Xing Ming Zong Kuo (星命總括) · Volume 1

《星命總括》三卷，術數類五，命書相書之屬。臣等謹案：《星命總括》三卷，舊本題遼耶律純撰，有純原序一篇，末署統和二年八月十三日，自稱為翰林學士，奉使髙麗議地界，因得彼國國師傳授星躔之學云云。按統和為遼聖宗年號，《遼史·本紀》其年無遣使髙麗事；其二《國外紀》但稱統和三年，詔東征髙麗以遼澤沮洳罷師，亦無遣使議地界之文。遼代貴仕不出耶律氏、蕭氏二族，而遍檢列傳，獨無純名，殆亦出於依託也。

The *General Summary of Astral Destiny* consists of three volumes and is included in the fifth section of the category of divination techniques, under the class of "books on fate and physiognomy." We respectfully report: The *General Summary of Astral Destiny* comprises three volumes. The original edition is attributed to Yelv Chun of the Liao dynasty. The book begins with a preface written by Yelv Chun himself, and ends with a date of August 13th in the second year of the Tonghe era. He claims to have been a Hanlin Academy scholar who was sent on a mission to Goryeo to discuss border issues, during which he received the transmission of the study of "star positions," which refers to the calculation of the movements of the sun, moon, and five planets in the sky. According to records, Tonghe was the era name of the Liao Shengzong emperor, but the *Liao History* in the section of the imperial chronicles does not mention any dispatch of envoys to Goryeo in that year. The *Liao History* second part, the *Records of Foreign Countries*, only states that in the third year of Tonghe, an edict was issued for an eastern campaign against Goryeo, which was abandoned due to the muddy swamps of the Liao East, and there is no record of anyone being sent to negotiate border issues. During the Liao dynasty, the prominent officials were mostly from the Yelv and Xiao families. However, after thoroughly checking the biographies in the *Liao History*, the name Yelv Chun is not found, so this book is likely a forgery by later writers.

《文淵閣書目》載有是書一部，不著冊數；《菉竹堂書目》作五冊，又不著卷數，外間別無傳本。惟《永樂大典》所載始末完具，然計其篇頁，不足五冊之數，或葉盛所記有訛歟？中間論議精到，剖析義理，徃往造微，為術家所宜參考。惟所稱宮有偏正，則立說甚新，而騐之殊多乖忤。蓋天道甚逺，非人所能盡測，故言命者，但當得其大要而止；茍多出竒思曲意，揣度以冀無所不合，反至扵窒塞而不可通矣。術家流弊，往往坐此。讀者取其所長而畧其繁瑣可也。乾隆四十六年九月恭校上。總纂官臣紀昀、臣陸錫熊、臣孫士毅；總校官臣陸費墀。

The Wen Yuan Ge Book Catalogue records this book as one volume, without noting the number of volumes; Ye Sheng's Lu Zhu Tang Book Catalogue lists it as five volumes, but without noting the number of chapters. There are no other surviving copies in the folk tradition. Only the version included in the Yongle Daidian is complete from beginning to end, but when calculating its length in pages, it is insufficient for five volumes, so perhaps Ye Sheng's record is incorrect. The book contains profound discussions and often analyzes principles with great precision, reaching into subtle details, making it worth reference for those studying divination techniques. However, it advocates that the twelve palaces have 'Zheng Yuan' and 'Pian Yuan' distinctions, a rather novel idea, yet when tested with actual birth charts, there are many contradictions. Perhaps the heavenly way is extremely profound and distant, beyond human capacity to fully comprehend, so those discussing fate should only grasp the general principles. If one insists on being novel and ingenious, and tries to force interpretations, expecting everything to be accurate, they will eventually reach an impasse and fail to make sense. This is a common flaw among divination practitioners. Readers should take the useful parts and overlook the complicated ones, and that would be sufficient. Presented for review in September of the forty-sixth year of Qianlong. Chief Compiler, Minister Ji Yun, Minister Lu Xixiong, Minister Sun Shi yi; Chief Reviewer, Minister Lu Fei Chi.

大遼統和二年，翰林學士耶律純，以議地界事奉國書使於髙麗。遼東至其國，頗聞國師精於星躔之學，具重幣設威儀求見，屢請不從。一日自請於髙麗國王，曰：“臣奉國書來此，稔聞國師富於道徳星命之學，願借玉音，得遂一見，以請所學何啻昌黎之遇大顛也。”國王遂命一見。

In the second year of the Tonghe era of the Great Liao Dynasty, the Hanlin Academy scholar Yelv Chun was sent on a mission to Goryeo to discuss border affairs. Traveling from Liao Dong to the kingdom of Goryeo, he heard that the country's master of divination was skilled in the study of "star positions," which refers to the calculation of the movement of the sun, moon, and five planets among the twenty-eight constellations. He therefore prepared a generous gift and arranged the ceremonial procession of an envoy in order to meet him, but was repeatedly refused. One day, he directly requested the Goryeo king: "I have come to your country carrying the state letter. I have long heard that your master of divination is of great moral cultivation and skilled in the art of star divination. I hope your Majesty may grant me a word of approval so that I may meet him and learn from him. Such an opportunity would be no less than the fortunate meeting between Han Yu (Changli) and the Zen master Dadian." The king then ordered that he be allowed to meet him.

既見之後，往復數囘，前請曰：“微生跧伏北方，聞國師深於星命之度，今日天幸得瞻毫相，願北面從師，聞以一二，以聳北方之學者，亦是三生夙昔之幸，不知可乎？”國師曰：“何不可之有，但學士平生論學，有何所得？吾與學士從長商□而已，何以師為？”

After meeting, the two exchanged several rounds of conversation. Yelv Chun stepped forward and requested, "I have been hiding in the north, and I have heard that the master is deeply skilled in the study of stars and destiny. Today I have been fortunate enough to meet you in person. I wish to bow to you as my teacher, even if I could only learn a few words, it would be a fortunate opportunity for the scholars in the north, a luck earned through several lifetimes. Do you think it possible?" The master replied, "What is there that cannot be done? However, the scholar has discussed this subject all his life. What insights has he gained? I wish to discuss this calmly with the scholar, but why call me your teacher?" (The last sentence "商□" has a missing character in the original text. According to the meaning, it should be "商榷" with the character "榷" missing. I do not dare to make up the missing character.)

