為妻妾，如乙丑人見辛日，乃傷年干，癸日乃吞乙干，遇甲日是乙之長，多不伏夫，蓋年為父母，更支神刑沖帶殺，故無恭順，或助生別干則不然，乃乙見辛有壬字，辛金金生壬水，壬水生乙木也。

When calculating a person's destiny, the "Nayin sound element" of the day pillar is used to determine the number of spouses. Those with the sound element of water have one spouse, those with fire have two, those with wood have three, those with metal have four, and those with earth have five. In severe cases, the number is doubled, according to the "Broad Trust Collection." When the spouse star position of a person is in conflict with another position, that year is considered the year of marriage. Few people marry in years that form a Triple Harmony or Liu He with the day pillar. Additionally, one must consider whether the destiny pattern is harmonious or not, according to the "Inch Jewel and Square Treasure." The saying "the sun shines on the close relative, the old wife shows no respect" means that the day pillar represents the wife or concubine. For example, a person born in the Yichou year who encounters a Xin day, the Xin metal harms the year's dry branch, which is the Yi wood. If they encounter a Gui day, the Gui water drains the Yi wood. If they encounter a Jia day, Jia is the elder brother of Yi, and the wife is likely to be disobedient. Since the year pillar represents parents, if the earth branch also has conflict and is accompanied by harmful stars, the wife will show no respect to elders. However, if there is another heavenly stem that supports, the situation changes. For example, when Yi wood meets Xin metal, if the destiny has a Ren character, the Xin metal generates Ren water, which in turn generates Yi wood, resulting in a smooth and harmless situation.

日支忽在歲支前，眾笑怕妻聲醜惡。日為妻姜之神，在太歲支神前主怕妻，或妻性氣（並沉芝源髓）凡是殺臨妻位者，妻和不克外家傷，克損妻家零落後，方得妻年壽命長。（紫虛局）鼓盆歌處是鰥夫。鼓盆殺一名望門寡，歌曰：水人逢亥望門寡，火燒寅位婦相疏，土木遇蛇妻必喪，金猴長是怨鰥夫。（理愚歌）

"The day branch suddenly comes before the year branch, causing laughter and fear of a wife's ugly reputation" refers to the day pillar, which is responsible for the wife, if its earthly branch comes before the earthly branch of the heavenly stem, indicating the husband fears his wife or the wife has a strong temper, leading to being laughed at by others and gaining a bad reputation of being a wife who dominates her husband. This is the view from the "Chen Zhi Yuan Mei." The "Zi Xu Ju" states that whenever a凶杀 (kill) star falls on the wife's position, although the couple may be harmonious, they are inevitably harmful to the wife's family; once the wife's family declines and disperses, the wife herself may live a long life. The phrase "gǔ pén gē chù shì guān fū" refers to "gǔ pén shā" (funeral drum killer), also known as "wàng mén guǎ" (widow at the gate). The mnemonic says: those with nayin sound element of water encountering the亥 (Hai) branch will have the fate of being a widow at the gate; those with fire encountering the寅 (Yin) branch will have distant marital affection; those with earth or wood encountering the巳 (Si) snake will surely lose their wife; those with metal encountering the申 (Shen) monkey will be long-term complaining of being a widower. This is the view from the "Li Yu Ge."

凡女命以年為翁父，胎為婆母，月為妯娌，日為夫，己身，時為子孫。凡女命是子午卯酉日生，合嫁子午卯酉命夫，四陵園四季者亦同，若嫁日干合或支神三合六合者，俱不偕老。凡女命胎年為福，主生在富貴之家，父母榮顯，生月為福，主兄弟榮顯，生日為福，主夫位榮顯，生時為福，主子孫榮顯，日時俱為福，受夫與子之蔭也。

When analyzing a woman's destiny, the year pillar represents her father-in-law, the胎元 represents her mother-in-law, the month pillar represents her sisters-in-law, the day pillar represents both her husband and herself, and the hour pillar represents her children. If a woman is born on a day of 子, 午, 卯, or 酉, she is traditionally expected to marry a husband whose heavenly stem belongs to 子, 午, 卯, or 酉. Similarly, if she is born on a day of 辰, 戌, 丑, or 未, the same principle applies. If the husband's day stem harmonizes with her own, or if their earthly branches form a triple harmony or a Liu He, it indicates that the couple will not live together until old age. If a woman's fortune falls on her胎元 and year pillar, it signifies she was born into a wealthy family with prominent parents. If it falls on the month pillar, it indicates her brothers will be prominent. If it falls on the day pillar, it indicates her husband will be prominent. If it falls on the hour pillar, it indicates her children will be prominent. If both the day and hour pillars are favorable, she will be supported throughout her life by both her husband and sons.

凡女命大宜納音上生下，主人有殊福，不家下克上，主欺詐【僣】越，若年之納音克時之納音，不宜子，又云：若年克戰，刑破生時納音，少子多女。凡女命絕中有生，旺中有死，空亡中有破，五行無情乃吉婦人也。若生中絕，死中有旺，而帶殺者，賤婦也。

For a woman's fortune, the "Nayin" elements in the four pillars are most favorable when they are generated from the upper to the lower, indicating a particularly deep store of blessings. It is most unfavorable when the lower element overcomes the upper one, suggesting a person who is deceitful and oversteps their proper place. If the "Nayin" of the year pillar overcomes the "Nayin" of the hour pillar, it is unfavorable for children. There is another saying: if the "Nayin" of the year pillar and the hour pillar overcome or clash with each other, or if they use刑 (punishment) or破 (destruction) to harm the "Nayin" of the hour pillar, it indicates more daughters than sons. A woman's fortune is good if she can contain vitality in a place of decline, hide death qi in a place of strength, carry damage within emptiness, and have the Five Phases not entangled with each other. Conversely, if vital qi hides within a place of decline, death qi suddenly turns strong, and there is also Inauspicious Sha (fate of death), then she is considered a woman of low destiny.

凡女命日坐年祿榮神者，郡國之封，春甲乙，夏丙丁，秋庚申，冬壬癸，榮神也。凡女命刑沖無情者，為上，只無情次之，日帶夫祿，仍有實庫，又次之，皆命婦格也。凡女命貴人帶天月德，日上有官，乃賢婦也。

For a woman's destiny, if her day pillar is seated upon the Lu Spirit and the Glory Spirit of the year pillar, she may receive titles such as Lady of a County or Lady of a State. The Glory Spirit refers to those born in spring seeing Jia or Yi, those born in summer seeing Bing or Ding, those born in autumn seeing Geng or Xin, and those born in winter seeing Ren or Gui. For a woman's destiny, having punishments and clashes but without emotional connections is considered the best, followed by having no emotional connections but also no punishments or clashes, then having the husband's Lu Spirit on the day pillar and a full store of resources in the destiny, these are all patterns of women who can receive titles. If a woman's destiny has the Nobleman, along with the Star of Virtue and Resolution and the Star of Virtue and Charity, and also has an official star on the day pillar, she is considered a virtuous and capable wife.

凡女命印要虛，庫要實，五行澹靜，無情有福，不相帶惹為上等，清廉之格。一云：凡女命要庫虛而貴實，貴實者是貴人不落空亡位也。命賤者，是貴虛而庫實，更犯孤寡、元辰、皆為不良之婦也。

For a woman's destiny, the official star (印绶) should be empty rather than solid, while the repository (库藏) should be full. The Five Phases should be calm and unexcited, with no mutual interference, each enjoying its own fortune. This is the superior pattern of purity and integrity. Another view states that for a woman's destiny, the repository should be empty and the noble influence (贵气) should be solid. The term 'solid noble influence' refers to the Nobleman (贵人) not falling into the position of emptiness (空亡). For those with a low destiny, it is the opposite: the noble influence is empty while the repository is full. If they also commit the 'Guchen', 'Guasu', and 'Yuanchen' stars, they are considered to have bad character.

凡女命印有氣，則奪夫權，庫有氣則蓄夫財，不戰爭，無情理，則無妬忌，奴婢宮有浮沉殺，主打死奴婢。凡女命以克我者為夫，四柱無克我者，名曰局中無夫，更日落空亡，帶旺氣刑殺者，剋夫、下賤之甚也。

For a woman's destiny, if the印绶 (representing husband or support) is strong, it will take away the husband's authority. If the库藏 (treasure house) is strong, it can help accumulate wealth for the husband. If the four pillars do not fight against each other and do not involve complicated relationships, the person will not be jealous. If the slave宫 (slave or servant position) is occupied by「浮沉杀」 (floating and sinking killer), it indicates that the person will beat the slaves to death. In female destiny, the five elements that overcome me represent the husband. If the four pillars do not contain the five elements that overcome me, it is called「局中无夫」 (no husband in the destiny). If the day pillar also falls into Kongwang (void), and carries strong energy along with harmful influences, it indicates a destiny that is harmful to the husband and extremely lowly.

寸珠尺璧云：納音金命火為夫，重重臨寡又臨孤，戌亥二宮夫葬絕，徒然出嫁是場虛。凡女命生年生日同一位者，主剋夫，嫁同音同年者庶幾。凡女命不可帶六早日，犯者名曰帶甲夫，月共日俱帶者亦然，主剋夫守寡，如甲午生婦人，十有九剋夫，甲午日可知也，謂之金神帶甲，此例尤緊。

The book "Cun Zhu Chi Bi" says: A woman's destiny with a nayin sound element belonging to metal is said to have a husband of the fire element. If such a woman has repeatedly encountered both Guasu and Guchen, and the fire element reaches the Xu and Hai branches, which are the burial and dead places for fire, then even if she marries, it will be in vain. A woman whose birth year and day stem are the same is said to be harmful to her husband. Only by marrying someone with the same nayin sound element and the same age can this be somewhat resolved. A woman should not have the "Liu Ri Zao" (six early days), which refers to six days of Jia. If she has this, it is called "Dai Jia Fu" (carrying the Jia husband), and if both the month pillar and day pillar have this, it also indicates harm to the husband and eventual widowhood. For example, a woman born in the year Jiawu has nine out of ten cases of harming her husband. A woman born on the day Jiawu is even more so, which is called "Jin Shen Dai Jia" (metal god carrying Jia), and the effect is especially severe.

凡女命主日不宜帶旺氣，帶者名承旺夫，若不下賤，則多主剋夫，若帶十分福德，則是內人五六分則貴官，左右三五分則近貴，娼婦上游也。次則尼妾，甚者剋夫淫蕩，見丙子、庚子、戊午、癸酉、辛卯日是也，戊午多貴，癸酉、辛犯次之，丙子、庚子下賤也。又云：戊午、癸酉、辛卯，大美小疵。又云：凡女命大忌祿衰身旺，日為身，凡女命大忌日在冠帶、臨官、帝旺，主淫惡或屢嫁夫，若男命生日上見之，主妻美麗不廉。

For a woman's daily pillar, it is not advisable to have strong vitality. Those with strong vitality are called "receiving the prosperity of the husband," and such people, if not of low status, are likely to harm their husbands. If they also possess sufficient fortune and virtue, they become the favored concubine in the palace; if they have about five or six parts, they are the wives of high-ranking officials; if they have three or five parts, they are close to the powerful; and those with less are high-class courtesans. Lower still are nuns or secondary wives, and in severe cases, they may harm their husbands and be immoral. These days refer to Bingzi, Gengzi, Wuwu, Guiyou, and Xinmao. Among them, Wuwu day is most favorable, Guiyou and Xinmao are next, while Bingzi and Gengzi are considered lowly. Another view states that Wuwu, Guiyou, and Xinmao days are generally good but have some flaws. Another view says that for a woman's birth day, it is most undesirable if her vitality is strong but her fortune is weak, as the daily pillar represents herself. It is also most undesirable if her birth day falls in the positions of Capping, Officialdom, or Prosperity, which indicate immorality, evil, or multiple marriages. If a man's birth day falls in such positions, it indicates that his wife is beautiful but unfaithful.

凡女命生日在官鬼死墓絕上，主剋夫，若官鬼落空亡，或日落空亡，又生日無氣者，主無夫，縱有如無也。古詩云：五行夫位落空亡，更值身低豈有郎，不是風塵須婢妾，縱有卑夫身亦娼。

For a woman's birth date if it falls in the dead, tomb, or end positions of the official ghost star, it indicates a husband who is oppressive. If the official ghost star falls into kongwang, or if the day pillar falls into kongwang, and the birth date has no life qi, then it indicates no husband at all. Even if there is a husband nominally, it is as if there is none. An old poem says: If the position representing husband in the five phases falls into kongwang, and the self is lowly, where can a good husband come from? Such a woman is either fallen into the streets or becomes a servant or concubine. Even if she marries a lowly husband, she herself remains a prostitute.

凡女命日時犯華蓋、正犯，主無夫，無子，有亦臨終年克盡。凡女命日時犯刑害、空亡，沖破、飛刃、羊刃、劫亡，破碎、大敗等殺，主剋夫害子，更以輕重言之，仍以日時納音定夫子之數。

If a woman's day pillar or hour pillar is directly afflicted by Huagai, it indicates she will have no husband or children; even if she does, by old age they will be completely harmed. If a woman's day pillar or hour pillar is afflicted by criminal damage, harm, kongwang, conflict, feiren, yangren, jie sha, wangshen, shan piao, or da bai, it indicates harm to husband and children. The severity of these afflictions should be considered separately, and the number of husband and children should still be determined by the nayin sound element of the day pillar and hour pillar.

凡女命犯空亡、元辰、感池、華蓋、攀鞍，（寸珠尺璧云：凡女月日時，攀鞍主數嫁）乃惡婦人也，主剋夫少子，多病妬忌。凡女命帶六個自刃日時，主無夫夫子，便是十分惡命也，須主有克。

If a woman's destiny involves the Six at the Top, Yuanchen, Xianchi, Huagai, and Pan'an in her month pillar, day pillar, or hour pillar, she is considered an evil woman, likely to harm her husband, have few children, and suffer from frequent illness and jealousy. If her day pillar or hour pillar carries the six self-inflicting patterns, she will have neither a husband nor children, indicating a completely evil fate, which will surely bring about harmful consequences.

凡女命在羊刃上，多主產厄，及月經過多之疾，中年後主冷病，犯卯酉多主肋痛血刺。凡女命四柱個股陽不生男，俱陰不生女，時是陽干頭胎多生男，時是陰干頭胎多生女，帶寅申巳亥多者，多主雙生，亥字多者雙生男，巳字多者雙生女。

If a woman's destiny is located on Yangren, it often indicates difficulties during childbirth and excessive menstrual flow, and she is prone to cold deficiency diseases in middle age. If she is afflicted by卯 or酉, she is likely to suffer from pain in the ribs and sharp pains due to blood and qi disorders. If all four pillars of a woman's destiny are composed of yang stems, she is unlikely to give birth to a son; if all are yin stems, she is unlikely to give birth to a daughter. If the time pillar is a yang stem, the first child is more likely to be a son; if the time pillar is a yin stem, the first child is more likely to be a daughter. If there are many instances of寅, 申, 巳, or 亥 in the four pillars, it often indicates the possibility of twins: multiple instances of亥 suggest twin sons, and multiple instances of巳 suggest twin daughters.

寸珠尺璧云：四柱皆陽干不生男，皆陰干不生女，時是仲主生仲子，孟季同。凡女命有三年一胎，二年一胎，一年一胎者，皆以時之納音，取水一、火二、木三、金四、土五之數驗之。凡土命女犯火氣多者，主一世不生長，五行燥氣同。

The book "Cun Zhu Chi Bi" states: If all four pillars are yang stems, it indicates no sons; if all are yin stems, it indicates no daughters. If the time branch is in the middle positions such as Zi, Wu, Mao, or You, it indicates the child is the middle child in the family, and the same applies to the positions of the first, third, and fourth months. For women, some give birth every three years, some every two years, and some every year. These are verified by the nayin sound element of the time pillar, using the numbers one for water, two for fire, three for wood, four for metal, and five for earth. If a woman's nayin is earth, but there is excessive fire in her destiny, it indicates difficulties in childbearing throughout her life. Similarly, if there is excessive dryness in the five phases, the situation is the same.

凡女命日時犯空亡、羊刃、劫亡，有一生不產兒女，或多損胎產厄者，以五行加減說之，亦有有不嫁者，縱有兒女多不和孝。凡女命犯伏返吟時，不利子，中年縱有，晚年必退，伏吟日主剋夫，惟同歲者方可免，月是伏吟，不家妯娌、姐妹，胎是伏吟，不利骨肉，返吟同此論。

If a woman's day pillar or hour pillar is afflicted by Kongwang, Yangren,劫杀, or Wangshen, some may never have children, others may suffer repeated miscarriages or face difficulties during childbirth. This should be judged according to the strength and balance of the Five Phases. Some may never marry, and even if they have children, they are often discordant and unfilial. If the hour pillar is afflicted by 'Fuyin' or 'Fan Yin', it is unfavorable for children. Even if she gives birth in middle age, she will certainly experience decline in old age. If the day pillar is afflicted by Fuyin, it indicates a harsh relationship with the husband; marrying someone of the same age can avoid this. If the month pillar is afflicted by Fuyin, there will be discord with sisters-in-law and sisters. If the胎元 is afflicted by Fuyin, it is unfavorable for close family members. The interpretation for Fan Yin is similar.

凡女命壬癸生人見丙子、癸亥，申子辰人重重見壬癸，名曰流水殺，主下賤，不貞潔之事，女命多水而無土，主濫，多火而無水，主淫。大抵五行無剋制，主剋夫害子，不然賤薄也。凡女命犯八專日時，胎月亦然，主淫亂及虛勞之疾，犯九丑多者，亦主淫蕩及產厄、惡死。沐浴、咸池，乃酒色神，亦主淫亂，犯十惡大敗，主淫惡破家。

For a female's destiny, if she is born on a Ren or Gui day and encounters Bing Zi or Gui Hai, or if she is born in a year of Shen-Zi-Chen (Water triad), and repeatedly sees Ren or Gui, it is called "flowing killer." This indicates a low social status and potential for unchastity. If a female's destiny has excessive water without earth to control it, her behavior will be unrestrained. If there is excessive fire without water to restrain it, her nature will be licentious. Generally, if the five elements lack balance and control, it leads to harming the husband and causing problems with children, or otherwise results in poverty, low status, and superficiality. If the day pillar or hour pillar of a female's destiny is afflicted by "eight exclusive," or if the fetal pillar or month pillar is also afflicted, it indicates promiscuity and diseases related to exhaustion. If "nine shame" is heavily present, it also indicates licentiousness, as well as difficulties during childbirth and death by misfortune. The "bathing" and "Xianchi" are divine stars associated with alcohol and lust, also indicating promiscuity. If "ten evil great defeat" is present, it indicates licentiousness and destruction of the family.

凡女命生日無氣，若坐貴人，卻四柱帶天月德，或時祿者，主賤中生貴子，是官員左右也。亦有受子封者，凡女命帶合多者，不尼妓即婢妾也。三六合，天地合，亦同論，若更帶貴人多是上游官妓，不然貴人左右也，或有因而受封者，福在日時上也。

If a woman's birth chart has no life qi but sits on 'Guìrén' (Nobleman), and if her four pillars include 'Tiāndé' (Star of Virtue and Resolution) and 'Yuèdé' (Star of Virtue and Charity) or if her time pillar has a禄 (favorable position), she may be born into a humble family but give birth to a noble son. She may serve officials or receive a grant of honor through her son's success. If a woman's chart has too many harmonies, she is likely to be a nun, prostitute, servant, or concubine; the same applies if her triple harmony, Liu He (Six Harmonies), and the combination of heavenly stems and earthly branches are all harmonious. If she also has 'Guìrén', she is mostly a high-ranking courtesan, otherwise someone in the service of the powerful; some may receive honors due to the fortune falling on the day pillar or time pillar.

凡女命犯桃花劫者，主少入娼門，老為貧丐，寅午戌生人，在冬三月，亥時。巳酉丑生人，在春三月，寅時。申子辰生人，在夏三月，巳時。亥卯未生人，在秋三月，申時。古詩云：桃花與劫兩相侵，不為盜賊犯姦淫，忽然女子遭逢者，少入娼門老至貧。（廣信）

For a woman's fate if she encounters "Taohua Jie" (Flower劫), it indicates that she may become involved in prostitution at a young age and suffer from poverty and begging in old age. The method to determine this is as follows: those born in the years of Yin, Wu, and Xu, if born during the亥 hour (water hour) in the winter months; those born in the years of Si, You, and Chou, if born during the寅 hour (tiger hour) in the spring months; those born in the years of Shen, Zi, and Chen, if born during the巳 hour (snake hour) in the summer months; and those born in the years of Hai, Mao, and Wei, if born during the申 hour (monkey hour) in the autumn months. An ancient poem says: When Taohua and Jiesha (劫杀) clash, men will either become thieves or commit adultery; if women suddenly encounter this, it means they will enter the brothel at a young age and fall into poverty in old age. This is the view from the "Guangxin Ji" (广信集).

陰人命與男子稍巽，常欲五行不傷太過不及，欲得恬和中有貴格也。更帶祿馬貴人，自生自旺，六合者，主巧性賢德，資貌殊麗，不可傷於五行太盛，則恐乏柔順，不可傷於死絕，則淫媚而性卑，苟得五行恬和又緊要福聚集於日時上，乃佳。蓋日為夫，時為子也。一切福祿，加於日時上，須因夫子而貴也。蓋陰人之福在於夫與子也。當重封貴號，早適賢夫，若日時二位福力不緊，乃常命也。如福聚月胎之上，只是生於富貴之家，終不為夫之福也。

A woman's destiny differs slightly from a man's, and generally one hopes that the Five Phases are not harmed, not excessive, nor deficient, but rather balanced with a subtle presence of nobility. If it also includes "Lù Mǎ" (favorable wealth and power) and "Guì Rén" (noble person), with the self-sitting "Cháng Shēng" (growth) and "Dì Wàng" (prosperity), and also "Liù Hé" (harmony of the six directions), then the nature is clever, virtue is excellent, and appearance is especially beautiful. One must not allow the Five Phases to be overly strong, for excessive strength may lack gentleness; nor should they be harmed by death and decline, for death and decline may lead to licentiousness and a low character. If the Five Phases are balanced, the most important blessings are concentrated in the day pillar and hour pillar, which is best, because the day pillar represents the husband and the hour pillar represents the son. If all blessings are added to the day and hour pillars, then one will certainly achieve honor through the husband and son. A woman's fortune is naturally connected to her husband and son. Such a person should be repeatedly honored with noble titles and marry a virtuous husband early. If the blessings of the day and hour pillars are insufficient, then it is just an ordinary fate. If the blessings are concentrated in the month pillar and the胎元 (fetal origin), then it is only being born into a wealthy family, but ultimately cannot become the husband's fortune.

凡婦人之命最喜者，是金輿、六合、自旺，則福厚而利骨肉，見印綬、祿鬼、水火兩字，或金水兩字，姿質美麗，自生自旺帶官符，或五行支干不相往來，無情，內政清白，嚴殺有守，不喜淫雜，若祿馬死絕，則儉素不華，印綬帶殺，則權能任重，六合相生，則骨肉盛茂，周旋和美，時上見貴人驛馬，多生賢孝之子，孕產無虞，日上見之得賢美聰明之夫，一生快樂也。

The most favored aspects for a woman's destiny are "Jinyu" (Golden Chariot), "Liu He" (Six Harmonies), and being seated in a prosperous position. This brings deep blessings and benefits to family members. If the destiny includes the "imperial seal" (印绶) and "ghost of fortune" (禄鬼), or if it contains both water and fire or gold and water elements, her appearance and physique are beautiful. If she is seated in a "growth" (长生) or "prosperity" (帝旺) position and also has "Guanfu" (Official Symbol), or if the five elements and the heavenly stems and earthly branches do not interact with each other, she maintains family purity, can withstand harsh circumstances, and avoids immoral behavior. If the "horse" (禄马) is in a dead or declining position, her life is simple and not extravagant. If the "imperial seal" is accompanied by "kill" (杀), she has authority and can bear great responsibilities. If "Six Harmonies" are in a generating relationship, her family thrives and her social interactions are harmonious and fulfilling. If the time pillar has "Nobleman" (贵人) and "Post-horse" (驿马), she will have many virtuous and filial sons, and there will be no worries during pregnancy and childbirth. If the day pillar has these, she will marry a wise and intelligent husband and live a happy life.

凡婦人之命下賤者，尤為易定，大忌咸池、自敗、大耗、天中、凌尅、刑沖、氣散、自刑帶殺，為性粗賤淫蕩，縱有貴格，亦有風聲，更忌魁罡交沖，則多狠戾不順，或飄蕩，生旺太過，中見劫殺，往來相沖，為性多烈，不睦六親，卻清貞不淫，動招患禍，若咸池輿大耗同宮，則淫媚讒毒，天中與暴敗相承，則情性多訛，招淫私玷辱，更有刑沖，必至淫私，官事發覺，但命見大耗、咸池、天中者，須有不美之事。

Among women whose fate is of low status, it is especially easy to determine their characteristics: they should most avoid the stars Xianchi, Zibai, Dahuos, Tianzhong, as well as Lingke, Xingchong, Qisan, and Zixing, combined with Inauspicious Sha. Such people tend to have coarse and vulgar characters, and indulge in licentious behavior. Even if their fate contains noble patterns, they are likely to have a reputation for being promiscuous. They should also avoid the conflict between Kuigang. If this occurs, they are likely to be fierce and rebellious, unwilling to obey, or to live a wandering life. If they have excessive strength in旺 and encounter劫杀 in the middle, with continuous conflicts, they tend to be fierce and impetuous, and have poor relations with their six relations. However, such people are actually chaste and virtuous, not promiscuous, but they often bring troubles upon themselves. If Xianchi and Dahuos are in the same palace, they tend to be seductive and deceitful. If Tianzhong and Bubaie follow each other, their characters are often deceitful, and they may suffer disgrace from improper relationships. If there is also Xingchong, they will certainly be caught by the authorities for improper relationships. In summary, if a person's fate includes Dahuos, Xianchi, or Tianzhong, they are certain to have disgraceful affairs.

凡婦人下格，多是日時上死絕，帶殺不貧則賤，五行生旺太過，而帶殺，多貧困，作勞或自營於街市，或粗賤劣庸之婦，但五行生旺者，不至於娼淫之類也。凡婦人下格中，五行死絕不及者，更帶凶殺刑尅，不娼則為賤婢也，命中見無禮刑，或天中印或合墓中大耗者，多是媒巫術藥之輩，中有建祿貴人者，或市塵牙敗，狼藉婦人也。

A woman of low destiny often has her day pillar and hour pillar located in the dead or exhausted positions, and also carries Inauspicious Sha, leading to either poverty or low status. If the Five Phases are overly prosperous but accompanied by Inauspicious Sha, she is likely to be poor and have to work hard or earn a living by herself in the market, becoming a common and unremarkable woman; however, those with prosperous Five Phases are generally not reduced to the level of courtesans or prostitutes. Among women of low destiny, if the Five Phases are even more dead or exhausted and accompanied by Inauspicious Sha and punishments, she will either become a prostitute or a lowly servant. If the chart shows "无礼之刑," or "天中" with an official seal, or a combination entering the Storage and encountering "大耗," she is likely to be a matchmaker, fortune teller, or seller of medicine and charms; those with "建禄" and "贵人" may be market middlemen, and are also women with a bad reputation.

凡婦人生日帶大耗、咸池，夫妻外心相撓，又或見官符，多適兇暴俗惡之夫，棄逐凌辱，或即妨尅於夫，一生因夫煩惱也。凡婦人生時帶劫殺、大耗、空亡者，生子少成，憂煎為撓，或生不孝悖逆之子，見咸池，多損孕也。

If a woman's birth date includes "Great Expenditure" and "Xianchi," both she and her husband will have wandering hearts and experience mutual disturbances. If "Guanfu" is also present, she is likely to marry a violent and cruel husband, suffering rejection, expulsion, and humiliation, or alternatively, she may harm her husband, and her life will be filled with worries. If a woman's birth time includes "Jiesha," "Great Expenditure," and "Kongwang," her children are unlikely to succeed, and she will be constantly troubled and distressed, or she may give birth to unfilial and rebellious sons. If "Xianchi" is present, she is likely to suffer repeated miscarriages.

凡婦人歲運見大耗為凶，夫子不祥之撓，更或尅身，往往死矣，所以大凶者、八數字，陰之終也。（燭神經）若為女子忌向旺方，蓋顏狀亦不相堂，雖血氣也非相稱。負陰抱陽者為男，負陰抱陰者為女，是以男命生則利旺，不利衰，女命生則利衰，不利旺，男旺則福，衰則否，女衰則福，旺則否。

When a woman encounters the "Great Expenditure" star in her stream year and large cycle, it is an ominous sign, bringing disturbances related to her husband and son; if it also harms herself, it may lead to serious danger to her life. The reason why "Great Expenditure" is particularly凶 is because it corresponds to the number eight, which is the ultimate yin number, according to the "Zhu Shen Jing." Women should avoid being in a very prosperous state, as excessive prosperity is not suitable even for their appearance, and their vital energy will become unbalanced. Men are yang embracing yin, while women are yin embracing yin. Therefore, men are naturally favorable in prosperity and unfavorable in decline, while women are naturally favorable in decline and unfavorable in prosperity: men gain blessings when prosperous and misfortune when declining; women gain blessings when declining and misfortune when prosperous.

是以登明足艶，太乙多淫。登明亥也，太乙巳也，亥為入夜之時，巳為迎日之時，故女命而得亥多者有資質，巳多者為色慾。木盛則妖妍，水澄則清潔，金多夭折，火致剛強。女命得木多者，窈窕而妖妍，姿質瘦長，得水多者，寬量而清潔，蓋水形濶大，又為澄靜之物。金多則情意躁急而夭折，主性剛脆，火多則志意決烈，蓋火性炎勐也，土多則足田園厚財穀，婦道煇煇，母儀汪洋，蓋土性厚德能載也。

Therefore, it is said, "When 登明 is abundant, beauty is complete; when 太乙 is numerous, desires are excessive." "登明" refers to 亥, and "太乙" refers to 巳. 亥 is the time of nightfall, while 巳 is the time of dawn. Therefore, in female fate, those with many 亥 are outstanding in appearance and quality, while those with many 巳 tend to be more inclined towards sensuality. It is also said, "When wood is abundant, it becomes妖妍; when water is clear, it becomes clean; when metal is numerous, it leads to early death; when fire is strong, it brings about firmness and strength." For women with much wood, their figures are slender and graceful, and they appear alluring. Those with much water have broad and pure dispositions, as water's form is vast and its nature is clear and calm. Those with much metal are impetuous and prone to early death, as metal's nature is hard and brittle. Those with much fire are decisive and strong-willed, as fire's nature is fierce and intense. Those with much earth have abundant fields and ample resources, shining virtue as a woman, and a broad maternal example, because earth's nature is thick and benevolent, capable of supporting all things.

負天月二德，則霞帔金冠。天德陽之德，正月起自乾卦前一辰，亥上順行，月德陰之德，正月起自坤卦之後一辰，未上順行，女子命中得之全者，有郡邑之封也。不全者富旺其家。得祿命身三財，則夫榮兒貴。歲干所尅曰祿財，歲支所尅曰命財，納音所尅曰身財，其三財所屬之五行，在命中，一則不乏，而得之全者，夫必榮，兒必貴。

"Carrying the virtues of Heaven and Moon" means: "Heavenly Virtue" belongs to the Yang aspect, starting from the position before the Qian trigram in the first month, moving in order from亥; "Monthly Virtue" belongs to the Yin aspect, starting from the position after the Kun trigram in the first month, moving in order from 未. If a woman's destiny includes both virtues, she may receive titles such as Lady of a County or Lady of a Township; even if not both, her family will be prosperous and wealthy. "Possessing禄, 命, and 身 wealth" means: the element that the heavenly stem of the year overcomes is called "Lúcái," the element that the earthly branch of the year overcomes is called "Mìngcái," and the element that the Nayin sound element overcomes is called "Shēncái." As long as any of these three types of wealth appear in one's destiny, there will be no scarcity. If all three are present, the husband will certainly achieve honor and the son will certainly attain high status.

切嫌者陰刃妨害尊親，最忌者純陰不宜子息。祿後一辰曰陰刃，男得之妨妻族親，女得之，妨夫族親，又女命年月日時支干俱屬陰，又生五月之後，十一月之前者，乃陰極而陽不生，是為純陰多而無子息，蓋獨陰則不成，獨陽則不生。

"The phrase 'those who are cut off by the Yin blade harm the respected relatives, and the most undesirable is pure Yin which is not suitable for offspring' means: the position after the禄 is called 'Yin blade.' A man obtaining it will harm his wife's relatives, while a woman obtaining it will harm her husband's relatives. Additionally, for a female's birth chart, if all the heavenly stems in the year, month, day, and hour are Yin, and she is born between June and November, this is considered extreme Yin with no Yang energy, known as 'pure Yin,' which usually results in no children, because isolated Yin cannot produce things, and solitary Yang cannot generate life."

骨髓破殃羅內外，薦枕星招涉是非。骨髓破，亦名白衣殺，得之者，刑及內外二族。薦枕星，乃冠帶也。得之者，一生多涉是非，惟言女子，不斷男命。鴛鴦憚於見水，傾國傾城。凡三支三干，鳳凰、麟閣、鳳治三格，在女命，則變為鴛鴦殺，應其為人淫穢不廉，命中又見水多，則主風塵多艶質。

"The bone marrow breaking calamity and the殃 Luo affecting inside and outside" means: "Bone marrow breaking" is also called "White Robe Kill," and those who receive it will have injuries affecting both the mother's family and the husband's family; "Recommend Pillow Star" refers to the Capping position, and those who receive it will have a life full of disputes and troubles. These two are only used for female fate, not for male fate. "Mandarin Ducks fear seeing water,倾国倾城" means: any of the three patterns "Phoenix," "Lingge," and "Fengzhi," formed by three identical earthly branches and three identical heavenly stems, when falling on a female's fate, becomes "Mandarin Duck Kill," indicating a person who is淫秽 and unfaithful; if there is an excess of water in the fate, the person will tend to become a courtesan with beautiful appearance and charm.

花釵與桃花相犯，朝雨暮云，貴人共天喜，爭窠穿垣驀牖。命前一辰為花釵殺，後一辰曰桃花殺，本主上見之全而不偏，是為同犯，主為倡優之人，如得地三奇者，不在此論，天乙住處曰貴人，旺氣住處曰喜神，本主上帶之，而又同宮，謂之爭窠，主為淫奔之妾，如得落空亡者，不在此論。（並壺中子）

"Flowers and hairpins conflicting with Taohua, morning rain and evening clouds; nobleman and Star of Celebration together, private nest and piercing through walls and windows." Its meaning is: if the previous stem is "Flower Hairpin Kill" and the next stem is "Taohua Kill," and both are present on the main stem without favoring one side, it is called "same conflict," indicating that the person will become a performer or entertainer; but if the fate is favorable and there are "Three Marvels," this rule does not apply. The place where Tianyi is located is called "Nobleman," and the place of prosperity is called "Joy God." If the main stem carries both and they are in the same palace, it is called "competing in the nest," indicating a mistress who runs away secretly. If they fall into Kongwang, this rule does not apply. All of this comes from "Hu Zhong Zi."

官鬼旺於貴垣，鳳冠霞帔。女人推命貴神一者為良神，若【叢】雜合多，不尼即妓。（神白經）稍加卯酉二時生，若免墮胎當克子。婦人若犯卯酉二時生者，多主墮胎克子。日時勾絞亦難勝。女命不宜日時犯勾絞，有【繫】絆意，恐生產難，不然子多掛綆生。

"Official Ghost is strong in the nobleman's position, leading to a title and honor," meaning the official ghost star, representing the husband, is strong in the nobleman's position, leading to a grant of honor. The "Shen Bai Jing" says: when calculating a woman's destiny, the noble god should appear only once to be a good deity; if there are many overlapping or too many combinations, she will either be a nun or a prostitute. "A slight addition of the卯and酉hours of birth, if not to miscarry, will result in childlessness," meaning women born at卯or酉hours are likely to either miscarry or have difficulty conceiving. "The day and hour columns with Goujiao are also hard to overcome," meaning a woman's day and hour columns should not be afflicted by Goujiao, which signifies entanglement and obstruction, possibly leading to difficult childbirth, or the child being born with umbilical cord around the neck.

蛔花又遇雙鴛合，雜見貴人真妓才。桃花殺者，卻冠帶是也，命犯桃花殺，又雙鴛合如兩己合一甲，一甲合兩己之類，又遇貴殺，是雜娼妓命也。（沉芝源髓）孤鶯舞時真寡婦。孤鶯殺歌：水火逢蛇大不祥，金豬何必強猖狂，土猴木虎夫何在，時對孤鶯舞一場。（理愚歌）凡婦人犯逆食殺，絕子，貴人同空亡，主風聲。（廣錄）

"The presence of Taohua again meets the double鸳合, with the appearance of a Nobleman and a genuine courtesan's talent" refers to the so-called Taohua killing being actually the position of Capping. If one's fate is afflicted by the Taohua killing, and also encounters the double鸳合, such as two Jis combining with one Jia, or one Jia combining with two Jis, and further meets a Nobleman along with Inauspicious Sha, it indicates the fate of a woman living in a mixed community of prostitutes, according to the Shenchizyuanwei. "Solitary Nightingale Dance" refers to the Solitary Nightingale killing. The rhyme says: those with Nayin belonging to water or fire meet巳 snake, which is very inauspicious; those with Nayin belonging to metal meet亥 pig, why bother to be strong; those with Nayin belonging to earth meet申 monkey, and those with Nayin belonging to wood meet寅 tiger, their husbands are unknown, and when the time pillar directly faces the Solitary Nightingale, they can only dance alone once, according to the Liyu Ge. The Guanglu says: if a woman is afflicted by the reverse food killing, it indicates the cutting off of descendants; if Nobleman and Kongwang are in the same position, it indicates the reputation of being a promiscuous woman.

妻位者，以己身納音所克者為之，若在有氣之鄉，主得妻賢明婉淑，終身相保，假令甲子金人，以木為妻，二月生是，餘準此，若在死墓無氣之鄉，則主所聚狠戾惡妬，或即頻妨克，假令甲戌火命，以金為妻，十一月十二月生，值妻死墓之月，餘準此。

The concept of "wife position" refers to using the Five Phases that are overcome by one's own Nayin sound element. If the wife star falls in a place with vitality, it indicates marrying a virtuous, wise, gentle, and chaste wife who will remain faithful throughout life; for example, someone born in the Jiazi year with a Nayin sound element of metal uses wood as the wife star, and if born in February when wood is strong, this applies. Other cases follow the same pattern. If the wife star falls in a place without vitality, such as a dead or buried position, it suggests marrying a harsh, ill-tempered, jealous wife, or suffering continuous obstacles; for example, someone born in the Jiaxu year with a Nayin sound element of fire uses metal as the wife star, and if born in November or December, which are the months of the wife star's dead and buried positions, this applies. Other cases follow the same pattern.

夫位者，以克我者為夫，若夫在旺相有氣之鄉，則生得賢夫有官爵，終身和睦，假令甲子金命人，以火為夫，五月生逢火旺，餘準此。若夫位在無氣墓絕之鄉，主得凶悖之夫，或即其夫抱病，或有妨克，假令己巳木命，以金為夫，十二月生金入墓，餘準此。妾位者，以妻命所克者為之，謂木命人以水為妾之類，若在旺相有氣之鄉，主有好婢妾，存心忠良，不相剋害，若在無氣絕木之鄉，及落空亡者，主無婢妾，縱有，心懷異志，或抱疾患，或多逃亡之類。（三命鈐）

The term "husband's position" refers to the five elements that overcome the wife's element. If the husband's star falls in a prosperous and strong position, it indicates a virtuous and noble husband with official rank, leading to a harmonious life. For example, someone born in the Jiazi year with a Nayin sound element of metal takes fire as their husband's element, and if born in the fifth lunar month when fire is strong, this applies. Other cases follow the same pattern. If the husband's star falls in a position of no vitality or in the墓库 (storage), it indicates a violent and rebellious husband, or a husband who is sick, or mutual conflict. For example, someone born in the Jisi year with a Nayin sound element of wood takes metal as their husband's element, and if born in the twelfth lunar month when metal enters the storage, this applies. Other cases follow the same pattern. The term "concubine's position" refers to the five elements that are overcome by the wife's element. For example, someone with a Nayin sound element of wood takes water as their concubine's element. If the concubine's star falls in a prosperous and strong position, it indicates having good servants and maids, who are loyal and kind, without mutual conflict. If the concubine's star falls in a position of no vitality or in the空亡 (void), it indicates no servants or maids, or even if there are some, they are unfaithful, or sick, or frequently run away. The above is from the "San Ming Qian" (Three Fate Keys).

凡女命及男命，本年幫生日者，一嫁一娶。須是男生日不在妻財死墓絕處，女生日不在官鬼死墓絕處，各不帶劫亡羊刃者，方用此法。（廣信）寸珠尺璧云：女命剋日者，一嫁，有吉神者，命婦。

Whether for a female or male birth, if the year pillar of the native supports and generates the day pillar, it indicates that they will marry only once. However, for a male, his birth day must not fall in the dead, tomb, or end positions of the wife's wealth; for a female, her birth day must not fall in the dead, tomb, or end positions of the official ghost. Also, neither side should have劫杀, 亡神, or 羊刃. This is the view from the "Guangxin Ji." The "Cunzhu Shibì" states that if a female's day pillar is overcome, it indicates she will marry only once; if there are also auspicious deities in her chart, she is destined to become a noble lady who receives official honors.

木命逢牛鼠，金人忌馬羊，水土逢雞狗，龍蛇火命當，夫妻如倖免，頭男頭女亡。

A rhyme about harming the spouse states that those with the Nayin sound element of wood should avoid the ox and rat; those with the sound element of metal should avoid the horse and sheep; those with the sound element of water or earth should avoid the rooster and dog; and those with the sound element of fire should avoid the dragon and snake. All these combinations are harmful to the spouse. If the couple somehow escape this fate, their first child, either son or daughter, will die young.

金命雞猴是，火人蛇馬鄉，水土生豬鼠，木虎兔難當，男人若值此，三度作新郎，女人逢此者，三度作花娘。（廣信）

The method for determining "Wangxiang Sha" is as follows: those with Nayin sound element of metal encounter the酉 chicken and申 monkey, those of fire encounter the巳 snake and午 horse, those of water and earth encounter the亥 pig and子 rat, and those of wood encounter the寅 tiger and卯 rabbit, all of which are difficult to bear. If a man encounters it, he must marry three times; if a woman encounters it, she must marry three times as well. This is the statement from the "Guangxin Ji."

豬羊犬位春三月，蛇鼠龍人夏不中，寅午卯生冬月是，申酉丑人秋月窮。假令戌亥未人正月狼籍，二月八敗，三月大敗。百忌【曆】，以正月為大敗，二月為狼籍，三月為八敗。

The rhyme for "Wang Ji Sha" states that those born in the years of the Pig (Hai), Sheep (Wei), and Dog (Xu) should avoid the first three months of spring, while those born in the years of the Snake (Si), Rat (Zi), and Dragon (Chen) should avoid summer. Those born in the years of the Tiger (Yin), Horse (Wu), and Rabbit (Mao) should prefer winter, and those born in the years of the Monkey (Shen), Rooster (You), and Ox (Chou) should avoid autumn. For example, those born in the years of the Dog (Xu), Pig (Hai), and Sheep (Wei) have "Wang Ji" in the first lunar month, "Ba Bai" in the second, and "Da Bai" in the third. However, the "Bai Ji Li" uses a different arrangement, considering the first lunar month as "Da Bai," the second as "Wang Ji," and the third as "Ba Bai."

寅申巳亥七月生，子午卯酉十二神，辰戌丑未仲春月，絕房男女堪親。（三命纂局）百忌【曆】云：絕房凶殺法難圓，十二支從月上呼，男害妻兒兼父母，女傷夫主及公姑。

The method for determining "ju fang sha" is: those born in the years of Yin, Shen, Si, or Hai, if born in the seventh lunar month, and those born in the years of Zi, Wu, Mao, or You, if born in the twelfth lunar month, and those born in the years of Chen, Xu, Chou, or Wei, if born in the middle of spring (second lunar month), both males and females are unsuitable for marriage. This is the view of "San Ming Zuan Ju." "Bai Ji Li" states: the calculation of "ju fang" as an Inauspicious Sha is difficult to be comprehensive, it is usually determined by pushing the twelve earthly branches according to the month; if a man is afflicted, it will harm his wife, children, and parents; if a woman is afflicted, it will injure her husband and in-laws.

面前見害，琴瑟不調。見生巳，見六害，而行年大小運又遇之，其年必夫妻不和，所以言面前見害，謂行見，為面前也。陰惆陽悵，亥來子上妨夫，夾角夾雜，寅向丑邊克婦。辰戌丑未不為惆悵殺，惟陰陽並處，然後有之，亥人得子，乃陰惆其陽，如妻號其夫，故曰亥來子上妨夫，子人得亥，乃陽悵其陰，如夫哭其妻，子來亥上妨妻，不待說而見也。子午卯酉無隔角殺，惟方隅曲處，然後有之，寅人得丑，乃隔角，寡宿則不利妻，故曰寅向丑邊克婦，丑人得寅，乃隔角，孤宿則不利夫，丑向寅上剋夫，故不待說也。（壺中子）

"The phrase 'before one's face, there is harm; the zither and the qin are out of tune' means that one's fate already includes six harms, and if the current year and the major and minor years of destiny coincide with them, the couple will certainly have discord in that year; the reason it is called 'before one's face' is because encountering these harms through one's destiny is like seeing them face to face. 'Yin sorrow and yang melancholy, with亥 coming to Zi, it harms the husband; cornered and mixed, with寅 facing Chou, it harms the wife' means that the Chou, Xu, Chou, and Wei do not form the sorrowful killing by themselves; only when yin and yang are together does it occur. A person born in the year of亥 encountering the year of Zi is yin sorrowing the yang, like a wife weeping before her husband, hence亥 coming to Zi harms the husband. A person born in the year of Zi encountering the year of亥 is yang sorrowing the yin, like a husband weeping for his wife, so Zi coming to亥 harms the wife; this is clear without further explanation. The original text says that the Zi, Wu, Mao, and You do not have the cornered killing by themselves; only when there is a bend in the direction does it occur. A person born in the year of寅 encountering the year of Chou is a cornered situation, and the position of Guasu is not favorable to the wife, hence寅 facing Chou harms the wife. A person born in the year of Chou encountering the year of寅 is also a cornered situation, and the position of Guchen is not favorable to the husband, so Chou facing寅 harms the husband; this is also clear without further explanation. The above is from the book 'Hu Zhong Zi'.

臨官帝旺未為好，早嫁早婚傷亦早，若還相適作夫妻，頭女頭男須夭喪。臨官帝旺二殺，雖五行壯，男多殺妻，女多傷夫。（沉芝源髓）凡男於妻絕中生者，不宜生女，生女則喪妻，如甲子金以木為妻，七月生為妻絕也。女於夫絕中生者，不宜生男，生男則喪夫，如甲子金，女以火為夫，十月生為夫絕也，餘準此。

The rhyme says: Being in the position of Officialdom or Prosperity does not necessarily mean good fortune; marrying early and giving birth to children early will lead to early suffering. If two people happen to become husband and wife, their first child, whether a daughter or son, is likely to die young. This is because although the positions of Officialdom and Prosperity strengthen the Five Phases, for male destiny they often harm the wife, and for female destiny they often harm the husband. This statement comes from the book "Chen Zhi Yuan Mei." If a man is born in the绝地 (critical period) of his wife's star, it is not suitable for him to have daughters; if he does, he will lose his wife. For example, someone born in the Jiazi year with a Nayin sound element of metal, whose wife's element is wood, if born in the seventh month, which is the critical period for wood, will result in losing his wife. Similarly, if a woman is born in the critical period of her husband's star, it is not suitable for her to have sons; if she does, she will lose her husband. For example, a woman born in the Jiazi year with a Nayin sound element of metal, whose husband's element is fire, if born in the tenth month, which is the critical period for fire, will result in losing her husband. The same applies to other cases.

父位者，以克母者為之，謂如木命以土為父，若遇父在有氣之鄉，其父必居華顯或得父祖庥蔭，名望升達，假令戊辰木命人，以土為父，十一月生為旺鄉，若居無氣之鄉，則主其父不利，或幼失尊長，或父抱疾，終當孤立，假令丁卯火命人，以金為父，九月生為衰鄉，他皆彷此。母土命，以火為母，五月生為旺鄉，若遇母位居墓絕之鄉，則主幼失其母，多病患，或母性惡戾，假令壬申金命人，土為母，十二月生，為衰鄉，他皆彷此。（並三命鈐）胎氣同柱，當有異母，月干相逢，須依二父。受胎正在受氣之地，而與日時支干同者，當食二母之乳，月干年干相逢而同在父母生地，當依二父。（鬼谷遺文）

The concept of "father's position" refers to using the Five Phases that overcome the mother's phase to represent the father. For example, a person whose nayin sound element belongs to wood uses earth as their father. If the father's star is located in a strong position, the father is sure to hold an important position, and the person can benefit from the protection of their ancestors, with their reputation gradually rising. For instance, a person born in the year of Wuchen with a nayin sound element of wood uses earth as their father, and being born in November, which is the strong period for earth, is favorable. However, if the father's star is located in a weak position, it indicates that the father is not fortunate, or the person may lose their elders at a young age, or the father may suffer from long-term illness, eventually becoming isolated. For example, a person born in the year of Dingmao with a nayin sound element of fire uses metal as their father, and being born in September, which is the weak period for metal, is unfavorable. Other cases follow the same pattern. The concept of "mother's position" is similar; for example, a person whose nayin sound element belongs to earth uses fire as their mother, and being born in May, which is the strong period for fire, is favorable. If the mother's star is located in a tomb or dead position, it indicates that the person may lose their mother at a young age, or suffer from frequent illness, or the mother may have a fierce and unpredictable nature. For example, a person born in the year of Renshen with a nayin sound element of metal uses earth as their mother, and being born in December, which is the weak period for earth, is unfavorable. Other cases follow the same pattern. The above statements are from the *San Ming Qian*. The saying "T'ai Qi Tong Zhu, Dang You Yi Mu; Yue Gan Xiang Feng, Xu Yi Er Fu" means: if the month of birth is in a period of receiving vital energy and the dry branches of the day pillar and hour pillar are the same as the month pillar, the person will be breastfed by two mothers. If the month dry branch meets the year dry branch and both are in the birth positions of the parents, the person will rely on two fathers. This is the view from the *Gui Gu Yi Wen*.

伯叔位者，以其父同類推之，謂如金命人，以木為父，則以甲為伯，乙為叔，若遇伯叔在有氣之鄉，則主有足智略聰明伯叔，假令戊辰木命人，用土為父，以戊為伯，己為叔，五月六月生，戊在午，己在未，仲夏土乘旺氣，諸準此例，若遇伯叔在墓絕之鄉，則主叔伯別異不親睦，假令己巳木命人，用土為父，以戊為伯，己為叔，三月四月生，戊在辰，己在巳，季春土「入」墓，孟夏土絕，他皆彷此。

The term "Bo Shu Wei" refers to determining the positions of the elder and younger uncles based on the same Five Phases as the father. For example, if someone's Nayin sound element is metal, then wood is considered their father, and Jia is the elder uncle, Yi is the younger uncle. If the Bo Shu stars fall in a place of strength, it indicates that the elder and younger uncles are intelligent, resourceful, and capable. For instance, someone born in the year of Wuchen with a Nayin sound element of wood takes earth as their father, and Wuchen is the elder uncle, Jisi is the younger uncle. If born in May or June, Wuchen is associated with the horse (午) and Jisi with the goat (未), and during the middle summer, earth is in its strong position. Other cases follow the same pattern. If the Bo Shu stars fall in a place of decline or burial, it suggests that the elder and younger uncles are distant and not close. For example, someone born in the year of Jisi with a Nayin sound element of wood takes earth as their father, and Wuchen is the elder uncle, Jisi is the younger uncle. If born in March or April, Wuchen is associated with the dragon (辰) and Jisi with the snake (巳), and during the late spring, earth enters its burial place, while in early summer, earth reaches its decline. Other cases follow the same pattern.

兄弟位者，取己身同類推之，謂如木命人，以甲為兄，乙為弟，如推伯叔法也，若遇兄弟在有氣之鄉，則主有孝友兄弟，終身和睦，假令丁酉火命人，以丙為兄，以丁為弟，五月六月生，丙在午，丁在未，夏火乘旺氣，餘準此，若遇兄弟在衰病之鄉，則主無兄弟，縱有多疾或常隔越，假令丙寅火命人，丙為兄，丁為弟，七月八月生，丙在申，丁在酉，孟秋火病，仲秋火死，餘彷此。（三命鈐）寸珠尺璧云：凡月帶刑沖破殺者，主兄弟不和，並無力。

The concept of "brother position" is determined by one's own corresponding Five Phases. For example, if someone's Nayin sound element belongs to wood, then Jia is considered the elder brother and Yi the younger brother, following the same method as for the positions of uncles and cousins. If the brother star falls in a prosperous place, it indicates brothers who are filial and affectionate, and the family remains harmonious throughout life. For instance, someone born in the year Dingyou with a Nayin sound element of fire takes Bing as the elder brother and Ding as the younger brother. If born in May or June, Bing is associated with Wu and Ding with Wei, as fire is strong in summer. The rest follows the same pattern. If the brother star falls in a declining or diseased place, it suggests no brothers, or if there are brothers, they are often sickly or separated for long periods. For example, someone born in the year Bingyin with a Nayin sound element of fire takes Bing as the elder brother and Ding as the younger brother. If born in July or August, Bing is in Shen (declining) and Ding in You (dying), as fire is weak in early autumn and even weaker in mid-autumn. The rest follows the same pattern. The above is from the "San Ming Qian." The "Chun Zhu Chi Bi" states: if the month pillar is accompanied by crime, conflict, destruction, or harmful stars, it indicates brothers who are not harmonious and cannot provide support.

子位者，以妻命所生者為之，謂如木命人以金為子，若遇子位在旺相有氣之鄉，則生有聰明忠孝之子，光顯祖宗。假令甲子人以火為子，五月生火乘旺氣，餘準此。若是陰命人，定子位，並以所生者為子，如木命人，火為子，他彷此。其吉凶休咎，皆如前法夫命推之。

The concept of "子位" refers to the Five Phases element that is generated by the wife's star. For example, if someone's Nayin sound element belongs to wood, then metal is considered their "子". If the "子" star falls in a prosperous and strong position, it can produce a wise, loyal, and filial son who brings glory to the ancestors. For instance, someone born in the Jiazi year takes fire as their "子", and if they are born in May when fire is at its peak, this applies. The same logic applies to other cases. For a female's destiny, determining the "子位" is based on the Five Phases element she generates. For example, if someone's Nayin sound element is wood, then fire is considered their "子", and so on. The fortune, misfortune, and other outcomes are calculated in the same way as determining the husband's destiny.

欲知子之性情，各以五行推之。木命人以金為子，主其子性懷廉正，剛烈自用。火命人以水為子，主其子性謙和，守恬澹，扶高接下。土命人以木為子，主其子仁慈忠孝，柔順謙和，宜少不宜老。金命人以火為子，主其子性多貪婪，心中虛妄，逐利勝己，有始無終。水命人以土為子，主其子緩慢凝重，沉靜耿介，老而有福。並以五命各在有氣之鄉，若在休墓之所，則反是也。（並三命鈐）

To determine the nature of a son, one should refer to the Five Phases: those with the Nayin sound element belonging to Wood take Metal as their son, indicating a son who is upright, righteous, strong-willed, and self-confident; those with the Nayin sound element belonging to Fire take Water as their son, indicating a son who is humble, content with simplicity, respectful to superiors and kind to inferiors; those with the Nayin sound element belonging to Earth take Wood as their son, indicating a son who is compassionate, loyal, gentle, and harmonious, suitable for youth but not for old age; those with the Nayin sound element belonging to Metal take Fire as their son, indicating a son who is greedy, lacks sincerity, always pursuing profit and desires to surpass others, and lacks perseverance; those with the Nayin sound element belonging to Water take Earth as their son, indicating a son who is slow, steady, quiet, and straightforward, and will have good fortune in old age. All these descriptions apply when the son's star is in a flourishing position; if it is in a weak, confined, or storage position, the situation is exactly the opposite. This statement is from the "San Ming Qian."

凡男命以生時為子，以克我者為子孫，若四柱內無鬼，名曰局中無子，卻看生時在何地，如木命人以金為子，若局中無子，而得申酉巳時者，必有子也。名曰子乘旺氣，若金死於子，絕於寅，即無子也。天元變化書云：以時取子，如丁巳土人，壬寅月，己亥日，己巳時，寅亥俱是木，又時中見木，必多子，如丁巳人，庚戌月，壬申日，己酉時，金多則無木，又時上無木，必少子，餘彷此。凡命以時之納音，推子之數，水一，火二，木三、金四、土五，有氣乘時，則倍數言之，無氣背時，則減數言之，有不依數者，在五十後，禍福方定也。

For a male's destiny, the hour of birth determines the children's palace, and the element that overcomes me is considered the children. If there is no official ghost in the four pillars, it is called "no children in the chart." At this time, we need to look at the position of the birth hour. For example, if the nayin element belongs to wood, then metal is considered the children. Although there are no children in the chart, if the birth hour is in the hours of Shen, You, or Si, there will certainly be sons, which is called "children riding on strong energy." If metal is dead in Zi or绝 in Yin, then there will truly be no children. The "Heavenly Transformation Book" says: use the time pillar to determine children. For example, a person born in the year of Dingsi with nayin belonging to earth, with the month of Renshen, day of Jihai, and hour of Jisi, both Yin and Hai belong to wood, and there is also wood in the hour, so there will certainly be many children. Another example is a person born in the year of Dingsi, with the month of Gengxu, day of Renshen, and hour of Jiyou, there is a lot of metal but no wood, and there is also no wood in the hour, so there will certainly be few children. The rest can be judged in the same way. In general, when looking at a person's destiny, we use the nayin of the time pillar to calculate the number of children: water represents one child, fire represents two, wood represents three, metal represents four, and earth represents five. If there is energy and it conforms to the season, it is doubled. If there is no energy and it goes against the season, it is reduced. There are also cases that do not conform to this number, and the fate can only be determined accurately after the age of fifty.

凡男命犯局中無子，又時不在鬼生旺之鄉，卻支干與年合者，但只生女得成，子不育也。或即生而夭喪者多矣。古詩云：哭子帶刑死位傍，子多復是少年亡，忽若支干並德合，只宜養女得成雙。假如一員郎，癸未年，癸亥月，丙辰日，戊子時，得局中無子，又在官鬼死地，卻戊與癸合，故生女多，子皆不成。若見甲子則一生無子也。又有一玉牃，癸未年木，甲子月金，辛卯日木，癸巳時水，是局中有子在死地，時在官鬼長生之地，故生數子，而女少。又有一郎官，庚辰年金，壬午月木，戊寅日土，辛酉時木，白虎臨庭下，不慈，五十六不祿，兒女俱無，此格大妙，可詳推之。

For a male's fate, if he is afflicted by "no son in the chart," and his time pillar is not in a prosperous or beneficial position related to the official ghost, yet his heavenly stem and earthly branch harmonize with the year pillar, then he is likely to raise daughters successfully, but sons are difficult to raise or may die young. An old poem says: the凶 star of crying for a son brings punishment and is close to the death position; even if there are many sons, they will die young in their youth. If both heavenly stem and earthly branch harmonize with the virtue god, then it is suitable only for raising daughters, and they can be successful. For example, a wealthy official, born in the year of Guiwei, month of Guihai, day of Bingchen, and hour of Wuzi, has no son in the chart and is in the dead position of the official ghost, but since Wu and Gui harmonize, he has many daughters but cannot raise sons. If the hour pillar is changed to Jiazi, then he will have no sons at all. Another example from the imperial family's genealogy: born in the year of Guiwei with the nayin sound element of wood, month of Jiazi with the nayin sound element of metal, day of Xinmao with the nayin sound element of wood, and hour of Guisi with the nayin sound element of water, this chart has a son but he is in the dead position, while the hour pillar is in the long life position of the official ghost, so he has several sons and fewer daughters. Another official, born in the year of Gengchen with the nayin sound element of metal, month of Renwu with the nayin sound element of wood, day of Wuyin with the nayin sound element of earth, and hour of Xinyou with the nayin sound element of wood, has the white tiger in the courtyard, is not kind, and dies at fifty-six without any children. These patterns are very worth considering and can be carefully examined.

寸珠尺璧云：凡命犯亥子多得兒，巳字多得女。凡人命時帶年沖，克子。時帶年刑，克子。時帶年破，克子。時帶年害，克子。時帶年刃，克子。時帶年劫，克子。時帶年破，克子。時帶年元辰，克子。時帶年空亡，克子。（重者絕子）時帶自刃，克子。時帶飛刃，克子。時坐華蓋，克子。五十後愈見不牢。時帶自刑，子多疾病。時帶六厄，子多厄。時帶浮沉殺，子死瀉痢。時坐本音墓，主有壽。無子送老，但孫息耳。時坐日破、空亡、刑沖、刃、食、劫，皆主克頭子。

The book "Cun Zhu Chi Bi" states: Those with many instances of the characters Hai and Zi in their birth chart are more likely to have sons, while those with many instances of Si are more likely to have daughters. The following are combinations that hinder having children: If the hour pillar conflicts with the year pillar, it will harm children; if it is in conflict with the year pillar, it will harm children; if it breaks the year pillar, it will harm children; if it is in a harmful relationship with the year pillar, it will harm children; if it carries the Yang Ren of the year pillar, it will harm children; if it carries the劫杀 of the year pillar, it will harm children; if it breaks the year pillar, it will harm children; if it carries the Yuanchen of the year pillar, it will harm children; if it carries the Kongwang of the year pillar, it will harm children, and in severe cases, it may even result in no children at all. If the hour pillar carries the self-blade, it will harm children; if it carries the flying blade, it will harm children. If the hour pillar is occupied by Huagai, it will harm children, and the difficulty in having children becomes more pronounced after the age of fifty. If the hour pillar carries self-punishment, the sons will be sickly; if it carries the six misfortunes, the sons will suffer many calamities; if it carries floating and sinking killing stars, the sons will die from diarrhea and dysentery. If the hour pillar is located on the Storage of the nayin sound element of the day pillar, it indicates the person's own longevity, but there will be no children to accompany them at the end of life, and they will rely on their grandchildren. If the hour pillar is in a breaking, empty, conflicting, or harmful relationship with the day pillar, or if it carries Yang Ren, food god, or劫杀, it will harm the eldest son.

納音帶絕氣，又時在絕鄉，定主絕嗣。如癸巳、壬寅、庚申、乙亥、丁巳是也。假令庚申年，得壬寅時，決然無子矣。凡命見申日、亥時，巳日、寅時，互換見者，名曰狡害殺，主絕嗣，須庶出過房方住。古詩云：五行狡害不為良，夫婦孤單獨守房，死去墳前無子哭，求他異姓卻相當。（並廣信集）太乙降誕經云：假令甲子旬九月十日生，兼戌亥日時者，定主絕子。

Nayin itself carries the aspect of decline, and if the time pillar also falls in the place of decline, it certainly indicates the absence of sons. For example, those born in the dry branches of Guisi, Rennyin, Gengshen, Yihai, and Dingsi will have this effect. If someone born in the year of Gengshen also has the time of Rennyin, they will certainly have no sons. Whenever in a person's fate the day of Shen is paired with the hour of Hai, or the day of Si is paired with the hour of Yin, or vice versa, it is called 'jiao hai sha', which indicates the absence of sons. One must rely on a son from another family or adopt a son to continue the line. An old poem says: In the Five Phases, if one encounters jiao hai, it is not a good omen. The husband and wife are lonely, each living alone in emptiness. After death, there is no son to mourn at the grave, so one must seek a son from another family to take his place. The above is from the Guangxinji. The Taiyi Jiangdanjing says: For example, if someone is born on the ninth day of the ninth month in the Jiazi decade, and also has the day or hour of Xu or Hai, it certainly indicates the absence of sons.

子息則先明生氣，或用克以推之。如丁巳土以木為子孫，遁至亥上得辛，若四柱見丁在無氣，更有刑害者，必少子孫也。祿馬不閒，子孫未必絕滅。若人生時見祿馬，往來朝命，不犯寡孤，亦有子孫。（並鬼谷遺文）時尅亦應男不順。時干尅年干，及倒食干，主生男不順（沉芝源髓）

"The prosperity of descendants should first clarify the life qi, or use the five phases that overcome to deduce it." This means that when predicting descendants, one should first determine where the life qi is located, and also use the five phases that overcome to deduce it. For example, in a year of Dingsi with nayin sound element belonging to earth, wood is considered the descendants. Using the method of hidden heavenly stems, the position of亥 is obtained, which corresponds to Xin metal. If the four pillars lack the vitality of Ding fire and there are punishments and harms, descendants will certainly be few. "If the lu spirit and post-horse are not disturbed, descendants may not necessarily be cut off" means that if a person's birth time includes the lu spirit and post-horse, which move towards and support the original destiny, and does not encounter guchen and guasu, there will still be descendants. The above is from "Ghost Valley Legacy." "When the hour stem overcomes the year stem, sons are not smooth" means that if the hour stem overcomes the year stem, or if the hour stem acts as a reverse food, it indicates that having sons is not smooth. This is the view from "Chen Zhi Yuan Mei."

乾坤艮巽坎離震兌。乾、坎、艮、震為男兒。巽、離、坤、兌為女兒。父母歲數兩頭安，受胎之月中心取。凡以父母年歲雙、隻及受胎月裝成一卦，父母年歲雙為拆，受胎只為單，成坎卦定得男兒，父母年歲皆只為單，受胎月日雙為拆，成離卦，定為女。父年上，母年下，餘皆凖此例。（穿珠指掌）

The order of the Eight Trigrams is Qian, Kun, Gen, Xun, Kan, Li, Zhen, and Dui. Among these, the four trigrams Qian, Kan, Gen, and Zhen indicate the birth of a male child, while the other four trigrams Xun, Li, Kun, and Dui indicate the birth of a female child. The method involves placing the parents' ages at the top and bottom respectively, and the month of conception in the middle. If the parents' ages are even numbers, they are drawn as broken lines; if the month of conception is an odd number, it is drawn as a solid line. The three lines form the Kan trigram, indicating a male child. If both parents' ages are odd numbers and drawn as solid lines, and the month of conception is even, drawn as broken lines, the three lines form the Li trigram, indicating a female child. The father's age is placed above and the mother's age below, following this example. This is the method described in the text "Chuan Zhu Zhi Zhang."

凡大小二運，與歲命三六合者，主有孕，生男女之慶，陽多生男，陰多生女，若純陽則極而反陰，生女。純陰則極而反陽，生男也。謂如甲子命，屬陽，而大小二運臨辰位，或申位，外夾辛巳，太歲屬陰，則是陽多生男也。（五行要論）

Whenever the big destiny year, small destiny year, the heavenly stem of the current year, and the birth year form a Triple Harmony or Liu He, it indicates the possibility of pregnancy and the joy of having children. Among these, if there are more yang elements, it indicates the birth of a son; if there are more yin elements, it indicates the birth of a daughter. If pure yang reaches its extreme and turns to yin, it indicates the birth of a daughter; if pure yin reaches its extreme and turns to yang, it indicates the birth of a son. For example, a person born in the Jiazi year has a yang birth year. If the big destiny year and small destiny year reach the Chen position or Shen position, and there is also Xinsi in between, with the heavenly stem of the current year being yin, this indicates a predominance of yang and thus the birth of a son. This statement comes from the "Five Phases Essential Treatise."

凡推道德命者，喪門、孤角、空亡，同類福者，是也。或命有貴格，而五行死絕，或命無貴氣，而五行生旺帶天中亦是。常以月為法眷，日為章服住持，時為衣缽、徙弟、法嗣。常須日上五行恬和有用，則徒弟數多，行果相輔，月上五行有用，福神相助，得善和法眷。同袍讚美，若月上刑沖帶殺，即同袍不和，法眷乖越，更帶大耗，他須連累。日上刑沖帶殺，則求化無緣，飄流不定，時上刑沖帶殺，則小徒弟，一生窮寂，衣缽不備也。

When calculating the fate of monks and Taoist priests, one should check whether the auspicious deities related to monastic life, such as the Mourning-and-Condolence spirit, Guchen, and Kongwang, appear. Some people may have noble birth but their Five Phases are dead and exhausted, or they may lack noble destiny but their Five Phases are flourishing and they also have the Tianzhong star, which also makes them suitable for monastic life. Usually, the month pillar represents the same sect and fellow disciples, the day pillar represents the monk's robe and the position of abbot, and the hour pillar represents the robe, disciples, and successors. The Five Phases of the day pillar must be balanced and useful, so that there will be many disciples and the results of cultivation will support each other. If the Five Phases of the month pillar are useful and aided by auspicious deities, they will gain harmonious fellow disciples and mutual praise among fellow monks. If the month pillar has punishments and clashes along with Inauspicious Sha, the fellow disciples will not be harmonious, and the sect will be discordant and distant. If they also have the Star of Great Expenditure, they will be troubled by others. If the day pillar has punishments and clashes along with Inauspicious Sha, they will have no way to seek alms and will wander around. If the hour pillar has punishments and clashes along with Inauspicious Sha, the junior disciples will live in poverty and isolation, and even fail to prepare the robe.

凡道德之命，亦宜等降，命中見印，當權服眾，前喪後吊，則苦行傷身，有華蓋夾貴，三奇中帶五行恬和之氣，或帶自死自絕火木者，志性明白，清高脫麗人也。更帶干鬼、倒食、學堂、金水則文章辯慧，生旺太遇，則名利之心不可遏，更帶凶殺，終是還俗，死絕中見貴人、三奇、華蓋、五行相生，或夾貴，或金水火木兩字者，道行明遠，為性穎悟，不喜雜冗，道心精進，無礙人也。凡欲辨道德之命，則多四殺者為僧，四孟者為道人，多水者為道，多火者為僧。又五行生旺者道也。死絕者僧也。

The destinies of monks and Taoist priests should be categorized into different levels. Those with the appearance of the official seal (印绶) in their fate can wield authority and command the trust of others. Those with the Mourning-and-Condolence spirit (丧门) in front and the Guest spirit (吊客) behind are likely to endure hardships and suffer physical damage. Those with Huagai (华盖) flanking a Nobleman (贵人), or with the Three Marvels (三奇) accompanied by harmonious Five Phases (五行) energy, or with self-destroying fire and wood, will have clear and enlightened aspirations and temperaments, being lofty and detached from the mundane, thus surpassing ordinary people. If they also possess heavenly stem officials (官鬼), reverse consumption (倒食), Xuetang (学堂), and metal and water elements, they will be outstanding in literary talent and eloquent. Those with excessive strength in the旺 phase will be unable to restrain their pursuit of fame and fortune, and if they also have Inauspicious Sha (malevolent spirits), they will eventually return to secular life. Those in dead or exhausted states who encounter Nobleman, Three Marvels, Huagai, and have harmonious Five Phases, or are flanked by Nobleman, or have both fire and wood elements, will have profound spiritual cultivation, sharp intellect, and dislike for disorder and trivial matters, advancing steadily in their spiritual path, becoming unimpeded in their practice. In general, to distinguish the destinies of monks and Taoist priests: those with many killing stars (四杀) become monks, those with many initial phases (四孟) become Taoist priests; those with abundant water elements enter the Taoist path, and those with abundant fire elements enter the Buddhist path; in addition, those with flourishing Five Phases belong to Taoism, and those with dead or exhausted Five Phases belong to Buddhism.

珞琭子云：崇釋乃離宮修定，歸道乃水府求玄。凡道德命見五行相尅，六害、孤、寡、刑、沖、中帶元辰、羊刃、劫殺者，是為生謀利，庸愚之輩也。更帶咸池，耽惑酒色，狡計謀、門財利，是念在道門不久之人。

Luolu Zi says: Those who believe in Buddhism practice meditation in the fire position of the Li palace, while those who follow Taoism seek profound mysteries in the water realm. If the destiny of a Buddhist or Taoist practitioner shows the five phases in conflict, along with the six harms, Guchen, Guasu, and punishments of conflict, and also includes Yuanchen, Yangren, and Jiesha, they are merely mediocre and foolish people who take up religious life for livelihood and profit. If they also have Xianchi, they become addicted to wine and women, skilled in scheming, and focused on making money; such people cannot stay long in the religious community.

凡道德命，較之他人用事相反，歲運上見喪門、弔客、孤寡、伏返，常人哭泣持服喪禍處，乃為僧道披剃緣會，及賜服住持之時也。凡道德命大忌見咸池，一生不利道行，多酒色陰私連累之撓。歲運逢之，多疾病，破財煩聒，更五行無氣，往往死矣。（並燭神經）

The fate of monks and Taoist priests is opposite to that of ordinary people in terms of interpretation: when encountering "The Mourning-and-Condolence spirit," "Guest," "Guchen," "Guasu," and "Hidden Chant" or "Reversed Chant" in the flow of years and great cycles, ordinary people face mourning, bereavement, and misfortune. For monks and Taoist priests, however, these are times of taking monastic vows, encountering favorable opportunities, or receiving ceremonial robes and being appointed as abbots. The fate of monks and Taoist priests most strongly avoids encountering "Xianchi." Throughout their lives, they face difficulties in spiritual cultivation, often suffering from disturbances caused by alcohol, women, and secret affairs. If they encounter "Xianchi" in the flow of years and great cycles, they are likely to suffer from illness, financial loss, and continuous troubles. If the Five Phases lack vitality, they may even face death. The above is from the "Zhujing Jing."

取生月支干，與太歲同也。如甲戍年甲戍月是也，主破蕩祖業，多妨害，定僧道。（三命鈐）孤、寡兩犯，圓頂方袍；亡劫併刑，羽衣道士。孤寡重重犯者，為圓頂之流，亡辰劫殺併三刑者，為羽衣之士。（壺中子）

The method of determining "Jian Ming Sha" is when the stem and branch of the birth month are exactly the same as the heavenly stem and earthly branch of the birth year. For example, if someone is born in the year Jia Xu and also in the month Jia Xu, this indicates that all the ancestral property is lost, there are many obstacles, and the person is destined to be a monk or a Taoist. This is the view of the book "San Ming Qian." The book "Hu Zhong Zi" states that if both Guchen and Guasu are involved, the person is a monk who shaves his head and wears a square robe. If Wangshen, Jie Sha, and San Xing are all present, then the person is a Taoist who wears a feather robe.

平頭乃甲、乙、丙、丁、壬、己之類，若平頭羊刃，更犯六害、空亡、無氣、孤辰、寡宿之類，多是僧道命。（沉芝源髓）長生貴人入孤寡，必定為僧也。祿馬三元入食神，章服有權聲。若或刑沖入四墓，徙子下山去，休敗刑沖及空寡，終身作刑者，不論陰陽逆順行，男女亦同稱，若不害子及刑夫，斷定作師姑。（直道歌）

The term "ping tou" refers to heavenly stems such as Jia, Yi, Bing, Ding, Ren, and Ji, which have flat, level characters. If a ping tou stem also carries Yangren, and is further afflicted by six harms, Kongwang, lack of vitality, Guchen, or Guasu, it is often indicative of a person destined to become a monk or nun, according to the Shenchiyuanmei. The Zidao Ge states that if the Longsheng (growth) and Nobleman (guiperson) fall into Guchen and Guasu, one is destined to become a monk. If the禄 (favor), 马 (horse), and three yuan (three essentials) also enter the food god (shishen) position, then one may receive a religious robe and attain prestige and reputation. If a person suffers from punishment and clash (xingchong) falling into the four burial grounds (chen, xu, chou, wei), their disciples will leave the mountain. If one encounters rest, decline, punishment and clash, Kongwang, or Guasu, they will suffer continuous punishments throughout their life. This principle applies regardless of yin and yang or the direction of the flow, treating both male and female destinies equally. If a woman does not harm her child or afflict her husband, she is predicted to become a nun.

孤辰、寡宿、華蓋，遇空亡，或道或僧。（隱迷賦）兩般父母見星孤，四孟天中祿也。無辰戍丑未加臨著，多是道士及僧徒。四孟仲季同，如見三合六合，定為僧道。（鬼谷要訣）

The Yimí Assignment says: If Guchen, Guasu, and Huagai meet with Kongwang, the person is either a Taoist priest or a Buddhist monk. Another verse says: If both parents' directions show lonely stars, and the four Meng positions meet with "Tianzhong" and the Lu Spirit, and if there are no Chén, Xū, Chǒu, or Mǎi positions to reinforce, it is mostly the fate of a Taoist or a monk. The Guigu Essential Rules say: The situations of the four Meng, four Zhong, and four Ji are the same. If they also meet with Sanhe and Liuhe, it is definitely the fate of a monk or a Taoist.

凡命帶三六合，貴人破印相尅，華蓋同空亡，有貴氣者，不可以貴人論之，多是九流僧道之命。故曰：僧有四沖，道有三合。古詩云：三合生人辰戍時，定為僧不須疑。若還華蓋並臨墓，囊橐豐隆定紫衣。凡命重支重干，更帶空亡者，有心力長老也。

Whenever a person's chart includes Triple Harmony and Liu He, and the Nobleman aspect destroys the seal while there is mutual conflict, and Huagai and Kongwang are in the same position, such a person may have noble qualities but should not be considered as a wealthy and prosperous destiny. They are mostly destined to be members of the nine schools of hermits or monks and Taoists. Therefore, it is said that monks often see four conflicts, and Taoists often see Triple Harmony. An old poem says: those with Triple Harmony are born at the辰 (Chen) or戌 (Xu) hours, and they are destined to be monks without doubt; if Huagai also appears together with the Storage position, they will have abundant resources and eventually be granted a purple袈裟 (purple robe), becoming a high-ranking monk. Those whose charts have repeated branches, repeated stems, and also include Kongwang are monks who have strong willpower and can shoulder responsibilities.

凡為術士命，有長生學堂，主本不帶刑戰傷闘，有小可福氣，歸於本主，但五行無根本耳。祿後二辰名祿九地，學堂、空亡、華蓋、印庫，亦主作九流，貴人無用亦然。無根本者，如水人無金，火人無木之類是也。不惟九流，但是貴賤人命犯之，主無祖業。

All diviners' destinies include the term "longevity" and "school," and their native destiny does not carry punishment, conflict, injury, or contention. They have only a slight amount of fortune returning to themselves, but their Five Phases lack a foundation. The second position after the official position is called "Lü Jiudi." Adding "school," "empty loss," "Huagai," and "seal warehouse," it also indicates that the person engages in the nine streams of professions. The nobleman is set but not used, and the situation is the same. What is meant by "lacking a foundation" is that for those whose nayin belongs to water, there is no metal in their destiny; for those whose nayin belongs to fire, there is no wood in their destiny, and so on. Not only does this apply to those in the nine streams, but regardless of high or low status, anyone whose destiny is afflicted by this condition will lack inheritance from their ancestors.

遊逸之人命，五行無根本，四柱不相往來，脫前落後，無情無理，故作飄蓬尋幽之士，更五行無氣象者，破落道人也。更刑射破了主本，即是丐士，或五行無根本，卻有福德，互相往來者，是客吏也。天乙閒慢，多是九流。古詩云：貴人且看閒不閒，閒即九流當便許。假令甲戊庚，上半年以未為貴人，不閒，下半年以丑為貴人，不閒，與六壬中相反用。（並廣信集）

The fate of a wandering and idle person lacks the foundation of the Five Phases, and the four pillars do not interact with each other, being disconnected in front and back, neither emotional nor logical, thus becoming someone who roams around, seeking secluded and scenic places; if the Five Phases are even more lacking in grandeur, they become fallen Daoists. If there is also punishment and clash that damages the original destiny, they become beggars; if the Five Phases lack foundation but have fortune and virtue, and the four pillars can interact with each other, then they become officials working for the government. If "Tianyi Nobleman" is not used, they are mostly people of the nine streams. An ancient poem says: to examine the Nobleman, first see if it is idle or not; if it is idle, it can be judged as people of the nine streams. For example, the three heavenly stems Jia, Wu, and Geng, in the first half of the year, take Wei as the Nobleman, which is not idle; in the second half of the year, take Chou as the Nobleman, which is also not idle, which is exactly opposite to the method used in the Six Rats system. The above is from the "Guangxin Ji."

吏人命，沖刑多者為吏人，東西戰闘，南北沖爭，長生處破了，死敗處生起，五行錯雜者，是也。若帶官鬼而有福氣，兼引死還生者，是因吏中有祿也。若帶刑殺者，多至徙配。凡命帶重支重干，有刑戰者，是狡猾公人也。（並廣信集）

The fate of officials is such that those with many conflicts and punishments are destined to be officials. When directions of east and west clash, directions of north and south conflict, the place of growth is destroyed, the place of death and decline instead becomes active, and the five phases are mixed and impure, this is such a fate. If one carries the official ghost and also has good fortune, and can transform from death to life, then they will receive salary in the official position. If one carries punishments and killings, they are likely to be exiled or sent to military service. Those whose zhi branches are repeated, heavenly stems are repeated, and there are conflicts and battles, are cunning officials in the government. The above is from the "Broad Trust Collection."

空亡無氣，貧薄夭奸，胥猾吏真不少。空亡無氣，僧道，加之刑剋乃奸吏也。（理愚歌）兵卒命局中，殺重方為兵卒，五行不等破傷，主本尊卑無禮者，亦是也。若帶福氣，凶中有生成主本者，是由軍伍而有權祿人也。此等命，亦有食神，亦有權星，雖貴命，而殺在先也。（廣信集）

The "Li Yu Ge" says: Those whose fate includes Kongwang without vitality are mostly poor, short-lived, and cunning. There are many such cunning officials in the ranks of local government clerks. Kongwang without vitality originally belongs to monks and Taoists; if further afflicted by punishments and conflicts, they become cunning officials. For soldiers' fates, the chart must have heavy killing energy. If the Five Phases are uneven and damaged, and if the native's status is out of order and they disregard propriety and rites, they also fall into this category. If one's fate carries good fortune and can generate the native's vitality amidst dangers, then they are those who started from the ranks of soldiers and later hold power and receiveofficial stipend. Such a fate also has food god and authority stars, though it is a noble fate, it is first marked by Inauspicious Sha. This statement comes from the "Guang Xin Ji."

凡人稟五行之氣而生者也，形貌美惡，性之剛柔不同，由金、木、水、火、土，今敍五行形性。金，主人骨肉相應，面上濶下狹，眉高眼深，額平印堂寬，鼻曲耳紅，音聲清響，剛毅有決，動為尚義，死絕則面有巌稜，眼深睛黑，剋薄內毒，喜淫喜殺，自拙無志也。

All people are born by receiving the energies of the Five Phases. The beauty or ugliness of their appearance and the firmness or softness of their temperament vary, and everything is determined by metal, wood, water, fire, and earth. Now I will explain in order the appearances and temperaments of each of the Five Phases. Those belonging to metal have proportional bones and muscles, a broad face that tapers downward, high eyebrows, deep eyes, a flat forehead, an open area between the eyebrows, a curved nose bridge, red ears, and a clear, bright voice. Their character is resolute and decisive, and they value righteousness in their actions. However, if they are in a dead or declining phase, they will have sharp facial features, sunken eye sockets, dark eyes, be mean and poisonous, indulge in lust and violence, and be clumsy without ambition.

木，主人形瘦長，骨細肉膩，口尖，人中長，美鬚髮，手足【纖】膩，柔語細聲，其色青，遇火而赤，逢金而白，生旺則仁勇氣節，死絕則眉眼不正，慳吝鄙嗇，肌肉乾燥，頸長喉結，行坐不隠，身多欹側也。

Those born under the Wood element have a slender and elongated body shape, with fine bones and delicate skin. Their mouths are pointed, their philtrums are long, their beards and hair are elegant and beautiful, and their hands and feet are slender and soft. They speak softly and their voices are weak. Their skin tends to be slightly bluish. When they encounter the Fire element, their skin turns red; when they encounter the Metal element, their skin turns white. Those who are in a strong and flourishing state are kind-hearted, brave, and have a sense of principle. However, those who are in a dead or exhausted state have uneven eyebrows and eyes, are stingy and mean, have dry muscles, a long neck, and a prominent Adam's apple. They are unstable in their movements and postures, and their bodies often lean to one side.