曰：“膚學得於生尅制化之外，亦有十條，前有六條□根本，後四條□流年。其一曰：太嵗尊神，加臨管攝。其二曰：無中有曜，弱處髙強。其三曰：得經失次，細辨盈虛。其四曰：身傍母吉，傍鬼者□。其五曰：同宮千里，異宮尺寸。其六曰：黨母福多，藏鬼禍大。其七曰：元守雖詳，流年猶急。其八曰：當生變曜，流年變星。其九曰：限倂諸煞，貴祿不臨。其十曰：流年諸星，無忽柔曜。此十條者各有詳註，未審如何？”

Yelv Chun said: "My shallow knowledge goes beyond the Five Phases' generation, overcoming, and transformation, and I have ten insights of my own. The first six deal with the fundamental aspects of a birth chart, and the last four concern the flow of years (the original text has two missing characters, which are likely '係' or similar characters, and I dare not make up them). The first: 'The Supreme Year God presides over the realm,' meaning the Supreme Year God's presence governs the fortune and misfortune of the whole year. The second: 'From nothing, there is a luminous star; weakness becomes strength,' meaning that where it seems there are no stars, there is actually hidden stellar power, and where it seems weak, it is actually strong. The third: 'If the stars deviate from their order, carefully distinguish their waxing and waning,' meaning that when the stars move in a way that is not in line with the usual pattern, one must carefully distinguish whether they are waxing or waning. The fourth: 'If the body is accompanied by the nurturing star, it is auspicious; if it is accompanied by the harming star, it is inauspicious,' meaning that if the body palace is accompanied by the star that nurtures me, it is good; if it is accompanied by the star that harms me, it is bad. The fifth: 'Stars in the same palace but far apart are as if separated by thousands of miles; stars in different palaces but close together are only a few inches apart,' meaning that if stars are in the same palace but their degrees are far apart, it is as if they are separated by thousands of miles; if they are in different palaces but their degrees are close, they are only a few inches apart. The sixth: 'A large number of nurturing stars bring much fortune, but hidden harmful stars bring great misfortune.' The seventh: 'Although the original position is detailed, the flow of years is more urgent,' meaning that although the original birth chart should be thoroughly analyzed, the flow of years is even more important. The eighth: 'Stars that change at birth are the same as stars that change in the flow of years.' The ninth: 'If the limits are accompanied by various evils, then honor and wealth do not come.' The tenth: 'In the flow of years, do not neglect the weak stars,' meaning that when looking at the stars in the flow of years, one should not ignore the weak ones. These ten points each have detailed explanations. I wonder what the master thinks of them?"

國師曰：“十條之說抑末矣，本之則無。今學士談星，根本以宮主為重耶？度主為重耶？”曰：“得於平昔之講明，以宮度兼論不可用一而廢一也。”國師笑曰：“宮度兼論，吾恐子於星度胷中不能自斷，何以斷人之禍福也。且如命躔丑宮之牛度，宮土度金，限行遇火一生一尅，何以為斷？又如命坐寅宮尾火度木宮，大限行遇水一生一尅，何以為斷？於禍福何慿？”遂再進曰：“願棄所學而從師求教。”

The master said: "All these ten points are about minor details, but the fundamental aspect is empty. Please ask the learned scholar, when discussing stars, is the emphasis on 'the ruler of the palace' or on 'the ruler of the degree'?" Yelv Chun answered: "According to what I have explained before, both the palace and the degree should be considered together, neither should be neglected." The master laughed and said: "Considering both palace and degree? I fear you are uncertain about the star degrees, how then can you judge others' fortune and misfortune? For example, if the命宫 is in the Ox mansion degree of theChou Palace, theChou Palace belongs to earth and the Ox mansion belongs to metal. If a person meets the fire star in their fortune, fire generates earth but also overcomes metal. One generation and one overcoming, how can you judge? Another example, if the命宫 is in theYin Palace of the Tail Fire mansion, theYin Palace belongs to wood. If a person meets the water star in their great limit, water generates wood but also overcomes fire. One generation and one overcoming, how can you judge? On what basis can you determine fortune and misfortune?" Yelv Chun then stepped forward again and said: "I am willing to abandon my old learning and follow the master's teachings."

師曰：“吾嘗以近世談星者，言宮不知度，言度不知宮，二者胥失矣。吾於海上異人授我，以偏正之垣於二十八宿之中分之，曰一太陽、五太隂、六木、六土、六水、二火、二金之說，學士曾聞之乎？”曰：“未也。”

The national master said: "I often think that in recent times, those who talk about star fate fail to understand the concept of 'degree' when they talk about 'palace,' and fail to understand 'palace' when they talk about 'degree,' thus making mistakes on both sides. I received instruction from a strange person from the sea, dividing the twenty-eight constellations into 'correct enclosures' and 'biased enclosures,' and established the theory of 'one sun, five too-yin, six wood, six earth, six water, two fire, two metal'—that is, among the twenty-eight constellations, only one belongs to the sun as the correct enclosure, five belong to too-yin, and there are six each for wood, earth, and water, and two each for fire and metal. Have you heard of this, learned man?" Yelv Chun answered: "I have not heard of it."

國師曰：“人生於地，日月五行見於天，其生值此七曜之吉，則一生享福安榮；遇七曜之□則一生廹忙，百不如意。日月五星其為物也，於天地間最大，於天下萬物，日主晝，月主夜，乃天之眼目也。在天有五星，在地有五行，人生在世，五者一日不可缺。觀星談命苟不知此，根本則為徒然徒學。宮度兼論之術，何以決人之禍福？

The master said: "Human beings live on earth, while the sun and moon and the five elements are manifested in the heavens. If a person is born when the seven luminaries—sun, moon, and the five planets of gold, wood, water, fire, and earth—appear auspiciously, then he will enjoy happiness and honor throughout his life. But if they appear inauspiciously (the original text here is missing one character, marked as '□', which should be '凶', meaning 'evil'), then he will live a life of hardship and worry, with nothing going smoothly. The sun and moon and the five planets are the greatest things in the universe. For all things under heaven, the sun governs the day, the moon governs the night, and they are the eyes of heaven. There are five planets in the heavens and five elements on the earth. A person living in the world cannot do without these five. If one talks about stars and fate without understanding this fundamental principle, then all his learning is in vain. What kind of method is it that combines palace and degree, and is ambiguous and uncertain? On what basis can it decide a person's fortune or misfortune?"