水，主人眉牻目大，鼻曲面圓，頂平聲細，生旺黑色，受制黃白，行走緊速，搖頭擺腰，為性大寬小急，坐旺莽蕩大器，死絕則陰狡內狠，帶殺則傾覆陰謀。火，主人面上尖下濶，印堂窄，鼻露竅，精神閃爍，語言辯急，意速聲焦，其色或青或赤，更變不定，坐須搖膝，立不移時，臨事敏疾。如死絕則黃瘦，尖小性靈，妬毒有始無終，多妄作，有貴氣主之，則大聰明。

People belonging to the Water element have eyebrows of mixed colors and large eyes, a curved nose bridge, a round face, a flat head, and a weak voice. When they are in a flourishing state, their skin tends to be dark; when restrained, it turns yellow or white. They walk quickly and hurriedly, shake their heads and sway their waists, and have a broad and gentle nature in general but are impatient in small matters. Those sitting in a flourishing place have a grand and open demeanor, indicating great potential. However, those in a dead or doomed place are cunning, deceitful, and cruel inside, and if they also have Inauspicious Sha (malevolent killing), they may plot to overthrow others. People belonging to the Fire element have a sharp face with a wide lower part, a narrow forehead, exposed nostrils, and a restless spirit. They speak quickly and fluently, have quick thinking and a restless voice, and their skin color changes between blue and red. They like to shake their legs when sitting and cannot stand still for long, and they react quickly to things. If they are in a dead or doomed place, they have a pale and thin face, a small and sharp body, and quick thinking. They are jealous and malicious, and their actions often lack completion. However, if they are guided by noble qi, they become extremely intelligent.

土，主人形貌肥厚，背圓腰濶，鼻大口方，眼長眉秀，面有牆壁，其色黃白，為性重厚，作事不輕易容寬博，死絕則顏色似憂，鼻低面褊，聲音重濁，樸質拗事，孤介吝梗，不容眾情沉毒恨事也。以上五行之情，參以吉凶神殺，所遇於命中日時上，納音所得五行，或生、或旺、或死、或絕，自可以義推之。

Those born under the Earthly Branch of Earth have a robust appearance, with a round back, broad waist, a large nose, a square mouth, long eyes, and well-shaped eyebrows. Their faces are square and upright, like a wall, with yellow or pale white skin. Their nature is steady and sincere, not hasty in their actions, and they have a broad and generous appearance. However, if they are in a dead or declining position, their faces appear worried, their nose bridge is low, their face is narrow, their voice is heavy and dull, and they are simple-minded and stubborn. They tend to be solitary, stingy, inflexible, and unyielding, unable to understand others' feelings, and may harbor deep resentment in their hearts. The above characteristics of the Five Phases should also be considered in relation to the auspicious or inauspicious deities encountered in the day pillar and hour pillar of the birth chart, as well as whether the Nayin sound element corresponds to a generating, flourishing, declining, or dead phase. By following these principles, one can naturally deduce the situation.

天干雖同為合也，而情各有辨焉，甲己為中正之合，甲陽木也，其性仁，處十干之首，己陰土也，鎮靜篤厚，有生物之德，故甲己為中正合也，主人崇重大器，寬厚平直，如帶殺而五行無氣，則多嗔好，性不可屈。

The combination of heavenly stems, although called "he" (union), has different natures. The union of Jia and Ji is called "zhongzheng he" (righteous and proper union): Jia is yang wood, inherently benevolent and generous, and holds the first position among the ten heavenly stems; Ji is yin earth, calm and steadfast, possessing the virtue of nurturing all things. Therefore, the union of Jia and Ji is called "zhongzheng he," indicating a person with lofty and solid character, being broad-minded and upright. However, if accompanied by Inauspicious Sha (malevolent killing) and lacking the vital energy of the five phases, it becomes prone to anger and conflict, with a stubborn and unyielding nature.

乙陰木也，其性仁而太柔，庚陽金也，剛以輔之，故仁柔而義剛，主人果敢有守，不惑柔佞，周旋進退，五行生旺則骨形清，若五行死絕帶殺，則主氣直勇決，卻自是自非，甲己乙庚之合，婦人尤宜得之。

Yi is Yin Wood, inherently benevolent and kind but overly soft; Geng is Yang Metal, which uses its strength to support it. Thus, they combine to form benevolence with softness and righteousness with firmness, indicating a person who is resolute and has integrity, not easily swayed by flattery or deceit. In terms of movement and vitality, if the Five Phases are strong and flourishing, the person's physical features are refined and elegant. However, if the Five Phases are weak and in decline along with malevolent influences, although the person may be straightforward and quick to decide, they often tend to be self-willed and prone to creating conflicts. The combination of Jia and Ji, as well as Yi and Geng, is especially suitable for women.

丙陽火也，威明自盛，辛陰金也，克刃喜殺，主儀表威肅，人多畏懼，酷毒好賄，喜淫，若帶殺及五行死絕，則為寡恩少義無情之人也，婦人得之，與天中大耗咸池相併者，貌甚美，聲甚卑，是為妖冶而淫者也。

Bing is a Yang Fire, strong, bright, and imposing; Xin is a Yin Metal, skilled in cutting and shaping, and inclined towards severity and killing. When combined, they indicate a person who appears dignified and solemn, with others generally fearing him. However, his nature is harsh and cruel, greedy for wealth, and fond of indulgence. If he carries Inauspicious Sha (fierce killing) and his Five Phases are in a state of death and decline, he becomes ungrateful and unrighteous, cold and heartless. A woman who receives this combination, if further joined by the stars 天中 (Heaven's Center), Star of great expenditure (Star of Great Expenditure), and Xianchi (Xianchi), will have an extremely beautiful appearance and a very soft voice, making her appear alluring and licentious.

壬者純陽之水，三光不照，丁者藏陰之火，自昧而不明，故丁壬為陰慝之合，主人眼淫神矯，多情易動，習下無志，耽歡惑色，於我則吝，於彼則貪，若五行死絕或殺見咸池、大耗、天中、自敗，是淫巧人也，親小人，慢君子，貪婪妄作，必勝而後已。婦人淫邪奸慝，多招玷辱，或年高而嫁少婿，或年艾而適老夫，或先賤而後良，或先良而後賤也。

Ren is pure yang water, deep and profound that even the light of the sun, moon, and stars cannot penetrate it; Ding is concealed yang fire, itself dim and not bright, so the combination of Ding and Ren is called the union of hidden evil. The person has a lustful gaze and an artificial expression, is sentimental and easily moved, accustomed to low morals and without ambition, indulges in pleasures and is confused by beauty, is stingy with himself but greedy for others' possessions. If the Five Phases are dead or extinct, or if in the presence of inauspicious Sha (inauspicious Sha, which may be translated as 'Inauspicious Sha' or 'evil stars'), one sees 「Xianchi」, 「Dahao」, 「Tianzhong」, and 「Zibai」, then the person is licentious, deceitful, and cunning (sensual, deceitful, and cunning). They associate with petty people, neglect gentlemen, are greedy and reckless, and must surpass others at all costs. For women, this combination leads to licentiousness and wickedness, often inviting disgrace and humiliation, or marrying a younger husband when old, or an older man when past prime, or starting in low status and becoming virtuous, or starting virtuous and then falling into low status.

戊陽土也，是老丑之夫，癸陰水也，是婆娑之婦，老陽而少陰，雖合而無情也，主人或好或丑，如戊得癸則矯，神色姿美得所，若癸得戊，則形貌古樸，老相塵俗，若戊合癸，則男子娶好婦，婦人嫁美夫，癸合戊則男娶老妻，婦人當嫁老夫也。（並燭神經）

Wu is a yang earth, like an old, unattractive husband; Gui is a yin water, like a graceful young wife. A strong yang combines with a weak yin, though they are compatible, there is no affection, so the person's appearance may be either beautiful or unattractive. If Wu combines with Gui, it appears vigorous and the person's spirit and appearance are well balanced; if Gui combines with Wu, it appears ancient and somewhat old-fashioned in appearance. If Wu combines with Gui, a man will marry a good wife and a woman will marry a handsome husband; if Gui combines with Wu, a man will marry an older wife and a woman will marry an older husband.

大抵生旺才主長大，死絕者主矮小，若有殺臨之，則不在此限，又從殺上斷也，大木要瘦長，金方矮，土肥厚骨麤，水肥壯骨細，火長筋骨麤，木青，金白，土黃，水黑，火赤，若有克則從所克之五行斷其形狀顏色，凡斷此取日時納音，看其有克無克，並神殺所臨，有氣無氣斷其形狀情性，萬不失一也。

In general, those whose Five Phases are in a state of generation and prosperity tend to have tall and strong bodies, while those whose Five Phases are in a state of decline and destruction tend to be short and frail. However, if Inauspicious Sha (malevolent stars) are present, this rule does not apply, and one should instead judge based on the Inauspicious Sha. Specifically, people with the Wood shape are slender and tall, those with the Metal shape are square and somewhat short, those with the Earth shape are thick and have coarse bones, those with the Water shape are fat but have fine bones, and those with the Fire shape are tall with thick muscles and bones. Their skin color corresponds to Wood as green, Metal as white, Earth as yellow, Water as black, and Fire as red. If there is a relationship of overcoming (克) among the Five Phases, one should judge their shape and complexion based on the element that overcomes them. When making such judgments, one should take the Naiyin (纳音) of the day pillar and the hour pillar, check whether there is an overcoming relationship, and combine this with the presence or absence of spiritual stars (神煞) and their vitality to determine their appearance and temperament. This method ensures accuracy.

命若入格而逢生旺者，主為性明白，遇物不逆，動必應機，言語聲高，豁達大度，臨事能斷，公正不疑，犯難不畏，平生不以財物為吝，好施與，不私己，奢泰歡樂多惰，尚義平生無滯常防，有不善終之患，若命入貴格，而逢死絕者，主為性寡合，機深意密，多疑足計，動拘禮節，謹慎行止，修飾儀貌（容），常自檢絕不妄施設，常防有陰謀之患，

If one's destiny aligns with a favorable pattern and encounters a thriving and vigorous phase, this person will have a bright and clear mind, behave properly in social interactions without resistance, and act in harmony with the right timing. Their voice is loud and clear, they are open-minded and generous, capable of making decisions when faced with matters, fair and decisive in handling affairs without hesitation, and fearless in the face of difficulties. Throughout their life, they are not stingy with their wealth, enjoy giving to others, and do not focus solely on themselves, though they may be overly extravagant and somewhat lazy. Such a person values righteousness throughout their life, faces no obstacles, but should always be cautious of the hidden danger of an untimely death. If one's destiny enters a noble pattern but encounters a dead or exhausted phase, then their nature tends to be solitary and not sociable, with deep thinking and meticulous intentions, often suspicious and skilled in scheming. Their actions are strictly bound by etiquette, their movements are cautious, they pay attention to their appearance and grooming, and they constantly examine and restrain themselves, unwilling to act hastily. Such a person should always be cautious of hidden dangers and schemes from others.

若小人之命，【已】入殘局，而逢生旺者，主性氣無常，不自尊檢，為事不顧危亡，好爭闘，恃強壓弱，親近惡黨，不事家業，必竟不得善終也，死絕則為性淫邪，勤必巧為，畜縮執拗，學動修飾，事美言辭，好自矜衛，臨事無斷，少是多非，一生無立，以上如入至貴之局，其性行一皆如前，若常貴之流，並或兼此。（並林開五命）

If a person's destiny falls into a broken and deteriorated pattern, yet encounters a favorable and thriving condition, their character and temperament will be fickle and unpredictable, lacking self-respect and self-discipline. They will act without considering danger or consequences, enjoy quarrels and conflicts, take advantage of power to oppress the weak, associate with wicked people, and refuse to work diligently on family affairs, ultimately failing to achieve a good end. If it falls into a dead or exhausted condition, their nature will be licentious and immoral. Their diligence will be directed towards cunning and deceit. They will be timid yet stubborn, imitate others in showing off, focus on eloquent speech, and be fond of self-praise and defending themselves. In critical situations, they lack decisiveness. They are more inclined to avoid rather than engage, and throughout their lives, they will accomplish nothing. The above descriptions apply if a person's destiny enters an extremely auspicious pattern, and their character and behavior fully conform to the above. If it is only an ordinary fortunate and prominent condition, they may exhibit some of the mentioned traits. This is the view presented in the "Lin Kai Wu Ming" (Five Destinies of Lin Kai).

智高量遠，蓋因水處深源；篤信守仁，蓋為土成山嶽；仁慈敏厚，木乘甲乙之方，性速辨明，火應丙丁離位；譽高羲重，因金歸合庚辛。虛於中者，正性不移，或盛或衰，性情變易。

Wisdom is lofty and capacity is great because water resides in the deep source; steadfastness in righteousness and upholding benevolence is due to earth accumulating into mountains; compassion, agility, and sincerity come from wood riding the eastern energy of Jia and Yi; quickness of mind and discernment arise from fire corresponding to the position of Bing and Ding. Reputation is high and morality is weighty because metal resides in the position of Geng and Xin. Those whose inner nature is quiet and pure maintain their true essence without change; while those whose Five Phases wax and wane with time experience fluctuating dispositions.

水乘衰敗，性昏無賴；土力太微，蔽執寡用；木歸蹇地，太柔而治事無規。火數未興，小辨而大傷無決；金當淺薄，雖羲而有始無終。不及太過，皆能為凶。（並宰公要訣）

When water is supported by declining energy, it becomes dull and reckless; when earth is too weak, it becomes obstructive and stubborn with little use; when wood is in a stagnant place, it becomes overly soft and lacks order in handling affairs; when fire has not yet risen, it can only distinguish minor matters, but when faced with major issues, it lacks decisiveness; when metal is too shallow, it may be loyal but lacks perseverance. In summary, both deficiency and excess in the Five Phases can lead to ominous signs, as stated in the "Zaigong Essential Rules."

文章明敏兮，定須火盛；威武剛烈兮，乃是金多。木盛則懷惻隱之心，水多則抱機巧之智，至土之性，最重為貴。（指迷賦）凡命五行生旺者，主好事華飾，胸中無物，亦主好色，火命尤緊，死絕相尅入墓者，多好禪道，歸根復本也。（廣信集）

The "Zhi Mi Fu" says: Those who write articles clearly and swiftly must have a strong fire element in their fate; those who are fierce and resolute have an excess of metal. Those with a strong wood element are compassionate, while those with abundant water element possess cleverness. As for earth, its nature values thickness and solidity. The "Guang Xin Ji" says: Those whose fate has the five elements in a state of growth and strength tend to like grandeur and ornamentation, yet lack substantial knowledge, and are inclined towards lust, especially those with nayin belonging to fire. Those whose elements are dead, in decline, or buried tend to prefer meditation and seeking the roots of things.

凡五行有自死自絕，且如水遇乙卯自死，癸巳自絕。木遇庚申自絕，壬午自死。張白先生五命云：日時犯著一位，號曰奪印殺，作官須有一失，此意乃更說五性者，金主羲，自絕則寡羲；木主仁，自絕則不仁，水主智，遇絕則失智；火主禮，自絕則無禮；土主信，自絕則寡信。逐五行詳斷之，凡五行如先生旺、後死絕，則為多鄙。

Among the Five Phases, there is a concept called "self-death" and "self-termination." For example, if the Nayin sound element belongs to water and encounters Yimao, it is considered self-death; if it encounters Guisi, it is considered self-termination. If the Nayin sound element belongs to wood and encounters Gengshen, it is considered self-termination; if it encounters Renwu, it is considered self-death. Zhang Bai's "Five Lives" states that if either the day pillar or the hour pillar encounters one of these, it is called "stealing the seal and killing," which indicates that a person in official positions will certainly make a mistake. This principle can also be applied to the five fundamental human qualities: metal represents righteousness, and self-termination leads to a lack of righteousness; wood represents benevolence, and self-termination leads to a lack of benevolence; water represents wisdom, and encountering termination leads to loss of wisdom; fire represents propriety, and self-termination leads to a lack of propriety; earth represents trustworthiness, and self-termination leads to a lack of trustworthiness. One should examine each of the Five Phases carefully. Those whose Five Phases are strong but then die or terminate are usually people with shallow character.

陽止正而皆在內，丙逢多者生重頂，更加沖破受尅時，腦大侏儒壽何永。凡十干至丙，乃陽止至正，多丙正則有雙頂而生，加沖破受尅，必有雙頂，不成或不正，額闊頭大，不然矮小，兼亦無壽。

The song says: When the yang energy reaches its most proper place, it is all contained within. Those with many Bing stems in their fate are born with a heavy head. If they also have a clash or being overcome, they will have a large head and short body, and their lifespan will not be long. This is because among the ten heavenly stems, Bing is the point where yang energy is most proper. Those with many proper Bing stems are born with a double top of the head. If they also have a clash or being overcome, their skull will rise in two parts, growing unevenly, with a broad forehead and a large head. Otherwise, they will be short in stature and not live long.

時居卯酉斗日月，眼目斷之定親切。卯酉是日月出入之門，犯卯酉時生，眼目必主圓大。卯酉平生好徙移，或多道路或親離，若然帶殺加刑尅，眼大難全信有之。凡命犯卯酉者，性不定，好移徙，或多在道路，非依舊祖離骨肉，更帶殺兼有刑破，必損目，不然目中有翳或目大。（並沉芝源髓）

"The time of卯and酉is where the sun and moon rise and set, and those born at卯time or酉time will certainly have large and round eyes." The rhyme also says: Those who are born under卯and酉tend to be restless, often moving from place to place, or traveling all year round, or being separated from their relatives. If they also have Inauspicious Shaand刑克, their large eyes may not be preserved, and this is indeed reliable. Those whose destiny involves卯and酉are usually restless in nature, fond of moving, often traveling on the road and unable to stay with their family and ancestors. If they also have Inauspicious Shaand刑破, they will surely suffer eye injuries, or else have cloudiness in their eyes, or have particularly large eyes. This is from《Chen Zhi Yuan Mei》.

言詞狡猾，誕時合值六虛。六虛住處，曰謾語神，凡人得之，必好撰飾語詞，重併遇者，必狡猾。（壺中子）三命鈐云：六虛者，取空亡對沖之辰，謂如甲子旬中辰巳是也，主平生妨尅尊親，漂流他國。李九萬云：六虛主好奢華，緣飾文辭，作事故多虛聲。

"The phrase 'speaking in a cunning manner, and at birth coinciding with the six voids' refers to the 'Manshu Shen' which is located at the place of the six voids. When a person receives this, they are sure to enjoy fabricating and embellishing words. If this occurs repeatedly, the person is certainly cunning, according to the 'Hu Zhong Zi' text. The 'San Ming Qian' states that the six voids are taken as the earthly branches opposing the empty void. For example, in the Jiazi decade, the empty void is in Xu and Hai, and the branches opposing them, Chen and Si, are the six voids. These indicate a life of hindrance towards elders and relatives, and drifting away from one's homeland. Li Jiowan says: those with the six voids are fond of luxury, skilled in embellishing words, and thus often gain a reputation of being virtuous in their actions."

夫人稟五行之和氣而成形，所以有疾苦者，皆由陰陽五行之氣，虛、實、寒、熱太過不及，贅疣而致也。欲知人虛實，死絕為虛，生旺為實，虛實既明，疾病可以類推也。凡水死絕，多胸氣、腰足、攻圭、滑瀉、便溺不利之疾，火死絕主腸氣、結塞、驚悸、健忘、精神不安之疾。木死絕，主虛風、目牆、眩暈、筋急、爪甲枯悴，喜怒顛倒，擇食揀飯之疾。金死絕，主氣虛喘咳嗽、皮毛焦、乾燥、乾嗇，骨筋疼痛、善憂足涕淚，大腸瀉痢，便血之疾。土死絕，主面黃減食，隔食吐逆，肢體怠墮，喜睡嗜臥，多思足慮，耳聾神濁，健忘少喜動作之疾。

Human beings are formed by receiving the harmonious energies of the Five Phases. Illness and suffering arise due to excess or deficiency in the energies of yin and yang and the Five Phases, leading to deviations similar to warts. To determine whether a person is deficient or excessive, one should note that dead or dying energies indicate deficiency, while thriving energies indicate excess. Once deficiency and excess are clearly identified, diseases can be categorized accordingly. If water is in a dead or dying state, it often leads to chest tightness, lower back and leg pain, upward rushing qi, uncontrollable diarrhea, and difficulty in urination and defecation. If fire is in a dead or dying state, it usually causes bloating and obstruction in the intestines, restlessness, forgetfulness, and mental unrest. If wood is in a dead or dying state, it typically results in weakness of wind, blurred vision, dizziness, stiff tendons and muscles, brittle and withered nails, unpredictable emotions, and picky eating. If metal is in a dead or dying state, it often leads to shortness of breath, coughing, dry and withered skin and hair, dryness and lack of moisture, joint and tendon pain, excessive worry and tearfulness, and diarrhea with blood in the stool. If earth is in a dead or dying state, it usually causes a yellow complexion, reduced appetite, difficulty in swallowing and vomiting, limp limbs, excessive sleeping, overthinking, deafness and mental confusion, forgetfulness, and lack of activity.

凡五行有相尅而成疾者，金火相尅生旺，則痬、瘡、癱、腫，死絕無氣，主勞瘵嘔血。土木相尅生旺，主痞悶、昏眩、風麻、小腸疾、丹腫。死絕相尅，主吐食症塊，疽癖積滯之疾。李九萬云：木土相尅主中風，土受邪故也。金木相尅生旺，主肢足骨節不完，眼目之疾。死絕主氣虛精脫，勞瘵癱瘓之疾。水上相尅，主脾溼洩瀉，中滿痰嗽，不利之疾。

The Five Phases also cause illness due to mutual overcoming: when metal overcomes fire in a place of strength and vitality, it leads to sores, paralysis, and swelling; but in a place of decline and absence of energy, it results in tuberculosis, coughing with blood. When earth overcomes wood in a place of strength and vitality, it causes chest and abdominal distension, dizziness and blurred vision, wind-related paralysis, small intestine disorders, and red swollen boils; but in a place of decline and absence of energy, it leads to vomiting of food, formation of痞块 in the abdomen, and conditions such as abscesses,痞积, and blockages. Li Jiowan said: when wood overcomes earth, it causes stroke, because the spleen earth is invaded by evil qi. When metal overcomes wood in a place of strength and vitality, it results in disabilities of the limbs and joints and eye diseases; but in a place of decline and absence of energy, it leads to qi deficiency and loss of essence, tuberculosis, and paralysis. When water overcomes earth, it causes dampness in the spleen, loose stools, fullness in the middle jiao, excessive phlegm and coughing, and other obstructive conditions.

凡五行有相生而生疾者，火木相生生旺，則上盛膈壅，目赤頭風。死絕則傷寒作狂悶亂疾。火土相生生旺，則胃實。死絕則唇焦，紅氣熱結，大便不利。金水相生生旺，則氣滯，死絕則精滑。水木相生生旺，則嘔吐胃虛。死絕則精敗傷寒，痁瘧，金土相生生旺，則多無肌肉。死絕腸鳴蟲作也。凡水土木相逢於無氣處。主蠱氣腹脹，吐逆之疾。凡金水火相逢於無氣之地，主痢疾。金主大腸，水火守之陰陽不和也。凡水逢土，多主翻胃疾，土多而無木氣疏之，主聾聵疾，蓋腎水不流則為翻胃，氣不通則為聵也。

The Five Phases can also cause illness due to mutual generation: when fire and wood generate each other in a flourishing and strong location, it leads to congestion in the upper chest, blockage in the chest and diaphragm, red eyes, and headaches. In a dead and exhausted location, it causes cold damage and restlessness and confusion. When fire and earth generate each other in a flourishing and strong location, it results in fullness in the stomach. In a dead and exhausted location, it causes dry lips, stagnation of heat energy, and constipation. When metal and water generate each other in a flourishing and strong location, it leads to stagnation of qi. In a dead and exhausted location, it causes instability of the essence and leakage. When water and wood generate each other in a flourishing and strong location, it results in vomiting and stomach deficiency. In a dead and exhausted location, it causes deterioration of essence and qi, and susceptibility to cold damage and malaria. When metal and earth generate each other in a flourishing and strong location, it often leads to thin muscles. In a dead and exhausted location, it causes rumbling in the intestines and worms in the abdomen. Whenever water, earth, and wood meet in a place without energy, it indicates diseases such as distension and fullness in the abdomen and vomiting and regurgitation. Whenever gold, water, and fire meet in a place without energy, it indicates dysentery, because gold governs the large intestine, and water and fire affect it, causing imbalance between yin and yang. When water meets earth, it often leads to vomiting. If there is too much earth without wood to regulate it, it causes deafness, because when kidney water does not flow, it results in vomiting, and when qi does not flow smoothly, it results in deafness.

凡一切諸殺，亦有主疾者，劫殺主小腸，又主耳聾、咽喉疾。官符，主腰腳疾。威池主酒色勞瘵膿血，便溺疾。大耗主闇昧，或贅疣疾，凡祿主因食致疾，須帶殺尅身方是也。凡命見真沖氣散，或真刑氣散者，多是廢疾人也（並燭神經）

Among all the divine stars and ominous influences, some are associated with illness: "Jie Sha" indicates diseases of the small intestine, as well as deafness and throat ailments; "Guan Fu" indicates disorders of the waist and legs; "Xian Chi" indicates illnesses caused by excessive drinking and indulgence in pleasures, such as consumption, pus and blood conditions, and problems with urination and defecation; "Da Hao" indicates mental confusion or the growth of warts. Generally, "Lu" indicates diseases caused by diet, but this only counts if it is accompanied by malevolent stars that harm the body. If a person's chart truly has a conflict that disperses energy or a true刑 that disperses energy, they are mostly likely to be disabled or ill. The above is from the "Zhu Shen Jing."

凡人午為頭，巳為左肩，未為右肩，辰為左膊，申為右膊，卯為左肋，酉為右肋，寅為左腿，戌為右腿，丑為左腳，亥為右腳，子為陰，又辰為腿，丑為唇，未為三焦，戍為兩腿之間，取疾病去處，須推此。凡寅丑子亥多人，中年有腰腳疾，庚辰日，乙亥日，主消渴勞病等疾。

The correspondence between the human body and the twelve Earthly Branches is as follows: Wu represents the head, Si the left shoulder, Wei the right shoulder, Chen the left arm, Shen the right arm, Mao the left rib, You the right rib, Yin the left leg, Xu the right leg, Chou the left foot, Hai the right foot, and Zi the lower genital area. In addition, Chen can also represent the legs, Chou represents the lips, Wei represents the triple burner, and Xu represents between the two legs. To determine where the illness is located, one should refer to this correspondence. Those with many instances of Yin, Chou, Zi, and Hai in their birth chart are likely to suffer from waist and leg ailments in middle age. Those born on Gengchen day or Yihai day are prone to suffer from "xiao ke" (a condition characterized by excessive thirst and drinking with weight loss) and other types of deficiency syndromes.

正月起申，逆行十二辰，又名飛廉殺，犯者主無目，凡命最忌，大惡支干有氣。（並寸珠尺璧）

The method of arranging "Tian Gu Sha" begins from the Shen position in the first month and proceeds in reverse order through the twelve earthly branches. It is also called "Fei Lian Sha." Those who are afflicted by it are likely to suffer from blindness. In fortune telling, it is most undesirable, especially if the dry branch associated with it still carries strong vitality, which is extremely ominous. The above is from "Cun Zhu Chi Bi."

甲辰、甲午、乙丑、乙未，土木交加，主癱瘓之疾，丙申、丁酉，金火交加，主血筋所傷。戊子、己亥，水土交加，主脾胃之疾。庚寅、辛卯，金木交加，主筋骨勞嗽之疾。癸巳、壬午、丙子、丁亥，水火交加，主頭面目疾。

Jiachen, Jiawu, Yichou, Yiwei are combinations of earth and wood, indicating diseases of paralysis; Bingshen, Dingyou are combinations of metal and fire, indicating injuries to blood vessels and tendons; Wuzi, Jihai are combinations of water and earth, indicating diseases of the spleen and stomach; Gengyin, Xinmao are combinations of metal and wood, indicating injuries to bones and tendons and coughing; Guisi, Renwu, Bingzi, Dinghai are combinations of water and fire, indicating diseases of the head, face, and eyes.

日被時克莫相對，終是艱辛病禍纏，金木戰兮憂骨肉，水凌火氣眼生煙。金水死時為風【癩】，土多水少敗丹田。土遭木克脾胃弱，火勝金殘血裡眠，水深金重逢水厄，遇水定教落深淵。水少火多應受渴，火多土少語狂顛。水若滿兮火若明，水滿火明壽難延。金純切忌四肢損，土多帶火受憂煎。木若盛時應蹇塞，更須仔細辯根源。（並神白經）

The Sheng Bai Jing rhyme says: When the day pillar is overcome by the hour pillar, they cannot be opposed, and ultimately it brings hardship and suffering, illness and misfortune. When metal and wood clash, there is worry of injury to flesh and blood; when water overpowers fire, the situation appears as if smoke is rising. If metal and water fall into the dead position, it leads to a disease called wind癞. If there is too much earth and little water, it damages the original energy of the dan田. If earth is overcome by wood, the spleen and stomach become weak; if fire overcomes metal, there is blood in the sleep. If water is deep and metal is heavy, one will face water calamity, and if a great flood comes, one will fall into the abyss. If there is little water and much fire, it indicates thirst; if there is much fire and little earth, it leads to madness and confusion. If water is full and fire is too bright, those with full water and bright fire will not live long. Those with pure metal destiny most fear injury to the limbs; if there is much earth and some fire, one will be constantly troubled. If the wood energy is too strong, actions will be obstructed; all these must be carefully examined according to the root of the destiny chart.

金衰火盛，嘔血不人小，脫肛水竭，土盈病癖，忽然耳聵。金在臟為肺而主嘔，火在臟為心，而主血咳與血相應也。金衰而火盛，則火乘其便以克之，肺乃受疾，發於上則為咳嘔，發於下則為痔漏，蓋肺與腸相為表裡也。此言金人得火多也。水在臟為骨髓，土在臟為脾為肌肉，骨與肉相接也。水竭而土盈，則土乘其便以克之，腎乃受疾，腎既受疾，攻於下則為癖，攻於上則為聵，蓋腎上攻則應於耳，此言水人得土多也。（壺中子）

"Gold weakens and fire thrives, causing vomiting of blood without small bowel involvement, rectal prolapse with water depletion, earth excess leading to disease of masses, and sudden deafness." The "Hu Zhongzi" explains that gold corresponds to the lung in the five organs and governs vomiting and reversal; fire corresponds to the heart and governs blood, with coughing and bleeding being consistent with this. When gold weakens and fire thrives, fire takes advantage to overcome gold, causing lung disease: if it manifests above, it becomes coughing and vomiting blood; if it manifests below, it becomes hemorrhoids and rectal prolapse, because the lung and large intestine are mutual internal and external organs. This describes the situation of people with nayin belonging to gold having excessive fire in their fate. Water corresponds to bone marrow in the five organs, and earth corresponds to the spleen and muscles. Bone and flesh are naturally connected. When water dries up and earth thrives, earth takes advantage to overcome water, causing kidney disease; when the kidney is diseased, it attacks downward causing masses, and upward causing deafness, because kidney qi ascending affects the ears. This describes the situation of people with nayin belonging to water having excessive earth in their fate.

破碎羊刃招痕疾，疾中六害還非吉，日時累犯旺鬼凌，無氣空亡纏病卒。凡命如犯破碎羊刃，日時中見者，身多痕瘕，女人有血氣之疾，少年主多【？】癤之患，凡病厄宮不要見六害，多疾患。旺鬼凌者，如土命人犯乙卯己亥又三合，巳酉丑見戊午，乙巳丁巳之類，更犯空亡無氣，一生多疾。

The song says that the Star of Fragmentation and the Yangren will bring about diseases with scars, and if the Six Harmful Stars appear again in the illness sector, it is not auspicious. If the day pillar and hour pillar repeatedly suffer from strong ghost stars, and if there is also no vitality and Kongwang, it will lead to prolonged illness and even death. Specifically, anyone who has the Star of Fragmentation and Yangren in their day or hour pillar will often have scars and swellings on their body. Women may suffer from blood-related illnesses, while young people are prone to sores and boils. The illness sector should not see the Six Harmful Stars; if they do, more illnesses will occur. The term "strong ghost stars" refers to, for example, those with a Nayin element of earth who have the Yimao or Jihai and form a Triple Harmony, or those with the Si-You-Chou combination who have Wuwu, Yisi, or Dingsi. If they also commit Kongwang and lack vitality, they will suffer from many illnesses throughout their lives.

月陰淫佚忌相逢，陰命須憂帶下通，月水不調緣好事，男兒痔漏及腸風。月陰月殺也，如寅午戌在卯。（並沉芝源髓）凡命祿對沖一辰，如坐命宮，或疾厄宮，主人手足不完，身體有疾，六厄亦係名曰互戰。

The song says: "The evil star 'Moon Yin' is most to be avoided. Women are worried about vaginal diseases and irregular menstruation, which are caused by it. Men may suffer from hemorrhoids and bloody discharge from the intestines. The so-called 'Moon Yin' is the 'Moon Killer'. For example, those born in the years of Yin, Wu, and Xu have their Moon Killer in Mao. This is the view of the book 'Chen Zhi Yuan Mei'. If the one opposing the Lu Spirit is sitting in the Life Palace or the Health Palace, it indicates that the person has disabilities in their limbs or suffers from illness; 'Liu'e' also falls into this category, known as 'mutual conflict'.

辛卯日時，名曰白虎閉目，火年必損眼，其餘辛與卯字者，亦忌之。（並廣信集）凡欲推疾病災厄，先看祿、命、身三等，大小運如何，若三命無氣，祿馬敗絕，但只祿財、命財旺相，亦不至死。若父病推其子命，如子命遇孤辰、寡宿、喪門、吊害及白衣殺臨命，其父必有不可救之疾，夫妻亦準此論之。（三命指掌）

On days or hours with the stem Xin and the branch MaO, it is called "White Tiger Closing Its Eyes." If such a day or hour coincides with a year of fire, it will surely cause eye damage. Similarly, any combination of the stem Xin with the branch MaO should be avoided, according to the "Broad Trust Collection." The "Three Hands of Fate" states that when determining illness and misfortune, first examine the "Liu," "Ming," and "Shen" along with the big and small years. If these three are all weak, and the禄 and 马 are also in decline, but the wealth and life fortune are still prosperous and strong, it will not lead to death. If a father is sick, one can look at his son's fate: if the son's chart includes Guchen, Guasu, the Mourning-and-Condolence spirit, the Guest spirit, and the "White Robe Killer" affecting his destiny, then his father will certainly suffer from an incurable illness. The same method applies when determining illness between spouses.

夫人壽夭脩短之數，大抵生旺為壽長，死絕則為夭折，如根深者蒂固，源【澞】者流長也。凡命皆要逢生旺，則為有壽，如日月上逢生旺，時上雖有死氣，不妨。蓋生旺氣之故也。如月上死絕，日時上雖生旺氣不甚雄，蓋生承死絕故也，於三十歲前，須有幾死之災。如月生日生旺，時上死絕人，壽不過四十五歲。月日時死絕者，死在三十歲前也。更有凶殺五行凌犯，必為殤子，常以月管一歲至三十歲。日管三十一歲至四十五歲。時管四十五歲至百歲。或生旺，或死絕，逐限詳之。

The length of a person's life is generally determined by whether their destiny is in a state of "birth and prosperity" or "death and extinction." "Birth and prosperity" refers to the heavenly stems and earthly branches being in a position of growth, officialdom, or prosperity within the five phases, which indicates a strong life force. "Death and extinction" refers to being in positions of death, burial, or extinction, which signify a depleted life force. This is like a tree root that is deeply planted, allowing the fruit to be firmly attached; or a deep water source, allowing the river to be long and flowing. Every destiny must encounter the energy of birth and prosperity to have a long life. If the year pillar or month pillar encounters birth and prosperity, even if the hour pillar carries death energy, it is not a problem, because the overall energy of birth and prosperity is sufficient to support life. However, if the month pillar is in death or extinction, even if the day and hour pillars are in birth or prosperity, the energy is not strong enough, because the life force comes after death or extinction. Such people will surely face several near-death experiences before the age of thirty. If the month pillar is in birth, the day pillar in prosperity, and the hour pillar in death or extinction, their lifespan will not exceed forty-five years. If all three pillars—month, day, and hour—are in death or extinction, they will die before the age of thirty. If there are also Inauspicious Sha (malevolent stars) and conflicts among the five phases, they will certainly be夭殇 (夭折,夭亡) children who do not live long. When calculating, the month pillar usually governs the first year to the thirtieth year, the day pillar governs the thirty-first year to the forty-fifth year, and the hour pillar governs the forty-fifth year to the hundredth year. Depending on whether each pillar is in birth and prosperity or death and extinction, the lifespan is analyzed in these three periods.

如欲知人死處，聚則為生氣，散則為死氣，遇二運太歲會集在死絕衰息之鄉，更太歲刑剋與災限相應者，定死也。各發在身無氣，月日時上也。凡命中有生旺多者，如不犯刑殺，應是少疾病，善終，死於一念之間。若死絕，多刑殺，主憔悴苦楚之災，或久淹歲月難辨之疾。凡旺運中死，或祿上死者，是稱意中卒也。老人行年生旺，死於苦楚，蓋生旺則尫羸淹久，少者則死於善疾，命中是亡神、大耗重迭，死須破尸也。（燭神經）

To determine in which stage of life a person will die, one should examine the gathering and dispersing of Qi. When Qi gathers, it is called Life Qi; when Qi disperses, it is called Death Qi. If the big destiny year, the small destiny year, and the Tai Sui all converge in a place of death, decline, and exhaustion, and if the Tai Sui also harms and overpowers, and if this corresponds with the limit of misfortune, then it is certain that the person will die. The location where misfortune occurs is where the person's own Life Qi is absent, that is, in the birth column, the day column, and the hour column. Those whose destiny has abundant Life Qi and who do not suffer from punishment, clash, or evil stars will have few illnesses and will die peacefully, often passing away smoothly in an instant. However, those whose destiny is in a state of death or decline and who are afflicted by many punishments and evil stars will suffer from severe suffering or illness, which may last for many years and even confuse doctors. Those who die during a prosperous destiny period or at the 'Lu' position are considered to die peacefully and contentedly. Elderly people who encounter a prosperous destiny in their flowing years may die painfully, because the Life Qi causes them to become weak and suffer prolonged illness; whereas young people may die from illnesses that are easier to resolve. Those whose destiny includes both the 'Wang Shen' and 'Da Hao' evil stars will have their bodies destroyed and their coffins broken after death. The above is from the 'Zhu Jing Jing'.

凡天干生旺不損克者，壽。天干不敗死有救助者，尤壽。天干敗死相賊者，夭。天干生旺中有破克者，尤夭。（廣錄）

If the heavenly stems in the four pillars are in a flourishing and strong position without being harmed or restrained, they indicate a long life. If the heavenly stems are not in a declining or dead position, but are aided by other heavenly stems, longevity is even greater. If the heavenly stems are both in a declining and dead position, and they also harm each other, it indicates a short life. If the heavenly stems are originally in a flourishing and strong position, but are accompanied by damage and restraint, the short life occurs even more quickly. This is mentioned in the "Broad Record."

凡欲知人壽命長短，但以本年納音，與生月納音，觀其刑剋，若生月克命，即多夭折。命克生月，主壽籌延永。假令癸亥水命人，四月生即無壽，以戊癸年，四月建丁巳，納音屬土，土能克水，是生月克命也。又癸亥人四月為祿命絕處生，故無壽。如癸丑木命，三月生，即有壽，以戊癸之年，三月建丙辰，納音土，木克土，是命克生月也，設如凶殺下生，亦為身制殺也。又癸丑人三月生，為祿命庫墓中生，凡庫墓中生者，多主有壽。但三十歲以前常主有患難，緣前有絕鄉運，後有死病，歷盡衰鄉運到旺處，故有晚歲福也。（三命鈐）

To determine the length of life, one simply compares the Five Phases of the 'Nayin sound element' of the birth year with that of the birth month. If the birth month's Five Phase overcomes the birth year's, it often indicates a short life. If the birth year's Five Phase overcomes the birth month's, it suggests a long life. For example, someone born in the year Guihai belongs to the Water element. If they are born in the fourth lunar month, they are unlikely to live long. In the fourth month of the years Wu and Gui, the month builder is Dingsi, whose Nayin sound element is Earth. Earth overcomes Water, which means the birth month overcomes the birth year. Moreover, the Guihai person's fortune and destiny reach the position of Si in the fourth month, which is the terminal stage, hence lacking longevity. Conversely, someone born in the year Guichou belongs to the Wood element. If they are born in the third lunar month, they are likely to live long. In the third month of the years Wu and Gui, the month builder is Bingchen, whose Nayin sound element is Earth. Wood overcomes Earth, which means the birth year overcomes the birth month. Even if this column is occupied by malevolent influences, the person's own strength can control these malevolent forces. Furthermore, those born in Guichou in the third month are born in the repository of their fortune and destiny. People born in the repository of their fortune and destiny usually live long. However, they often face difficulties before the age of thirty, because they first pass through the terminal stage and then the land of death. Once these weak periods are over and they reach the prosperous stage, they can enjoy a happy old age. This statement comes from the book Sanming Qian.

凡壽以生月定之，生月居支干納音旺處，及五音相生不逆，及日、時，並胎，並皆得數，不相刑剋，上壽也。（玉門關集）

When calculating lifespan, the main factor is the month of birth: if the heavenly stem and earthly branch of the birth month, along with the nayin sound element, are all in their flourishing positions, and the five tones (gong, shang, jue, zhi, yu) corresponding to the five phases are mutually supportive rather than conflicting, and also the day pillar, hour pillar, and the month of conception all conform to the proper numbers without mutual conflicts or punishments, this is considered an excellent longevity destiny. This statement is found in the "Yumenguan Ji."