故十二宮有偏正之垣。子宮以虛日□為正垣，□乃子垣之宮神，非正垣而何也。丑宮牛金牛；寅宮尾火虎；卯宮房日兎；辰宮亢金龍；巳宮翼火蛇；午宮星日馬；未宮鬼金羊；申宮觜火猴；酉宮昴日雞；戌宮婁金狗；亥宮室火豬，皆本宮之正垣。此為千古不易之論，此談星之大根本，可不盡知要妙哉。

Therefore, each of the twelve palaces has a distinction between "Zheng Yuan" and "Pian Yuan." The Zi Palace takes "Xu Rizhu" as its Zheng Yuan (the original name of this star cluster in the Twenty-Eight Mansions is "Xu Rizhu," with "Zhu" meaning rat; since the rat is the zodiac animal for Zi, it is not changed directly). The rat is precisely the palace deity of the Zi Palace; if it is not the Zheng Yuan, what else could it be? By the same logic: the Chou Palace is the Ox, the Yin Palace is the Tiger, the Mao Palace is the Rabbit, the Chen Palace is the Dragon, the Si Palace is the Snake, the Wu Palace is the Horse, the Wei Palace is the Sheep, the Shen Palace is the Monkey, the You Palace is the Rooster, the Xu Palace is the Dog, and the Hai Palace is the Pig. The zodiac animal of each star cluster matches exactly with the zodiac animal of the corresponding palace's earthly branch, so they are all Zheng Yuan of their respective palaces. This is an unchanging conclusion, the fundamental principle of star lore. How could we not thoroughly understand its essential points?

所謂一太陽者，太陽君象天無二日，民無二主，惟星日馬乃太陽之正垣。五太隂者，后妃之象，后妃嬪眾多，宜太隂之五也，故以鬼金羊為太隂之正垣，其餘張、心、危、畢月皆偏垣之月也。六木者，寅宮尾火虎，亥宮室火豬為木正垣，其餘斗、奎、井、角皆偏垣之木也。六土者，子宮虛日、丑宮牛金為土正垣，其餘女、氐、胃、栁皆偏垣也。六水者，巳宮翼火、申宮觜火為水之正垣也，其餘箕、壁、參、軫水皆偏垣也。二火者，卯宮房日、戌宮婁金為火之正垣；二金者，辰宮亢金、酉宮昴日為金之正垣。

The term "one sun" refers to the sun symbolizing the sovereign, as there can be only one sun in the sky and only one sovereign in the state. Therefore, among the twenty-eight mansions, only Xingri Ma (Star Day Rat) is the proper mansion of the sun. The term "five yin" refers to the yin symbolizing the concubines, as there are many concubines and the number five corresponds to the yin's five mansions. Thus, Gui Jin Yang (Ghost Metal Ox) is the proper mansion of the yin, while Zhang Yue Lu (Zhang Moon Deer), Xin Yue Hu (Heart Moon Fox), Wei Yue Yan (Wei Moon Swallow), and Bi Yue Wu (Bi Moon Bird) are the secondary mansions of the moon. The term "six wood" refers to the proper mansions of wood being the Tail Fire Tiger in the寅 (Yin) mansion and the Room Fire Pig in the亥 (Hai) mansion, while Dou Wood Xie (Dou Wood Tortoise), Kui Wood Wang (Kui Wood Wolf), Jing Wood An (Jing Wood Crane), and Jiao Wood Jiao (Jiao Wood Dragon) are the secondary mansions of wood. The term "six earth" refers to the proper mansions of earth being the Xū Day Rat in the子宫 (Zi) mansion and the Ox Metal Cow in the丑 (Chou) mansion, while Nǚ Earth Fu (Nǚ Earth Bat), Dī Earth He (Dī Earth Fox), Wèi Earth Zhì (Wèi Earth Hen), and Liǔ Earth Zhang (Liǔ Earth Deer) are the secondary mansions of earth. The term "six water" refers to the proper mansions of water being the Wing Fire Snake in the巳 (Si) mansion and the Zi Fire Monkey in the申 (Shen) mansion, while Ji Water Bao (Ji Water Leopard), Bi Water Yu (Bi Water Tiger), Can Water Yuan (Can Water Monkey), and Zhen Water Yin (Zhen Water Worm) are the secondary mansions of water. The term "two fire" refers to the proper mansions of fire being the Fang Day Rabbit in the卯 (Mao) mansion and the Lou Metal Dog in the戌 (Xu) mansion. The term "two metal" refers to the proper mansions of metal being the Kang Metal Dragon in the辰 (Chen) mansion and the Mao Day Chicken in the酉 (You) mansion.

天地之間，水木土隨寓而有，隨所居而可得，木滿山林，土滿寰宇，水滿江河，隨處皆有，至於金火，則不可多得焉。只有二火、二金使金火，如木、水、土之多，則天下嘗有持刄縦火之患耳，豈不為世道憂。

Between heaven and earth, water, wood, and soil are found everywhere, available wherever one goes: trees grow in mountains and forests, soil covers the entire world, and rivers and streams are found everywhere. But gold and fire are not so easily found in abundance. Therefore, in the celestial system, fire appears only in two places and gold also only in two places. If gold and fire were as abundant as wood, water, and soil, there would constantly be people wielding weapons to commit violence and setting fires to cause disasters, which would become a source of worry for the world. This is the reason why gold and fire are assigned fewer places in the celestial system.