納音居死絕之地，而有真五行與納音比合，居於生旺之位者，是也。假令乙酉人，其納音水，自敗，若得辛亥、丙申，則丙辛真水，復生於申，此類享眉壽也。如乙亥人，得癸亥、戊寅之類亦是。（玉霄寶鑑）

The concept of "Heavenly Longevity Returning to the Origin" refers to a situation where although the nayin sound element of one's birth year falls in a dead or declining position, there is another "true Five Phases" — the Five Phases generated by the combination of heavenly stems — that matches the nayin sound element and is in a position of growth and strength. For example, a person born in the year of Yiyou (乙酉) has a nayin sound element of water, and the year of You (酉) is the place where water is destroyed by bathing. However, if the person's chart also includes the columns of Xinhai (辛亥) and Bingshen (丙申), the combination of Jia and Xin produces water, which is the true water. Since water is born in Shen (申), this person can live a long life, reaching the age when his eyebrows turn white. Similarly, a person born in the year of Yihai (乙亥) who receives Guihai (癸亥) and Wuyin (戊寅) follows the same principle. This pattern is recorded in the "Yuzhao Baodian."

建命者，如子人見子，丑人見丑之類，如遇滋助，無刑剋，多長壽。（沉芝源髓）凡命中帶長生多者，定有壽，須本家納音旺者，謂之長生見剋制，則夭矣。（李虛中書）

The concept of "Jian Ming" refers to when the earthly branch in the pillar matches the earthly branch of the native's birth year, such as someone born in the Year of the Rat encountering another Rat or someone born in the Year of the Ox encountering another Ox. If this configuration is further supported by generation and assistance, and there are no punishments, clashes, or controls, it often indicates a long life. This statement comes from "Chen Zhi Yuan Mei." Additionally, those who have many "Changsheng" (growth) in their fate are likely to live long, but this is conditional upon the native's nayin sound element being strong. If the Changsheng is instead restrained, it may result in a short life. This statement comes from "Li Xuzhong Shu."

凡祿馬貴人，往來在生旺之地，死絕之氣者，雖早發亦早死，然須在乘旺之地者，方為福，餘且徒然，若時得力，則晚發，而壽長。要知天算得遐長，五行生旺最高強，旺鬼克身為短命，祿財無氣亦為殃。（理愚歌）

All auspicious deities such as "Lumu" (the Lu Spirit and the Post-horse) and "Guiren" (the Nobleman), if they appear and disappear in a place of birth and prosperity but are accompanied by dead and exhausted energy, then even though one may achieve success early in life, they will die young. These deities must be in a position of strength and vitality to truly bring blessings; otherwise, they are only names without real power. If these auspicious deities are in the time pillar and are strong, then success comes later, but longevity is longer. The "Li Yu Ge" says: To know how to prolong the heavenly granted lifespan, the Five Phases must be in a state of birth and prosperity; when strong malevolent forces come to harm the person, it is a sign of short life; the Lu Spirit and the wealth star without vitality are also signs of misfortune.

人過鬼門，氣度消關。火忌申酉亥，（甲申、乙酉、癸亥，消關者，病、死、絕。）金嫌亥子丑，水土寅卯巳，（水忌戊寅、己卯、丁巳，土忌庚寅、辛卯、己巳。）木怕巳午申，（辛巳、甲午、壬申。）更若逢陰鬼，壽算永不停，艱辛尤住世，發即禍來尋，若人逢此地，不請怨天文。

Once a person has passed through the Gate of Ghosts, their fate must go through a period of exhaustion. Those with a fire destiny should avoid the branches of Shen, You, and Hai. The original commentary cites the pillars Jiashen, Yiyou, and Guihai, referring to the "exhaustion pass" as the places of illness, death, and decline, which signify the end of vitality. Those with a metal destiny should avoid Hai, Zi, and Chou; those with a water or earth destiny should avoid Yin, Mao, and Si. The original commentary states that water should avoid Wuyin, Jimao, and Dingsi, while earth should avoid Gengyin, Xinmao, and Jisi. Those with a wood destiny should avoid Si, Wu, and Shen, which correspond to Xinsi, Jiawu, and Renshen. If these branches are further combined with yin ghosts and evil influences, their lifespan will be cut short and will not increase. Even if they survive, they will face extra hardships, and any success will bring misfortune. If a person encounters these branches, they should not blame the predetermined fate recorded in the books.

鬼限生來有所憂，欲知人死向斯求，金哥出去休騎馬，火弟歸來莫跨牛，木遇鼠蛇須遠走，水逢雞子也堪愁，土人切更防豬兔，難保年光到白頭。即小兄例中鬼關殺。

The rhyme says: A person's destiny comes with a ghostly limit, and from birth there is something to worry about. If you want to know where a person will die, you should seek the answer here. Those with a metal destiny must not travel on the horse (Wu) hour. Those with a fire destiny should not step onto the ox (Chou) when returning home. Those with a wood destiny should keep away from the rat (Zi) and the snake (Si). Those with a water destiny should be greatly concerned when encountering the rooster (You) and the rat (Zi). Those with a earth destiny should especially beware of the pig (Hai) and the rabbit (Mao). Meeting these will make it hard to live through the years and reach old age. This is what is referred to as "Ghost Gate Kill" in the child's destiny examples.

受氣重重鬼莫臨，四柱交加豈可親，時兼本命還相遇，富貴之中壽不存。生日對時人短命，生年對月亦復是，此乃人間短命法，人生值此少年紀。如寅年、申月、午日、子時，是也。又日與時對，更被時尅者，是也。

A mnemonic also states: where the vital energy is received, it is most undesirable for ghosts and malevolent forces to arrive; if there are mutual punishments among the four pillars, how can there be harmony? If the hour pillar conflicts with the birth pillar, even if one is born into wealth and honor, longevity cannot be ensured. Those whose birth day and birth hour are in opposition tend to die young, and those whose birth year and birth month are in opposition are the same. This is the method used to determine short life in the human world; when someone encounters this, they are mostly destined to live only a short life. For example, if the birth year is寅, the birth month is申, the birth day is午, and the birth hour is子, then寅 and申 are in opposition, and午 and子 are also in opposition, which is this pattern. Another example is when the day pillar and the hour pillar are in opposition, and the hour pillar further harms the day pillar, which also falls into this category.

生日對時人促壽，日時相沖壽不長，天罡空亡難保守，定知惡死路頭亡。或云沖而不散無害。（並神白經）生日對年須可歎，生時對日亦堪傷，那看生處時同歲，二入風流壽不長。如甲寅年、丁酉月、戊申日、甲寅時，不出週歲死，生年對月亦然。（鬼谷要訣）

A rhyme says: Those whose birth day and birth time are in opposition will have short lives; if the day and time are in opposition, their lifespan will not be long. If they also commit 'Heavenly Gang' and 'Kongwang' - Kongwang refers to the two earthly branches left out after matching ten heavenly stems with twelve earthly branches - their fate will be even more difficult to preserve, and they can be predicted to die suddenly on the road. Some people also say that if there is opposition but not dispersal, there will be no great harm. The above is also found in the Shengbai Jing. Another rhyme says: It is truly regrettable when the birth day and birth year are in opposition; it is equally painful when the birth time and birth day are in opposition. Then look at whether the birth time and the heavenly stem of the current year fall on the same earthly branch, causing mutual conflict. Although the person may be charming, their lifespan will be short. For example, someone born in Jiayin year, Dingyou month, Wushen day, and Jiayin hour, there is opposition between Yin and Shen, and the time pillar coincides with the year pillar. This child will die before reaching one year old. If the birth year and birth month are in opposition, the principle is the same. This example is from the Guigu Yaojie.

豬鼠無良犬戰於，雞聲催促夜行彪，龍羊猴兔不相入，巳午無人到白頭。與防中害巾沉芝源髓隔宿例同。三命鈐作天年殺，主壽命不長，多遇喪禍，若身能尅殺，則可免。

The rhyme says: The combination of亥 (pig) and子 (rat) is not a good match, and戌 (dog) is also involved in conflict; the sound of酉 (chicken) calling out repeatedly urges寅 (tiger) to run all night; the combination of辰 (dragon) and未 (sheep), as well as申 (monkey) and卯 (rabbit), are mutually incompatible; those with the combination of巳 (snake) and午 (horse) cannot live to old age. This statement is consistent with the rules of prevention and harm in the《Chen Zhi Yuan Mei》, and the《San Ming Qian》calls it "heavenly longevity killer," indicating a short lifespan and frequent misfortunes; if the person's five elements are strong enough to control this killer, the misfortune can be avoided.

此以干支相尅，只如甲乙屬木、申酉屬金、金尅木也。甲乙申酉見閻王，丙丁亥子切須防，庚申巳午如風燭，戊己寅卯亦重傷，壬癸辰戍加丑未，永別浮生入鬼鄉。（並三命篡局）

This "kill" is determined by the mutual control between heavenly stems and earthly branches. For example, Jia and Yi belong to wood, while Shen and You belong to metal, and metal controls wood. When a heavenly stem is seated on such an earthly branch, it becomes a "kill." The mnemonic says: When Jia or Yi encounter Shen or You, it is like facing the gate of hell; when Bing or Ding encounter Hai or Zi, one must be cautious; when Geng encounters Si or Wu, life is as fragile as a candle in the wind; when Wu or Ji encounter Yin or Mao, one will suffer serious injuries; when Ren or Gui encounter Chen, Xu, Yin, or Wei, one must part from the world and enter the realm of ghosts. All of the above are cited from "San Ming Cuan Ju."

廣信集作天鬼截路殺，若甲人見申，乙人見酉，生時帶著，支干皆有者，定夭。如甲人見庚申是，支干皆有也。太歲與大運逢之，主多孝服，更與小運併，主死。金書命訣云：行年二位臨斯位，自察前程有盛衰。

The Guangxin Collection refers to this killer as "Heavenly Ghost Blocking the Path": if someone born on a Jia day sees Shen, or someone born on a Yi day sees You, and this is present in their birth time, with both heavenly stem and earthly branch complete, they will certainly die young. For example, if someone born on a Jia day sees Gengshen, both heavenly stem and earthly branch are complete. When the master year and big destiny year arrive here, it indicates frequent mourning; if combined with the small destiny year, it indicates death. The Golden Book of Destiny says: when the flowing year and the big and small destiny years all arrive at this position, one should look ahead to the prosperity and decline of the future.

金人沐浴火木胎，土死水墓四季裁，命有限逢為再犯，閻王急腳送書來。（金書命訣）

The song says: Those born under the Metal element should avoid the Bathing place, those born under the Fire element should avoid the Conception place, those born under the Earth element should avoid the Death place, and those born under the Water element should avoid the Tomb place. These should be determined according to the months of the four seasons, namely Chen, Xu, Chou, and Wei. If the person's original destiny already includes such a place and it is encountered again during the time of travel, it is called a repeated offense. This means that the messenger from Yama will send a swift messenger to deliver the decree of death. This rule comes from the "Golden Book of Destiny."

寶瓶在亥丑居寅，人馬來蛇蠍奔辰，天秤卯宮雙女午，獅子尋牛蟹寶瓶，陰陽在未金牛戌，白羊居丑亥還申。假令子上安命即亥上起一歲，酉上十一，未上二十零一年倒轉，順數節節而去，一歲一辰，怕與限星及大小運併，在子午卯酉宮，及本命墓殺三刑宮。

This method uses the twelve zodiac signs of the Seven Stars and Four Excesses: Aquarius is in the亥 (Hai) position, the丑 (Chou) position is in寅 (Yin), Sagittarius arrives at巳 (Si) (Snake), Scorpio moves to辰 (Chen), Libra is in卯 (Mao), Virgo is in午 (Wu), Leo seeks丑 (Chou) (Ox), Cancer is located where Aquarius is, the Yin-Yang position is in未 (Wei), Taurus is in戌 (Xu), Aries is in丑 (Chou), and the亥 (Hai) position returns to申 (Shen). The calculation method is: if the birth position is in the子 (Zi) position, start from the亥 (Hai) position and count one year, reaching the酉 (You) position is eleven years, reaching the未 (Wei) position is twenty-one years, then reverse the counting, proceeding one section at a time, one year for each section. It is most feared when it coincides with the limit stars, as well as the major and minor years, especially when it coincides with the four cardinal zodiac positions of子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You), as well as the Storage (storage),Inauspicious Sha (malevolent killing), and Three Punishments (three punishments) positions of the birth zodiac.

又歌曰：子午便是黃泉路，卯酉呼為二八門，限到殺時人便死，若無惡殺只災迍。（五星捷論）古詩云：急腳相逐逐歲移，沖臨行限少人知，更加惡曜臨其位，買取棺材不用疑。

There is also a rhyme that says: the Zi and Wu mansions are called the Yellow Spring path, and the Mao and You mansions are known as the Eighty Gate; when the limit of one's life reaches a place of凶杀, a person will die. If no evil stars are present, it is merely a disaster and hardship. This comes from the book *Five Stars Quick Theory*. Another ancient poem says: the quick killer star moves year by year, and when it conflicts with the limit of one's life, few people notice; if there are also evil stars present at that position, there is no need to hesitate about buying a coffin.

廣信集云：陰陽順逆依次數，假令寅申巳亥上安命，遇寅申巳亥年，亦災。更恨在寅申巳亥上尤緊，更帶當生行年殺神尅戰命宮，定死，月分亦如之。若坐當生行年祿馬救神上，但災耳。

The Guangxin Collection says: This killer star should be calculated by following the order of yin and yang, either in a forward or reverse sequence. If the命宫 is located on the four young months (寅, 申, 巳, 亥), and it also encounters the years of寅, 申, 巳, or 亥, there will be misfortune; especially harmful is when it falls on寅, 申, 巳, or 亥. If at the same time the birth time and the current year's evil stars clash with the命宫, then death is certain, and the same principle applies to the month. If the命宫 is exactly on the position of the Lu Spirit or The Post-horse, which are the gods that rescue, then it will only be a disaster, but not fatal.

若子生人見丑、各於本命前一辰是。人命歸前次一支，子生須與丑為期，三逢必定遭凶死，兩見須憂血漬衣。

The original commentary says: This killing branch is like the person born in the year of Zi seeing Chou, meaning each person takes their own birth branch and counts one step back. The rhyme says: A person's destiny should be associated with the branch that comes immediately before it; for someone born in the year of Zi, Chou is the limit. If this branch appears three times in a life, certain death is inevitable; if it appears twice, one must worry about calamities involving blood and stained clothes.

若子生人見亥、各於本命後一辰是。命後一辰宜見兩，重重見者涉疑猜，三重在外中年夭，五十年前禍必來。

The original commentary says: This killing star appears when someone born in the year of Zi sees Hai. That is, take the person's own earthly branch and count one position forward. The rhyme says: The killing star appearing one position after the person's own earthly branch is only suitable to appear twice. If it appears more than twice, it causes suspicion. If it appears three times or more, the person will die in middle age, and certainly face misfortune before the age of fifty.

寅午戌連亥，亥卯未同申，申子辰歸巳，巳酉丑從寅，此劫殺位，更支干相尅，則凶。財死中生者，從頭說向君，金招離上厄，水莎兌家遁，惟有土兼木，同過玉兔門，火山通鼠穴，光景自逡巡。

Those born with the triple harmony of fire (Yin-Wu-Xu) are connected to Hai, those with the triple harmony of wood (Hai-Mao-Wei) are associated with Shen, those with the triple harmony of water (Shen-Zi-Chen) are linked to Si, and those with the triple harmony of metal (Si-You-Chou) are related to Yin — these four positions are where '劫杀' (劫杀) occurs. If there is also mutual control between the heavenly stems and earthly branches, it becomes even more ominous. The rhyme says: the reason why the wealth star is in a position of birth, explained from the beginning: those with a metal destiny suffer misfortune at the position of fire (Wu), those with a water destiny escape to the position of metal (You), only those with a earth destiny and those with a wood destiny must pass through the gate of the rabbit (Mao), and those with a fire destiny go to the rat's dwelling (Zi) — when encountering these, good fortune naturally hesitates to arrive.

值之有尅刑損夭。五行生處定陰陽，日月平分兩位當。凡月一至十五日為陽，十六至三十為陰。六日初生名甲乙，初六日木生至初十日滿。丙丁依此火為強，十六日火生至二十日滿。壬癸水流相註定，二十六日水生至三十日滿。從茲生死不乖張。只如己亥生九月三十日己酉，丁卯時，其日值水滿，年是己亥，日是己酉，其水被兩土所尅，此人夭壽。

The original commentary says: If one's fate falls into this category, there will be problems such as being harmed, punished, injured, and shortened lifespan or early death. The mnemonic says: Each of the Five Phases has its own source of generation, from which yin and yang are determined. A month is divided into two halves, each corresponding to one position. The original commentary says: From the first day to the fifteenth day of the month is yang, and from the sixteenth to the thirtieth is yin. The mnemonic says: On the sixth day, the wood energy begins to arise, matching Jia and Yi. The original commentary says: On the sixth day, the wood energy begins to arise, and by the tenth day it is complete. The mnemonic says: The fire energy of Bing and Ding follows this order to grow stronger. The original commentary says: On the sixteenth day, the fire energy begins to arise, and by the twentieth day it is complete. The mnemonic says: The water energy of Ren and Gui flows in sequence to determine its course. The original commentary says: On the twenty-sixth day, the water energy begins to arise, and by the thirtieth day it is complete. The mnemonic says: From this point on, the numbers of life and death will not be confused. For example, a person born in the year Jihai, on the thirtieth day of the ninth month, on the day Jiyou, at the time Dingmao, this day corresponds to the fullness of water energy. The heavenly stem of the year column is Jihai, and the heavenly stem of the day column is Jiyou. The two Ji earths together restrain the water, so this person is destined for a short lifespan.

男以本命順數至九辰為陽極，女以本命順數至六辰為陰極。陰陽二極君知否，男女替從本命數，男逢九位女三雙，位位相連兼順去，大小兩運氣全無，到此須知身死處，兩運有氣則無妨，合致一年災運苦。（並金書命訣）

The original commentary says: For a man, starting from his own heavenly stem and counting forward through the earthly branches to the ninth position, this is the point of yang extremity; for a woman, starting from her own heavenly stem and counting forward through the earthly branches to the sixth position, this is the point of yin extremity. The mnemonic verse says: Do you know the extreme positions of yin and yang? Both men and women start counting from their own heavenly stem. For men, they count forward to the ninth position; for women, they count forward to the third double number, which is the sixth position. They count one after another in sequence. If both the big destiny year and the small destiny year have no life qi at this position, then it indicates the place of death; if both destinies still have some qi, then there is no problem, at most causing a year's worth of disaster and hardship. This is also mentioned in the "Golden Book of Destiny Secrets."

假如寅人，午月，巳日，未時，必命從木生兩火，巳失本氣，更兩火生未土，而寅木弱也。

For example, a person born in the Year of Yin (寅) encounters a month of Wu (午), a day of Si (巳), and an hour of Wei (未). The person's inherent Yin Wood is meant to generate both Wu and Si Fire, and even the inherent energy of Si Fire is consumed. The two layers of Fire then go on to generate Wei Earth, leading to a continuous depletion. As a result, the Yin Wood naturally becomes weak. This is the pattern where one branch generates another, and the original energy is completely drained by the offspring energy.

寅午戌全人，亥年、亥時、亥運，皆弱也，巳酉丑全人，寅年、寅時、寅運，皆弱也，申子辰全人，巳年、巳時、巳運，皆弱也，亥卯未全人，申年、申時、申運，皆弱也，更看天干納音，仔細消息之。（並天元變化書）

People with the three earthly branches Yin, Wu, and Xu forming a complete fire triple harmony, when encountering the year, time, or period of Hai, will experience fire reaching its decline, thus weakening its strength. Similarly, people with the three earthly branches Si, You, and Chou forming a complete metal triple harmony, when encountering the year, time, or period of Yin, will experience metal reaching its decline, thus weakening its strength. People with the three earthly branches Shen, Zi, and Chen forming a complete water triple harmony, when encountering the year, time, or period of Si, will experience water reaching its decline, thus weakening its strength. People with the three earthly branches Hai, Mao, and Wei forming a complete wood triple harmony, when encountering the year, time, or period of Shen, will experience wood reaching its decline, thus weakening its strength. In addition, one should also consider the strength and decline of the heavenly stems and their nayin sound elements, carefully weighing the situation. The above is also mentioned in the book "Tianyuan Biangu Shu."

木為身命，未申子全；金為身命，丑寅午全；火為身命，戍亥卯全；水土為身命，辰巳酉全，在墓絕敗位。（廣錄）

Those born with wood as their destiny element have the branches of Wei, Shen, and Zi fully present in their fate; those born with metal as their destiny element have the branches of Chou, Yin, and Wu fully present; those born with fire as their destiny element have the branches of Xu, Hai, and Mao fully present; and those born with water or earth as their destiny element have the branches of Chen, Si, and You fully present. These three branches correspond exactly to the three declining positions of the destiny element: the grave, the end, and the decline. Once all three are present, it becomes a deadly affliction leading to a short life. This statement is found in the "Broad Record."

木遇巳金金遇寅，生火生金傷本身，五行命裡皆防此，遇者知非鶴髮人。凡有二木，怕見巳中生金，金命人金多，怕見寅中生火也，如兩土怕逢亥，亥中有生木尅也。五命皆怕逢之，更加惡殺，皆主夭壽。（沉芝源髓）

The rhyme says: A wood destiny meets the hidden metal in Si, and a metal destiny meets the hidden fire in Yin; one generates fire, the other generates metal, yet both end up harming themselves. In the Five Phases theory of destiny, one must beware of this. When someone encounters this, they know they cannot live long and grow old. The original commentary explains: Those with two layers of wood in their destiny should fear encountering Si, because Si contains hidden庚metal which can generate metal; those with abundant metal in their destiny should fear encountering Yin, because Yin contains hidden丙fire which can generate fire; those with two layers of earth in their destiny should fear encountering Hai, because Hai contains hidden甲wood which can overcome earth. All five types of destiny should fear encountering this. If further evil stars are involved, it indicates a short life. This statement is found in the book "Chen Zhi Yuan Mei."

若乃生旺鬼絕，雖破命而長年；鬼旺身衰，逢建命而夭壽。王氏注云：五行納音為身，身旺則克我之鬼，自然絕滅，或鬼承旺氣，則我身必致衰矣。譬之庚申木人，得壬寅之金，金克木為鬼，金絕於寅，寅乃木旺之鄉，寅申破命，以其身旺鬼絕，雖破命而長年也。或庚申木人，得壬申之金，金旺木絕，在申是謂鬼旺身衰，雖二申建命，亦不免於夭壽。

The text says: If the self is strong and prosperous, while the ghost and malevolent forces are in a state of decline, even if the original destiny is broken by conflict, one will still live a long life; but if the ghost and malevolent forces are strong while the self is weak, even if the same branch of the destiny is encountered, one will still die young. Wang's commentary explains: Here, the "self" refers to the five phases of nayin. When the self is strong, the ghost, which is what harms the self, naturally becomes weak; conversely, if the ghost is strong, the self must surely become weak. For example, a person born in the year of Gengshen with a nayin of wood, if he encounters the pillar of RENYIN, which has a nayin of metal, then metal is the ghost that overcomes wood. However, metal is in decline in the year of YIN, and YIN is the flourishing place for wood. Although YIN and SHEN are in conflict, since the self is strong and the ghost is weak, even though the destiny is broken, he will live long. On the contrary, if a person with a nayin of wood born in Gengshen encounters the nayin of RENSHEN, which is metal, then metal is strong in SHEN and wood is in decline in SHEN. This is called the ghost being strong and the self weak. Even though both are SHEN, the same destiny, he will still die young.

就中祼形夾殺者魄往酆都；所犯有傷，魂歸岱獄。王氏注云：祼形殺者，五行之敗氣，納音長生前一辰是也，如甲子金人，得戊午火，乃金之暴敗處，是為祼形，加以戊午旺火，夾殺自刑，返吟災殺，來破甲子之命，其殺凶也。如此則所犯有傷，魂歸岱獄，乃死者所歸之地。（並珞錄子）

The text says: Those who commit the offense of 'bare form' combined with Inauspicious Sha (evil killing stars) will have their souls sent to Fengdu; if there is damage at the place of the offense, the soul will go to Daoyu. Wang's commentary explains: 'Bare form' killing stars are the declining energy of the Five Phases. Taking the Nayin long life position and moving forward one zhi is the method. For example, a person born in the Jiazi year with a Nayin belonging to metal, if he has the Wuwu column, Wu is the place where metal is severely weakened, this is called 'bare form'; adding that Wuwu is a strong fire, which combines with evil killing stars and self-inflicts punishment, forming the 'reverse repetition' disaster star to break the Jiazi destiny, this killing star becomes very harmful. Thus, if there is damage at the place of the offense, the soul goes to Daoyu—Daoyu refers to under Mount Tai, which ancient people believed was the resting place for the souls of the dead. The above is also found in the Luolu Zi.

死絕依前，生旺命曰返魂，丘墓坐在本命，其名絕體。死而復生，生而復旺，於本命之位者，乃返魂格也。其命必有壽，墓處為丘，丘處於本命，同一方者，名曰絕體，其命必須傷夭。

The text says: If a person's fate initially falls into death and decline, but later turns into vitality and strength, it is called "returning the soul"; if the grave and storage place are exactly located on the person's own destiny position, then it is called "absolute destruction." The commentary explains: When a person first dies and then revives, and then becomes strong again, and all these changes occur at the position of their own destiny, it is called the "returning the soul" pattern, and such a person is destined to live long. The place of the grave and storage is the hill, and if the hill presses upon the person's own destiny position and shares the same direction, it is called "absolute destruction," and such a person is destined to suffer injury and die young.

壽數傷殘，本命必逢三合。五行生旺墓處互為三合，若得三合全者，壽短，若得三合全，而不帶墓者，抑可言中壽，蓋五行始必生，既生必旺，既旺必墓，既墓則已矣。如巳酉丑，乃金三合之類，緣自生至墓，則氣歇滅矣。

The text says: Life span is harmed and incomplete, mostly because the destiny is encountering "Triple Harmony." The commentary explains: The three places of growth, prosperity, and storage in the Five Phases form a Triple Harmony Formation; if all three are present, it indicates a short life span; if the Triple Harmony is complete but does not include storage, it may still be considered a moderate lifespan. Because the Five Phases must first have growth, once grown they must reach prosperity, once prosperous they must enter storage, and once in storage, the process is complete. For example, Si-You-Chou is the Triple Harmony of metal: metal's growth is in Si, its prosperity is in You, and its storage is in Chou, from growth to storage, the energy is completely exhausted.

顏回夭折，只因四大空亡。甲子、甲午之旬，納音無水。甲申、甲寅之旬，納音無金。生於甲子甲午之人，命內有三字水者，夭。生於甲申甲寅旬之人，命內有三字金者，夭。若見生只有兩字，流年、大運更遇一重圓之，亦夭。（並壺中子）

The classic text says: Confucius' disciple Yan Hui died young, solely because he was afflicted by the "Four Empty Wastes." The commentary explains: In the Jiazi and Jiawu decades, among the sixty Jiazi cycles, the Nayin sound element of water is missing; in the Jiashen and Jiayin decades, the Nayin sound element of metal is missing. Those born in the Jiazi and Jiawu decades, if their fate contains three elements of water, will die young. Those born in the Jiashen and Jiayin decades, if their fate contains three elements of metal, will also die young. If at birth only two elements are present, but the stream year or major destiny adds one more to make three, it will still result in a short life. This is also mentioned in the "Hu Zhongzi."

崇為寶也，奇為貴也，將星扶德，天乙加臨，本主休囚，行藏汩沒。王氏注云：年、月、日、時四柱有五行上生下曰崇也。或更帶官印、祿馬、學堂、詞館、天德，生氣貴神符合，必為間世之寶奇者。乙丙丁、甲戊庚是也。四柱五行得之生旺，更於祿馬中帶三奇、印綬、天德貴神，必致身於貴顯。將星扶德，天乙加臨者，驛馬後二辰，謂之將星，其上更加天乙、天德，兼遇崇奇祿馬，則出將入相之格也。

The text says: "C崇" is treasure, "奇" is nobility; if the main ruler is weak and confined, even with the assistance of the General Star and the virtue and resolution deity, and the Tianyi Nobleman joining in, the person's fate will eventually be hidden. Wang's commentary explains that among the four pillars of year, month, day, and hour, if one of the Five Phases generates the next, it is called "崇". If it is further accompanied by official stars and seal robes, "Lù Mǎ", "Xué Táng", "Cí Guǎn", "Tian De", and the life qi and noble deity harmonize with each other, it is certainly a rare and precious destiny. The term "奇" refers to the three marvels: Yi, Bing, and Ding, and also the three marvels: Jia, Wu, and Geng. If all the Five Phases in the four pillars are strong and prosperous, and they are in the Lù Mǎ with the three marvels, seal robes, and Tian De and noble deity, the person will certainly hold a high position. As for "the General Star supports virtue, and the Tianyi Nobleman joins in," it means that counting two positions after the Post-horse, it is called the General Star. If the General Star is further joined by the Tianyi Nobleman and Tian De, and it coincides with "C崇", "奇", and Lù Mǎ, then it is the pattern of rising as a general and entering as a minister.

本主休囚者，年為本，日為主，蓋遁月從年而為本，遁時從日為主，主本在五行生旺之處，加以貴神從之，則富貴可知。或五行休辦死絕，又背祿馬貴神，徒有崇寶之貴，將星扶德，天乙加臨，亦不免於行藏汩沒。

The concept of "the main and the root being weak and confined" refers to the birth year being the "root" and the birth day being the "main." Since the heavenly stem of the month pillar is derived from the heavenly stem of the year, the year is considered the root. Similarly, the heavenly stem of the hour pillar is derived from the heavenly stem of the day, so the day is considered the main. If both the root and the main are in favorable positions within the Five Phases, and are accompanied by noble spirits, then wealth and status can be predicted. Conversely, if the Five Phases are in unfavorable or dead positions, and they are also separated from the禄 and 马 (favorable and auspicious elements) as well as noble spirits, even if there are signs of high status like those of the illustrious treasure, or even if the General Star supports virtue and the Heavenly Ethical Star is present, one will still find themselves without success, unable to achieve anything, and remain obscure and unnoticed throughout their life.

譬之甲子年，乙亥月，戊子日，庚申時，甲子自死之金，當生受乙亥絕火之制，加以戊子為本命之鬼，金生主本皆至亥子而休囚，庚申時又逢祿絕天鬼，雖有甲戊庚三奇，以其主體休囚，縱有小官，不免一生汩沒，故知命以五行為先，神殺則從而論之矣。

For instance, in a birth chart with Jiazi year, Yihai month, Wuzi day, and Gengshen hour: the Jiazi nayin belongs to metal but is in a dead position, so the person is immediately subdued by the fire of Yihai, which is in a position of extinction. Moreover, the Wuzi nayin belongs to fire, which is the ghost and evil spirit of the native's own destiny. Metal is weakened in both亥 and子 positions, and at the Gengshen hour, the person encounters a position of loss of strength and the ghost of heaven. Although the heavenly stems combine Jia, Wu, and Geng, the three marvels, since the main body is weak and confined, even if the person can attain a minor official position, he is destined to be overlooked all his life. Thus, it is clear that when judging a person's destiny, the prosperity and decline of the five phases should be considered first, and spiritual and supernatural elements should only be considered as supplementary.

瑩和尚注云：崇為寶，奇為貴，若更將星扶德，天乙加臨，所謂吉將交互，而福臻成慶也。擧將星天乙，則諸宮吉殺可知。

Ying和尚 explains: "Esteem is treasure, rarity is nobility. If there is also the General Star supporting the virtue deity and the Tianyi Nobleman governing, this is called the harmonious coexistence of auspicious deities and virtuous generals, leading to the arrival of blessings and the achievement of good fortune. The text here cites the General Star and Tianyi Nobleman as examples. Other auspicious deities and malevolent influences in different palaces can be understood in the same way."

無合有合，後擧難知，得一分三，前賢不載。瑩和尚注云：且如寅與亥合，而不見亥，但得壬者是也。緣亥上有壬，壬祿在亥，故也。又如甲與己合，而不見己，但得午是也。緣午上有己，己祿在午，故也。又如寅午戌，而不見寅，但得甲者是也。緣寅中有甲，甲祿在寅也。大抵合中帶吉，其福可知，合處相傷，卻成無補。擧一隅以三隅反，所謂得一分三，前賢不載也。

The text says: appearing not to be in harmony but actually being in harmony, this meaning is hardest for later commentators to explain; inferring three from one, the ancients did not record. Master Ying explained: for example, Yin and Hai are in harmony, but the birth chart does not show Hai, only Ren, which is also considered harmonious—because Hai contains Ren, and Ren's luck is in Hai. Similarly, Jia and Ji are in harmony, but the birth chart does not show Ji, only Wu, which is also considered harmonious—because Wu contains Ji, and Ji's luck is in Wu. Again, Yin, Wu, and Xu form a triple harmony, but the birth chart does not show Yin, only Jia, which is also considered harmonious—because Yin contains Jia, and Jia's luck is in Yin. Generally, harmony involves auspicious deities, so the fortune is evident; if the harmonious elements also conflict with each other, they are of no benefit. Inferring one part and deducing the other three is called "getting one and getting three," a principle not recorded by predecessors.

兼須詳其操執，觀以秉持，厚薄論其骨狀，成敗藉以心源。瑩和尚注云：秉持操執，觀人所為也。以五行論命，亦須藉其德行，故術云：有心無相，相遂心生，有相無心，心隨相滅。王氏注云：形神吉善，命必向祿迎財，風貌稍低，定犯三刑五鬼，有命必有相，有相必有命，所謂心源者，亦由心而見命也。蓋心正則吉，心曲則凶。（並珞錄子）

The classic text says: When discussing a person's destiny, one must carefully examine their character and see how they conduct themselves in daily life. The thickness of one's fortune should be judged by their physical appearance and form, while success and failure depend on the root of their inner nature. Ying和尚 explains: What is meant by upholding one's conduct is observing a person's actions. When using the Five Phases to determine destiny, one must also consider their virtue. Therefore, the practitioners say: If a person has a good heart but not a favorable appearance, the favorable appearance will arise from the good heart. If a person has a favorable appearance but not a good heart, the favorable appearance will vanish as the heart becomes corrupt. Wang氏 explains: Those with a good appearance and spirit will surely attain official rank and wealth. Those with a slightly inferior appearance and demeanor will certainly suffer from the Three Punishments and the Five Ghosts. There is a destiny, there must be a corresponding appearance; there is an appearance, there must be a corresponding destiny. What is called the 'inner source' is to look at destiny from the heart. A pure heart brings good fortune, while a crooked heart brings misfortune. All of this is found in the Luolu Zi.

六虛臨於乙亥，孟浩然徒有文章，三才會於壬辰，後季倫恣堆金玉。乙亥乃文星也，六虛乃謾語神，文星附謾語神，則其人止有虛學，終不遇。壬辰乃水之庫也，三才乃祿命身也，庫中三才，則其人雖無清譽，而享萬鍾之祿。

The text says: "The six voids" are present over Yihai, and during the Tang dynasty, the poet Meng Haoran had abundant literary talent but never found opportunity in his lifetime; "the three elements" converge within Renchen, allowing Shi Jilun, a wealthy man of the Jin dynasty, to indulge in accumulating gold and jade. The commentary explains: Yihai is the star of literature, and the six voids are spirits governing empty words and falsehoods. When the star of literature is combined with the spirits of empty talk, a person possesses only superficial knowledge and will never meet with favorable circumstances. Renchen is the repository of water, and the three elements refer to luck, destiny, and body. When the three elements are gathered within the repository, a person may lack a refined reputation, yet can enjoy great wealth and high office.

有文無印，賈誼屈於長沙，有印無文，李斯專於上蔡。文為文星、天才、詞館、學堂之類，印謂正印、印綬之類，有印無文者，雖不才而權重，有文無印者，雖懷才而位卑。

The classic text says: Those who have the Star of Intelligence but lack the seal of authority, such as Jia Yi of the Han dynasty, were relegated to the position of Grand Tutor to the Marquess of Changsha; those who have the seal of authority but lack the Star of Intelligence, such as Li Si of Shangcai, were able to hold great power. The commentary explains: The term 'wen' refers to the Star of Intelligence, the talent star, the Ciguan, and the Xuetang; the term 'yin' refers to the official seal and the seal of authority. Those who have the seal but lack the Star of Intelligence, even if they have little learning, will hold significant power; those who have the Star of Intelligence but lack the seal, even if they are full of talent, will hold a low position.

互祿、互馬，誰羨黑頭相公；帶刑、帶殺、帶破，終為白面書生。得互換之祿，又得互換之馬，少年宰相也。遇三刑之刑，遇沖破之破，末品書生也。

The text says: Those whose fate includes "mutual luck" and "mutual post-horse" will not envy others who achieved high office at a young age; those who have punishments, evils, and broken aspects in their fate will ultimately be nothing more than a pale-faced scholar. The explanation says: If one has both the luck and the post-horse formed by mutual exchange of the heavenly stems and earthly branches, this is the fate of becoming a high official at a young age; if one encounters the punishments of the three punishments and the breaking aspects, then they are the lowest kind of scholar.

若有天元羸弱，命不再甦；忽值本主休囚，貧寒無地。太歲之干曰天元，生年、生日，曰本主，天元所屬之五行，己巳下支干刑剋之，則曰天元羸弱，其人夭。本主所屬之五行，於月與時上衰絕歇滅之甚，則曰本主休囚，其人窘甚。（並壺中子）

The text says: If the heavenly stem is weak and confined, life and vitality will be difficult to revive; once encountering the main element in a state of weakness and confinement, one will be in extreme poverty with no place to stand. The commentary explains: The heavenly stem of the Supreme Year is called the heavenly stem. The birth year and birth month are collectively referred to as the main element. When the five elements associated with the heavenly stem are harmed by the earthly branches and stems beneath it, it is called a weak heavenly stem, which indicates a short life. When the five elements of the main element are greatly declining, extinguished, or exhausted in the month pillar and hour pillar, it is called the main element in a state of weakness and confinement, which indicates extreme hardship. The above is also found in the "Hu Zhong Zi."

自甲至癸，十干為天，自子至亥，十二支為地，以干合支，然後為人，凡命須要求之以天地，而斷之以人，如甲用辛為官，乃看辛下得何支，用寅為祿，乃看寅上得何干，遂合支干名為納音，定其五行之或死或生，或旺或衰，吉凶自見，貴人驛馬準此。又以年為主，以日為本，蓋遁月從年，遁時從日，以主推之，五行衰死，未必凶為凶，以本推之，則生旺類，但發【遲】耳。常以主配父母，本配己身，本吉主凶，當由自立，主勝於本，多出資蔭，主本皆強，此名最上。人命年、月、日、時、胎五位，宜有情，又不可專執祿馬為貴，刑殺為賤，全要圓機，探其妙旨。（李虛中書）

The ten heavenly stems, from Jia to Gui, represent heaven; the twelve earthly branches, from Zi to Hai, represent earth. When the heavenly stems are combined with the earthly branches, they form a person. In divination, one must first consider heaven and earth, then apply it to human affairs. For example, on a Jia day, Xin is considered the official star. One must then look at the earthly branch beneath Xin. On a Jia day, Yin is considered the禄 (favorable position). One must then look at the heavenly stem above Yin. By combining the heavenly and earthly stems, one determines the nayin sound element and identifies whether the five phases are in a state of death, birth, strength, or decline. The fortune will then naturally reveal itself, and the determination of nobleman and post-horse is done in the same way. The birth year is the main factor, and the birth day is the fundamental. The monthly stem is derived from the yearly stem, and the hourly stem is derived from the daily stem. When considering the main factor, even if the five phases are in a state of decline or death, it does not necessarily mean misfortune. When considering the fundamental, if it belongs to a state of birth or strength, it may only mean that success comes later. Usually, the main factor corresponds to the parents, and the fundamental corresponds to oneself. If the fundamental is favorable but the main factor is unfavorable, one must rely on self-achievement. If the main factor is stronger than the fundamental, it is often due to ancestral support. When both the main and fundamental are strong, this is considered the highest level. The five positions of a person's birth year, month, day, hour, and fetal position should be in harmony with each other. One should not rigidly believe that having禄 and 马 (favorable and noble positions) means fortune and having 刑 and 灾 (conflict and calamity) means misfortune. Everything depends on flexibility and understanding the deeper meaning. This statement comes from the book "Li Xuzhong's Book."

馬無害，祿無鬼，食無亡，支合無元，干合無厄。如早子得丙寅，為馬，見壬子及水在丙寅六合，破刑之上，是有害也。如甲子得丙寅為祿，不見正氣，卻看祿上得何干，其祿干亦要無鬼也。倒食順食皆要無空亡、亡神。支合要無元辰，干合要無六厄。

The mnemonic says: The Post-horse should not be harmed, the Lu Spirit should not be accompanied by ghosts or evils, the food spirit should not meet the Wangshen, the earth branches that are in harmony should not be involved with Yuanchen, and the heavenly stems that are in harmony should not be involved with Liu'e. The explanation says: For example, a person born in the year of Zi gets Bingyin as the Post-horse. If he also sees Renzi, and water is in the position that is in harmony with Bingyin, and is in a position of destruction or conflict, then the Post-horse becomes harmful. Another example is a person born in the year of Jiazi, who takes Bingyin as his Lu. If his fate does not have the proper Lu, then one should look at the heavenly stem that appears at the Lu position. This Lu stem should also not be accompanied by ghosts or evils. Both the reverse food and the forward food should avoid Kongwang and Wangshen; the earth branches that are in harmony should not have Yuanchen, and the heavenly stems that are in harmony should not have Liu'e.

旺無喪，衰無吊，妻無刃，財無飛，孟無孤，季無寡。如癸丑木命，不要卯，此則旺無喪。如壬午木命，不要辰，此則衰無吊。陽制陰為妻，不可在羊刃上，故妻欲無刃。命後四辰曰飛廉，我克者為財，不可犯飛廉。四孟之人不得孤辰在命，四季之人不得寡宿之命。

A mnemonic says: In a strong position, do not meet the Mourning-and-Condolence spirit; in a weak position, do not meet the Guest spirit. The wife star should not be located on the Yangren. The wealth star should not conflict with the Fly廉. Those born in the first months (寅, 申, 巳, 亥) should not have Guchen in their fate; those born in the fourth months (辰, 戌, 丑, 未) should not have Guasu in their fate. The explanation says: For example, a person with the Nayin sound element of Guichou (癸丑) belonging to wood, their fate should not include the branch Mao (卯), which is called 'strong without Mourning-and-Condolence'. For a person with the Nayin sound element of Renwu (壬午) belonging to wood, their fate should not include the branch Chen (辰), which is called 'weak without Guest'. The Yin dry branch controlled by the Yang dry branch is considered the wife star. The wife star should not be located on the Yangren, so it is said that the wife should not have a blade. The four positions after the birth stem are called Fly廉. The thing I control is considered wealth. The wealth star should not conflict with Fly廉. Those born in the first months (寅, 申, 巳, 亥) should not have Guchen in their fate. Those born in the fourth months (辰, 戌, 丑, 未) should not have Guasu in their fate.

體重須鬼，祿重須官，夫須尠，妻須倍，吉須顯然，凶須沉昧。五行體重，須鬼損裁，祿輕須官，如甲祿在寅，須辛而貴也。夫須尠者，己不可見甲眾也。妻須倍者，甲見己多在旺地，是也。五行在吉神方須顯然，見其清氣，凶位見五行，須得凶殺沉昧，斯能無害。

The mnemonic says: if the original element is too strong, there must be ghosts to weaken it; if the official star is too weak, there must be officials to support it. The husband star should be few, and the wife star should be many. Beneficent deities should be clear and distinct, while malevolent stars should be obscure and weak. The commentary explains: if the Five Phases' original element is too heavy, it needs ghosts and malevolent stars to restrain it; if the official star is too weak, it needs the official star to support it. For example, the official star of Jia is in寅, so seeing Xin metal as the official star will bring about prestige. The phrase 'husband star should be few' means that Ji earth should not meet many Jia woods. The phrase 'wife star should be many' means that Jia wood should meet many Ji earths, and these should be in a strong position. If the Five Phases fall into the side of beneficial deities, they should be clear and distinct, showing a pure quality. If they fall into the malevolent position, they should be obscure and weak, so as to avoid harm.

支干太和而塞，夫婦失時而凶。五行支干納音位位相和，則蹇剝，假如甲子生，逢己巳在秋生，又見甲午沖命，兩金克己巳木，故凶。四柱主本祿馬往來，須分建破，天乙扶持，將德是沖，更辨尊卑。謂當用處，有建不可破，已破卻不可建，吉神在四柱中，各用干為貴。

The mnemonic says: When the heavenly stems and earthly branches are overly harmonious, it can lead to blockage. If the husband's star and wife's star lose their proper season, it indicates misfortune. The explanation says: When the five phases of the heavenly stems and earthly branches and their nayin sound elements are all harmonious, it can result in stagnation. For example, a person born in the year of Jiazi, if they encounter the pillar of Jisi in autumn, and again meet Jiawu which conflicts with their birth pillar, two instances of metal will attack the wood of Jisi, thus leading to misfortune. The mnemonic also says: Among the four pillars, the main and the auxiliary, the official and the horse, should be interrelated. One must distinguish where the establishment is and where the destruction is. If the Tianyi Nobleman supports, but the General Star and the virtue god conflict, one must also clarify their hierarchy and precedence. The explanation says: This refers to the fact that in the appropriate position, once something has been established, it should not be destroyed again, and once destroyed, there is no need to force it to be established again. Among the auspicious deities in the four pillars, each should be evaluated based on its own heavenly stem for its importance.

有根而無苗實，貧而尚可甘食，本氣絕而花繁，縱子成而味拙。根基本主有氣，雖運不扶合，亦可作平生自足之命，三元四柱本無旺氣，得到福祿之運，亦不可以久榮。至若貴神當位，諸殺伏藏，三無旺相，豈專神殺。言天乙貴神論於干，看四時五行之氣，及晝夜之干而定，若有氣天元當位，則殺自藏矣。五行三元為本，若在旺相之地，不背克正氣，不論神殺也。（並鬼谷遺文）

The mnemonic says: If there is a root but no visible sprout or fruit, even though poor, one can still live comfortably by oneself; if the original energy has already been cut off but the flowers are flourishing, even though there are fruits, their taste will be coarse. The explanation says: Those who have roots and their main energy are alive, even if their fortune does not support them, can still be considered as having a life of self-sufficiency; if the three elements and four pillars originally lack prosperity, even if one reaches a fortunate and prosperous period, it cannot last long. The mnemonic also says: As for the noble god being in its proper position and various evil stars being hidden, and the three elements lacking prosperity, how can one rely solely on the gods and evil stars to determine destiny? The explanation says: The noble god is discussed from the perspective of heavenly stems, and one should look at the five elements' energies of the four seasons as well as the heavenly stems used for day and night noble gods. If the heavenly stem has energy and is in the right position, the evil stars will naturally be hidden. The five elements and three elements are the fundamental factors. As long as they are in a prosperous and strong position and do not violate the normal principles of mutual generation and control, there is no need to pay too much attention to the gods and evil stars. The above is also found in "Ghost Valley Legacy."

命中用殺，以五行為本，如五行得地，無貴殺而亦貴。雖有惡殺無害於事。若五行不得地，縱有吉殺，亦發不久，如冬月中花耳。（五行要論）天元變化書云：看命不許苦使神殺，但宮辰中得一二殺，可表吉凶之理，雖神殺百餘，坐當者十餘。

In destiny, the use of useful gods and ominous stars still depends on the Five Phases as the foundation: if the Five Phases are well established, even without auspicious stars indicating wealth and status, one can still achieve prominence; even with malevolent stars, it will not greatly affect the overall situation. However, if the Five Phases are not well established, even with auspicious stars, success will not be long-lasting, just like flowers blooming in the severe winter, which will wither soon. This statement comes from the "Discourse on the Five Phases." The "Book of Heavenly Origins and Transformations" says: when judging a person's destiny, one must not focus solely on stars and ominous factors. If there are just one or two ominous stars in the palace or the earth branches, it is enough to indicate the nature of good or bad fortune. Although there are over a hundred names of stars and ominous factors, only about ten of them are actually effective and applicable.

凡官祿併馬在旺庫鄉最為相應，只如乙乙祿屬木，生於亥，旺於卯，庫於未，庚子正月生人，得木馬未時，為馬庫，此命發祿在初限，若見亥，是馬長生，到晚年才發，或官在長生亦遲，縱得早官，往遠方也。（金書命訣）

Whenever the official star, the Lu spirit, and the post-horse all fall in a prosperous or storage position, it is most harmonious. For example, the wood of Yi is associated with wood, and wood is born in Hai, reaches its prosperity in Mao, and is stored in Wei. A person born in the year Gengzi in the first lunar month receives a wooden post-horse in the hour Wei, which means the horse is stored in its storage position. Such a destiny will gain official rank in the first stage of life. If the post-horse is in Hai, that is the birth position of the horse, and it will achieve success later in life. Similarly, if the official star is in the birth position, it will also achieve success later. Even if one gains official rank early, it is often through being sent to a distant place. This statement comes from the "Golden Book of Destiny."

祿多則貧。馬多則病。印多則孤。庫多則虛。生旺多，無歸宿。死絕多，無激揚。五行不可大相傷。五行不可太純粹。貴人馬多升躍。常人馬多奔馳。

The Lu Spirit appearing too much leads to poverty, the Post-horse appearing too much leads to illness, the Seal and Support appearing too much leads to loneliness, and the Repository and Grave appearing too much leads to loss. Those with excessive prosperity and vitality lack a resting place, while those with excessive decline and exhaustion cannot rise up. The Five Phases should not be too strongly injurious or conflicting, yet they should not be entirely uniform without variation. Even with the same excess of the Post-horse, the命主 of a nobleman may achieve promotion and advancement, while an ordinary person's fate is merely constant toil and hardship.

破要傷禍。空要空盡。所愛者不可毀。所畏者不可旺。先畏後愛，為福。先愛後畏，為禍。合多不發，而媚。（寸珠尺璧雲合多人滯。）學堂多則無成，少可。貴人多，則巽懦而無志。

To break something, it must be broken thoroughly, to leave something empty, it must be left completely empty; both situations should avoid being half-hearted. What is favored in one's fate should not be harmed, and what is feared should not become strong. If one first encounters what is feared and then what is favored, it brings good fortune; if one first encounters what is favored and then what is feared, it brings misfortune. Having too many harmonious relationships leads to failure, as it only results in being overly soft and flattering. The book Cun Zhu Chi Bi (Inch Pearls and Foot Jades) says that those with too many harmonious relationships tend to be blocked and unsmooth. Having too many xuetang (places of learning) leads to no real achievement, having fewer is better; having too many noblemen leads to being humble, yielding, and lacking ambition.

祿馬太顯，不可以貴人論。貴人表裡足，不可以常人論。四柱俱陽，口噁心善。四柱俱陰，狠戾沉毒之人。拱要拱馬、拱祿、拱福神、拱貴。不要拱刑、拱禍、拱歲、拱時。陰陽貴在均協。

When the Lu Spirit and the Post-horse are too prominent, they should not be considered according to the Nobleman's pattern. If the Nobleman is present both internally and externally, it cannot be judged by the usual standards. If all four pillars are composed of yang stems and yang branches, the person may appear harsh in speech but have a kind heart. If all four pillars are composed of yin stems and yin branches, the person may be harsh, sullen, and have deep and poisonous schemes.所谓 'arch' refers to two pillars flanking an empty middle pillar. When arching, it should produce the Post-horse, the Lu Spirit, the Welfare God, and the Nobleman, but not produce punishments, misfortunes, the year of the Emperor, or the time of birth. In summary, the balance between yin and yang is essential.

凡命丙辛壬癸見戊戌，則戊土當塗，刃傷折挫。壬子丙午，丙午壬子，水木精要，陰陽純粹，餘位無助，亦非常器。加以季秀之氣，則曠世無忌，大德有容，富貴不能淫，威武不能屈也。如金水清白，當為穎麗之格，特不可見土，見土則水溷，水溷則金暗，令人福淺，卯酉日出入之地，子午陰陽二路，遇之者，令人往來不定。歲運亦然，已亥為兩極之地，天地斡旋，寅申為三停之方，郵遞往來，如人遇之，多不執一。丑未遲遲，辰戌速速，遇之令人執方，性不通變，辰戍有氣，卻能建立大事。

Whenever the heavenly stems 丙 and 辛, along with 壬 and 癸, appear together with Wuxu, the 戊 earth blocks the path, leading to injuries from sharp objects and obstacles. When Renzi pairs with Bingwu or Bingwu pairs with Renzi, it takes the essence of water and wood, with pure yin and yang; even if there is no support elsewhere, it is not an ordinary character. If further combined with the refined qualities of the seasons' months, it becomes a rare and fearless character, with great virtue and capacity to tolerate others, not easily led astray by wealth and honor, nor intimidated by power. As for a destiny with clear and pure metal and water, it should be intelligent and graceful, but it particularly avoids encountering earth: encountering earth makes the water turbid, and once the water becomes turbid, the metal also becomes dull, reducing one's fortune. The hours of 卯 and 酉 are the places where the sun rises and sets, while 子 and 午 are the two paths dividing yin and yang. When these appear, people tend to move about and be unstable, just as in the years and months of their lives. The hours of 巳 and 亥 are the extremes of yin and yang, where heaven and earth rotate; the hours of 寅 and 申 are the directions of the three divisions, like the continuous transmission of messages on a relay road. When these appear, people are usually unwilling to stick to one path. The hours of 丑 and 未 indicate slowness, while 辰 and 戌 indicate speed. Those encountering these tend to be stubborn and inflexible, with a character that does not change. However, if 辰 and 戌 have strength, they can lead to great achievements.

丙子人四柱有壬寅，是壬入丙家，就破不美，庚子見庚午，是五鬼臨門，戊寅見甲寅，甲尅其戊，戊寅隨勢尅甲寅，是支干納音，上下不和，除別有福神，方為福力。癸酉見戊寅，戊土尅癸木，又金氣向絕鄉，劫殺元辰居中，除得月令中秀氣，方可為用，亦久而不可。庚午丁酉互旺互破，乃旺中破也。不好全為福力。己未辛酉，雖得食卻歸死地，終久不佳。乙丑、乙未、庚辰、庚戊見戊寅，大好。戊寅見之亦好，大運亦然。經曰：如得剛金濟戊寅，欲絕不絕成福力。乙卯見戊寅，戊寅見乙卯，是丹陽大好。

People born in the Bingzi year with Renyin in their four pillars is called Ren water entering the home of Bing fire, which immediately breaks it, and is not a good thing. Gengzi meeting Gengwu is called five ghosts at the gate. Wuyin meeting Jiayin, the Jiayin wood overcomes the Wuyin earth, and the Wuyin earth then overcomes the Jiayin wood, which is a lack of harmony between the heavenly stem and earthly branch and their nayin sound elements; unless there is another blessing god to support, it cannot be considered as good fortune. Guiyou meeting Wuyin, the Wuyin earth overcomes the Guiyou wood, and the metal energy is in its dying stage, with Jiesha and Yuanchen in between; unless there is a refined quality from the month's stem, it can only be勉强 used, but not for long. Gengwu and Dingyou are both strong but also conflict with each other, which is strong but also broken, so it cannot be fully considered as good fortune. Jiwei meeting Xinyou, although it gets the food god, it is in a dead position, which is ultimately not good. Yichou, Yiwei, Gengchen, and Gengxu meeting Wuyin are very auspicious; Wuyin meeting them is also good, and the same applies when they are in a strong destiny. The classic says: if strong metal comes to rescue Wuyin, it becomes a piece of fortune that is almost broken but not completely. Yimao meeting Wuyin and Wuyin meeting Yimao is called 'Dan Yang', which is also very auspicious.

命書云：三奇之際，尚有虛聲，死絕之中，尤存生旺。此語近理，蓋三合三奇，不合月份，則不貴。如甲戊庚，有子午時方貴。乙丙丁，有寅卯時方貴。天元變化書云：乙丙丁正愛酉亥更者納音有無交涉。餘則主羲居假合，庶出、過房、贅婿之事。又云：凡三奇三合，帶月令中秀氣入貴格者，不免有庶出、過房、作贅之事。

The book of destiny says: When a person's fate is accompanied by the Three Marvels, it may still be just an empty reputation; when a person is in a state of death and decline, there may not necessarily be no opportunity for prosperity. This statement is close to reason. Because if the Triple Harmony and the Three Marvels do not harmonize with the month's stem, they cannot bring about great fortune: for example, the Three Marvels of Jia, Wu, and Geng require the time of Zi or Wu to be valuable; the Three Marvels of Yi, Bing, and Ding require the time of Yin or Mao to be valuable. The book "Heavenly Origin Transformation" says: the Three Marvels of Yi, Bing, and Ding most favor You and Hai, and also need to consider whether they are related to the Nayin sound element. In addition, they often indicate living with another family, forming a marriage by proxy, or being a secondary son, adopted, or marrying into another family. The book also says: those who possess the Three Marvels or Triple Harmony and enter a noble destiny by possessing the refined essence of the month's stem still cannot avoid experiences such as being a secondary son, being placed under another family's care, or marrying into another family.

凡命見三合三奇，而本年不帶，在四孟生而得四仲，四季月日時，四仲四季同論，及胎月日時互換干合，或六合，而本命不帶者，皆名曰掉太歲，多主離祖，孤立，為人不得力，少救助，卻宜義居假合而立也。貴命則多倚伏而升進。凡四柱而帶三奇三合者，本身若不是過房庶出，將來子孫中，必有過房庶出，隨母之子或自身作贅，命宮三合，亦用之。古詩云：三合與三奇，清秀更饒肥。不為過房子，便為隨母兒。又云：時日犯三丫，降生須異詫，不是偏室生，即多星月下。此無他異，三合也。

Whenever a person's fate includes the Triple Harmony or the Three Marvels, but the person's birth year does not carry them, for instance, if the person is born in the first months of the four Yin months (寅, 申, 巳, 亥) and the Triple Harmony falls on the second months of the four Yang months (子, 午, 卯, 酉), or on the fourth months (辰, 戌, 丑, 未) of the year, month, day, or hour, or if there is mutual harmony between the heavenly stems or the earthy branches among the胎, month, day, and hour, but the birth year is not involved, such a situation is called "dropping the sovereign." This often indicates leaving the family's ancestral business, living alone, and not receiving much help or support, but it is more suitable for living with others, relying on others, and establishing a family. If the person is originally of high status, they may gradually rise through reliance on others. Anyone whose four pillars include the Triple Harmony and the Three Marvels, if they are not adopted or born out of wedlock, will surely have adopted children, children born out of wedlock, or children who follow their mother's remarriage, or themselves marrying into another family. The Triple Harmony in the命宫 is also used in the same way. An old poem says: "Those with Triple Harmony and Three Marvels in their fate are people who are both refined and well-proportioned. They are either adopted sons from another family or children who follow their mother." Another poem says: "If the day pillar and hour pillar are involved in the Triple Harmony, the person is born with some abnormality, not born from the main wife, and is mostly born under the stars and moon or in a traveling situation." There is no other reason for this, but it is all caused by the Triple Harmony.

財帛之宮怕空絕，衣衫常破裂，若得吉神助，此宮終是衣祿豐。兄弟宮中有貴人，急難得相親，若見六害並劫殺，孤棲守殘月，更看刑墓入空亡，夭死主殘傷。長生三元守田宅，家業榮顯赫，父母高年主壽延。常臨此宮，父母享終年。

The Straight Path Song describes each palace in turn: The wealth and fortune palace is most feared when it falls into Kongwang or the place of exhaustion, for then one's clothes will often be worn and tattered; if auspicious deities come to assist, this palace will eventually bring sufficient food and clothing. In the palace of siblings, if a Nobleman is present, one will have close relatives to rely on in times of danger; but if six harmful influences and Jiesha appear together, one can only be left alone to guard a waning moon; further, if there are punishments and Storage places that also fall into Kongwang, siblings may suffer from early death or injuries. If Growth,禄, and the three elements of destiny, life, and self are secured in the palace of home and property, the family's business will flourish and the parents will live long and happily; if these three elements frequently appear in this palace, the parents will enjoy a long and peaceful old age.

只愛三元守男女，必定招文武，若逢孤寡入刑沖，子息一時空。奴僕宮中怕刑殺，姦詐奴婢絕。對面元來妻妾宮，吉宿保昌隆，怕逢孤寡與空亡，琴瑟不久長。疾厄元來居第八，不可入刑殺，若見沖破及三關，疾病主連連。

It is most favorable for the three elements to guard the male and female positions, which will surely bring a son who is both talented in literature and skilled in martial arts; if they encounter Guchen, Guasu, and punishment and clash, the offspring will temporarily be absent. The servant position should avoid punishment and evil stars, as this indicates servants and attendants being deceitful, and even one may not be retained. The wife and concubine position is opposite the命宫, and if good stars shine upon it, the family will flourish; but if Guchen, Guasu, and Kongwang all appear, the harmony between husband and wife will not last long. The illness position is originally in the eighth position, and it should not fall into punishment and evil stars; if there is a clash and the three gates are together, diseases will continuously arise.

遷移宮有長生，貴不求，財自至，百事榮達又相當，多致外州主。官祿宮中有吉神，官職日遷榮，若見沐浴及暴敗，日日招災害。福祿相貌二宮祥，形貌好兒郎，學堂文章臨此位，終身得高貴。命宮帝座詳在前，禍福總自然。（直道歌）

In the migration palace there is the long life, so the noble position does not need to be sought after; wealth will naturally come, and all affairs will proceed smoothly, leading to honor and success. One is likely to hold a governing position in another region. In the official palace there are auspicious deities, and the official position will rise day by day, bringing honor and prominence. However, if one sees bathing and sudden decline, then daily misfortunes will be brought about. If the fortune virtue and appearance palaces are harmonious, then the person will have a good appearance. If the study and literary stars are in this position, one will always attain high status. As for the birth palace and the imperial throne, they have already been thoroughly explained before, and the fortune and misfortune are determined by fate. The above is from "Zhidao Ge."

靈臺經云：有婦人配宮法：一命宮，二容質，三姊妹，四舅姑，五男女，六婢妾，七夫婿，八疾厄，九嫁高，十邑號，十一福德，十二相貌，雲出四經。

The Lingtai Jing says that women have a separate method of arranging the twelve palaces, which are in order: first the命宫 (life palace), second容质 (appearance and quality), third姊妹 (sisters), fourth舅姑 (mother-in-law and father-in-law), fifth男女 (sons and daughters), sixth婢妾 (maids and concubines), seventh夫婿 (husband), eighth疾厄 (illness and misfortune), ninth嫁高 (marriage height), tenth邑号 (city name), eleventh Fortune Virtue (fortune and virtue), and twelfth相貌 (appearance). It is said that the names of these palaces come from the Four Classics.

凡命前五辰為宅舍，若遇有氣之鄉，及有吉神臨之，主有好宅舍，門閥崇峻，宗族貴盛，子孫華顯。假令甲申生人，宅舍在丑，十二月生，得天乙臨宅舍，餘凖此。若居無氣之鄉，及有凶神臨之，主其宅多虛耗，財帛不聚，舍宇不完，或無祖父資產，假令庚午生人，宅舍在亥，甲子旬中亥落空亡，又遇劫殺臨之，餘皆凖此。若在破宅殺中，亦主不好，命後一辰是也。又看宅納音與本名納音，相生即吉，宅尅身得好宅，身尅宅必破散也。

For any person's destiny, counting five positions forward from their earthly branch gives the "residence position." If this position falls in a flourishing place and is guarded by auspicious deities, it indicates a good residence, noble family status, a powerful clan, and prosperous descendants. For example, someone born in the year of Jiashen has their residence position at Chou. If they are born in the twelfth lunar month and Tianyi Nobleman is exactly at Chou, this is such a pattern. Other cases can be similarly inferred. Conversely, if the residence position falls in a barren place and is guarded by malevolent deities, it indicates a deteriorated home, inability to retain wealth, damaged property, or failure to inherit property from ancestors. For example, someone born in the year of Gengwu has their residence position at Hai. If during the Jiazi decade, Hai is exactly in Kongwang and is also guarded by Jiesha, then it is similar. If the residence position falls into "broken residence killer," it is also unfavorable. The broken residence killer is determined by counting one position forward from the person's destiny. One should also compare the nayin sound element of the residence position with that of the person's destiny: if they mutually generate, it is auspicious. If the residence element overcomes the person's destiny, it is a good residence. If the person's destiny overcomes the residence element, the family will certainly face ruin and dispersal.

凡祿命雖有休旺，更論其宅，以辨吉凶，假令甲申水人，以己丑火為宅，正月生雖在建祿，宅旺中生，以身尅宅，後當破落。假令戊午火人，以癸亥水為宅，九月生，宅冠帶，十月生，宅建，十一月生，宅旺，又值宅尅身，必得好宅，若甲子金人，以己巳木為宅，二月生雖逢宅旺，合有好宅，後亦破散，以身尅宅也。若宅鬼旺中生者，有官則吉，無官則凶。假令甲子金命人，八月名為宅鬼，旺中生木，宅以金為鬼，金至酉上旺，餘凖此。破宅殺者，取命後一辰是也。主無祖父產業或客死他鄉。（並三命鈐）

The inherent strength or weakness of a person's destiny is divided into categories of prosperity, decline, and so on. However, one must also consider the position of the dwelling place to determine whether the fortune is auspicious or inauspicious. For example, a person born in the year of Jiashen with a nayin sound element of water, whose dwelling is Jichou with a nayin sound element of fire; although he is born in the first month and his destiny is in the position of establishment of fortune, and the dwelling is also in a prosperous state, water will overcome fire, which means the person's destiny overcomes the dwelling, and the family will eventually decline. Another example is a person born in the year of Wuwu with a nayin sound element of fire, whose dwelling is Guihai with a nayin sound element of water; if born in the ninth month, the dwelling is in the position of capping, if born in the tenth month, the dwelling is in the position of officialdom, if born in the eleventh month, the dwelling is in the position of prosperity, and at the same time the dwelling overcomes the person's destiny, which will certainly bring a good dwelling. Another example is a person born in the year of Jiazi with a nayin sound element of metal, whose dwelling is Jisi with a nayin sound element of wood; although born in the second month, the dwelling is in a prosperous state, which should bring a good dwelling, but eventually it will break apart, because metal overcomes wood, which means the person's destiny overcomes the dwelling. If a person is born during the time when the dwelling's ghost and evil spirits are strong, then having an official position is auspicious, but without an official position it is inauspicious. For example, a person with the destiny of metal born in the eighth month is called the dwelling ghost, at that time wood is in a prosperous state, and the dwelling takes metal as its ghost, metal is at its peak in the position of You, and the rest can be similarly inferred. As for the breaking of the dwelling, it is determined by the next position after the person's destiny. This indicates that the person will not inherit the property of his grandfather, or die away from home. All these are mentioned in the book "San Ming Qian."

日時破宅宅須破，太歲沖年亦深禍。宅者大歲前五辰，干合者是也。且如甲子人以己巳是宅，其人如犯亥，其宅受破，命元稍薄，太歲沖年亦須破也，須是為長方可斷，且如丙子人，得辛巳金，宅遇乙亥年之類是也。（沉芝源髓）

The rhyme says: If the day pillar or the hour pillar clashes with the house pillar, the family home will certainly be ruined; if the master year clashes with the birth year, serious misfortunes will occur. The commentary explains: The "house" refers to the fifth position before the master year, and the pillar that combines with the heavenly stem of the birth year. For example, a person born in the Jiazi year takes Jisi as the house pillar—Jia combines with Ji—this person if afflicted by Hai, Jisi is clashed by Hai, thus the house pillar is ruined; if the original destiny is weak, and the master year also clashes with the birth year, it will still result in ruin. However, this must be the case for the eldest son in the family, then such a judgment is appropriate. Another example is a person born in the Bingzi year who has the Xinsi pillar, Xinsi belongs to the metal Nayin sound element, and if the house pillar meets Yihai year which clashes with it, it falls into this category. This saying comes from the "Chen Zhi Yuan Mei."

凡命後五辰為田園，若居有氣之鄉，福神臨之，主其人田園盈野，倉庫充實，假令甲子生人，田園在己未六月生，季夏土乘旺氣，又逢天乙貴人臨之，餘凖此。若遇無氣之鄉，或凶神臨之，則主田園瘠薄，倉稟空虛，假令戊子人，田園在癸未六月生，甲申旬中未落空亡，除凖此例。（三命鈐）

For any person's destiny, the "Tian Yuan" position is five places after their earthly branch. If this position is in a flourishing place and is guarded by a blessing deity, it indicates that the person has extensive farmland and well-stocked granaries. For example, a person born in the year Jiazi has their Tian Yuan position at Jiwei. If born in June, the earth of the season is in its peak strength, and also receives the protection of the Tianyi Nobleman, this is such a pattern. Other cases can be similarly inferred. If the Tian Yuan position is in a weak place or is guarded by an evil deity, it indicates poor land and empty granaries. For example, a person born in the year Wuzi has their Tian Yuan position at Guiwei. If born in June, however, within the Jiashen decade, Wei falls into Kongwang, and other cases can be similarly inferred. This statement comes from the "San Ming Qian."

運行則一辰十歲，折除乃三日為年，精休旺以為妙，窮通變以為玄。王氏注云：夫運者，人生之傅舍，推命之說，先以三元、四柱、五行、生死格局，以定根基。然考竅運氣協而從之，以定平生之吉凶也。大運一辰十歲者，何也？蓋一月之終，晦朔周而有三十日，一日之內，晝夜周而有十二時，總十年之運氣，凡三日有三十六時，乃見三百六十日，為一歲之數，在一月之中，有三百六十時，折除節氣算計，三千六百日為一辰之十歲也。

The classic text says: A person's life journey is governed by a earthly branch for ten years. The method of "folding and subtracting" is to calculate three days as one year. Only by thoroughly understanding the prosperity and decline of the Five Phases can one grasp the essence, and only by exploring the changes of success and failure can one reach the profound. Wang's commentary explains: What is meant by "destiny" is the temporary dwelling place of a person's life. The method of divination begins by using the Three Yuan, Four Pillars, the Five Phases, and the structure of life and death to establish a foundation. Then one examines how the destiny flows in harmony with these elements, and thus determines the fortune and misfortune of a person's life. Why does one earthly branch govern ten years? Because a month from the new moon to the last day is thirty days, and in a day, the day and night cycle is twelve hours. Calculating ten years of destiny: three days contain thirty-six hours, which corresponds to three hundred and sixty days, that is, one year. A month contains three hundred and sixty hours, and by calculating according to the solar terms, it becomes three thousand six hundred days, which exactly corresponds to the ten years governed by one earthly branch.

人生以一百二十歲為周天，論折除之法，必用生者，實歷過日時，數其節氣，以合歲月之數，乃若陽男陰女，大運以生日後，未來節氣日時為數，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。

A person's life is considered a cycle of 120 years. When calculating the method of reduction, one must use the actual days and hours the person has experienced, count the distance to the solar term, and then convert it into years and months. For a man born in a yang year and a woman born in a yin year, their great years are calculated by counting forward from their birth date, using the days and hours between future solar terms in sequence. For a man born in a yin year and a woman born in a yang year, their great years are calculated by counting backward from their birth date, using the days and hours between past solar terms in reverse sequence.

譬如甲子陽男，十二月二十四日，巳時生，是月二十九日申時立春，陽男數未來之日，自二十四日巳時至二十五日巳時，方曰一日之實數，至二十九日申時止，得五日三時之節氣，實歷過六十三時，折除計六百三十日，乃是一歲奇九月之大運，起於丁丑，是越三歲九月之內，方是甲子十二月生行一歲奇九月之大運也。今人行運多用約法，以一歲奇八月起運，便以二歲九月過矣，殊不明折除實歷之數也。

For example, a male born in the Jiazi year, on the 24th day of the twelfth lunar month at the Si hour, with the beginning of spring occurring at the Shen hour on the 29th day of that month. To calculate the time until the start of his destiny, the male counts from the Si hour on the 24th day to the Si hour on the 25th day, which makes one full day. He continues counting until the Shen hour on the 29th day, resulting in five days and three hours. This totals 63 hours, which is equivalent to 630 days, or one year and nine months. Thus, his first major destiny cycle begins with Dingchou. Therefore, it takes three years and nine months before this person, born in the twelfth lunar month of the Jiazi year, reaches the age of one year and nine months in terms of destiny. Nowadays, people often use an approximate method, stating that the destiny cycle begins at one year and eight months, thereby skipping over two years and nine months, which is a misunderstanding of the actual calculation method of subtracting the actual days.

論行運至五行生旺之地，如木之得春，其敷榮華實可知矣。或行運至五行休敗之地，如木之逢秋，衰朽枯藁亦可見矣。人之四柱五行休旺、生死之理，在乎悟理窮幽，達微通變，以盡其妙。

When one's destiny moves into a place where the Five Phases are prosperous and strong, it is like a tree encountering spring, with branches and leaves spreading out and blossoms and fruits appearing. If one's destiny moves into a place where the Five Phases are weak and confined, it is like a tree encountering autumn, with signs of decay, withered branches, and dry leaves clearly visible. The principles of the Five Phases being weak, confined, prosperous, and strong in one's four pillars, and their waxing and waning, depend entirely on understanding the meaning and exploring the subtle aspects, and comprehending the changes, in order to fully grasp their subtleties.

其為氣也，將來者進，功成者退。瑩和尚注云：將來者進，迎之以臨官、帝旺。功成者退，背之以休廢、死囚。則福禍凶吉可見也。或曰：生逢休敗，早歲孤貧；老遇建旺之鄉，臨年偃蹇。瑩和尚注云：身須逐運，必假運而資身，勢須及時，亦假時而成勢。生逢旺歲，運須處於旺鄉，晚遇衰年，運恰宜於困地。（並珞錄子）

The classic says: A person's destiny is a kind of energy; what is coming will advance, and what has already achieved its purpose will retreat. Ying和尚 explains: What is coming will advance, meaning moving towards officialdom and prosperity, which are flourishing places; what has achieved its purpose will retreat, meaning moving away from rest, decline, death, and captivity, which are exhausted places. In this way, fortune and misfortune, good and bad, become evident. The classic also says: Some people say that at birth, one's destiny meets with rest and decline, leading to early loneliness and poverty; only in old age does one encounter a place of established officialdom and prosperity, yet in old age, one becomes again troubled and difficult. Ying和尚 explains: The body must follow the destiny, and must rely on the destiny to nourish itself; power must rise with the right time, and must rely on the time to achieve power. Being born in a flourishing year, the destiny should be in a flourishing place; in old age encountering a declining year, the destiny is actually suitable to be in a difficult place, which is appropriate. All this is found in the "Luolu Zi."

老幼慎勿坐強，壯實惟宜趨旺。生旺雖吉，而未必吉，衰滅雖凶，而未必凶，達此者始可論運。蓋人自生至老，必從微以至少壯，十歲二十歲方當少年之時，惟可行胞胎、養、生、沐浴、冠帶處，三十四十歲當陽強齒壯之時，乃可行旺處，五十六十歲當天癸枯竭，只可行衰限，反此者如老得少年脈，少年得老年脈，非所宜也。

The classic text says: One should be cautious both in old age and in youth, and should not sit in overly strong positions; it is only during the years of physical strength that one is suitable to move towards prosperity. The commentary explains: Although being born in a prosperous position is considered auspicious, it may not truly be so; and although being in a declining position is considered inauspicious, it may not truly be so. Only those who understand this are qualified to discuss the concept of movement in fortune. Because from birth to old age, a person's vitality necessarily progresses from weakness to youth: at ten and twenty years old, one is still young, and should only move through the stages of fetal development, nurturing, growth, bathing, and wearing a cap. At thirty and forty years old, when yang energy is strong and teeth are firm, one can move into the prosperous stage. At fifty and sixty years old, when vital essence and blood are exhausted, one should only move within the limits of decline. If this order is reversed, it would be like a senior person having the pulse of a youth or a youth having the pulse of an old person, which is inappropriate.

若值一生運背，三限驅馳，直饒晚入旺鄉，已非符葉。凡人初中之限，合行生旺，而不生旺，晚老之年，合行衰絕，而不衰絕，乃為運背，此等人三限最為驅馳連蹇也。（並壺中子）

The text says: If one encounters a lifetime of adverse fortune, with constant toil in the early, middle, and later periods of life, even if one reaches a prosperous place in old age, it would have already been out of sync with the right timing. The commentary explains: For ordinary people, the early and middle periods of life should be in a state of birth and prosperity but instead are not, and the later period of old age should be in a state of decline and exhaustion but instead is not. This is called "unfavorable fortune"; such people experience the most hardship and continuous setbacks throughout the three periods. This is also mentioned in the "Hu Zhong Zi."

年雖逢於冠帶，尚有餘災。初入衰年，尤披尠福。王氏注云：年運或初離沐浴暴敗之地，而順行才至冠帶之上，未可便以為福。蓋尚有衰敗之餘災也。或自旺之地而行，初至衰鄉，亦不可便以為禍，蓋尤披旺鄉之尠福也。所以行運有前後五行之說，蓋由此耶。（珞錄子）

The classic text says: Even if the year's fortune reaches the stage of capping, it still carries the leftover misfortune from the previous step; just as it steps into the declining phase, it still retains some remaining blessings from the previous step. Wang's commentary explains: If the year's fortune has just left the stage of bathing and sudden decline, and proceeds smoothly to the stage of capping, it should not be regarded immediately as a blessing, because the leftover misfortune of decline has not yet dissipated; if it comes from the prosperous stage of imperial strength and enters the declining phase, it should not be regarded immediately as a misfortune, because it still retains a little leftover blessing from the prosperous phase. Therefore, there is a saying in discussing fortune movement called "previous five phases and subsequent five phases," and the reasoning behind this is exactly as such. This statement is found in the "Luolu Zi."

將徹不徹，寧有久否之殃；欲交不交，尚有幾殘之福。運在衰絕處，將入吉慶之地者，必於臨離之時，更有重撓。運在吉慶之地，將入衰絕之處，必於初入時，更有重福也。（壺中子）

The text says: Those things that are about to pass but have not yet completely gone away will not have long-lasting calamities; those things that are about to meet but have not yet fully arrived will still have some remaining blessings. The commentary explains: When one's fortune is in a state of decline and about to enter a place of good fortune, they will certainly suffer another hardship during the time they are about to leave the state of decline. When one's fortune is in a place of good fortune and about to enter a state of decline, they will certainly still enjoy another period of blessings when they first enter the state of decline. This statement comes from the "Hu Zhong Zi."

陰男陽女，時觀出入之年。陰女陽男更看元辰之歲。王氏注云：男，陽也。或稟五行之陰而生，則謂之陰男。女，陰也。或稟五行之陽而生，則謂之陽女。陰男陽女稟氣不順，故大運歷過去節，不順者，時觀出運入運之年而有吉凶之變。順者雖不以出入之年為應，亦不可與元辰之厄會。（珞錄子）

The text says: A yin male and a yang female should pay constant attention to the two years when they enter and exit their destiny cycles; a yin female and a yang male, however, should pay even more attention to the year when the Yuanchen is in charge. Wang's commentary explains: A male is originally yang, but if he is born with the yin energy of the Five Phases, he is called a yin male; a female is originally yin, but if she is born with the yang energy of the Five Phases, she is called a yang female. Yin males and yang females have an improper reception of energies, so their great destiny cycles should be counted in reverse order of past solar terms. Since they are not in harmony, they must constantly watch out for the two years when they enter and exit their cycles, as many auspicious and inauspicious changes occur during this time. As for those who follow the normal order, even though they do not rely on the years of entering and exiting their cycles for verification, they should not let these years coincide with the misfortune of Yuanchen. This statement is from "Luolu Zi."

三命指掌云：凡陽男陽女，至交運時，主有災滯。陽男陰女，大小運行年之元辰，亦為厄會。元辰犯運，仲尼困陳蔡之飢。行年二運遇元辰，災禍併至。故譬夫子之厄陳蔡。（壺中子）

The Three Lives Manual states: Whenever a yang male or a yang female reaches the time of changing major years, there will be calamities and obstacles. When a yang male meets Yuanchen in major years, minor years, and the current year, it is also a time of gathering misfortunes. The classic says: When Yuanchen conflicts with the running year, it is like Confucius being trapped between the states of Chen and Ci and facing a food shortage. The commentary explains: When the current year coincides with both the major and minor years to meet Yuanchen, misfortunes come all at once, hence the analogy with Confucius'predicament in Chen and Ci. This statement comes from the book Hu Zhongzi.

凡大運至本命宮，五行生旺，支干和祿馬、貴人、食神相生有益處，為吉泰之運。亦不能常為福，須候太歲行年，又看五行生旺，支干和合福神之地，方可發福。大運至吉鄉，卻遇逐年太歲小運到刑害之鄉，亦主細累浮災，但不為重害也。凡大運至本命宮，五行死絕，支干刊沖六害，一切凶殺者，為屯蹇，凶禍之運，遇逐年太歲又見刑沖，小運不和，死絕帶殺者，方可發禍，其小運與太歲到生旺、祿馬、貴人一切吉神者，其年卻主有小喜，遂快事。但歲神過宮，福如故也。

Whenever a person's great destiny year reaches their native palace and the Five Phases are in a state of generation and prosperity, and the heavenly stem and earthly branch are in harmony with the official star, nobleman, and food god, this is considered a fortunate and auspicious period. However, it cannot always bring blessings; it also depends on the compatibility between the heavenly stem of the current year and the flowing year. One must also check whether the Five Phases are in a state of generation and prosperity, and whether the heavenly stem and earthly branch are in harmony with the gods of fortune. Only then can true blessings be realized in that year. Although the great destiny year is in a favorable place, if the current year's heavenly stem and the small destiny year enter a state of punishment and harm, it may lead to trivial troubles and superficial misfortunes, but not serious harm. Conversely, whenever the great destiny year reaches the native palace and the Five Phases are in a state of death or extinction, and the heavenly stem and earthly branch are involved in punishment, conflict, and various Inauspicious Sha (evil influences), this is considered a difficult and obstructed period of misfortune. If the current year's heavenly stem also enters a state of punishment and conflict, and the small destiny year is not in harmony, and the Five Phases are in a state of death or extinction with evil influences, then that year will truly bring misfortune. If the small destiny year and the current year's heavenly stem reach the state of generation and prosperity, the official star, nobleman, and other auspicious deities, then that year may bring minor joys and satisfactory events; however, after the heavenly stem has passed through the palace, the original fortune or misfortune remains unchanged.

凡大運到長生之地，主多有創建從新之事。凡大運到臨官地旺之地，主人盛旺快樂，發權進財，生子骨肉之慶，一運中亨通也。凡大運到衰病之鄉，一運中多退、破財、疾敗事。凡大運到死絕鄉，一運中，骨肉死喪，自身衰禍、鈍悶、百事蹇塞也。凡大運到五行敗鄉，主人落魄懶惰，酒色荒迷。大運到胎庫成形冠帶之鄉，一運中百事得中，安康平易也。

When a person's great destiny cycle reaches the Long Life position, there are often opportunities to start new ventures and rebuild from scratch. When it reaches the Officialdom and Prosperity positions, the person becomes prosperous and happy, gains power and wealth, has children and family blessings, and experiences smooth success throughout the decade. When it reaches the Decline and Sickness positions, there are often setbacks, financial loss, and illness during these ten years. When it reaches the Death and Cutoff positions, there is family loss, personal decline, illness, misfortune, sluggishness, and frustration, with all matters blocked. When it reaches the Bathing position of the Five Phases, the person becomes destitute and lazy, indulging in alcohol and pleasures. When it reaches the Womb, Repository, Formation, and Capping positions, the decade is generally moderate, peaceful, and smooth.

凡推命之禍福，須先度量基地厚薄，然後定災福。運氣譬之船也，命譬之水，隨其水之廣狹深淺，發得船之力也。凡命有八分福神，行三四分惡運，都不覺其凶，福力厚故也。若五六分惡運，只浮災細累而已。至七分惡運，方有重災。凡五分福命，行三四分惡運，為凶甚切。若四五分惡運，則須死，蓋基地不牢固也。凡命中五行衰者，運宜盛。（寸珠尺璧云：凡衰處行運到旺處脫）

When judging the fortune and misfortune in a person's destiny, one must first assess the thickness of the foundation. Only then can the degree of calamity or blessing be determined. Fate is like a boat, and destiny is like water. The width of the water surface and the depth of the water determine how much force the boat can exert. Those with eight parts of divine blessings in their destiny will not feel any danger even when encountering three or four parts of bad luck, because their blessings are deep. If they encounter five or six parts of bad luck, they may only experience minor disasters and trivial troubles. Only when encountering seven parts of bad luck will there be serious calamities. Those with only five parts of blessings will find themselves in great danger even when encountering three or four parts of bad luck. If they encounter four or five parts of bad luck, they may face death, because their foundation is not strong. For those whose Five Phases are weak, their fate should move towards a prosperous place. The book Cun Zhu Chi Bi (Inch Pearls and Foot Jades) says: Those whose destiny is weak can only be relieved when their fate reaches a prosperous place.