吾有偏正垣七政論，幷日月並明說，計八篇。又有二百字真經、二十五題詳於學士。十條者，學士所舉十條，人常聞常知也；吾之諸論，其金火者人所未聞未知也。今以授子，子欲行之，當誓於天地鬼神，不可輕洩。此天機玄妙，吾得海上異人所傳而未嘗洩，今子得吾之所傳，若不寳而重之，必招譴於天不可逃也。”乃對師焚香設誓，三日後，國師遂以諸論八篇與夫二百字真經二十五題授之，百拜而寳之。大遼統和二年八月十三日耶律純自識。

I have written eight essays, namely "Discourse on the Seven Celestial Authorities of Bias and Correctness" and "Exposition on the Simultaneous Brilliance of the Sun and Moon," as well as the "True Scripture of Two Hundred Characters" and twenty-five topics, which I can explain in detail to the scholars. The ten points you mentioned are commonly known to everyone; however, my essays, especially the theory of the golden and fiery authorities, are things people have never heard of or considered before. Now I am passing them on to you. If you wish to apply them, you should make a vow to heaven and earth, spirits and ghosts, and not reveal them lightly. This is a heavenly mystery, which I received from a strange person from the sea, and I have never disclosed it before. Today, you have received my teachings; if you do not treat them as a treasure and handle them with seriousness, you will certainly invite the condemnation of heaven, which you cannot escape. Yelv Chun then made an offering of incense and took an oath before the grand master. Three days later, the grand master handed over the eight essays along with the "True Scripture of Two Hundred Characters" and the twenty-five topics to him. Yelv Chun performed a hundred bows and carefully kept them. This is Yelv Chun's own record on the thirteenth day of the eighth month in the second year of the Dali Tonghe era.

四正宮神，互相管攝。四正者，如日之虛、房、星、昴；木之角、斗、井、奎之數，互相管攝。凡□星辰，先看主星落何方？有何生尅制化。若論□吉，合依星辰而斷。同宮千里，異宮寸尺。且如子上立命女、虛、危，雖是同垣，何止千里。若危十一、危十二立命，亥上危十三、十四，有尺寸之隔，此何可以異宮論也。他仿此。

The first point 「Four cardinal palace deities, mutually governing each other」: The term 「Four cardinal positions」 refers to the four main directions: Zi, Wu, Mao, and You. Those belonging to the Sun category include Xu, Fang, Xing, and Mao four constellations, while those belonging to the Wood category include Jiao, Dou, Jing, and Kui four constellations. These constellations of the same category support and govern each other. When observing stars, first determine where the person's destiny star is located, and examine its relationships with other stars in terms of generation, control, transformation, and mutual influence. If discussing fortune or misfortune, it should be judged based on these stars. The second point 「Same palace thousands of miles, different palaces inches apart」: For example, if one's destiny is established in the Zi palace, the Zi palace includes the female, Xu, and Wei constellations. Although they belong to the same palace, the degrees are separated by more than thousands of miles. However, if one's destiny is established at the 11th and 12th degrees of Wei constellation, and the亥 palace has the 13th and 14th degrees of Wei constellation, they are only inches apart. How can they be considered as 「different palaces」? The rest can be similarly inferred.

二母爭權，姑恤大過。如木命見水孛或臨本宮三合，獨見方為福。若同見二母爭權反為禍，餘仿此。一星得地，初無二用。或土宮立命，或命主土星在別處三合見火生土吉，設若三合火見金，火性炎上，便去尅金，卻不能生土，餘仿此。

Third clause 「Two mothers contend for power, so the greater excess is to be pitied」: The term 「mother」 refers to the star that generates me. For example, if one is born under the wood destiny and sees the water star or 「water孛」—that is, the孛 star among the four additional stars, which also belongs to water—then if only one of them appears, and it is in the native's native palace or in the triple harmony position of the native palace, it is a blessing; but if both appear at the same time, the two 「mothers」 contend for power, which becomes a calamity. The rest can be inferred similarly. Fourth clause 「A single star is in its proper place, so it has no need for two uses」: For example, if one is born in a palace of earth or if the native's earth star is elsewhere, and if fire appears in the triple harmony to generate earth, it is auspicious; but if this fire in the triple harmony also meets metal, the fire, being fiery and ascending, will first overcome metal, and thus no longer take care of generating earth. A single star can only have one function, and cannot serve two purposes at the same time. The rest can be inferred similarly.

水火相戰，其勢俱敗。如水命火同在命，或三合或十五度之內相照，雖火受水尅，我亦不寧，其勢俱敗，餘仿此。日月爭權，到底無光。如日為命主，夜生本無光，或與月同宮，或見三合；月為命主晝生本無光，與日同宮，或合照，是自爭權無成於福氣。

Rule five: "Water and fire contend, both sides are defeated." For example, if someone has a water destiny and the fire star is in the same palace as their destiny, or in the triple harmony position, or within fifteen degrees of illumination, fire although being overcome by water, the other side also cannot be at peace, resulting in mutual defeat. The rest can be inferred similarly. Rule six: "The sun and moon contend for power, ultimately there is no light." For example, if the sun is the destiny star but one is born at night, the sun itself has no light; and if it is in the same palace as the moon, or meets the moon in triple harmony. Conversely, if the moon is the destiny star but one is born in the day, the moon itself has no light; and if it is in the same palace as the sun, or mutually illuminates the sun. These are cases where the two main stars contend for power, resulting in neither being able to bring good fortune.

祿嫌沖破，衣食艱難。如甲生人祿在寅，立命在申，祿當頭為命沖破，終是艱難奔走，限逢之亦然，餘仿此。馬忌空亡，衣食奔波。如己巳生人馬在亥，行限至此，或命身值此，更加以□星守照，畢生受困，餘仿此。

Rule seven: "Wealth is harmed by conflict, leading to hardship in food and clothing." For example, someone born in the year of Jia, their "Wealth" is in寅 (Yin). If their命宫 (Destiny Palace) is in申 (Shen), which conflicts with寅, the Wealth star is directly at their head but is broken by the Destiny Palace, resulting in a lifetime of hardship and toil. The same applies when reaching the major limit (大限) in this position. The rest can be inferred similarly. Rule eight: "The post-horse (驿马) is feared when it meets the void (空亡), leading to hardship in food and clothing." For example, someone born in the year of Jisi (己巳), their post-horse is in亥 (Hai). If the major limit reaches the亥 palace, or if the命宫 (Destiny Palace) or身宫 (Body Palace) is exactly here, and also with凶星 (malevolent stars, the original text is damaged and marked as「□」) governing or illuminating, they will be troubled all their life. The rest can be inferred similarly.