五行盛者，運宜衰，衰者復行衰運，是謂不及。五行不及，則遁塞沉滯。五行盛而復行盛運，是謂太過。過則【擊】作成敗也。凡大運行十二宮，曾歷過本命長生處者，謂之氣盛之運，雖歲運來沖剋者，為禍不重，蓋運氣強故也。如大運未經長生，而歲運刑沖剋破則便為災，蓋氣未備，運弱故也。凡大運曾過旺相，而逢死絕者，為災輕，蓋陰陽五行代謝之順道也。縱死於此，亦須令病而終。若方經長生，歷於敗地，其中有刑剋惡殺與命相符而見者，則五行之氣反戰，故為凶惡而終也。（並燭神經）

The Five Phases that are originally strong should go through a weak place in their fortune; if they are already weak and then go through another weak fortune, this is called 'insufficiency', leading to blockage and stagnation. If the Five Phases that are originally strong go through another strong fortune, this is called 'excess', which will cause collisions and conflicts, resulting in ups and downs. All major fortunes pass through the twelve palaces; if they have already passed through the Long Life palace of the native's destiny, it is called a strong fortune. Even if the current year and the fortune clash, the harm will not be great, because the fortune itself is strong. Conversely, if the major fortune has not yet passed through the Long Life palace and encounters punishment, clash, or destruction from the year and fortune, it will cause disaster, because the energy has not yet matured and the fortune is still weak. If the major fortune has already passed through the prosperous and strong place and then meets death and extinction, the disaster will be lighter, because this is the normal order of renewal of yin and yang and the Five Phases; even if one dies at this step, it is a disease that leads to a peaceful end. If one just passes through the Long Life palace and immediately falls into the decline place, and there are also punishments, evil stars, and correspondences with the destiny chart, then it is a reversal of the Five Phases' energy, leading to a fierce and fatal end. The above is also mentioned in the "Zhujing Jing".

凡命有氣象，常取生時干神為氣，如甲時己時則土氣也，乙庚金、丙辛水之類取之也。行運至氣象得地處吉，不得地處凶，庚辛、壬癸、乙庚、丙辛為金水象，運至申酉丑上得地。庚辛、戊己、甲己、乙庚為金土象，運至申酉辰上得地。庚辛、丙丁、乙庚、戊癸為金火象，運至巳午戌上得地。庚辛、甲乙、乙庚、丁壬為金木象，運至丑寅卯上得地。甲乙、壬癸、丁壬、丙辛為水木象，運至亥子辰上得地。

All destinies have their "appearance" or "atmosphere." Usually, the heavenly stem of the birth time is taken as the "qi." For example, if the day stem is Jia and the time stem is Ji, Jia and Ji combine to form earth, so it is earth qi; if Yi combines with Geng to form metal, or Bing combines with Xin to form water, they are all determined in the same way. When the fortune moves to a place where the atmosphere is well established, it is auspicious; when it moves to a place where the atmosphere is not well established, it is inauspicious. The combination of Geng and Xin, and also of Yi and Geng, Bing and Xin, forms the image of metal and water. When the fortune moves to the years of Shen, You, and Chou, it is well established. The combination of Geng and Xin, and also of Wu and Ji, and also of Jia and Ji, Yi and Geng, forms the image of metal and earth. When the fortune moves to the years of Shen, You, and Chen, it is well established. The combination of Geng and Xin, and also of Bi and Ding, and also of Yi and Geng, Wu and Gui, forms the image of metal and fire. When the fortune moves to the years of Si, Wu, and Xu, it is well established. The combination of Geng and Xin, and also of Jia and Yi, and also of Yi and Geng, Ding and Ren, forms the image of metal and wood. When the fortune moves to the years of Chou, Yin, and Mao, it is well established. The combination of Jia and Yi, and also of Ren and Gui, and also of Ding and Ren, Bing and Xin, forms the image of water and wood. When the fortune moves to the years of Hai, Zi, and Chen, it is well established.

丙丁、甲乙、戊癸、丁壬為火木象，運至寅卯未上得地。戊己、壬癸、甲己、丙辛為水土象，運至辰上得地。戊己、丙丁、戊癸、甲己為火土象，運至戌上得地。戊己、甲乙、甲己、丁壬為土木象，運至未上得地。戊己、庚辛、乙庚、甲己為金土象，運至丑上得地。

The combination of Bing and Ding with Wu and Gui, along with the transformation of Ding and Ren, forms the image of fire and wood, and when this combination moves to寅,卯, or未, it finds its proper place. The combination of Wu and Ji with Ji and Gui, along with the transformation of Ji and Xin, forms the image of water and earth, and when this combination moves to辰, it finds its proper place. The combination of Wu and Ji with Bing and Ding, along with the transformation of Wu and Gui and Ji and Xin, forms the image of fire and earth, and when this combination moves to戌, it finds its proper place. The combination of Wu and Ji with Ji and Yi, along with the transformation of Ji and Xin and Ding and Ren, forms the image of earth and wood, and when this combination moves to未, it finds its proper place. The combination of Wu and Ji with Geng and Xin, along with the transformation of Yi and Geng and Ji and Xin, forms another image of metal and earth, and when this combination moves to丑, it finds its proper place.

看四柱干神得何象，如純金木水火土，亦為五象。若雜而不入象者，不發，發亦不久。如五純象，亦有太過之象，仍詳當生月令，得地不得地，然後看行運得地不得地，而言發跡，不可以遇祿、馬、貴人為得運，遇空亡、羊刃、劫亡為失運也。

To examine the heavenly stems in the four pillars, one should determine which pattern they form. If all the heavenly stems are of the same element, such as all metal, wood, water, fire, or earth, each forms a single pattern, totaling five pure patterns. If the elements are mixed and do not fit into any single pattern, then there will be no success, and even if there is success, it will not last long. Regarding the five pure patterns, some may be excessive, so one must carefully check whether the birth month gives the element its proper position or not, and then examine the fortune in the later years to see if it supports or weakens the element, and based on this, discuss the person's rise to success. One must not simply say that a person is in a good fortune just because they have the Lu Spirit, Post-horse, or Nobleman, nor should one say they are in a bad fortune just because they have Kongwang, Yangren, Jiesha, or Wangshen.

凡大運以月上起運源，卻不可以年月參較災福，蓋有同年同月同日而時不同者，災福逈別故也。但以生時支干納音休旺及神殺斷之，無不駭也。又以月參初限，日參中限，時參末限，月則主源，不可沖破。凡行運且要源發處穩實，終耐患難，富貴可以安享，如發源在時，年空沖死敗之地，縱處富貴，終不穩實，易成易敗也。更以逐宮消息，最忌太歲小運沖擊，如根基有此，災福至本宮，其災福立應，在年內三合月，並太歲輦路月分之上。

All great destinies are calculated from the month pillar as the starting point of the destiny cycle. However, one cannot merely compare misfortunes and blessings based on the year and month pillars, because people born on the same year, month, and day but with different hours may have vastly different fates. One must consider whether the heavenly stem and earthly branch of the birth hour belong to a declining or flourishing phase in the nayin sound element, and combine this with the influence of divine omens and auspicious or inauspicious stars. This method is highly accurate and often produces astonishing results. Additionally, the month pillar is used to determine the early period of life, the day pillar for the middle period, and the hour pillar for the later period. The month pillar is the source of the destiny cycle, and it must not be broken or afflicted. When calculating the destiny cycle, the starting point must be solid and firm, so that one can endure difficulties and enjoy wealth and honor safely. If the starting point is located in the hour pillar, but the year pillar is empty, disturbed, or in a dead or declining position, even if one is in a wealthy position, it will be unstable, and success will be short-lived. Then, one should analyze each palace step by step. The most dangerous thing is when the sovereign year and the minor destiny cycle clash and attack. If there are such issues in the foundation, when the fortune reaches the corresponding palace, the effects will immediately manifest. The time of occurrence is usually in the month of triple harmony, as well as during the months when the sovereign year passes through.

凡行運至夾貴、華蓋、貴人、六合上，及乘生旺氣者，皆主喜慶，仍須察當生根基，十分則應五分，生時五分則應十分，福與災同。凡行運至臨宮帝旺上，太歲持之，官員主薦章改秩之喜，官印食神亦然，馬旺貴人之地，必入參侍之列，蓋貴為君道，馬主遷動故也。凡子丑寅卯辰巳四柱陽多人，行運至午未申酉戌亥上乘陰氣而發。午未申酉戌亥多人，行子丑寅卯辰巳運發，名利乘陽氣而發也。二者陰陽均協，然陰人陽發者快。

Whenever the fortune moves to positions such as between two noblemen, Huagai, nobleman, and Liu He, and it is accompanied by the energy of birth and prosperity, it indicates good fortune and celebration. However, one should still examine the original foundation at birth: if the foundation is very strong, then the fortune will only bring about half the benefit; if the foundation is only half strong, then the fortune will bring about full benefit, whether it is good fortune or misfortune. When the fortune moves to positions such as Lingguan and Diwang, and the heavenly stem is supportive, officials will receive recommendations and promotions, and those with official stars, seal stars, and food stars will also experience similar good fortune. When the fortune moves to the place of Yimashu with strong energy and the position of nobleman, one is certain to enter the ranks of attendants and close advisors, because nobleman symbolizes the way of the king, and the horse indicates movement and transfer. For those with many yang branches such as Zi, Chou, Yin, Mao, Chen, and Si in their four pillars' earthly branches, when their fortune moves to Wu, Wei, Shen, You, Xu, and Hai, they will benefit by riding the yin energy. For those with many yin branches such as Wu, Wei, Shen, You, Xu, and Hai in their four pillars' earthly branches, when their fortune moves to Zi, Chou, Yin, Mao, Chen, and Si, they will gain fame and fortune by riding the yang energy. Both cases seek balance between yin and yang, but those who are of yin nature will achieve success more quickly through yang fortune.

凡水命四柱有土，至火運本是財運，卻反為鬼者，以火生土，土克水，是財化為鬼，轉福成禍也。水命四柱有金，至土運是鬼運卻反為吉者，以土生金，金生水，是化鬼為助氣，反為福也。五行俱以此為例。

For people with a water destiny and a column containing earth, when they encounter a fire cycle, fire is normally the wealth that water controls, but it instead becomes a ghostly evil. This is because fire nourishes earth, and earth then turns back to control water, turning wealth into a ghost, and fortune into misfortune. Conversely, for people with a water destiny and a column containing metal, when they encounter an earth cycle, earth is normally a ghostly cycle that controls water, but it instead becomes favorable. This is because earth nourishes metal, and metal then turns back to nourish water, transforming the ghost into a helpful force, turning misfortune into fortune. The five elements are all analyzed in this way.

凡水命人有寅午戌，或納音火，更行寅午戌運，皆為好運，五行準此推之。凡水命四柱，有金，有火，固是為福，若行水運，則分擘其福，即為不好之運，他準此。凡水命四柱，多土，卻行木運，然則有救，多主辛苦，歇滅，名曰損氣，謂之駁雜，他皆彷此。

For people with a water destiny, if their four pillars contain the fire trinity of Yin, Wu, and Xu, or if their Nayin element belongs to fire, and they go through a period of Yin, Wu, and Xu, it is considered a good fortune, because the wealth is in the right place. The rest of the Five Phases should be judged in the same way. For people with a water destiny, if their four pillars contain both metal and fire, this is originally a blessing. However, if they go through a water period, this blessing will be lost, resulting in an unfavorable period. The rest should be judged in the same way. For people with a water destiny, if their four pillars have too much earth and they go through a wood period, wood can overcome earth. Although there is some help, it often leads to hardship and toil, with ups and downs. This is called "loss of energy," which is also known as a mixed and impure situation. The rest should be judged according to this principle.

凡丁丑人行丁未運，名曰將凡入聖，以假為真，不以退神論。四柱有丁丑丁未者，不在此限。凡甲申人行丙寅運，名曰力停，相沖主破財爭競、屈伸不辨。丙戌人行辛卯運，主鈍滯，只宜武人。丙子人行壬寅運，壬入寅家，破其財，不好也。戊寅人行丁丑運，雖是退神，卻有濟化為福。庚辰人或庚辰月，行乙酉運，乙酉人或乙酉月行庚辰運，名曰鴛鴦刃，大好，須發跡。但重迭者，不佳。乙庚辰酉年月日時者，大凶。

Whenever a person born in a Dingchou year enters a Dingwei decade, it is called "transcending the ordinary to become sacred," which can transform falsehood into truth, and it is not subject to the Retreating God principle. If the Four Pillars already contain both Dingchou and Dingwei columns, this does not apply. Whenever a person born in a Jiashen year enters a Bingyin decade, it is called "force stagnation," as Yin and Shen are in opposition, leading to financial loss, disputes, and being caught between two choices. Whenever a person born in a Bingxu year enters a Xinmao decade, it indicates dullness and blockage, which is suitable only for those who practice martial arts. Whenever a person born in a Bingzi year enters a Rennyin decade, the water of REN enters the home of YIN wood, breaking his wealth, which is not favorable. Whenever a person born in a Wuyin year enters a Dingchou decade, although it is considered Retreating God, it can also be transformed and turned into good fortune. Whenever a person born in a Gengchen year or born in a Gengchen month enters a Yiyou decade; or a person born in a Yiyou year or born in a Yiyou month enters a Gengchen decade, this is called "mandarin blade," which is highly auspicious and certain to achieve success; but if this appears repeatedly, it becomes unfavorable. If the pillars of Yi, Geng, Chen, and You are all present in the year, month, day, and hour pillars, it is extremely inauspicious.

凡行運有逆行換甲入癸者，有順行換癸入甲者，名曰換甲運。古語云：傷寒換陽，行運換甲，換得過是人，換不過是鬼。老人大忌之，後生差慢。（並廣信集）

Whenever a person's destiny changes, there are instances when the heavenly stem reverses from Jia to Gui, and others when it proceeds from Gui to Jia. These transitions are called "changing the Jia stem." An old saying states that overcoming the "Yang change" is essential for recovering from a cold, and similarly, passing through the "Jia change" is crucial when going through a major destiny shift. Those who successfully pass through this change remain human, while those who fail become ghosts. Elderly people are most afraid of this, whereas younger individuals suffer less. This is also mentioned in the "Broad Trust Collection."

運到換甲為災運，皆以生年太歲納音推之，生金畏死火，生火畏死水，生水畏死土，生土畏死木，生木畏死金，經歷長生，謂之生實。在死墓謂之死假。如納音是木，木為身，運過癸亥長生處，交到甲子金，是換甲逢死鬼也。謂金死在子，墓在丑，故一金皆為死鬼也，其人必死。餘準此。若命合貴而未貴，合有厚祿而未受，幼年或少年經換甲者，可以過也。只多病患孝服。（三命提要）

When the destiny path reaches a point where it changes from one stem to another, it becomes a calamitous period. This should be determined by the nayin sound element of the person's birth year's heavenly stem and earthly branch. Living metal fears dead fire, living fire fears dead water, living water fears dead earth, living earth fears dead wood, and living wood fears dead metal. If the destiny path passes through the growth place of an element, it is called "birth in reality"; if it stops at the dead, tomb, or burial place, it is called "death in falsehood." For example, if the person's nayin sound element is wood, then wood is considered the body. If the big destiny path passes through the wood's growth place, which is Guihai (Guihai), and then changes to Jiazi (Jiazi), whose nayin sound element is metal, this is a change of stem encountering a dead ghost. Metal dies in子 (Zi) and is buried in丑 (Chou), so all the metal in this path is considered dead ghosts, and the person will surely die. The same applies to other cases. If a person is destined for wealth but has not yet become wealthy, or is destined for a high salary but has not yet received it, or if they passed through a change of stem during childhood or youth, they can still endure it, but they will suffer more illness and mourning. This statement comes from the book "Three Essentials of Destiny."

凡換甲者，謂六甲旬中，至換甲處，被納音所克，換甲無氣也。假令甲子金人，二月建丁卯，是金胎處生，男命順行，大運經巳為金長生，此人大運到酉戌即死，緣甲子至癸酉，是十干氣止處，換得甲午納音屬火，到酉為死，到戌為墓，所謂生金畏死火，此為換甲無氣也。

The concept of "changing the heavenly stem" refers to the situation in the ten heavenly stems cycle where, upon reaching the point of changing the stem, it is attacked by the nayin sound element, resulting in a lack of life qi at that point. For example, a person born in the year Jiazi has a nayin sound element of metal. In the second month, the month builder is Dingmao, which is the place where metal is born. For a male's fortune, when the big destiny reaches the position of Si, that is the place of growth for metal. However, when this person's big destiny reaches You and Xu, he will die, because from Jiazi to Guiyou is the end of the ten heavenly stems' qi. Then it changes into Jiawu, which has a nayin sound element of fire. Fire dies at You and is buried at Xu, which matches the saying "living metal fears dying fire." This is the case of changing the heavenly stem without any qi.

凡納音不經長生至換甲處，納音不在死墓，即不為換甲也。假令丁卯人，正月中氣日生，作五歲氣運算，正月建壬寅，男命逆行即平生不換甲也。緣逆行過去之月，謂五歲以前在壬寅，七十五歲大運方到甲午，納音已屬金，故不為換甲也。換甲所畏者，謂生金畏死火，生火畏死水，生水畏死土，生土畏死木，生木畏死金，生金生火，生火旺生水，生水旺生土，生土旺生木，生木旺生金。凡五行曾經歷長生處，即為之生，五行在死墓處，即謂之死。（三命鈐）

In reverse, if the nayin sound element has not passed through the growth stage before reaching the point of changing the heavenly stem, and the nayin sound element at this step is not in the dead, tomb, or burial place, then it is not considered as changing the heavenly stem. For example, a person born in the year Dingmao on the day of the beginning of spring in the first lunar month, when calculating the five-year cycle of destiny, the month builder of the first lunar month is Renyin. For a male, the direction is reversed, so he will never encounter the change of heavenly stem in his lifetime. Because the reversed direction goes back in time through the months: before the age of five, he is in Renyin, and it is not until the age of seventy-five that he reaches Jiawu, but by then the nayin sound element has already become metal, so it is not considered as changing the heavenly stem. The change of heavenly stem is feared because living metal fears dead fire, living fire fears dead water, living water fears dead earth, living earth fears dead wood, and living wood fears dead metal; living metal can generate fire, living fire can generate water, living water can generate earth, living earth can generate wood, and living wood can generate metal. Any of the five phases that have passed through the growth stage are called 'birth'; those that stop in the dead, tomb, or burial place are called 'death'. This statement is from the book 'Sanming Qian'.

大運到換甲宮，看祿馬旺，三財有氣者，不必懷疑，若祿三才見死夾魁罡，或太歲正臨或對照或居刑害位上者，其人灼然殂矣。（金書命訣）

When the great destiny moves into the palace of Jia, first check if the Lu Spirit and the Post-horse are strong, and whether the three wealth stars have vitality. If all of them are strong, there is no need to doubt. But if the Lu Spirit, the destiny, and the body all fall into the dead position, and are caught between the Kui Gang, or if the sovereign year is directly pressing on top, or comes from the opposite palace, or falls into the position of punishment and harm, then this person is clearly doomed to die. This statement comes from the "Golden Book of Destiny Secrets."

凡行運有見空亡而發者，蓋水流溼、火就燥之道也。每見甲申、丁酉、壬辰、癸巳人於午未運上，大獲財。丙子人於丙申、丁酉運亦然。如癸巳人，行庚申運，乃望空運也。十有九發，大宜醫卜九流之人，白手起家，卻欲出時，忌見併死，是不得到實地也。金水火人同土木不佳。又云：行運在空亡中，欲出未出之時，忌見太歲（刑沖併害），九死一生，見惡殺亦然。火命尤緊。（廣信集）

Running a fortune also sometimes leads to success even when encountering Kongwang, which is like water flowing to a wet place and fire burning in a dry place, each following its own kind. It is common for people born in Jiashen, Dingyou, Renchen, and Guisi to gain great wealth during the Wu and Wei years. Similarly, those born in Bingzi year gain much during the Bingshen and Dingyou years. For example, a person born in Guisi year encountering the Gengshen year is called "Wangkong Yun" (empty fortune), and out of ten cases, nine will succeed, especially suitable for those in the professions of medicine and divination to start from nothing. However, when about to leave Kongwang, it is most dangerous to meet with Death Qi, which would prevent success from taking root. Those with metal, water, and fire destinies are not favorable when discussed together with those of earth and wood destinies. The book also says: When running a fortune in the middle of Kongwang, at the moment of emerging, it is dangerous to meet the Tai sui (great year) causing punishment, conflict, combination, or harm, which is a situation of nine deaths and one survival; meeting evil stars is also dangerous, especially for those with fire destiny. This statement comes from the "Guangxinji."

運到空亡上者，蓋陽運先到陽空亡，陰運先到陰空亡，假如陽運順行到陽空亡上，逢祿馬貴神同位者，卻為亨運使也。不逢祿馬貴神者，為災運。在本祿上建庫，華蓋之位，有災有福。在四忌位上有災。若運上帶祿鬼，或下帶身鬼，決有喪服哭泣，或主責罰停替之災，或運上有二鬼，雖在貴位上，亦有喪服哭泣之災。

When a person's destiny reaches the position of Kongwang, generally speaking, a yang destiny will first encounter a yang Kongwang, and a yin destiny will first encounter a yin Kongwang. If a yang destiny proceeds in the order of yang to reach the yang Kongwang position, and at the same time encounters the Lu Spirit, the Post-horse, and the Noble Spirit in the same position, it will be a favorable destiny; but if it does not encounter the Lu Spirit, the Post-horse, and the Noble Spirit, it will be a calamitous destiny. If Kongwang falls in the position of the original Lu or in the position of the establishment warehouse and Huagai, there will be both misfortune and fortune; if it falls in the position of the Four Taboos, there will be misfortune. If the destiny above carries a ghost that harms the Lu, or the destiny below carries a ghost that harms the body, there will certainly be events of mourning and crying, or being punished, dismissed, or replaced; or if there are two layers of ghosts gathered on the destiny, even if one is in a noble position, there will still be events of mourning and crying.

若交到陰空亡，如祿與身漸向亨，則災輕。若在本祿貴位，又帶正官正印正天乙者，便為好運。若是在四忌上帶正官、正印、正天乙者，先凶而後吉。假如陰運逆行，先到陰空亡，逢祿馬貴神者，卻為好運，使不逢祿馬貴神，卻為災運。在於本祿貴位之上，則災輕。在四忌上則災重，若運上帶祿貴，下帶身鬼，決有喪服器泣或責罰停替之災。若上下有鬼，雖在貴位上，亦有喪服哭泣之災。

If the next step leads into the Yin Kongwang, and the official luck and self gradually turn towards smoothness, then the disaster will be light. If Kongwang falls in the position of the original official luck and the nobleman, and is accompanied by the proper official, proper seal, and proper heavenly virtue, it becomes a good fortune; if it falls on the Four Taboos but is accompanied by the proper official, proper seal, and proper heavenly virtue, it will first be凶 and then turn to吉. Conversely, if the Yin fortune reverses and first meets Yin Kongwang, encountering the official luck, horse, and noble god brings good fortune, but not encountering them brings disaster; if it falls in the position of the original official luck and noble god, the disaster will be light, but if it falls on the Four Taboos, the disaster will be heavy. If the fortune above carries the official luck and noble god, but the part below carries the ghost that harms the self, there will certainly be mourning and crying, or being punished, dismissed, or replaced; if both above and below have ghosts, even if the self is in a noble position, there will still be mourning and crying.

若到陽空亡，祿與身漸向榮，則災輕。若在本祿貴位上，又帶正官、正印、正天乙者，即為好運，若在四忌上帶正官、正印、正天乙者，先吉而後凶。大抵運到陰陽二空亡，便值身祿、忌神或是克身祿或兩凶殺在運下，此人必死，又大凡空亡運祿馬運合上命合貴者，到此上當進職也。（三命提要）

If the next step leads to Yang Kongwang, and the official luck and self gradually turn towards honor and prominence, the disaster will be light. If it falls on the original official luck and noble position, and is accompanied by the proper official, proper seal, and proper heavenly virtue, it is a good fortune; if it falls on the Four Taboos but is accompanied by the proper official, proper seal, and proper heavenly virtue, then it will be initially favorable but eventually lead to misfortune. In general, if the fortune reaches both Yin and Yang Kongwang, and at the same time collides with the Hostile God of the self and official luck, or if there are things that harm the self and official luck, or if two heavy Inauspicious Sha are pressing down on the fortune, this person will surely die. However, generally speaking, if the Kongwang fortune or the official and horse fortune is in harmony with the original destiny and the noble deity, then reaching here is actually a sign of promotion and official advancement. This statement comes from the "Three Essentials of Destiny."

凡甲申人行運至己亥上，多不好，官員多退閒，庶人失財，蓋是陰陽窮變之地。如小雪後眾鳥成群，以雜雌雄，小滿後【？】麂相溷，不識子母，此理不可不詳。凡行運至命後一辰，名破宅殺，主破財散失人口事。凡行運在生旺之地，怕見刑中有克戰，如此者或死。凡大運到祿馬死敗及財命死敗之地，被太歲刑沖併迭，功忌見天鬼、截路殺，定主哭聲。（並廣信集）

Anyone born in the year of Jiashen will often have difficulties when their fortune reaches Jihai. Officials may frequently be dismissed or left idle, while common people may suffer financial loss, because this is a place where yin and yang reach their extremes and undergo transformation. It is like after the light snow season, birds gather in groups, making it hard to distinguish between males and females; after the small full moon season, deer mix together, even mother and child cannot be recognized. This principle should not be overlooked. When one's fortune reaches the next position after their birth year, it is called "broken house killer," which signifies financial loss and the dispersion of family members. Even if one's fortune is in a thriving and prosperous place, it is still feared if there is a combination of punishment and clash along with a clash and conflict. In such cases, death may occur at times. When the big fortune reaches the place of death and decline of the Lu and Horse, as well as the place of death and decline of wealth and destiny, and is further afflicted by the Tai Sui (the Grand Duke of the Year)' punishment and clash, especially when encountering Tiangui (Heavenly Ghost) and Jielu Sha (the Sha of the blocked road), there will certainly be mourning. The above is also mentioned in the "Broad Trust Collection."

時運逢馬，吉凶馬上，一吉呼而諸吉會，一凶馳而眾凶符。運到馬上，即看馬上吉凶，馬主動，必須細取三元四柱而論，不可獨以馬為吉，而不言凶也。趙氏新注，珞琭子云：運至祿馬為福，若帶刑剋亦能為災。

The text says: When the moment and destiny meet the Post-horse, fortune and misfortune are all tied to this horse: if a benevolent god calls, numerous good things will gather; if a malevolent spirit gallops, numerous evils will follow. The commentary explains: when destiny reaches the Post-horse, one must examine the fortune and misfortune of the Post-horse itself; when the master of the horse changes, one must carefully consider the three yuan and four pillars to determine the outcome, and not merely regard the horse as auspicious, ignoring its potential for misfortune. Zhao's new commentary in "Luolu Zi" says: when the destiny reaches the禄 and 马, it brings fortune, but if accompanied by punishments and conflicts, it can also lead to disaster.

運行伏、返，災福各端。伏，守也，逢合則動。返，動也，逢合則靜。先分君子小人之主本，次看運中吉凶通變。趙氏新注，珞琭子云：運至伏吟、返吟為凶，或帶祿馬、食神、三財，亦能為福。

The text says: When the movement reaches "Hidden Chant" and "Return Chant," calamity and fortune each have their own patterns. The commentary explains: "Hidden Chant" is stillness, and when it meets harmony, it turns into motion; "Return Chant" is movement, and when it meets harmony, it turns into stillness. First, one must distinguish whether the person is a gentleman or a petty person, and determine the positions of the ruler and the root. Then observe how good and bad fortune change within the course of events. Zhao's new commentary in "Luolu Zi" states: When "Hidden Chant" and "Return Chant" occur, they are originally ominous. However, if they are accompanied by official stars, horses, food gods, and three types of wealth stars, they can turn into fortune.

三元到中庸之地，見貴逢合，或只有貴而無合，或有合而無貴，四柱相生，凡得此限，君子將榮，庶人護安，百事吉。

The three elements of officialdom, life, and self all reach a balanced and harmonious position, encountering a nobleman and mutual harmony; or there is a nobleman but no mutual harmony, or mutual harmony but no nobleman, while the four pillars of the chart support each other through mutual generation. Whenever this period arrives, officials will attain honor and prominence, common people will be protected and remain safe, and all affairs will be auspicious.

三元俱到旺相地，四柱相承貴。

The three elements of officialdom, destiny, and self are all in a prosperous and strong position, and the four pillars are in successive support without conflict. In this period, one is most powerful, indicating high status and prominence.

祿金入土乾下，命金入土支下，身金入土納音下者，則享暮年之優遊，不利君子，利小人。蓋子弱母勝也。

Those whose destiny is based on metal have their metal hidden beneath the heavenly stem of earth; those whose destiny is based on metal have their metal hidden beneath the earthly branch of earth; those whose destiny is based on their body being metal have their metal hidden beneath the nayin sound element of earth—like a turtle retreating into its shell, concealed and not revealed. Such people can enjoy leisure in their old age. This condition is unfavorable for those in official positions but beneficial for ordinary commoners, because it is due to the waning of the son element and the dominance of the mother element.

金人到亥子歲運是也，木人在此大厄，飄泛如舟。

For those with a metal destiny, when the year and big luck cycle reach the water signs Hai and Zi, it is considered this period. Those with a wood destiny face even greater difficulties here, experiencing a life of constant wandering and instability, like a small boat tossing on the waves.

運到三元衰絕處，氣運小運又為祿鬼，故吉凶來去，迅若風雨。

When the great destiny cycle reaches the point of decline and extinction of the heavenly stem, the year's fortune and the small destiny cycle are exactly the ghosts that harm the heavenly stem, so good and bad fortune come and go quickly, like a sudden storm and rain.

行運到身旺相，支干死絕是也。若太歲小運扶助，雖入災運，十年之間，亦有五年之吉，不致凶甚，故名布素限，或分前後五年，前吉則後凶，後吉則前凶。

When one's destiny moves to a place where their heavenly stem and earthly branch are prosperous and strong, but the stem and branch are in a state of death or decline, this is called the "Busu Limit." If the heavenly stem of the year and the small destiny can still support, then even if one enters a period of disaster, there will be five years of good fortune within these ten years, and it will not be extremely bad. Therefore, it is called the "Busu Limit," meaning wearing coarse cloth and simple clothes, living in hardship without great calamity. This limit often has the first five years good and the last five years bad, or the first five years bad and the last five years good.

三元俱值鬼，二運見三刑，併沖，四柱主本與行年不相承，作黃泉失所之人也。

The person's official star, life star, and body star all meet ghostly evils at once, and both the great and small years also encounter the three punishments along with mutual conflict. Moreover, the main and fundamental elements in the four pillars fail to connect with the current year's sky stem and earth branch — such a person will become one who departs the world without a place to return.

此非死限，只是主破資財，運氣沐浴，更逢真鬼，如甲衰而有庚之類。

In this period, it does not indicate death, but rather loss and expenditure of wealth: the luck is exactly at the Bathing position, and it coincides with real ghostly and malevolent influences, for example, when Jia wood is already weak, yet in the destiny there is a Geng metal torestrain it.

運到伏吟上，逢喪吊、白衣、飛廉、孤寡、歲刑剋身者，定主災厄。凡得此限，不利親戚，主有喪服。（並鬼谷遺文）

When the great destiny period reaches the Hidden Chant, and also encounters the Mourning-and-Condolence spirit, the visitor, the white-robed person, the flying wind, Guchen and Guasu, as well as the punishment of the sovereign year, it certainly indicates calamity. Whenever this period is reached, it is unfavorable to relatives and there will be mourning and mourning clothes in the family. The above is mentioned in The Ghost Valley Legacy.

凡大運到歲干祿馬同位，生馬同位，祿長生處，長生臨官旺庫，驛馬貴神，貴窠，以上十位，皆為大亨之運。運上更帶正官、正印，尤吉。若在空亡運上，則減其福力。惟祿馬生馬同位，則不減。若一位帶兩凶殺以上，亦有災，克身災重。運行到祿合命、六合，更帶六神干，亦為亨運。陽運到冠帶，陰運到衰位，皆為向亨之運。運到祿馬同位為福，亦有輕重。假如寅午戌，庚人祿馬在申，庚寅人本命雖沖著祿馬，運到尤為大亨。若生月日時重迭在寅申上，則是迭相刑沖運，有大災。若生月日時在申上，則祿馬刑破本命，運到亦當災。申子辰甲人，祿馬在寅，甲申人本命巳刑著祿馬，運到亦有小災。若更生月時在寅申上，是迭相刑沖，運到主有大災，刑又重於沖也。

Whenever a person's big destiny cycle (dasyun) arrives at a position where the heavenly stem of the current year shares the same position as the stem of the heavenly ruler (tai sui) or the birth horse (sheng ma), or arrives at the place of the stem's growth, growth, officialdom, prosperity, storage, or the post-horse, the noble spirits, and the noble dwelling, these ten positions are all favorable and prosperous. If the cycle also carries the proper official (zheng guan) and the proper seal (zheng yin), it becomes even more auspicious. If the cycle falls on the position of kongwang (void), the fortune is reduced, except when the position of the horse and the birth horse are the same, which does not reduce the fortune. If a position carries two or more evil spirits, there will be misfortune, and the misfortune that harms the person is the most severe. When the cycle arrives at a position that is in harmony with the stem of the destiny, in harmony with the heavenly ruler, and in harmony with the six harmonies, and also carries the heavenly stem of the six spirits, it is also a favorable cycle. A yang cycle arriving at the position of capping or a yin cycle arriving at the position of decline is considered to be heading towards prosperity. Arriving at a position where the stem and the horse are the same is certainly a blessing, but there are differences in the degree of blessing. For example, in the fire trinity (yin-wu-xu), a person born on a geng day has his stem and horse in shen. Although the birth year of a person born in gengyin (geng year) is in conflict with the stem and horse, when the cycle arrives at shen, it becomes very prosperous. However, if the birth month, day, and hour also fall on the branches of yin and shen, it forms a repeated conflict, leading to major misfortune. If the birth month, day, and hour all fall on shen, then the stem and horse will harm the birth destiny, and arriving at that position will also bring misfortune. Another example is in the water trinity (shen-zi-chen), a person born on a jia day has his stem and horse in yin. Although the birth year of a person born in jia shen (jia year) is in conflict with the stem and horse, when the cycle arrives at yin, there will be minor misfortune. However, if the birth month and hour also fall on the branches of yin and shen, forming a repeated conflict, arriving at that position will lead to major misfortune, and the conflict is more severe than the clash.

運到祿庫者，主不次陞進之福，若根本合貴，而未貴，中年運到庫上，則驟發，一旺十年，交入前後運，則死，為祿死在庫前，絕在庫後。若已貴之人，晚年運到庫上者，再居輔弼，或始登大位，過半運以後，便為墓使決死於庫中也。中年之人陰陽二運，經庫前後者，以災滯言，若陰祿先到絕上，逢驛馬貴人同位，即為好運，若少年到庫者，乃登第改官之運也。運到空亡庫者，少年之人亦為登第改官之運，若官祿享足，晚年遇到者，必死。若有壽而不死，必有重災。

When one's fortune reaches the禄库, it indicates a blessing of breaking conventions and being promoted beyond one's rank. If the root of one's fortune should lead to prestige but has not yet manifested, then when one's middle age fortune reaches the禄库, sudden success will occur, and the prosperity will last for ten years. However, once one enters the previous or next step of the fortune, it will lead to death, because the禄 dies before the库 and the绝 occurs after the库. If someone who is already prominent encounters the库 in their later years, they may either be appointed again as an important minister or have just attained a high position, but after half of this fortune period, the库 becomes the墓, and they are likely to die within the库. For people in their middle years, passing through the前后 of the禄库 in their yin and yang fortunes can only be considered as calamities and obstacles; if the yin禄 first reaches the绝, but at the same time encounters the Post-horse and Nobleman together, it is actually a good fortune. If one encounters the库 in their youth, it signifies success in the imperial examinations and promotion in official rank; encountering the库 in the Kongwang also indicates success in the examinations and promotion, but if the official rank has already been fully attained and this occurs in old age, death is certain, even if one lives long enough, there will certainly be a major disaster.

余嘗問行運於道士康子祥，子祥引寶元玉統經說：大運到生月生日生時六合位上，皆主不次升遷，驟登顯位。餘雖不曾見其書，合以貴人之命，使之有驗，運到貴神上，古人皆以為亨通，若甲戌庚到丑未，乙巳到子申，可為亨運，亦不可以一例斷為有福，須看凶殺、空亡定其災福也。若丙丁人運到酉亥，壬癸人運到卯巳，皆先福而後災。

I once consulted the Taoist priest Kang Zixiang about the method of determining one's destiny, and Zixiang cited the "Bao Yuan Yu Tong Jing" saying that when one's great destiny cycle reaches the position of Liu He with one's birth month, birth day, and birth hour, it indicates rapid promotion and sudden rise to a prominent position. Although I have never seen that book, verifying it with the destiny of a nobleman's fate, it indeed proved true. When one's destiny cycle reaches the position of the noble god, ancients considered it auspicious. For example, those with the heavenly stems Jia, Wu, and Geng, when their destiny cycle reaches Chou and Wei, and those with the stems Yi and Si, when their destiny cycle reaches Zi and Shen, are considered to be in an auspicious cycle. However, it cannot be universally considered as beneficial; one must also examine the influence of malevolent stars and Kongwang to determine its fortune or misfortune. As for those with the stems Bing and Ding, when their destiny cycle reaches You and Hai, and those with the stems Ren and Gui, when their destiny cycle reaches Mao and Si, these are cases where one first gains fortune but later incurs misfortune.

餘歷考丙丁貴人，少年運到酉亥者，決有喪服，或責罰之災。晚年運到而死者，十有六七，以丙丁二火，死於酉，絕於亥。丁人到亥，有暗合者，災輕，壬癸貴人，少年運到卯巳者，決有喪服，或責罰之災。晚年運到而死者，十有六七，以壬癸二水，死於卯，絕於巳，癸人到巳，有暗合者，差輕。

I have examined the fate of those with the influence of Bing and Ding, the fire stems: those whose fortune reaches You and Hai in their youth will certainly suffer from mourning or punishment; among those who die in their old age when their fortune reaches You and Hai, six or seven out of ten will experience such calamities. This is because Bing and Ding fire are dead in You and绝 in Hai. For those born on Ding day who reach Hai, since Ding combines secretly with Ren, the disaster will be somewhat lighter. Similarly, those with the influence of Ren and Gui, the water stems: those whose fortune reaches Mao and Si in their youth will certainly suffer from mourning or punishment; among those who die in their old age when their fortune reaches Mao and Si, six or seven out of ten will experience such calamities. This is because Ren and Gui water are dead in Mao and绝 in Si. For those born on Gui day who reach Si, since Wu and Gui combine secretly, the disaster will also be somewhat lighter.

凡大運行到祿乾死絕病敗上，為大凶之運，行到伏吟、反吟、空亡、三刑、六害、凶殺驟處，及祿逢鬼，皆為凶運。（太歲行運，行到主一年凶）若病絕運上逢驛馬，或馬合者，始為福，而終為災。若到死敗及伏吟、反吟，上帶正官、正印，正天乙者，亦始為福，而終為災。餘歷觀貴人之運，死於死絕病敗者，十有六七，死於伏吟、反吟、空亡、刑害之運者，十有五六，死於三凶殺或二凶殺聚處者，十有三四也。

Whenever a person's great destiny reaches the place where the Lu Spirit is in death, decline, illness, or ruin, it is a very凶ous period. If it reaches reverse chant, hidden chant, kongwang, three punishments, six harms, or a gathering of凶ous stars, or if the Lu Spirit meets a ghost, it is also a凶ous period. Original note: When the current year's ruler moves into these positions, it indicates that year will be凶ous. If during a period of decline and decline one encounters the post-horse or meets the horse, it starts with good fortune but ends in disaster. If during a period of death or ruin, and with the presence of the official star, the official seal, or the heavenly master, it also starts with good fortune but ends in disaster. I have always observed the destiny of the nobleman: those who die during periods of death, decline, illness, or ruin account for six or seven out of ten; those who die during periods of reverse chant, hidden chant, kongwang, or punishment and harm account for five or six out of ten; and those who die during periods with three or two凶ous stars gathering account for three or four out of ten.

此謂祿在無氣處者，如運到伏吟、反吟上，主有喪服、哭泣之災。古人云：伏吟反吟，悲哭淋淋。若大運小運相沖，或太歲壓運，或太歲小運亦到凶處，此為災發之年也，災大則父母亡，災小則陰人小口之哭。若伏吟、反吟運到祿馬建合，生庫旺相位上，於祿則利，於家則有小災。若晚年福衰祿謝，到此運，又是祿命凶位，必死也（並三命提要）

The above discusses the situation where the official position (禄) falls in a place of no vitality. If the destiny moves to a hidden chant (伏吟) or reverse chant (反吟), it indicates calamity involving mourning and crying. Ancients said: "Hidden chant and reverse chant bring continuous sorrow and weeping." If this is combined with the great destiny and small destiny conflicting, or if the heavenly stem (太岁) suppresses the great destiny, or if the heavenly stem and small destiny both move to a harmful position, then that year will be the year of disaster. A great disaster may result in the death of parents, while a minor disaster may bring the crying of women and children. If the hidden chant or reverse chant destiny coincides with the position of禄马, built official position (建禄), or the birth place (生地), repository (库地), and prosperous and strong (旺相) positions, it is actually beneficial to the official position, but there may be minor domestic troubles. If in old age, the fortune has declined and the official position has faded, and one again encounters such a destiny, which is also a harmful position for the official position, then death is certain. The above is also found in "Three Essentials of Destiny."

大凡運如或相沖交併，不犯太歲、官符、破軍、七殺、年禁三殺、本命元辰、天羅地網、三丘男未申、女丑寅五墓男丑寅、女申未、八字金書以丑為三丘，未為五墓及諸殺刑害，即不為害。大凡君子不刑不發用，值吉宿即為福也。如二運交併相沖，犯諸刑殺、空亡、死絕之類，必主憂厄。（三命纂要）

In general, even if one's fortune runs encounter conflicts and overlaps, as long as it does not violate the Tai Sui, Guan Fu, Po Jun, Qi Sha, the three prohibitions of the year, the original birth Yuanchen, Tianluo and Diwang, as well as the three hills and five tombs—men take Wei and Shen for the three hills, and Chou and Yin for the five tombs; women take Chou and Yin for the three hills, and Wei and Shen for the five tombs; while the "Eight Characters Golden Book" takes Chou as the three hills and Wei as the five tombs—along with other harmful stars and punishments, it will not cause harm. Generally, noble gentlemen who have status may not rise without suffering punishments, but if they meet auspicious stars, even conflicts can turn into blessings. Conversely, if the major and minor fortune periods overlap and conflict, and also violate various punishments, emptiness, death and decline, then they will certainly face worries and difficulties. This statement comes from the "Three Fate Compilation."

凡根基元少金者，行運須借金土而旺，元少水者，行運借水金則旺，根基金太過者，金土運必滯，木太盛者，水木運必滯，如丙申年，丙申月，乙時日，壬午時，此命火盛，行運到寅巳午，必災滯，至火無氣處，卻喜兆，餘皆此（天元變化書）古書云：凡大運若四柱元少金者，運值金必旺，元少水者，運值水必旺，元盛而運入盛者，水必泛，木必塞，金必折，火必燥，土必滯。

Those whose destiny lacks metal in their fundamental constitution need to rely on metal and earth in their fortune to become prosperous; those lacking water need to rely on water and metal to become prosperous. Conversely, if the foundation already has excessive metal, further travel in metal and earth fortune will certainly cause stagnation; if wood is already excessive, further travel in water and wood fortune will also cause stagnation. For example, in the case of someone born in the year of Bingshen, month of Bingshen, day of Yi, and hour of Renwu, the destiny has excessive fire energy. Traveling through the years of Yin, Si, and Wu will certainly bring misfortune and obstacles, but when reaching a place where fire has no support, it becomes a good omen. The rest follows the same principle. This statement comes from the book "Tianyuan Biannian Shu." Ancient texts also say: when examining great fortune, if the four pillars originally lack metal, encountering metal in the fortune will bring prosperity; if originally lacking water, encountering water in the fortune will bring prosperity; if the original constitution is already excessive and the fortune enters another excessive place, water will flood, wood will be blocked, metal will break, fire will become dry, and earth will become hard and unyielding.

運入天羅地網者，常以戌亥為天羅，辰巳為地網，若男行年至天羅，則有官符、訴訟、刑獄牽纏，女行年至地網，則有口舌、沉痾、縈仍疾病。假令男二十一歲歷丙戌，二十二歲歷丁亥，此名運入天羅。女年二十八歲歷乙巳，二十九歲歷甲辰，此名運入地網，餘準此。

The term "entering the 'Heavenly Net and Earthly Trap'" usually refers to the branches Wu and Hai as the Heavenly Net, and Chen and Si as the Earthly Trap. When a man's personal year reaches the Heavenly Net, he may encounter official documents, lawsuits, or legal troubles. When a woman's personal year reaches the Earthly Trap, she may face disputes and serious, lingering illnesses. For example, if a man reaches Bingxu at age twenty-one and Dinghai at twenty-two, this is called entering the Heavenly Net. If a woman reaches Yisi at age twenty-eight and Jiachen at twenty-nine, this is called entering the Earthly Trap. Other cases follow the same pattern.

運入大小耗者，常以太歲前五辰為大耗，六辰為小耗，諸書皆以太歲前五辰為大耗，六辰為小耗，獨三命指掌與此說同主諸事喪敗，無所成實，行年遇之亦然，假令子年生人，以巳為大耗，午為小耗，若入巳午上，為入大小耗，主諸事耗散。

The concept of entering "Great Loss" and "Minor Loss" refers to taking the fifth position before the Tai Su as Great Loss and the sixth as Minor Loss. Most books agree that the fifth position before the Tai Su is Great Loss and the sixth is Minor Loss. Only the "San Ming Zhi Zhang" shares this view, indicating that all affairs will suffer loss and achieve nothing. If the current year also encounters these, the outcome is the same. For example, a person born in the Year of the Rat has the Snake as Great Loss and the Horse as Minor Loss. If one's destiny enters the Snake or Horse branches, it means entering Great or Minor Loss, leading to the dispersal of all affairs.

十不過一者，蓋取本命干被大運刑剋也，謂甲乙人忌庚辛，庚辛人忌丙丁之類，若更值祿命衰敗，財又無氣，不十過一也。假令丁亥人忌壬癸，丁壬之年，正月建壬寅，二月建癸卯，若是男逆行，不能過癸卯也。蓋以祿屬火，火到卯上敗，命屬水，身屬土，水土到卯上皆死，又丁人以金為祿財，金至卯上受胎，微有氣，不能救援，亥人以火為命財，火至卯上敗，此為大厄也。（並三命鈐）

The phrase "ten out of ten fail" refers to the situation where the heavenly stem of one's birth year is harmed or restrained by the big destiny cycle. For example, those born under Jia or Yi should avoid Geng or Xin, and those born under Geng or Xin should avoid Bing or Ding. If this is combined with a weak destiny and the wealth star also lacks strength, then out of ten cases, none will succeed. For instance, a person born in Dinghai year should avoid Ren and Gui. If they encounter a Ding year or a Ren year, and the first lunar month's month builder is Renyin, the second lunar month's month builder is Guimao; for a male's destiny, which moves in reverse, they will fail at Guimao. This is because their destiny is fire, and fire is in decline at Mao; their destiny is water and their body is earth, and both water and earth are in decline at Mao. Moreover, for a person born on a Ding day, metal is their destiny and wealth, and metal is only in its initial stage at Mao, with very little strength, unable to provide support. For a person born in Hai year, fire is their destiny and wealth, and fire is also in decline at Mao. Therefore, this is a major calamity. This is also mentioned in the book "San Ming Qian."

凡行運到羊刄上，主財物聚散（寸珠尺壁）凡行運分上下五年，今運吉，而後運凶，則下五年福淺，今運凶，而後運吉，則下五年凶輕，若凶遇凶，吉遇吉，則吉凶皆重。

Whenever the course of fortune reaches the Yangren, it indicates that wealth comes and goes suddenly. This statement is from the "寸珠尺璧." Every major step of destiny is further divided into the first five years and the next five years: if the first step is favorable but the next is unfavorable, then the fortune in the next five years will be shallow; if the first step is unfavorable but the next is favorable, then the misfortune in the next five years will be less severe. If an unfavorable period follows another unfavorable period, or a favorable period follows another favorable period, then both good and bad fortune will be intensified.

小運者，陰陽生成之數也。陽生於子，至寅三陽成矣。故男一歲順起於丙寅，陰生於午，至申三陰成矣，故女命逆行，一歲起壬申。火至陽之氣，木少陽之氣，丙火寅木，而火生在寅，則丙寅者純陽也，故男子之運均起於丙寅。水至陰之氣，金少陰之氣，壬水申金，而水生在申，則壬申乃純陰也，故女子之運均起於壬申。（閻東叟書）

The "small years" refer to the numbers of yin and yang generation. Yang energy begins at Zi and reaches fullness at Yin, where three yang energies are complete, so male children start their small years from Bingyin. Yin energy begins at Wu and reaches fullness at Shen, where three yin energies are complete, so female children start their small years from Renshen in reverse order. Fire is the ultimate yang energy, and wood is the lesser yang energy. Bing belongs to fire, Yin belongs to wood, and fire is born in Yin, so Bingyin is purely yang, and male small years all start from Bingyin. Water is the ultimate yin energy, and metal is the lesser yin energy. Ren belongs to water, Shen belongs to metal, and water is born in Shen, so Renshen is purely yin, and female small years all start from Renshen. This explanation comes from the "Yan Dongshou Book."

燭神經云：小運名行年，男一歲起丙寅，女一歲起壬申，男順女逆而行，逐太歲交之。三命提要云：小運一年移一位，男子一歲起丙寅，順行依次數向前，六十一歲又自丙寅數起也。婦人一一歲起壬申，逆行依次數向後六十一歲，又自壬申數起也。

The *Zhu Shen Jing* says: Small years are also called "running years." Males begin with Bingyin at age one, while females begin with Renshen at age one. Males proceed in the forward direction, while females proceed in the reverse direction, and each year they change according to the heavenly stem. The *San Ming Ti Yao* says: Small years move one position each year. Males start with Bingyin at age one and proceed forward in sequence, completing sixty cycles by age sixty, then starting again from Bingyin at age sixty-one. Females start with Renshen at age one and proceed backward in sequence, completing sixty cycles by age sixty, then starting again from Renshen at age sixty-one.

小運天左地右，陽從於寅，陰從於申，故男一歲起於寅，女一歲起於申，以建元而論，勝負助歲運而依吉凶，小運各以年遁月建五行，而分生克勝負，假令甲子年，男起丙寅，女起壬申類也。小運助大運太歲相依負而為吉凶。

The operation of the small years is based on the heavens rotating to the left and the earth rotating to the right: yang starts from寅 and阴 starts from申, so male children begin at寅 at the age of one, while female children begin at申 at the age of one. It should be judged according to the Five Phases of the month builder, considering its strength and weakness, and combined with the sovereign year and the great year to determine fortune and misfortune. The small years each follow the Five Phases of the month builder derived from the heavenly stem of the birth year, distinguishing between generation and overcoming, victory and defeat. For example, in the year of Jiazi, male children start with Bingyin and female children start with Renshen, which is of this kind. The small years support the great years and the sovereign year; the three interact with each other in terms of victory and defeat, thus determining fortune and misfortune.

返、破、刑、孤，凶中有凶，寅申二命，小運不專反吟、沖破、刑孤之位，雖是凶運，其中亦有吉者，寅申二命，伏吟、反吟，不以小運專在太歲之上也。（並鬼谷遺文）

The mnemonic says: reverse chant, conflict, three punishments, and Guchen are all extremely bad; however, for those with the birth years of Yin and Shen, their small years do not exclusively fall into the positions of reverse chant, conflict, and punishment. The commentary explains: although these are all bad years, there may be a turning point towards good fortune; for those with the birth years of Yin and Shen encountering reverse chant or hidden chant, one should not simply judge their small years as being directly under the year of the sovereign. This is also mentioned in The Ghost Valley Legacy.

凡二運見貴人，主少災無撓，主有人引接，進職加官。貴人多，主見君登封。常人生子得財，婦人夫子之喜，僧道利見大人。二運見祿，貴人加冠遷祿。常人得財。二運見驛馬，官員帶職差遣，或宣力四方。常人榮干得財。婦人生男，夫位有喜。僧道征行吉也。二運見華蓋、夾貴，文官遷職清華，武官罷職，常人破財停權，但主無禍。僧道披剃，百事大吉。二運到正印，官人建大功名。常人聚財得權。婦人骨肉之憂，僧道章服、住持。二運見金輿，不以貴賤，主婚姻慶賀，骨肉之喜。婦人百事大吉，僧道干陰貴人。

The great destiny and the small destiny together are called "two destinies." When the two destinies reach the "Nobleman" position, which is the position of Tianyi Nobleman, it indicates that during the year there will be few disasters and diseases, no obstacles, and someone will recommend and support the person. Officials will be promoted and receive higher positions. Those with many Noblemen in their fate may even have the opportunity to meet the king and participate in rewards and honors. Common people will have children, gain wealth, and women will have good news related to their husbands and children. Monks and Taoists will find it favorable to visit powerful officials. When the two destinies reach the "Lucky Position," officials will be promoted and receive higher ranks and increased salaries, while common people will gain wealth. When the two destinies reach the "Post-horse" position, officials will be sent on duty outside their posts and will be required to travel around the country. Common people will gain wealth through business outside their home area. Women will give birth to sons, and their husbands will have good fortune. Monks and Taoists will find long journeys favorable. When the two destinies reach the "Huagai" or "Jiaogui" positions, civil officials will be promoted to important and prestigious positions, while military officials may be relieved of their duties. Common people will lose wealth and lose control over affairs, but they will not suffer great calamities. Monks and Taoists will find it favorable to take monastic vows and receive ordination. When the two destinies reach the "Zhenyin" position, officials will achieve great fame and success, common people will accumulate wealth and gain power, but women will suffer from worries about their relatives and family members. Monks and Taoists may receive a purple robe and袈裟 or be appointed as abbots. When the two destinies reach the "Jinyu" position, regardless of whether one is high or low in status, it indicates joy from marriage celebrations and family reunions. Women will have good fortune in all matters. Monks and Taoists will receive secret assistance from female Noblemen.

凡二運見伏吟、返吟，不以貴賤，主人疾病、破財、離鄉、哭泣之事。惟僧道披剃吉利。二運見喪門、弔客，主死喪哭泣不祥之事，不以貴賤論之。惟僧道大吉，章服權握之喜。二運見劫殺，武官非橫遷職，文官胥吏起訟或致黜責。常人橫事失權散財，婦人損胎，僧道公事不利上人。二運見官符，官人僚友辯舌，上官窘涉督責，常人闘訟，婦人骨肉不和，僧道官事發覺不詳也。

When the second cycle of years coincides with "Hidden Chant," meaning that the year's heavenly stem and earthly branch are the same as the person's birth stem and branch, or when it coincides with "Return Chant," meaning that the year's heavenly stem and earthly branch conflict with the person's birth stem and branch, regardless of whether the person is high or low in status, it indicates illness, financial loss, leaving home, and crying. However, for monks and Taoists, this year is favorable as they may be ordained and become monks or Taoists. When the second cycle of years coincides with "Mourning-and-Condolence spirit" and "Guest spirit," these are spirits associated with funerals, indicating bad omens of death and mourning, and this applies to everyone regardless of status; however, for monks and Taoists, it is a good omen, as they may receive gifts of robes and gain authority over temples and monasteries. When the second cycle of years coincides with "劫杀" (sudden calamity), military officials will suffer unexpected events leading to a change in their position, while civil officials and clerks in government offices will encounter lawsuits and possibly be demoted; common people will suffer misfortunes, lose power, and lose money, women may have miscarriages, and monks and Taoists may offend their superiors due to official matters. When the second cycle of years coincides with "Guanfu," officials will have disputes with colleagues and be questioned and inspected by superiors; common people will be involved in lawsuits, women will have family discord, and monks and Taoists will face legal troubles, which is very inauspicious.

二運見大耗，官人上司問難，闇昧讒侫難伸。常人破家失財。婦人憂夫泣子，疾病驚恐，甚者死也。僧道還俗罷權。二運見咸池，官人贓濫發覺，不測闇昧，連累。常人酒色，婦人亦然，及損血氣陰撓。僧道疾病還俗，不寧之兆。二運見空亡，官人罷祿，被逐。常人官事破財鈍悶。婦人憂夫子。僧道平和慰快之年。（凡太歲到以上諸殺位，亦依此論之）

When the second cycle coincides with "Great Expenditure," officials will face criticism from their superiors and suffer from slander and injustice, unable to clear their names; common people will lose their families and businesses and suffer financial losses; women will worry about their husbands and weep for their children, and may also suffer from illness and fear, in severe cases even dying; monks and Taoists will return to secular life and lose their positions of authority. When the second cycle coincides with "Xianchi," which is commonly known as the "Flower Star," officials will have their corruption exposed or become involved in unclear cases; common people will indulge in alcohol and women will also do the same, causing damage to their blood and qi and suffering secretly; monks and Taoists will fall ill and return to secular life, indicating restlessness of the mind. When the second cycle coincides with "Kongwang," which refers to the two earthly branches in a ten-day period that have no heavenly stem to match, officials will lose their posts and be dismissed; common people will get into legal troubles, suffer financial losses, and feel depressed; women will worry about their husbands and children; monks and Taoists will have a peaceful and satisfying year. Whenever the current year's heavenly stem reaches the position of these harmful stars, the same method applies.

二運到無禮刑，官人民吏起訟，上官誥責，僚屬相侮，不利見君。常人上下不睦，陰小多災。婦人有淫訛發覺。僧道爭權。二運至無恩刑，官人不利薦擧，屬官家宅陰小死亡。常人恩中生害，六親失義。婦人損胎。僧道俗家骨肉服。二運至恃勢刑，官人同僚不和。常人爭打，是非紛冗。婦人不和，僧道平常。凡運至勾絞者，主勾連連累遠方之事。運至二八門者，主動搖猶豫。二八門者，卯酉是也。運至陰陽二路者，子午是也，主多迍蹇，諸事隔絕。運至當生胎月上者，主有祖宗舊事動搖也。（並燭神經）

When the second cycle arrives at "wu li xing" (no courtesy punishment), which refers to the conflict between Zi and Mao branches, officials will be accused and sued by commoners and minor officials, receive reprimands from superiors, and be bullied by subordinates; it is not advisable to meet the sovereign. For common people, there will be disharmony between superiors and inferiors, and women and children will suffer many misfortunes. Women may have scandals involving immorality exposed. Monks and Taoists will quarrel over positions of authority. When the second cycle arrives at "wu en xing" (no mercy punishment), which refers to the conflict between Yin, Si, and Shen branches, officials will find it unfavorable to be recommended by others, and there will be deaths among subordinates and family women. Common people will suffer misfortunes in places where they have received favors, and the six relations will lose affection and loyalty. Women may have miscarriages. Monks and Taoists will have to mourn for their lay relatives. When the second cycle arrives at "shi shi xing" (relying on power punishment), which refers to the conflict between Chou, Xu, and Wei branches, officials will have conflicts with colleagues, common people will fight and create disputes, and women's households will be discordant. Monks and Taoists will experience ordinary circumstances. Whenever the cycle arrives at "gou jiao" (entanglement), it indicates involvement in matters from afar. When the cycle arrives at "er ba men" (two eight gates), it indicates wavering thoughts and indecision; the two eight gates refer to the Mao and You branches. When the cycle arrives at "yin yang er lu" (yin and yang two paths), which refers to the Zi and Wu branches, it indicates many difficulties and obstacles in all matters. When the cycle arrives at the lunar month corresponding to the month of conception, it indicates old matters from ancestors being revisited. All of the above are from the "Zhu Shen Jing."

三命鈐云：運到二八門者，大吏主遷擢，小吏多譴責，庶人不寧其居。運入陰陽二路者，主多遁悶厄塞，諸事隔絕，未泰之象。予甞得之隱者曰：凡命以日時為根本，大運為扶持，小運為發用。豈非以生日生時遇兩吉位則貴，遇兩凶位則賤也。古人云：年不如月，月不如日，日不如時，合貴者，須由大運扶持而至貴也。（三命提要）

The *San Ming Qian* says: When the movement reaches the "Second and Eighth Gates" which are the positions of卯 and 酉, officials will experience promotion and appointment, while minor officials will often face blame, and common people will find their lives unstable. When the movement enters the "Yin and Yang Two Paths" which are the positions of 子 and 午, there will be many instances of people fleeing from hardship and obstacles, and affairs will be blocked and unsmooth, indicating a situation that has not yet reached prosperity. I once heard this from a hermit: When examining a person's destiny, the day pillar and hour pillar are fundamental, the great years are auxiliary, and the small years are temporary useful gods. This is precisely saying that if the day of birth and the hour of birth meet two auspicious positions, one will be wealthy and noble; if they meet two inauspicious positions, one will be poor and humble. The ancients said, "The year is not as good as the month, the month is not as good as the day, the day is not as good as the hour." Those who are endowed with noble deities in their八字 still need the support of great years to truly achieve prominence. This statement comes from the *San Ming Ti Yao*.

大小二運為喜會者：（一）謂大運至祿旺，小運至驛馬，假令癸丑人，大運至子，小運至亥，是也。（二）謂大運至驛馬，小運至建祿，假令癸丑生人，大運至亥，小運至子，是也。（三）謂大運至驛馬，小運至馬合，假令癸丑生人，大運至亥，小運至寅，是也。（四）謂大運至驛馬合，小運至驛馬，假令癸丑生人，大運至寅，小運至亥，是也。（五）謂大運至祿庫，小運至祿庫合，假令癸丑生人，大運至辰，小運至酉，是也。

When the big destiny and the small destiny combine to form a fortunate and auspicious situation, there are nine such cases. The first case is when the big destiny reaches the "Lù" (Wealthy Land) of a strong position, and the small destiny reaches the "Yì Mǎ" (Post-horse); for example, someone born in the year of Guichou, the "Lù" of the character Gui is in the Zi (Rat) position, so when the big destiny reaches Zi and the small destiny reaches the position of the Post-horse, which is Hai (Pig), this is the first case. The second case is when the big destiny reaches the Post-horse, and the small destiny reaches the "Jiàn Lù" (Established Wealthy Land); again, using the example of someone born in the year of Guichou, when the big destiny reaches Hai and the small destiny reaches Zi. The third case is when the big destiny reaches the Post-horse, and the small destiny reaches the branch that is in harmony with the Post-horse; for example, someone born in the year of Guichou, when the big destiny reaches Hai and the small destiny reaches Yin (Tiger), which is in harmony with Hai. The fourth case is the reverse of the third, when the big destiny reaches the branch that is in harmony with the Post-horse, and the small destiny reaches the Post-horse itself; for example, someone born in the year of Guichou, when the big destiny reaches Yin and the small destiny reaches Hai. The fifth case is when the big destiny reaches the "Lù Kù" (Wealthy Repository), and the small destiny reaches the branch that is in harmony with the Wealthy Repository; for example, someone born in the year of Guichou, when the big destiny reaches Chen (Dragon) and the small destiny reaches You (Rooster), which is in harmony with Chen.

（六）謂大運至祿財長生，或命財長生，小運至合。假令癸丑生人，寅為祿財長生，寅與亥合，申為命財長生，巳與申合，是也。（七）謂大運至祿長生，小運至建祿，假令癸巳生人，大運至申，小運至子，是也。（八）謂大運至身旺，小運與本命合，假令癸丑生人，大運至卯，小運至子，是也。（九）謂大運小運至祿命旺相之鄉，假令癸丑生人，至亥子是也。

The sixth type occurs when the great run reaches the long life position of the "wealth and fortune" or the long life position of the "destiny wealth," and the small run coincides with the matching branch. For example, a person born in Guichou, the long life position of wealth and fortune is寅, which combines with亥, and the long life position of destiny wealth is申, which combines with巳, all falling into this category. The seventh type occurs when the great run reaches the long life position of the official position, and the small run reaches the established official position. For example, a person born in Guisi, when the great run reaches申 and the small run reaches子. The eighth type occurs when the great run reaches the strong position of the day's main element, and the small run coincides with the branch of the birth year. For example, a person born in Guichou, when the great run reaches卯 and the small run reaches子, which coincides with丑. The ninth type occurs when both the great and small runs enter the prosperous and strong positions of the official position and the birth branch. For example, a person born in Guichou, when the great and small runs reach亥 and子. The above nine types all belong to the auspicious meeting of the great and small runs.

大小二運為厄會者：（一）謂大運至祿命絕，小運至敗，假令癸丑生人，大運至巳，小運至酉，是也。（二）謂大小二運併在祿命無氣之鄉，假令癸丑生人，巳為絕，酉為敗，丑為衰，寅為病，卯為死，辰為墓，是也。（三）謂大運小運相沖，假令癸丑生人，大運至卯，小運至酉，或大運至酉，小運至卯，又卯酉為死敗之鄉，是也。（四）謂大運在本命，小運又沖破，假令癸丑生人，大運至丑，小運至未，是也。（五）謂大運至生月，小運至胎月，假令癸丑三月生，大運至辰，小運至未，是也。

When the great destiny and the small destiny coincide to form a gathering of calamities, there are nine such situations. The first is when the great destiny reaches the position of honor and the original destiny's dead place, while the small destiny reaches the place of bathing and decline; for example, someone born in the year of Guichou, when the great destiny reaches Si and the small destiny reaches You. The second is when both the great and small destinies fall into places where the original destiny has no life energy; for someone born in the year of Guichou, Si is the dead place, You is the decline, Chou is the decline, Yin is the illness, Mao is the death, Chen is the tomb, all of which are places without vitality. The third is when the great and small destinies conflict with each other; for someone born in the year of Guichou, if the great destiny reaches Mao and the small destiny reaches You, or the great destiny reaches You and the small destiny reaches Mao, especially since Mao and You are originally dead and decline places. The fourth is when the great destiny directly falls on the original birth year's branch, and the small destiny then conflicts with it; for someone born in the year of Guichou, if the great destiny reaches Chou and the small destiny reaches Wei, which conflicts with Chou. The fifth is when the great destiny reaches the birth month's month builder, and the small destiny reaches the month of conception; for example, someone born in the year of Guichou in the third lunar month, if the great destiny reaches Chen and the small destiny reaches Wei, this is an indication of a gathering of calamities.

（六）謂大小二運併在三刑、六害、元辰之位。假令癸丑生人，六害、元辰在午，三刑在未，是也。（七）謂大小二運至災劫二殺之位，假令癸丑生人，劫殺在寅，災殺在卯，是也。（八）謂大小二運落空亡，假令癸丑人，是甲辰旬中寅卯為空亡，是也。（九）謂大小二運至男女正天羅地網，假令戌生男，遇亥，亥生女，遇戌，為正天羅。辰生男，遇巳，巳生女，遇辰，為正地網是也。

The sixth type is when both the major and minor cycles fall into the positions of 'Three Punishments', 'Six Harmful Relationships', and 'Yuanchen'; for example, someone born in the year Guichou has 'Six Harmful Relationships' and 'Yuanchen' both in Wu, and 'Three Punishments' in Wei. The seventh type is when both the major and minor cycles reach the positions of 'Zaisha' and 'Jiesha', two Inauspicious Spirit; for someone born in Guichou, 'Jiesha' is in Yin and 'Zaisha' is in Mao. The eighth type is when both the major and minor cycles fall into 'Kongwang'; since Guichou belongs to the Jiachen decade, which lacks Yin and Mao, Yin and Mao are its 'Kongwang'. The ninth type is when both the major and minor cycles reach the respective 'Zhenluo' and 'Diwang' of men and women; a man born in Xu encounters Hai, and a woman born in Hai encounters Xu, which is called 'Zhenluo'; a man born in Chen encounters Si, and a woman born in Si encounters Chen, which is called 'Diwang'. The above nine types all belong to the difficulties encountered by the major and minor cycles.

凡支干納音俱在死、墓、絕處。又值災劫惡殺臨之，即死。若大小運上支干納音俱比和，或相生無刑者，即主重病，不至於死。若干在厄處，主去官失祿，或被誣讒，或損失父母財產，若支在厄處，則主疾病散財，若納音在厄處，主瘦損肢體或疾病，小人遭刑責也。

If both the earthly branches, heavenly stems, and their corresponding nayin sound elements, which are the five phases associated with each of the sixty jiazi, fall into the declining positions of death, burial, and extinction, and are further afflicted by evil spirits such as disaster spirits and calamity spirits, there may be a risk to life. However, if the heavenly stems, earthly branches, and their nayin sound elements in the major and minor years are harmonious or mutually generating without conflict, it would only result in a serious illness, not death. If only the heavenly stem is in a declining position, it indicates losing official position and salary, or being falsely accused and slandered, or losing the property left by parents. If only the earthly branch is in a declining position, it indicates illness and financial loss. If only the nayin sound element is in a declining position, it indicates physical weakness, injury to limbs, or illness, and those of low status may suffer punishment and penalty.

諸凶神者，若大小運臨其上，或居衰、敗、空亡之鄉，則主其年有亡官失祿、疾病死喪之事。大忌劫殺、墓殺、三刑、六害、元辰、厄會相加。及到支干刑破之位，或臨墓絕之中，則眾凶相會，當有災厄，於是歲修德慎靜則吉。（並三命鈐）

The various Inauspicious Spirit in one's destiny, if the big and small years happen to be directly on top of them, or if they are exactly in a declining, failed, or Kongwang position, will indicate that there will be incidents of losing position, salary, illness, or death in that year. Most dangerous are劫杀,墓杀, 三刑, 六害, 元辰, and the previously mentioned厄, when several of these combine together. If at the same time one enters a position where the heavenly stems and earthly branches mutually injure or destroy each other, or falls into a墓库 or绝地, then it is a gathering of many evils, and certain calamity will occur. In such years, the only way to turn danger into good fortune is to cultivate virtue and act with caution and quietness. All of the above is from the "San Ming Qian."

凡大小運併，不問納音，如併不在本生年一路者，名曰併不及身，如四季生人併在四孟上，主四孟骨肉災。四仲生人併在四季上，主四季骨肉災。如無此等骨肉，此月分自有災。又在寅申巳亥運上死者，名曰重喪運，主三年骨肉再死一人，大小二運同。（廣信集）欲明榮悴，重加真氣以參祥，更攷興衰，當以殺神而斷失。凡大小二運所歷之處，須兼見生神殺，推其災福也。又加真氣以別其吉凶可也。（壺中子）

Whenever the big destiny year and the small destiny year overlap on the same branch, there is no need to consider the Nayin sound element. If the overlapping position is not on the branch corresponding to the person's birth year, it is called 'bingshi' (not reaching the body). For example, those born in the months of Chen, Xu, Chou, or Wei, if the small destiny year overlaps on the branches of Yin, Shen, Si, or Hai (the first months of each season), it indicates that relatives born in the first months of each season will suffer misfortune. Similarly, those born in the months of Zi, Wu, Mao, or You, if the small destiny year overlaps on the branches of Chen, Xu, Si, or Wei (the middle months of each season), it indicates that relatives born in the middle months of each season will suffer misfortune. If there are no such relatives in the family, then the person themselves will suffer misfortune in that month. Furthermore, if someone dies during the destiny years of Yin, Shen, Si, or Hai, it is called 'chong sang yun' (heavy mourning year), indicating that within three years, another relative will die. This applies to both big and small destiny years. This statement is from the 'Guangxin Ji'. To understand the person's fortune and misfortune throughout their life, one must also consider the 'zhen qi' (true energy). To examine the rise and fall of fortune, one should judge based on the 'xiu sha shen' (auspicious and ominous spirits). All places passed through by both big and small destiny years should be examined together with the 'sheng shen' (beneficial spirit) and 'sha shen' (omen spirit) to determine misfortune and fortune. Combining this with the 'zhen qi' to distinguish between good and bad fortune makes the judgment complete. This statement is from the 'Huzhongzi'.

二運如逢旺庫年，必須登第更遷官；干神印綬併天乙，祿合臨官喜慶全。兩般運氣看行年，旺庫逢時主峻遷，若是白衣須及第，職官加秩亦欣然。（並金書命訣）

The rhyme says: If the major and minor cycles coincide with a year of strength or storage, scholars will certainly pass the imperial examinations and achieve success, and officials will be promoted further; if the heavenly stem carries the "imprint" and combines with the "Tianyi Nobleman," and the Lu Spirit and Officialdom position are in harmony, then all auspicious factors are complete. Another rhyme says: One must examine both the major and minor cycles, and also consider the current year's flow; when a year of strength or storage arrives at the right time, it indicates rapid promotion. If one is still an unappointed scholar, he will pass the imperial examination that year; if already in office, he will receive a promotion and be content. Both rhymes are from the "Jin Shu Ming Jue."

瑩和尚注云：古之善歌者，有繞粱之音，善歌者命宮商之曲，今易以呻吟愁嘆，嘆為薤露輓歌，則喪吊臨門，宅墓受殺也。命前五辰為宅，命後五辰為墓，命前二辰為喪門，命後二辰為弔客，其或太歲凶殺臨並大小運限，刑沖，必致凶災，切宜預避。宅墓同處，恐少樂而多憂。王氏注云：命前五辰為陽宅，命後五辰為陰墓，何以為之同處也，如癸亥生人，前五辰見戊辰，乃水之墓也，行年歲運若帶殺來同處其中，故曰宅墓同處，恐少樂而多憂也。

Ying和尚 explained: In ancient times, those who were good at singing had songs with lingering echoes that lasted three days, singing melodies in accordance with the palace and commercial scales. Now, however, people sing in a manner of moaning and lamenting, singing funeral songs like "Xie Lu." This indicates that the spirit of mourning and condolence and the spirit of visiting the bereaved have arrived at the family door, and the household spirit and the tomb spirit have been harmed by Inauspicious Sha. The term "residence" refers to the fifth position counted forward from the stem of the birth year; "tomb" refers to the fifth position counted backward. "Sāngmén" is located at the second position counted forward from the birth stem, and "diàokè" is located at the second position counted backward. If the current year's sovereign and凶杀 both press upon the major and minor years of destiny, and if they form a crime or a conflict, it will certainly bring about misfortune, and one must take measures in advance to avoid it. The original text of "Luolu Zi" says, "When residence and tomb are in the same place, one is likely to have little joy and much sorrow." Wang's explanation says: the fifth position counted forward from the birth stem is the yang residence, and the fifth position counted backward is the yin tomb. How could these two be in the same place? For example, someone born in the year Guihai, if the fifth position forward encounters Wuchen, then Chen is precisely the storage of water, and thus residence and tomb coincide. At this time, if the current year's destiny and凶杀 also come together, this is referred to as "residence and tomb in the same place," and it is likely to have little joy and much sorrow.

狂橫起於勾絞，禍敗發於元亡。王氏注云：行年歲運遇勾絞，則多因狂橫而起災。元亡者，元辰也，遇之則所為多致傷敗。（並珞琭子）是故人之壽夭，莫不由於見生，禍福窮通，亦復憑於運限，比合則吉，戰克則凶。

Luolu Zi says: "Disorders arise from Goujiao, and misfortunes occur from Yuanchen's loss." Wang's commentary explains that when the flow year meets the evil spirit Goujiao in the big destiny, it is mostly due to reckless and violent actions that lead to calamities; Yuanchen refers to the Yuanchen star, and encountering it results in most endeavors ending in damage and failure. All of this is from Luolu Zi. Therefore, a person's longevity or premature death depends entirely on whether they encounter life qi; misfortune and fortune, as well as poverty or success, are also determined by destiny limits: if the Five Phases are harmonious and mutually generating, it is auspicious; if they clash and mutually control, it is inauspicious.

凡行年二運至相生比合之鄉，則吉，至相剋不比合之鄉，則凶。行年二運生我命者吉深。我命生行年五行者吉淺。行年二運之五行克我者凶多，我命克行年二運之五行者凶少。又須當每以至福者，運之三合處為有吉之月。至禍者，運之四沖處為有凶之月。若逢破宅，必有修營。設遇會神，焉無嫁娶。破宅常居命前五辰，會神常居命前後各四辰，若流年二運遇破宅，必有修營蓋屋之事，其中又見喪門弔客，乃有凶禍至矣。若流年二運遇會神，必有婚娶宴樂之事，重併主疾病，會神是三合處也。

Whenever the current year and the major and minor cycles align with the original destiny in a way that is mutually generating, harmonious, or compatible, it brings good fortune. If they align in a way that is mutually controlling and not harmonious, it brings danger. When the five elements of the current year and the major and minor cycles generate the original destiny, it brings the most profound good fortune. Conversely, if the original destiny generates the five elements of the current year and the major and minor cycles, the good fortune is less significant. When the five elements of the current year and the major and minor cycles control the original destiny, it brings more misfortune. If the original destiny controls the five elements of the current year and the major and minor cycles, the misfortune is less severe. Additionally, one should remember that when encountering a fortunate cycle, the three harmonious positions of that cycle indicate the favorable months of the year. When encountering an unfortunate cycle, the four opposing positions of that cycle indicate the dangerous months of the year. The "Hu Zhongzi" says: "If encountering a broken house, there will certainly be repairs or construction; if encountering a gathering of deities, there will certainly be marriage and celebration." "Broken house" is usually located five positions ahead of the original destiny, while "gathering of deities" is usually located four positions before and after the original destiny. If the current year and the major and minor cycles encounter a broken house, there will certainly be matters related to repairs or construction. If there is also the presence of the mourning-and-condolence spirit and the visiting spirit, there will be misfortune. If the current year and the major and minor cycles encounter a gathering of deities, there will certainly be joy from marriage and feasting. However, if they overlap, it may instead indicate illness. The "gathering of deities" refers to the three harmonious positions.

最不律者勾絞，動作不成，極為災者浴盆，公私易行。行年二運見勾絞，主動作不成，沐浴住處見水，則化為浴盆殺，行年二運見之，男主公私文書聒撓，女主破產傷胎。併在返吟之上，分興三尺任優遊；沖於刑害之鄉，決定一年遭迍蹇。大小二運及本命行年沖，而又併者死。返吟詠謂對沖，雖於是年見災病，而不致夭壽，刑害謂不併也。

The Hu Zhongzi also says: The worst is "Goujiao," which is most unscrupulous; encountering it will make things always fail. The easiest to bring disaster is "Bathing," both official and private affairs are prone to go wrong. If the current year or the two major years meet Goujiao, the things one is doing will not succeed. If the position of Bathing is also where water is present, it becomes "Bathing Kill." When the current year or the two major years meet it, men will be troubled by official and private documents, while women will suffer financial loss, property damage, and miscarriage. The text continues: "If it is combined with reverse repetition, it divides into three feet and allows for ease; if it is in the area of punishment and harm, it determines that one will face difficulties for the whole year." If the two major years and the birth year conflict with each other, and they overlap, it leads to death.the so-called "reverse repetition" refers to direct opposition, although one will encounter illness in this year, it will not result in a short life.the so-called "punishment and harm" refers to situations where there is punishment and harm but without overlap.

值病仍須憂病，脫底忌於羅網，適生依舊得生，特且遠其喪吊。行年大小二運值病處，仍須疾病，值生處，仍須生產，雖疾病之年，而不見辰戌二字者，不妨，見辰戌字者，尢不吉也。蓋辰戌乃天羅地網，故脫底忌之。遇生產之年，而不見喪門弔客者，不妨，見之者不吉矣。蓋喪門弔客，乃黃幡豹尾，故特宜遠之。（並壺中子）

When the flow year and the major and minor cycles arrive at the "Disease" position of the twelfth cycle, one still needs to worry about illness for the current year; when arriving at the "Birth" position, there will still be matters related to childbirth in the current year. Although it is a year of illness, as long as the characters Chen and Xu are not seen, there will be no problem; once Chen and Xu appear, it becomes particularly inauspicious, because Chen is Tianluo and Xu is Diwang, so they should be avoided from the root. When encountering a year of childbirth, as long as the spirits of Mourning-and-Condolence and Guest are not seen, there will be no problem; once they appear, it becomes inauspicious, because the spirits of Mourning-and-Condolence and Guest are transformed from the two Inauspicious Spirit "Huangpan" and "Bao Wei," so they should be particularly avoided. All of the above are from "Hu Zhong Zi."

木，亥上為祿長生，卯上為祿旺之類。凡欲知人得官早晚，但以驛馬建祿，祿財祿官到合處，即主白身得祿。居官者，有陞擢之慶，小人亦主財物驟至。假令巳酉丑人驛馬在亥，寅年驛馬旺，又與驛馬合，亥年為驛馬建，又癸丑人建祿在子，丑年為祿合，又祿官是土，子年祿官旺，命財是水，子年命在旺。凡大小運並太歲至此，皆為祿官喜，又祿官庫命財庫在辰，辰與酉合，驛馬在亥，亥與寅合，宜於辰寅酉亥方守官。

The concept of "Lù" (favorable position) and its "Chángshēng" (growth) and "Wàng" (prosperity) is such that for someone of the wood element, the亥 position is where its Lù Chángshēng is, and the卯 position is where its Lù Wàng is. The same principle applies to the other five elements. If one wants to know when a person can attain official rank, one should look at the "Yìmǎ" (post-horse), "Jiàn Lù" (established favorable position), and whether "Lù Cái" (favorable position for wealth) and "Lù Guān" (favorable position for official rank) are in harmonious positions. When they are in harmony, it indicates that even a common person can attain official rank; those already in office will experience promotion, and ordinary people will see sudden wealth. For example, those born in the year of Si-You-Chou (the metal triad) have their Yìmǎ in亥. The year of寅 is the旺 position for Yìmǎ, and寅 is in harmony with亥. The year of亥 is the original position of Yìmǎ. Another example is someone born in the year of Guichou. Their Jiàn Lù is in子. The year of丑 is in harmony with子, forming a Lù harmony. The Lù Guān of癸 is of the earth element, and the year of子 is the旺 position for Lù Guān. The Lù Cái of癸 is of the water element, and the year of子 is also the旺 position for Lù Cái. Whenever the big destiny year, small destiny year, and the current year's heavenly stem and earthy branch reach these positions, it is considered a favorable time for Lù Guān. Moreover, the Lù Guān warehouse and the Lù Cái warehouse are both in辰. The year of辰 is in harmony with酉, the Yìmǎ is in亥, and the year of亥 is in harmony with寅. Therefore, it is suitable to hold official positions in the directions of辰,寅,酉, and亥.

凡本命支干與大小運及太歲支干合，併為吉會，假令癸丑人大小運行年至戊午，為干合，至壬子為支合，餘準此。凡貴命，刑沖則發，必得時日歲運撃揚然後動。陰陽二命，並命前五辰為宅，若遇太歲臨之，主其年多災，或因官事失財物，凡所施為，皆當蹇躓，若有福神救之，其災則輕。假令甲子生人，以命前五辰，己巳為宅，若遇己巳即為太歲入宅，餘準此。（並三命鈐）

Whenever the heavenly stem and earthly branch of one's birth chart align with those of the large and small years and the current year's sovereign, it is considered a favorable gathering. For example, a person born in the year of Guichou, if during a large or small year or the current year he arrives at Wuwu, then Wu combines with Gui, which is a combination of heavenly stems; if he arrives at Renzi, then Zi combines with Chou, which is a combination of earthly branches, and so on. Generally, those with noble destinies often need to undergo punishment and clash to be activated, and must receive the impact and stimulation from the time of birth, the day branch, and the current year's large and small years, before they can be activated. Whether male or female, the fifth position ahead of the birth year branch is considered the 'residence'; if the current year's sovereign exactly falls on this position, it indicates that this year will have more misfortunes, or may suffer losses due to legal disputes, and any endeavor will encounter obstacles. If there are auspicious deities to rescue, the misfortunes will be lighter. For example, a person born in the year of Jiazi, the fifth position ahead of his birth year branch is Jisi, and Jisi is his residence; when he encounters the year of Jisi, it is called 'the sovereign enters the residence', and so on. All of the above is from the book 'San Ming Qian'.

宅神沖破定移居。如戊子見癸巳是宅，太歲沖破，但移動改更。

The rhyme says "When the dwelling spirit is broken by a clash, relocation is certain." If the dwelling spirit is clashed and broken, one must move. For example, a person born in the year of Wuzi, his dwelling is at the fifth position ahead, which is Guisi. If the current year's sovereign star clashes with Guisi, there will be events of moving and changing residence that year.