母主無權者，福氣不大。如命在子土為主，限行遇火，或三合為水孛所傷，其母受尅，子必無力，福氣不大，他仿此。向前得力，令後無功。如命在亥木為主，行子限三合見一水，單行必巳發福，若又行限到辰，再見水孛，必無再發之理。

Rule nine: "When the mother star has no power, the fortune is not great." For example, if the natal palace is in Zi and the destiny ruler is Earth, the mother of Earth is Fire. If during the life span the Fire star is encountered, but this Fire is in the Triple Harmony position and is harmed by Water or孛star, the mother star is weakened. Therefore, the Earth star in Zi will be powerless, and the fortune will not be great. Other cases can be inferred similarly. Rule ten: "Beneficial in the forward direction, no benefit in the backward direction." For example, if the natal palace is in Hai and the destiny ruler is Wood, during the life span in Zi palace, if the Triple Harmony position meets a Water star, Water generates Wood, and this alone would have already brought fortune. If then the life span proceeds to the Chen palace and again meets Water and孛, the same beneficial influence has already been used, so there is no reason for another fortune to arise.

若是無形，終難有力。五星乃有形，餘氣無形，五星相尅，此理甚明，如氣近土孛近火，乃餘氣侵克，其力終緩。或戌上立命，命主火星在子，金水同宮，辰上雖有氣，亦難制水尅火之虐，況子宮水旺之地，其火受尅不淺，以此合言天命，他仿此。

Article 11: "If it is formless, it will ultimately lack power": The five visible planets (metal, wood, water, fire, earth) are tangible entities, while the four invisible celestial bodies (Lu, Ji, Qi, Bo) are formless energies. The mutual control among the five visible planets is clear and straightforward; however, when the "Qi" approaches earth or the "Bo" approaches fire, it is merely the formless residual energies that intrude, but their power is ultimately slow and weak. For example, if one's destiny is established in the Xu mansion, and the person's Mars is located in the Zi mansion, which also contains metal and water, then even if the Chen mansion has "Qi" to assist, it would still be difficult to prevent the fierce destruction of water overcoming fire. Moreover, the Zi mansion is naturally a place where water is strong, so that Mars is greatly weakened. Using this principle, one can comprehensively judge heavenly destiny, and other cases can be similarly inferred.

黨惡則亂，制惡不行。如木命行限，遇金本自受尅，加土計臨三合助威，為殺愈重，若同火羅，則制其金，惡不行矣。獨陽不生，孤隂不生。若男人命，遇太陽居四正，為得地，左右無吉星三合，又無助，為獨陽不生。女命遇太隂居七強，亦得經入廟，三合皆無吉助，為獨隂不生，為事多尅無成。男命□四正，女命□七強。

Article 12: "If evil is not controlled, chaos follows." For example, if a person with a wood destiny encounters the metal star during their life cycle, wood is naturally weakened by metal. If the earth star and "Jidi" also appear in the Triple Harmony to strengthen the metal's power, the malevolent force becomes even stronger. Conversely, if the fire star and "Luohou" appear together, fire can overcome metal and restrain the metal star, thus preventing the evil force from taking effect. Article 13: "A single yang cannot produce life; a single yin cannot produce life." For a male destiny, if the sun star is in the four cardinal positions (子, 午, 卯, 酉), which are considered favorable, but there are no auspicious stars in the adjacent positions or the Triple Harmony, this is called "single yang cannot produce life." For a female destiny, if the moon star is in the so-called "seven strong" positions, which are considered favorable and in their prime, but there are no auspicious stars in the Triple Harmony, this is called "single yin cannot produce life." Such a destiny is often hindered and difficult to achieve success. Men place the greatest importance on the four cardinal positions, while women place the greatest importance on the seven strong positions (the two missing characters in the original text are likely "should" or "should not," and we do not speculate on their exact meaning).

刑囚入□，縦惡難施。如甲生人，命在戌火為主，水化刑本能尅我，三合有土計制之，或入□地彼受制之，不暇豈能施惡於我哉。或土計自□，又恐不能制水。暗耗雖強，逢生反益。如甲生人，命在酉金耗為主限，逢土計不以為耗，又如乙生人命在亥木為主化暗，得宮有水孛生之，其暗反明。

Article 14: "When a harmful star falls into the tomb, its evil influence cannot be exerted" (the original text has three instances of "□" which are damaged characters; according to the meaning, they should be "tomb," and I dare not make up words arbitrarily): For example, a person born in the year of Jia, whose natal palace is in Xu, with fire as the ruling star, the water star of the year Jia transforms into a "criminal" evil star, which originally could overcome the person. However, in the triple harmony, there is the earth star and Ji Du controlling it, or the star itself falling into the tomb and being restrained, so it is preoccupied with its own affairs and cannot exert its harmful influence. However, if the earth and Ji Du themselves also fall into the tomb, then there is fear that they will not be able to control the water. Article 15: "Although hidden consumption is strong, encountering a source brings benefit": For example, a person born in the year of Jia, whose natal palace is in You, with metal as the ruling star, the metal of the year Jia transforms into a "consumption" star. When encountering the earth star and Ji Du in the limit, since the earth can generate metal, it is no longer considered a consumption star. Another example is a person born in the year of Yi, whose natal palace is in Hai, with wood as the ruling star, the wood of the year Yi transforms into a "hidden" star. If there is water and Bo in the native palace to nourish the wood, this "hidden" star will instead become a "bright" one.

四正日月，最怕西沉。如子午夘酉四正之地，為日月之垣，獨酉為西沉之地，若日月居其上，終無顯逹。三方祿馬，最宜拱照。如乙生巳酉丑之人，命在未，馬在亥，祿在夘，三合拱照，一生衣祿不少，此論地元祿馬。

Article 16: "The four cardinal directions of day and moon are most afraid of setting westward": Zi, Wu, Mao, and You are the four cardinal positions, originally the positions of the sun and moon. However, only You is where the sun sets westward. If the sun or moon is in You, it will ultimately not achieve success. Article 17: "The three directions of official fortune and post-horse are most suitable for supporting the命宫": For example, someone born in the year of Yi, belonging to the group of巳, 酉, and 丑, with the命宫 in Wei, the post-horse is in Hai, and the official fortune is in Mao. Hai, Mao, and Wei form a triple harmony, with the official fortune and post-horse supporting the命宫 from both sides, resulting in a life with abundant food, clothing, andofficial stipend. This refers to the "earthly branch-based" "earthly official fortune and post-horse."

安身傍母，福祿尤佳。如土為命主，火為土母，月火同宮，不以傷身論。又如命在辰金為主，土為母，月與土同行，不以蝕月論，乃富貴格局。奴賊臨身，妻兒必尅。如寅亥木為主，氣為奴星，若氣與月同行或傍，其人必孤。又如子丑土為主，計為奴，若計與月同行或傍，其人必受刑傷，不然夭，餘仿此。

Article 18: "Staying close to one's mother brings good fortune and high status." For example, if the destiny is based on earth, fire generates earth, so fire is the mother of earth; when the Taiyin and fire are in the same palace, it is not considered as "injuring the body." Another example is when the destiny is in the palace of Chen and the destiny is based on metal, earth generates metal, so earth is the mother of metal; when Taiyin and earth are in the same palace, it is not considered as "eroding the moon," but rather a prosperous and noble pattern. Article 19: "A servant or thief appearing near the person indicates the inevitable harm to wife and children." For example, if the destiny is based on wood in the palace of Yin or Hai, the thing that wood controls is wealth, and the thing that controls wood is officialdom. In this case, the "Qi" star serves as the servant star; if Qi and Taiyin are in the same palace or closely adjacent, the person will certainly be lonely. Another example is when the destiny is based on earth in the palace of Zi or Chou, "Ji Du" serves as the servant star; if Ji Du and Taiyin are in the same palace or closely adjacent, the person will certainly suffer punishment, or else will have a short life. Other cases can be similarly inferred.

主數遇□，有救不□。如木命人，木□於子，或入金宮化刑囚，或值命限到此本受尅，縁三合有水孛，能觧金厄轉□作吉，但未免勞心耳。母若當權，為福莫大。如土命子上立命，以寅夘為隠官之地，若有一火羅獨守在……土計犯月，皆損害六親。朔日蝕，望月蝕，皆在日月度，不夭即盲啞之人。日月同在命宮，其人多貴。巳為陽極，月不宜居；亥為隂極，日不宜居。月巳妨母，日亥妨父。日月拱命、拱二主皆貴；拱田財必內發，拱遷移必外發，拱妻子必得賢妻子力，拱疾厄必少疾病，以類言之，百無一失。日為主躔木度，月為主躔土度，皆失也。

Article 20: "If the main number meets a凶 (adverse) number, but there is a rescue, it will not be凶 (adverse)." (The original text has a missing character marked as "□", which is likely "凶" or "死", and we dare not make up the missing character.) For example, a person with a wood destiny, when wood is in the position of the rat (子), it is considered weak and declining, or if it enters the metal palace and becomes "刑囚" (punishment and captivity), or if the destiny limit is exactly here and it is naturally subject to being overcome; but because there is water and孛 (a celestial body) in the triple harmony, they can resolve the hardship of metal, turning adversity into good fortune, although one cannot avoid exerting mental and physical effort. Article 21: "If the mother is in authority, the blessing is great." For example, a person with a destiny of earth, if the destiny is established in the rat (子) position, with寅 and卯 as hidden official positions, if there is a red star or Rahu alone guarding there — the original text has a missing passage, and the next article is "土计犯月", so the text in between is missing, and we dare not make up the missing text. Then it continues: the earth star and the counting star (计都) invading the moon will harm the six relations. Solar and lunar eclipses on the first day and the fifteenth day occur in the degrees of the sun and moon, and those born during such times will either not die young or become blind or mute. Those whose sun and moon are together in the destiny palace are mostly prosperous.巳 is the place where yang energy is most intense, and the moon is not suitable to be there;亥 is the place where yin energy is most intense, and the sun is not suitable to be there. The moon in巳 will harm the mother, and the sun in亥 will harm the father. Those whose sun and moon flank the destiny palace and the destiny body will be prosperous; those who flank the fields, wealth, and property palace will certainly become wealthy from within; those who flank the migration palace will certainly prosper in foreign places; those who flank the wife, concubine, and children palace will certainly benefit from the help of a virtuous wife and children; those who flank the illness and affliction palace will certainly have fewer diseases, and so on, without fail. If the sun is the destiny ruler but is in a host degree belonging to wood, or the moon is the destiny ruler but is in a host degree belonging to earth, it is considered a loss of position.

日月二曜乃君后也，初不為害，於人而闗人之夭夀，何歟？葢日月命身之主受傷故也。若日月為身命之星，當生卻被羅、計於緊闗攔截，掩其光彩，或闗煞來犯，或孛火土化惡，羅計夾輔穿釣，有如此者，非特日月受傷，而吾之身命亦受傷矣。至若太隂為身命中之主，尤其緊切，葢月是身，若是惡星來釣，是攘其所主之主矣。豈不為南柯夢中人也。

The sun and moon, as the two luminaries, are like the sovereign and the queen, and inherently do not harm people. So why do they relate to human longevity and premature death? It is because they are the ruling stars of the命宫 (life palace) and 身宫 (body palace), and if they are injured, it affects the person. If the sun and moon are exactly the ruling stars of the命宫 and 身宫, but at birth they are intercepted by 罗睺 (Rohini) and 计都 (Ketu) at critical points, which obscure their brilliance; or if harmful stars come to attack them; or if孛 (a comet), 火 (fire), and 土 (earth) transform into evil stars; or if 罗睺 and 计都 flank and entangle them, pulling and hooking — when these situations occur, it is not only the sun and moon that are injured, but also the person's 身宫 and 命宫 are injured together. As for the moon being the ruling star of the 身宫 and 命宫, its importance is especially critical, because the moon represents the body. If evil stars come to hook and pull it, it is as if the one who governs me is taken away, which would be like a person in a dream from the South柯 (a reference to a dreamlike state).