凡行年有五箇太歲逢著真者，名曰撞命殺，如丙寅日生，遇丙寅太歲是也。大忌日上逢之。若官員在富貴權要之地逢之，多死。縱不死，則撞破福氣，一生閒慢也。閒居遇之，主己身與妻有災，庶人逢之，喪妻之年也。大抵日上逢之，未有無事者。時上見之，有子哭子，無子生子，有生時同者，五十後犯之，主自死。

In a person's four pillars of birth (year, month, day, and hour) plus the胎元 (womb origin), there are five sets of heavenly stems and earthly branches. If the heavenly stem and earthly branch of the current year's sovereign (流年太岁) exactly match any of these five, it is called 「colliding with the命杀」 (colliding with the life-destroying force). For example, someone born on Bingyin (Bingyin) day will collide with the命杀 if they encounter a Bingyin (Bingyin) year. The most dangerous collision is when it occurs on the day pillar. Officials or people in positions of wealth and power who collide with it often meet a fatal end; even if they survive, they will break their good fortune and remain unambitious and unsuccessful throughout their lives. Those who are at home and idle may suffer misfortune for themselves and their wives. Commoners encountering this often experience the death of their wives. In general, those who collide with it on the day pillar rarely escape unscathed. Those who collide on the hour pillar may lose their sons if they have any, or may gain a son if they do not. If the hour of birth matches the heavenly stem and earthly branch of the current year, and this happens again after the age of fifty, it may lead to the person's death.

有一卿監，丙寅年，庚寅月，丙辰日，己丑時，丙辰年知饒州，言罷，二十餘年不起。一侍從壬申年，丁未月，丁卯日，辛亥時，丁卯年撞死。一兩制，乙亥年，己丑月，辛未日，丙申時，辛未年閒居喪妻，壬申年起，復即死。一員郎戊辰年，乙卯月，己丑日，壬申時，壬申年撞死。珞錄子云：與生地之相逢，宜退身而避位者也。又云：災福在歲年之位內，覺發由時日之撃揚。（並廣信集）

The book gives several examples. One official was born in the year Bingyin, month Gengyin, day Bingchen, and hour Jichou. In the year Bingchen, he was appointed governor of Raozhou, but was later impeached and dismissed from office, and was not reappointed for more than twenty years. Another official, a court attendant, was born in the year Renshen, month Dingwei, day Dingmao, and hour Xinhai. In the year Dingmao, he died due to a clash with his day pillar. A minister in charge of literary affairs, born in the year Yihai, month Jichou, day Xinwei, and hour Bingshen, died after losing his wife while living at home in the year Xinwei, and shortly afterwards was reappointed and died. A deputy official, born in the year Wuchen, month Yimao, day Jichou, and hour Renshen, died in the year Renshen due to a clash with his hour pillar. The book Luolu Zi says, "When meeting the native land, one should retreat and avoid position," meaning when the flow year collides with the native land, one should retire early. It also says, "Disaster and fortune lie within the position of the flow year, and their manifestation depends on the agitation of the day and hour pillars." The disasters and fortunes of a year are contained within the position of the flow year, and whether they manifest depends on whether the day pillar or hour pillar is agitated. All of this is from the Guangxinji.

發於沉滯之中，有非常之慶，起於貧賤之間，有不次之用，當在歲運相遇也。謂金、木、水、火而無土，或乙、辛、丁而無癸，或甲、丙、庚而無壬，或辰、戌、丑而無未，或卯、酉、午而無子，或寅、辛、亥而無巳，有天乙而無天官，有官印而無食神，有甲戊而無庚，有丙丁而虛乙，至於六合、四庫、三合，交互見貴，見祿之類，待其歲運，補其不足，則氣數備。（閻東叟書）

A person who suddenly rises from long-term stagnation and achieves extraordinary fortune, or suddenly ascends from poverty to prominence and receives promotion beyond their station, is often due to the stream year and big destiny cycle precisely completing the missing parts of their birth chart. The concept of "virtual waiting for use" refers to a situation where the birth chart has gold, wood, water, and fire all present but lacks earth, or has heavenly stems of yi, xin, and ding but lacks gui, or has jia, bing, and geng but lacks ren, or has branches of chen, xu, and chou but lacks wei, or has卯,酉,午 but lacks子, or has寅,申,亥 but lacks巳. It also includes cases where there is "Tianyi Nobleman" but no "Star of Officialdom," or has official stars and seal marks but lacks food god, or has jia and wu but lacks geng, or has bing and ding but the position of yi is empty. It also includes situations where the Liu He, 四库, and Triple Harmony patterns interact, and only one element is missing to form a noble god or the Lu Spirit. All these situations require the stream year and big destiny cycle to arrive and complete the missing element, thus making the destiny complete. This statement comes from the "Yan Dongshou Book."

大凡看命，根實支茂，得月令氣象牢固，有氣無沖破廢脫，則歲運雖有刑、克、沖、戰、殺神撃搏，雖災必解，而輕。若根本不牢，月令廢脫，則歲運雖有些小神殺沖撃，便至十分之災也。凡行運太歲與當生日、時上下合者，定發。及遇當生月中秀氣，補全造化者，尤緊。

In general, when examining a person's destiny, if the foundation is strong and the branches are flourishing, and it is supported by the energy of the month's stem, forming a solid structure, with energy present but not broken or destroyed, then even if the stream years and great years have punishments, conflicts, clashes, and Inauspicious Sha (evil spirits) attacking, the calamities will certainly be resolved and the consequences will be light. Conversely, if the destiny structure is not solid from the beginning, and the month's stem is also wasted or lost its energy, then even a slight impact from the stream years and great years will lead to serious disasters. Whenever the great years and stream years combine with the birth day pillar and time pillar in a harmonious way, success is certain. If it also coincides with the refined energy of the birth month, which completes the deficiencies of the destiny structure, it becomes even more important.

凡行運，須祥行年太歲所犯乾乾納音災福，干不和則尊凶，支不和則卑凶，支干納音皆不和，名尊卑俱戰，大不好，十有九災。凡命四柱中有與我為福者，年運宜向之吉，背之凶。四柱中有與我為禍者，年運宜背之吉，向之凶。

When examining a person's big years, one must carefully examine the heavenly stem and earthly branch of the current year's sovereign year and the corresponding nayin sound element, and determine the fortune or misfortune they bring. If the heavenly stem is inharmonious, it indicates misfortune from superiors or elders; if the earthly branch is inharmonious, it indicates misfortune from subordinates or juniors; if all three—the heavenly stem, earthly branch, and nayin—are inharmonious, it is called "respect and subordination both fighting," which is extremely bad, with nine out of ten cases resulting in disaster. If the four pillars of the birth chart contain characters that are beneficial to me, the flow year and big year should move towards them for good fortune, and if they move away from them, it will be bad. If the four pillars contain characters that are harmful to me, the flow year and big year should move away from them for good fortune, and if they move towards them, it will be bad.

凡久旺之人，歲運逢破祿而住，乃旺之過也。久閒之人歲運逢食神而再起，乃食神之年也。如歲運併帶刑食者凶，凡命當見孝服之年，有白衣天鬼二殺臨之，卻須隨宮分年月日時消祥。如殺在父母宮，太歲與大運戰逼，主有重服，兄弟子孫妻妾各隨宮分斷之。行年喪吊白虎病符等殺，亦如此例取之。

All those who have long been prosperous will experience a halt when their stream year and big destiny meet the "breaking of official salary" (破禄). This is because they have reached the peak of their prosperity. Those who have long been idle will regain activity when their stream year and big destiny meet the "food god" (食神). This is precisely the year when the food god is in command. If the stream year and big destiny both bring the food god and a criminal aspect, it turns into a凶 (adverse) situation. For years that are destined to involve mourning attire, if the "white clothes" (白衣) and "heavenly ghost" (天鬼) two Inauspicious Sha (adverse stars) press down upon them, one should carefully examine by matching the palace positions with the year, month, day, and hour: if the Inauspicious Sha falls in the parents' palace and the stream year's sovereign also conflicts and confronts the big destiny, it indicates a heavy mourning. If the Inauspicious Sha falls in the brothers', descendants', or wife's palace, it should be judged according to the corresponding palace. The Inauspicious Sha of the stream year such as the mourning-and-condolence spirit (丧门), guest (吊客), white tiger (白虎), and disease symbol (病符) should also be taken in the same way.

行運禍福二神俱集於本位上者，主稱意中死，故其禍與福俱緊也。其禍與福皆撃於太歲遇逼壓即死。更以時限參之尤妙。凡行運被太歲逼壓刑沖、大小運及帝坐克戰，皆主災厄。如支神相連，名曰拱運，忌遭毒藥橫死之事。

During a major period of life, if the two deities representing misfortune and fortune both gather at the native's birth position, the person may suddenly die while feeling content and satisfied. This is because both misfortune and fortune are pulled too tightly. When these two forces collide with the current year's sovereign star, if they are further pressed by other factors, there is a risk to life. If combined with time limits for calculation, the prediction becomes more accurate. Any major period that is pressed or attacked by the current year's sovereign star, or if the major and minor periods clash and control the position of the native's birth, indicates disaster. If two branches are connected at the ends and enclose a third, this is called 'supporting the fortune', and such a pattern should be cautious of poisoning or sudden death.

凡行年大忌與太歲相迎，名曰迎頭殺。女人逆行小運多如此，男子大運逆行值之，尤重。主歲內災厄，迎在返伏吟、空亡上，主死。凡大小運併在本命死、墓、絕上，須看行年太歲與本命有何傷害，有則主重喪，若無傷害雖災不重。但不可離生時也。

Whenever the current year's stem collides directly with the natal year's stem, this is called "Ying Tou Sha" (head-on clash). For women, their small years move in reverse, so they often encounter this. For men, if their large years move in reverse and collide with it, the consequences are especially severe. This indicates calamity within a single year. If the collision occurs at the positions of "Fan Yin," "Fu Yin," or "Kong Wang," it signifies death. If both the large and small years overlap with the natal destiny's death, tomb, and extinction positions, one must also consider whether the current year's stem harms the natal destiny: if it does, it indicates serious mourning; if not, although there may be disaster, it is not severe. However, in any case, one must not depart from the fundamental birth hour for judgment.

凡大運行空亡及凶殺之地，欲出未出之時，怕小運太歲併迭沖刑，定死。又二運有未併一年死者，併年為災者，併後一年為災者，多是行年太歲作災，四柱危困而然。

Whenever the great cycle reaches the position of Kongwang and the place of Inauspicious Sha, at the critical moment when something is about to happen but has not yet occurred, it is most dangerous if the small cycle and the current year's Tai Sui coincide and clash. This is a certain death scenario. Additionally, some people die before the two cycles overlap, some suffer misfortune in the year of overlap, and others experience misfortune in the year after the overlap. This is mostly due to the current year's Tai Sui causing trouble, combined with the original八字 four pillars already being in a state of danger and instability.

凡甲子生人，祿在寅，祿前五辰未為祿宅，命前五辰，巳為命宅，大小運行年到祿、命宅二宮，己身有災。若太歲行年到宅宮，婦人小口災，家宅不寧，若改移即吉。只如壬戌人、戊申月、戊辰日、丁巳時，其生日坐祿宅，太歲行到辰宮，其人疾病有孝服，或妻子患，須以二運及太歲與本祿命刑害者為災。若太歲二運支干與本祿命喜合，此名吉慶之兆。

For example, a person born in the Jiazi year has the Jia stem's luck in the寅 (Yin) position. Counting five positions forward from寅 leads to未 (Wei), which is called the "Luzhai" (Lucky Residence). Counting five positions forward from the Zi (子) in the birth year leads to巳 (Si), which is called the "Mingzai" (Destiny Residence). If the big or small years (dazheng and xiaozheng) or the flow year (liunian) reach the Luzhai or Mingzai, the person will face misfortune. If the flow year's sovereign (tai sui) reaches the residence palace, it indicates misfortune for women and children, and the household will be unsettled. At this time, moving house and relocating can turn the situation into good fortune. Another example is someone born on a Renxu day, in a Wushen month, on a Wuchen day, and at a Dingsi hour. His birth day is exactly on the Luzhai. If the flow year's sovereign reaches the Chens (辰) palace, this person will fall ill and encounter mourning events, or his wife and children will become ill. In summary, one should check whether the two years (dazheng and xiaozheng) and the sovereign (tai sui) form punishment and harm with the person's luck and destiny. Only when punishment and harm are formed will misfortune occur. If the tai sui and the dazheng and xiaozheng's heavenly stems and earthly branches harmonize with the person's luck and destiny, it is considered a fortunate omen.

凡太歲二運如到孤辰，必有孝服，到寡宿必有血光之災也。（並金書命訣）凡太歲刑大運，主破財。太歲壓大運，主權握不寧也。（燭神經）

Whenever the current year's heavenly stem and the major and minor cycles come across "Guchen," there will certainly be matters involving mourning for parents; when they come across "Guasu," there will certainly be disasters involving bloodshed and injury. The above is from the "Jin Shu Ming Jue." If the current year's heavenly stem conflicts with the major cycle, it indicates financial loss; if the current year's heavenly stem is above the major cycle, it indicates instability in one's authority and restlessness. This statement is from the "Zhu Shen Jing."

足下臨喪，面前見害。瑩和尚注云：命前二辰為喪門，或太歲諸殺，大小運臨，憂不測之災，慮有外服之象。如辛亥人，以命前二辰為喪門，見己丑則面前為禍，立可見矣。

Luolu Zi says: "When the ruler is at the position of the Mourning-and-Condolence spirit, there will be harm in front." Ying和尚 explains that the second position ahead of one's birth year is the Mourning-and-Condolence spirit. If the current year's heavenly stem and earthly branch, along with various Inauspicious Sha and the major and minor years, all press upon this position, one should worry about sudden misfortunes and also be cautious of mourning for distant relatives. For example, someone born in Xinhai, the second position ahead is Chou, which is his Mourning-and-Condolence spirit. When encountering Jichou year, misfortune will be right in front, immediately visible.

宅墓受殺落梁塵，以呻吟喪吊臨門，變宮商為薤露。瑩和尚注云：古之善歌者，有繞粱之音，善歌者命宮商之曲，今易以呻吟愁嘆，嘆為薤露輓歌，則喪吊臨門，宅墓受殺也。命前五辰為宅，命後五辰為墓，命前二辰為喪門，命後二辰為弔客，其或太歲凶殺臨並大小運限，刑沖，必致凶災，切宜預避。

Luolu Zi said: "The dwelling and tomb are struck by凶杀, dust falls from the beams, and lamentations and mourning come to the door, transforming the palace and commercial tones into薤露." Ying和尚 explained that in ancient times, good singers could shake dust from the beams and their lingering melodies would remain in the hall, singing harmonious and refined music in accordance with the palace and commercial tones. Now, however, such songs have turned into lamentations and sighs, becoming funeral dirges like薤露, indicating that the Mourning-and-Condolence spirit and the guest of mourning have arrived at the door, and the spirits of the dwelling and tomb have been wounded by Inauspicious Sha. The fifth position before one's destiny is called "dwelling," and the fifth position after is called "tomb." The second position before is called "Mourning-and-Condolence spirit," and the second position after is called "guest of mourning." If the current year's sovereign carries Inauspicious Sha and together presses upon the major and minor years, and they conflict or clash, calamity is certain, and one must necessarily take measures to avoid it in advance.

宅墓同處，恐少樂而多憂。王氏注云：命前五辰為陽宅，命後五辰為陰墓，何以為之同處也，如癸亥生人，前五辰見戊辰，乃水之墓也，行年歲運若帶殺來同處其中，故曰宅墓同處，恐少樂而多憂也。

Luolu Zi also says: "When the dwelling and the tomb are in the same position, there is likely little joy and much sorrow." Wang's commentary explains that the original destiny's fifth position ahead is a yang dwelling, and the fifth position behind is a yin tomb. How could these two fall into the same position? For example, someone born in the Guihai year, the fifth position ahead meets Wuchen, and Chen is exactly the storage of water. Thus, the dwelling and the tomb coincide in one position. If the stream year and great destiny bring in Inauspicious Sha (evil killers), it is said "dwelling and tomb are in the same place," which suggests that one's life will have little joy and much sorrow.

狂橫起於勾絞，禍敗發於元亡。王氏注云：行年歲運遇勾絞，則多因狂橫而起災。元亡者，元辰也，遇之則所為多致傷敗。（並珞琭子）

Luolu Zi also says: "Disaster arises from Goujiao, and misfortune comes from Yuanchen." Wang's commentary explains that when the flow year meets Goujiao in the big year, one is likely to suffer calamity due to reckless and violent actions. Yuanchen refers to Yuanchen, and when it occurs, most endeavors end in loss and failure. All of this is from Luolu Zi.

是故人之壽夭，莫不由於見生，禍福窮通，亦復憑於運限，比合則吉，戰克則凶。凡行年二運至相生比合之鄉，則吉，至相剋不比合之鄉，則凶。行年二運生我命者吉深。我命生行年五行者吉淺。行年二運之五行克我者凶多，我命克行年二運之五行者凶少。又須當每以至福者，運之三合處為有吉之月。至禍者，運之四沖處為有凶之月。

Therefore, whether a person lives a long life or a short one depends entirely on whether they encounter life qi; misfortune and fortune, as well as prosperity and adversity, also depend on the limits of the great destiny years and the flow years. If the five phases are in mutual generation and harmony, it is auspicious; if they are in conflict and mutual control, it is inauspicious. Whenever the flow year and the major and minor destiny years reach a position that is in mutual generation or harmonious with the original destiny, it is auspicious; if they reach a position that is in mutual control and cannot be harmonious, it is inauspicious. If the five phases of the flow year and the major and minor destiny years generate my original destiny, the auspiciousness is deep; if my original destiny generates the five phases of the flow year and the major and minor destiny years, the auspiciousness is shallow. If the five phases of the flow year and the major and minor destiny years control my original destiny, the danger is great; if my original destiny controls the five phases of the flow year and the major and minor destiny years, the danger is less. In addition, one should remember: when encountering a fortunate destiny, take the triple harmony position of that destiny as the auspicious month in the year; when encountering an unfortunate destiny, take the four opposing position of that destiny as the dangerous month in the year.

若逢破宅，必有修營。設遇會神，焉無嫁娶。破宅常居命前五辰，會神常居命前後各四辰，若流年二運遇破宅，必有修營蓋屋之事，其中又見喪門弔客，乃有凶禍至矣。若流年二運遇會神，必有婚娶宴樂之事，重併主疾病，會神是三合處也。

The Hu Zhong Zi says: "If a broken house is encountered, there must be renovation; if a meeting spirit is met, there will be no marriage." "Broken house" is usually located at the fifth position before one's birth year, while "meeting spirit" is usually found at the fourth position before and after one's birth year. If the current year and the two destinies meet the broken house, there will certainly be renovation or construction of a house within the family. If during this time the mourning-and-condolence spirit and the guest spirit also appear, there will be misfortune. If the current year and the two destinies meet the meeting spirit, there will certainly be joy from marriage and feasting. However, if they overlap, it may indicate illness. The meeting spirit refers to the position of triple harmony.

最不律者勾絞，動作不成，極為災者浴盆，公私易行。行年二運見勾絞，主動作不成，沐浴住處見水，則化為浴盆殺，行年二運見之，男主公私文書聒撓，女主破產傷胎。併在返吟之上，分興三尺任優遊；沖於刑害之鄉，決定一年遭迍蹇。

The text also says: The worst in terms of breaking the law is "Goujiao," which causes all affairs to fail. The most calamitous is "Bathing," which easily brings about changes in both official and private matters. If the flow year and the two destinies meet Goujiao, the things one attempts will not succeed. If the position of Bathing is also associated with water, it becomes "Bathing Kill," and if the flow year and the two destinies meet it, men will face troubles with the master, private documents, and entanglements. Women will suffer financial loss, property damage, and miscarriage. The text continues: "When combined with reverse repetition, it divides into three feet and allows for ease; when conflicting with punishment and harm, it determines a year of hardship and obstacles."

大小二運及本命行年沖，而又併者死。返吟詠謂對沖，雖於是年見災病，而不致夭壽，刑害謂不併也。值病仍須憂病，脫底忌於羅網，適生依舊得生，特且遠其喪吊。行年大小二運值病處，仍須疾病，值生處，仍須生產，雖疾病之年，而不見辰戌二字者，不妨，見辰戌字者，尢不吉也。蓋辰戌乃天羅地網，故脫底忌之。遇生產之年，而不見喪門弔客者，不妨，見之者不吉矣。蓋喪門弔客，乃黃幡豹尾，故特宜遠之。（並壺中子）

When the major and minor cycles, along with one's birth year and the current year, mutually conflict and overlap, it indicates death. The term "returning to the opposite" refers to a direct opposition, which although may bring illness in the current year, does not necessarily shorten life. "Punishment and harm" refers to situations where punishment and harm occur without overlapping. The original text also states: "Even if the year is marked by illness, one still needs to worry about illness; if the year reaches the position of illness in the twelve cycles, one still needs to worry about illness this year; if it reaches the position of birth, there will still be matters related to childbirth this year. Although it is an ill year, as long as the characters Chen and Xu are not seen, it is not a problem. If Chen and Xu are seen, it is particularly inauspicious, because Chen is Tianluo and Xu is Diwang, so they should be avoided from the beginning. When it is a year of childbirth, as long as the characters for the Mourning-and-Condolence spirit and the Guest spirit are not seen, it is not a problem. If they are seen, it is inauspicious, because the Mourning-and-Condolence spirit and the Guest spirit are transformed from the Yellow Banner and the Leopard Tail, so they should be avoided as much as possible. All of this is from the book "Hu Zhongzi."

太歲者，木星之精也，每歲一位，其神為諸殺之君，故諸殺視之以定其位，所至之宮，欲常與本命支干納音相合，無沖害、刑剋，仍加本命貴人、祿馬，一切福神之地，則其年有遷官得財、成名進身、婚姻生子、利見大人之福。如在本命支干納音，三才刑剋、死絕，一切凶殺之地，則主疾病、官災、破財，不祥、死喪，動有不快，上人怪責之事，更以運氣扶合用之。

The "Tai Su" is the essence of the planet Jupiter, manifesting as a spiritual force that occupies a particular direction each year. It is the sovereign among numerous Inauspicious Sha (malevolent spirits). Therefore, all the Inauspicious Sha (malevolent spirits) must determine their positions based on where the Tai Su is located. The palace where the Tai Su resides should ideally be in harmony with the person's own heavenly stem and earthly branch, as well as their Nayin sound element, without any conflict, harm, or mutual control. Additionally, if the person's "Nobleman" (贵人), "Wealth and Favor" (禄马), and all other auspicious deities are also located there, then this year will bring good fortune such as promotion, wealth, fame, official appointments, marriage and children, and meeting important people who bring benefits. Conversely, if the Tai Su is located in a position that conflicts or mutually controls the person's heavenly stem and earthly branch and Nayin sound element, and if it is in a place where the heaven, earth, and human trinity are all in a state of death or decline, and if it is a place where various Inauspicious Sha (malevolent spirits) gather, then this year will bring illness, legal troubles, financial loss, misfortune, death, and frequent misfortunes. It will also lead to being blamed by superiors. The specific interpretation must also be combined with the influence of the big destiny cycle (大运) for a more accurate analysis.

凡太歲與本命相生年，利見大人。凡太歲與本命相剋年，宜防上人怒責，凡太歲與本命相刑年，主有官事。凡本命納音生太歲年，破財勞冗，百事不成。凡太歲生本命年，事多遂心。凡太歲壓本命年，主動為稽滯不快。

If the Five Phases of the current year's heavenly stem and earthly branch generate the Five Phases of the native's birth year, it is favorable to meet the Nobleman and associate with those in higher positions. If the Five Phases of the current year's heavenly stem and earthly branch control the Five Phases of the native's birth year, one should be cautious of anger and punishment from superiors. If the Five Phases of the current year's heavenly stem and earthly branch are in a conflicting relationship with the Five Phases of the native's birth year, there may be legal disputes. If the Nayin sound element of the native's birth year generates the Five Phases of the current year's heavenly stem and earthly branch, there will be financial loss, hard work, and many things will not be accomplished. If the Five Phases of the current year's heavenly stem and earthly branch generate the Five Phases of the native's birth year, things tend to go smoothly. If the Five Phases of the current year's heavenly stem and earthly branch are above the Five Phases of the native's birth year, all actions will be delayed and obstructed, causing much discomfort.

凡太歲入宅，主家宅動搖，宅者命前五辰是也。凡太歲臨大耗年，多賣田產。凡太歲至空亡年，失脫破財。凡太歲至劫殺年，主咽喉目赤之災。凡太歲見咸池年，淫亂公事。凡太歲到破命年，多驚恐暴橫之事。凡太歲壓元辰年，主移徙，或妻妾親人失義也。（命前一辰是）凡文官命見學堂貴人，金水木食神驛馬合命。若太歲在身生旺之年，同人登第，仕人轉資見君，登封發祿之歲。

When the Tai Sui (Celestial Stem) enters the "residence" position, it indicates instability in the family home; the "residence" refers to the fifth position ahead of one's birth stem. When the Tai Sui arrives in the year of "Da Hao" (Great Expenditure), it often leads to the sale of land and property. When the Tai Sui reaches the year of "Kong Wang" (Void), it signifies loss of belongings and financial loss. When the Tai Sui encounters the year of "Xian Chi" (Xianchi), it often brings troubles from immorality and legal issues. When the Tai Sui reaches the year that conflicts and breaks the birth stem, there are usually incidents of fear and sudden conflicts. When the Tai Sui is directly above the "Yuan Chen" (Primordial Star), it indicates relocation or disputes with spouses, concubines, or close relatives; Yuan Chen is located at the first position ahead of the birth stem. For those with scholarly destinies, encountering "Xue Tang Gu Ren" (Academy Nobleman) along with the metal, water, and wood food gods and the Post-horse (Yi Ma) combining with the birth stem, if the Tai Sui arrives in a year that is favorable for the individual's birth stem, scholars may pass the examination together, officials may be promoted and gain higher ranks, and they may have the opportunity to meet the emperor, which is an auspicious time for promotion and increased fortune.

凡武官命見倒食、祿鬼、刑沖、官符、合祿、劫殺逢生、刑害見旺之年，必主功立事在邊職也。（並燭神經）太歲到官兼到印，定應加印與加官，欲知進祿並登第，推取干神合貴看。（金書命訣）凡太歲來克貴神，宜求官祿。乾上位貴神克太歲，軒冕臨門。（廣錄）

All military officials' destinies, when encountering "reverse eating," "ghost of official salary," punishment and clash, "official symbol," combination with official salary, and when劫杀 is met with birth and punishment and harm is in strength, will surely achieve merit and fame in border posts. The above is from the "Zhu Shen Jing." The "Jin Shu Ming Jue" has a verse saying: When the year ruler arrives at the official star and also arrives at the official seal, it will surely result in promotion and official seal; to know when salary increases and examination success occurs, one should examine the situation where the heavenly stem combines with the noble god. The "Guang Lu" says: Whenever the year ruler reversely controls the noble god, it is suitable to seek official position and salary; if the noble god above the heavenly stem in the destiny controls the year ruler, it indicates that carriages, hats, and crowns will arrive, and wealth and honor will come naturally.

掩沖歲臨，尚不為災，由是年登，故宜獲福。王氏注云：縱使掩沖歲臨，尚且不為災變，況歲運更在五行生旺會合豐登之處，故宜獲福。如癸亥生，得乙已歲，水雖絕在巳，而以水克火為財，火旺於巳，兼巳上乘馬，雖已亥沖，臨於返吟之上，以身財之旺，故不為災忒焉。可謂年歲豐登，宜獲福之多矣。瑩和尚注云：掩者，伏吟也。沖者，返吟也。相生則吉，相剋則凶。（珞琭子）

The Luolu Zi says: "Even if the year is afflicted by both hidden chant and return chant, it does not necessarily bring disaster, and if the year is prosperous, it is appropriate to gain blessings." Wang's commentary explains that even if both hidden chant and return chant fall upon the current year, it does not become a calamity, and if the current year and great destiny are in a prosperous and flourishing state of the five phases, and there is a rich combination, it is natural to gain blessings. For example, someone born in the Guihai year encountering the Yisi year, although water is in the dead position in the Si place, water overcomes fire, and fire is the wealth for Gui water. Moreover, fire is in its flourishing state in the Si place, and there is also the post-horse. Although Si and Hai are in opposition, forming return chant, since both the body and wealth are flourishing, it does not become a disaster. This can truly be said to be a bountiful year, and it is appropriate to gain abundant blessings. Ying和尚 explains that "covering" refers to hidden chant, and "clashing" refers to return chant. If both are in harmony with the original destiny, it is auspicious; if they are in conflict, it is inauspicious.

夫晦者，亂也，暗也。天晦則星辰變易，日時失序；地晦則百川沸騰，山冢卒崩，高岸為谷，深谷為陵。晝晦則日有重暈，飛埃起霧，不雨而陰；夜晦則月沒魄化；人晦則三綱不振，五常共愆，臣殺其君，子殺其父，皆晦亂之道也。

The term "hui" refers to disorder and darkness. When the heavens display the phenomenon of hui, the positions of the stars change, and the sun and moon lose their regular courses. When the earth displays the phenomenon of hui, the rivers and streams surge and overflow, mountains suddenly collapse, high riverbanks become deep valleys, and deep gullies become hills. These words are taken from the "Small Odes · October" in the Book of Songs. If the daylight displays the phenomenon of hui, the sun is surrounded by multiple bright halos, dust rises, mist fills the air, and it is cloudy without rain. If the night displays the phenomenon of hui, the moon sinks and the moon's essence becomes distorted. If human affairs display the phenomenon of hui, the relationships between sovereign and minister, father and son, and husband and wife become disordered, and the five fundamental virtues of benevolence, righteousness, propriety, wisdom, and faith are all violated, leading to ministers killing their sovereigns and sons killing their fathers. All these belong to the way of disorder and confusion.

太歲者，人君之象，率領諸神，統正方位，斡旋時序，總成歲功，凡人年、月、日、時者，臣也，不可瀆犯於君，若生日、生時，與逐年太歲天元干合者，謂之晦氣，必主陰災。發災在支干所犯之月，重者死亡，輕者災撓也。

The "Tai Sui" symbolizes the human sovereign, who commands all the deities, regulates the directions, coordinates the four seasons, and oversees the achievements of the year. As for a person's year pillar, month pillar, day pillar, and hour pillar, they are all subjects and must not offend the sovereign. If the heavenly stem of the day pillar or hour pillar at birth matches the heavenly stem of the current Tai Sui, it is called "Hui Qi," which certainly brings hidden misfortune. The time when the misfortune occurs is during the month corresponding to the branch that was offended; severe cases may result in death, while lighter cases will bring some disturbance.

凡生日、生時，天干與逐年太歲干合者，謂之晦氣入門。旺則在門戶眷屬之災，氣並沖合死絕，主身災。苦在相刑之位，更氣困，主身災，有禍。若在六害之位，主陰小有災，或奴婢走疾之惱。若在時日宅墓，謂日前五位為宅，時後五位為墓，主門戶多凶，及陰人為撓。若有懷妊者，必產後有不安之象，利生女，不利生男。若生男子，兩有一失，與大運一同論也。

If the heavenly stem of the birth day or birth hour combines with the heavenly stem of the current year's sovereign, it is called "hui qi ru men" (晦气入门). If this stem is in its flourishing phase, the misfortune will affect the family and relatives. If the stem is both conflicting and combining but falls in a dead or exhausted position, it indicates misfortune for oneself. If it falls in a position of mutual punishment and the energy is stagnant, it also indicates misfortune for oneself and brings troubles. If it falls in a position of the six harms, it indicates misfortune for the women and children in the family, or problems such as servants running away or falling ill. If it falls in the position of the day or hour's ancestral grave, where the ancestral position is the fifth position ahead of the day pillar and the grave position is the fifth position behind the hour pillar, it indicates many dangers for the family and disturbances caused by female relatives. If there is a pregnant woman in the family, there will certainly be signs of unease after childbirth. Giving birth to a girl is still favorable, but giving birth to a boy is unfavorable. If a boy is born, both the mother and child are likely to lose one. These are all judged in the same way as the big destiny cycle.

晦氣入門者，當有婦人厄難，孕者即免。（又云，主陰人妊孕，生女減咎，生男須一失）若在地支六神中相合，為之鴛鴦合，主有好事，若有用，主添進人口，苦相憎，則有別離之事。若太歲克生時，亦身災。（並神白經）

If the "Obscured Qi Enters the Door" appears, there will be a woman in the household encountering misfortune, but those who are already pregnant may be exempt from calamity. Another interpretation is that it indicates a woman in the household is pregnant; giving birth to a daughter can alleviate misfortune, while giving birth to a son means either the mother or the child will suffer. If this harmonious combination occurs among the Six Spirits in the Earthly Branches, it is called "Mandarin Duck Harmony," indicating good fortune. If the combination is beneficial, it signifies the household will gain new members. If the two elements dislike each other, there will be parting or separation. If the current year's Sovereign overcomes the birth hour's pillar, it indicates personal misfortune. All of this is from the "Shen Bai Jing."

古詩云：日時莫與歲干合，歲干合兮災必侵，近則臨門陰小厄，遠則人財破敗陵。婦人有孕尤能免，女喜男災多不寧。凡人遇此休言福，不如靜坐去休心。

Ancient poetry says: one must not have the day stem or hour stem of one's birth matching the heavenly stem of the current year's heavenly sovereign. Once they match, calamity is certain. If it is near, the disaster will affect within the family, harming women and children. If it is far, it will affect people and wealth, causing decline and ruin. If a woman in the family is pregnant, she may be spared from disaster. Giving birth to a daughter is a blessing, but giving birth to a son brings more calamity and family unrest. When people encounter such a year, they should not expect any good fortune, but instead sit quietly, restrain their thoughts, and remain calm.

凡太歲刑沖壓害生年，主父母亡身之災，刑沖壓害生月，主兄弟僚友之災，刑沖壓害生日，主妻妾己身之災。刑沖壓害生時，主子孫之災。五行不戰則生兒女，刑沖壓害胎元，主父母長上骨肉之災。刑沖厄害命宮，有戰克，主己身、父母，官事、孝服、破財、不寧等事，皆主一年災福，遂應在太歲輦路上，輦路者：四孟四仲四季月分也。（並廣信集）

Whenever the current year's heavenly stem and earthly branch (流年太岁) suffer from punishment and clash (刑), clash (冲), pressure (压), or harm (害) affecting the birth year's pillar (年柱), it indicates disaster for the parents. If these factors affect the month pillar (月柱), it indicates disaster for brothers and colleagues. If they affect the day pillar (日柱), it indicates disaster for the wife or oneself. If they affect the hour pillar (时柱), it indicates disaster for children, but if the Five Phases (五行) do not clash, it may instead indicate the ability to have children. If these factors affect the "womb pillar" (胎元), it indicates disaster for parents and elders. If they affect the "destiny palace" (命宫), and there is a clash or mutual control (交战相克), it indicates legal disputes, mourning clothes, financial loss, and lack of peace for oneself and the parents. All of the above refer to disasters and blessings within one year, and their fulfillment occurs during the "chariot path" (辇路) of the heavenly stem and earthly branch. The chariot path refers to the twelve months: the four beginning months (四孟), the four middle months (四仲), and the four end months (四季). All of the above are from the "Broad Trust Collection" (广信集).

劫殺臨命者，常以十二枝辰為正命，若遇歲劫殺臨之，主其年諸事耗散，如在遠方當逢劫奪之事。假令亥生人，遇寅午戌年劫殺臨命，逢之者，宜慎靜守常，不可遠適他鄉，恐逢劫盜。陰陽二命，並以命前二辰為喪門，後二辰為弔客，若人遇喪吊臨命，主其年有孝服哭泣之事。假令子生人，以寅為喪門，戌為弔客，若大歲在寅戌，（小運亦然）主其年有喪服之事也。

The term "劫杀临命" refers to a situation where the year's劫杀 (plundering and killing) is directly positioned on one's birth year branch. If this occurs, it indicates that during that year, various affairs will be lost, scattered, and ruined. If a person is away from home, they may also encounter robbery and plunder. For example, someone born in the year of亥 (Hai) will face劫杀 when the year is寅 (Yin), 午 (Wu), or 戌 (Xu), as the fire trine's劫杀 falls on亥, thus directly affecting their birth branch. In such years, one should be cautious and quiet, maintaining a steady lifestyle, and avoid traveling far from home to prevent encountering robbery. Whether male or female, the second position ahead of one's birth branch is called "丧门" (the Mourning-and-Condolence spirit), and the second position behind is called "吊客" (the Guest of Mourning). If someone encounters The Mourning-and-Condolence spirit and 吊客 positioned on their birth branch, it indicates that there will be matters related to mourning and crying during that year. For instance, someone born in the year of子 (Zi) has 寅 (Yin) as The Mourning-and-Condolence spirit and 戌 (Xu) as 吊客. If the year's 太岁 (sovereign star) is in 寅 or 戌, or if the person's small age cycle (小运) reaches these positions, it also indicates that there will be matters of mourning during that year.

凡大運如大將軍，小運如小將軍，太歲如人君，三者相得而和，然後濟事，所至逢祿馬貴人，則吉。逢刑殺則凶。所逢者當生年有，則吉凶重。當生年無，則吉凶輕。久困而遇通，未必通；久通而運困，未必困。更加盛衰，宜細消息之。五行衰者運宜盛，五行盛者運宜衰，仍須命合三主而言，萬不失一也。（李虛中書）

Great fortune is like a general, small fortune is like a minor general, and the current year's heavenly stem is like the sovereign. When these three elements work together harmoniously, things can be accomplished. If these three elements meet the positions of luck, post-horse, and nobleman, it is auspicious; if they meet punishments and凶杀, it is inauspicious. If these divine omens are already present in the person's birth chart, the effects of good or bad fortune will be significant; if they are not present, the effects will be minor. A person who has been long in hardship may not necessarily become prosperous when encountering a favorable period, and a person who has been long prosperous may not necessarily face hardship when encountering an unfavorable period. One must also consider the overall strength and decline of the birth chart, carefully analyzing the changes. For those with weak Five Phases, the fortune should be in a strong position; for those with strong Five Phases, the fortune should be in a weak position. In conclusion, one must combine the year, month, and day charts to examine them thoroughly to avoid mistakes. This statement is from the book "Li Xuzhong's Book."

凡命以太歲小運為我用，若大運雖到吉位，尤未動也，候太歲小運亦到吉位上相應，則當年有遷官進職之福。若大運到凶位，災未發也，候太歲小運亦到凶位相應，則當年有喪服哭泣責罰之災。

When examining a person's destiny, treat the current year's heavenly stem and the small age period as forces that I can utilize. Although the major age period has reached a favorable position, the good fortune has not yet manifested; it is only when the current year's heavenly stem and the small age period also reach favorable positions to correspond with it that the year will bring promotion and advancement. Similarly, although the major age period has reached a dangerous position, misfortunes have not yet occurred; it is only when the current year's heavenly stem and the small age period also reach dangerous positions to correspond with it that the year will bring mourning, crying, and punishment.

陳訪曰：大小運並太歲都在吉處，謂之福會；俱在凶處，謂之凶會。大凡大運在凶處，小運太歲皆到吉地，不能為大福，止為當年之利也。大運在吉處，小運太歲皆到凶位，不能為大災，止為當年之不利也。小大災福，皆以大運為之主。欲知人受福之年，須是大運在祿、長生、建庫、驛馬、馬合、祿合、命合上。若要見受福，月月時亦以上**配而推之，可見矣。欲知人受災之年，須是大運在祿與身死、敗、絕位上，並伏吟、返吟、空亡、凶殺上，太歲亦到七位上，更帶克身之鬼，其年決有大災。若要見受災月日時，亦以上**配推之，可見矣。

Chen Fang said: When the great destiny, the small destiny, and the current year's sovereign all fall in auspicious positions, it is called "Fu Hui" (auspicious meeting); when they all fall in inauspicious positions, it is called "Xiong Hui" (adverse meeting). Generally speaking, if the great destiny is in an inauspicious position, but the small destiny and the current year's sovereign are in auspicious positions, it cannot bring great fortune, only slight ease in that year; conversely, if the great destiny is in an auspicious position, but the small destiny and the current year's sovereign are in inauspicious positions, it cannot bring great misfortune, only slight hardship in that year. The magnitude of fortune or misfortune is determined mainly by the great destiny. To know the years when a person receives fortune, one must have the great destiny in positions such as officialdom, growth, establishment of a warehouse, post-horse, horse compatibility, officialdom compatibility, and destiny compatibility; if one wishes to further determine the months, days, and hours of fortune, one can follow the same method as above for calculation. To know the years when a person suffers misfortune, one must have the great destiny in positions such as the death, failure, and extinction of the self, or in positions such as hidden chant, reverse chant, kongwang, and凶杀 (evil killing), and the current year's sovereign also falls into these seven categories, along with the ghost that harms the self, then that year will certainly bring great misfortune; if one wishes to further determine the months, days, and hours of misfortune, one can follow the same method as above for calculation.

古人以太歲及小運壓大運為災，非也。若大運在吉位，或太歲或小運並於大運上，當年主有兩重喜，最忌者，或大運，或小運與大運同到凶位上，則當年主有不測之禍，或死兆也。（並三命提要）

Ancient people believed that when the annual stem and the small year cycle overlap on top of the big year cycle, it brings disaster, which is incorrect. If the big year cycle is already in a favorable position, and the annual stem or small year cycle overlaps with it, that year would instead indicate double good fortune. The most to be avoided is when the annual stem or small year cycle joins the big year cycle in an unfavorable position, which would indicate unexpected misfortune, or even a sign of death. All of the above is from the "Three Essentials of Destiny."

幾欲占得官者，須是歲運至祿干生旺處，乃吉。年內取月準此。假令甲子人以甲為祿，干屬

Anyone who wants to inquire about when they can obtain an official position must have their current year and major destiny cycle reaching the prosperous place of the heavenly stem associated with their official position, which is considered auspicious. Within a single year, to determine the exact month when this will come true, the same method is applied. For example, a person born in the Jiazi year takes Jia as their official position stem. The heavenly stem Jia belongs to... the original text here breaks off.