夫命取太陽安命，以明其體，以太隂為身，以明其用。命則人所可同，身則人所不可同。如命宮諸貴富格，貧賤格，與此身無淺深，皆所不論，必湏與身有干係深重方是。

When determining a person's destiny, the position of the Sun is used to establish the 'Ming Gong' (Destiny House), which reveals one's fundamental nature; the position of the Moon is used to determine the 'Shen Gong' (Body House), which reveals one's actions and functions. The Ming Gong can be the same for many people, but the Shen Gong is unique to each individual. Therefore, the patterns of wealth and poverty in the Ming Gong do not need to be considered unless they have a significant connection with the Shen Gong; only when there is a deep relationship between the two should they be taken into account.

月有九行，以黃道為經緯之主：青道二出黃道東，赤道二出黃道南，白道二出黃道西，黒道二出黃道北。四時更可隨黃道而變遷：春黃道始於東，夏黃道始於南，秋黃道始於西，冬黃道始於北。其日又南陸北陸，又是隨天道而旋也。

The moon travels along nine paths, with the Yellow Path serving as the main axis: two blue paths emerge to the east of the Yellow Path, two red paths to the south, two white paths to the west, and two black paths to the north. Together with the Yellow Path itself, these make nine paths. Throughout the four seasons, the starting point of the Yellow Path shifts according to the season: in spring it begins from the east, in summer from the south, in autumn from the west, and in winter from the north. The sun also has a distinction between traveling along the southern path and the northern path, which also change according to the movement of the celestial path.

以九道捷法，推之四時太隂所經之度：立春木（黃道）、火（青道）、土（黑道）、金（赤道）、水（白道）；立夏火、土、金、水、木；立秋金、水、木、火、土；立冬水、木、火、土、金。（以上五行繫月所經由之地，以此推其黃黒道，如太陽則從月，火冬則從水論。）

Using the "Nine Paths Shortcut Method," calculate the degrees passed by the Moon in each of the four seasons. The method is as follows: after the Beginning of Spring, Wood corresponds to the Yellow Path, Fire to the Green Path, Earth to the Black Path, Metal to the Red Path, and Water to the White Path; after the Beginning of Summer, the order is Fire, Earth, Metal, Water, and Wood; after the Beginning of Autumn, it is Metal, Water, Wood, Fire, and Earth; and after the Beginning of Winter, it is Water, Wood, Fire, Earth, and Metal. In each season, the Five Phases rotate one position in sequence. The original commentary says: the above Five Phases refer to the nature of the path the Moon travels through. Based on this, it is determined whether the Moon follows the Yellow Path or the Black Path. The method for the Sun follows the Moon's path. In winter, Fire is considered according to Water.

論命以日月為身，所繫考九道晦明。如人身生世而稟賦厚薄，隨形所寓而為吉凶。黃道內得五星之吉為福，氣、計、孛、羅為減力，葢四餘暗道之曜，非黃道所可見也，見則必掩晦。黑道正四餘得志之所，又非五星所可從也。

In determining a person's destiny, the focus is on the sun and moon to establish the body. The key lies in the brightness or darkness of the nine paths. Just as people are born with varying degrees of inherent qualities, their fortune is divided into good or bad based on where their form is located. If the five stars are beneficial within the Yellow Path, it brings good fortune. However, if the four additional stars—Qi, Ji, Bo, and Luo—appear, their power should be reduced, as these stars belong to the dark path and should not appear on the Yellow Path. Their appearance will necessarily obscure the moonlight. The Black Path is precisely where these four stars thrive, a place that the five stars cannot follow.

黃道為人聰明清和粹羙，春風和氣，灑落通變。赤道太陽揚輝之所，為人多權畧，任勢敢為。青白道多清潔有風節廉操，進退以禮。大抵青白道為孤髙之所，若更命局與當生孤刑煞局，無祿貴駕殿者，必孤尅；更空亡刄碎交橫，必是僧道；有吉局亦必是艱難中起。

Those born under the Moon traveling along the Yellow Path are intelligent, harmonious, pure, and beautiful in character, treating others with the warmth of spring breeze, being free-spirited and adaptable. The equator is where the Sun displays its power and radiance; those born under the Moon traveling along the equator tend to be cunning and strategic, daring to act based on their strength. Those born under the Moon traveling along the Blue Path or White Path are mostly clean and self-disciplined, possessing integrity and moral principles, and their actions conform to propriety and etiquette. However, the Blue and White Paths are generally considered isolated and lofty. If their destiny also encounters the Guchen and刑煞 (criminal affliction) patterns at birth, without the support of the禄星 (favorable star), Nobleman (贵人),驾星 (riding star), or殿星 (palace star), they will certainly face loneliness and mutual harm. If further complicated by the presence of Kongwang (void), Yangren (shearing knife), and破碎 (fragmentation) interweaving, they are likely to become monks or Taoist priests. Even if there are auspicious patterns, they will certainly rise from hardship and adversity.

黃道雖弱，亦可為吉，但怕黃道遇掩晦，是月行於天，而片雲蔽之甚，巳其昏晦也。黑道愚而好自用，賤而好自専，心髙無寔，志大無成之人。大抵専繫於九道之內，次參得何星之用：如妻主內助，而起亦由內親而成功名；田宅主得父母力，財得財官主貴，更參諸局無失矣。

The Yellow Path may be weak, but it can still be considered auspicious. However, if the Yellow Path encounters obstruction and darkness, it is like the moon moving across the sky being completely covered by a cloud, causing the light to become dim. Those traveling on the Black Path are ignorant yet self-assured, lowly yet domineering, with high aspirations but no real knowledge, and great ambitions yet achieving nothing. In general, first examine which of the nine paths the moon is in, and then consider which star is assisting it. For example, if it is assisted by the star of the wife's house, it indicates support from within, and success will come through family connections. If it is assisted by the star of the house, it indicates support from parents. If it is assisted by the star of wealth or officialdom, it indicates wealth and honor. By examining all these patterns together, there will be no mistakes.

假如太隂度婁，婁金也，當以金星論。如金星得垣占髙強，有夾拱與祿貴駕殿相繫，更見土星之吉，立命在巳人必大貴。如金星失躔，為他星所斷或截其脈，不與祿貴駕殿相繫，卻與羊刄刼煞相干，此又下賤矣。如金星失道，太隂得夾拱，或見黃道所喜之星，祿馬殿駕貴人相渉，亦為吉命。

For example, when the Moon travels to the mansion of Niu Xu, which belongs to the metal element, it should be considered according to the planet of metal. If the metal planet is in its native mansion, occupies a strong and prosperous position, and is supported by other stars, and is connected with the star of fortune, the nobleman, the guiding star, and the concluding star, and also meets the beneficial influence of the planet of earth that generates metal, and the native mansion is located in the mansion of Si, this person is certainly of great importance. If the metal planet moves irregularly, is cut off by other stars, and loses its vital energy, without connection to the star of fortune, the nobleman, the guiding star, and the concluding star, but instead is entangled with the Yang Ren and Jiesha, then it becomes a lowly fate. If the metal planet is out of its proper place, but the Moon receives support from surrounding stars, or meets the favorable stars on the Yellow Path, and is related to the star of fortune, the horse, the concluding star, the guiding star, and the nobleman, it is still considered a favorable fate.

如金在辰升殿，當官祿或火在申子辰當令，或難值此，不可以身主居官斷之，葢受火之欺，為令所役，為官所驅，何福之有。若更有土與火之脈相貫穿，此又轉凶為吉之道，葢火欲傷金，見土則反火生土，土又生金矣，挽囬一團福氣。

For example, if Venus is in the Chen palace and in a favorable position, it should normally indicate official status and fortune. However, if Mars is also in the Shen, Zi, and Chen trines, which are dominant at that time, or if such a situation occurs exactly, we cannot rely on the principle of 'the ruler of the self being in the official status palace' to judge as auspicious. Because gold is oppressed by fire, controlled by the season, and forced by the official star, how can there be any fortune? If at this time there is also the planet of earth connecting the energies of fire and gold, then it becomes a way to turn misfortune into fortune: fire originally intended to harm gold, but upon seeing earth, it turns to generate earth, and earth then generates gold, thus recovering a favorable situation.

金在土宮卻□土是何宮主，妻得妻力，男則得男力，官則貴，福則富，乃土為持重之星，有培植之功，為人亦有持久之福。若為火所燥，無土挽囘凶熖，為人多受漂忽震盪之禍，得吉猶凶也。

When the planet Venus is located in a宫 (house) of Earth, one must look back to determine which specific house's ruler that Earth belongs to. If it is the ruler of the house of spouse and concubine, one gains support from one's wife or concubine; if it is the ruler of the house of children, one gains support from one's children; if it is the ruler of the house of official rank, one attains prestige; if it is the ruler of the house of fortune and virtue, one attains wealth. Because Earth is a stable star with the function of nurturing and cultivating, the person will enjoy enduring blessings. However, if this Earth is scorched and dried up by fire, and there is no other Earth to counteract the fierce energy, the person will often suffer from unpredictable and unstable misfortunes, even if they receive auspicious stars, they will still carry a sense of danger.

若金見水卻□水是何宮主，田妻男吉，官福尤髙，是身得此福。若生無用之星，奴僕兄弟無益於我精神氣脈，為彼所竊，平生為人無力，以小失大。如金見木為財，□是何宮主，妻得妻財，奴得奴用之類，活法推之，無不中矣。

If Venus meets water, we also need to consider which palace the water belongs to; if it is the master of the fields, wife, or children palace, it is auspicious. If it is the master of the official position or fortune virtue palace, it becomes even more prominent, indicating that the body has received blessings. However, if the Venus is assisting a useless star, such as the master of the servant or brother palace, it brings no benefit to one's spirit and energy, but instead is stolen away by them. This results in being unable to exert oneself in doing things all one's life, losing the big picture for the small. For example, if Venus meets wood, the wood is overcome by gold, which is considered 'wealth'. We also need to check which palace the wood belongs to: if it is the master of the wife palace, then one gains wealth from the wife's family; if it is the master of the servant palace, then one gains the utility of servants, and so on. Using this flexible method for analysis, nothing will fail to be verified.

引從夾拱，當辯其孰吉孰□？如月度婁前三十度，內有吉星為引，後三十度內有吉星為從，引以逺者為吉，從以近者為是。前後夾拱勻停，不論何星多寡，皆為引從夾拱，但□葉和爭鬬如何耳。

Discussing the "引" (leading), "从" (following), "夹" (flanking), and "拱" (supporting) of Taiyin, one should first distinguish which is auspicious and which is inauspicious (the original text has two missing characters, marked as "□", the former should be "凶" (inauspicious), and the latter should be a character like "看" (see), but I dare not make up the characters). For example, when Taiyin reaches theBond mansion (Bond mansion), if there is a good star within the preceding thirty degrees, it is called "引"; if there is a good star within the following thirty degrees, it is called "从". For stars that are "引", it is auspicious if they are farther away; for stars that are "从", it is better if they are closer. If the flanking and supporting are evenly balanced, then regardless of which stars they are or how many there are, they are considered to be "引从夹拱"; however, one must also examine whether these stars are harmonious or conflicting with each other.

前引後從，又要無求太隂之前不以多少，近前一星以之為主，若前面之星與所主之星與日月有傷，此為下賤；若日與官祿貴殿駕職元□，無非富貴。前後擁從停勻，所主之星與月相得，前面諸星相戰爭，只要不傷月前主星，不礙其為名利。若三合釣來，亦如此論。

There is a star in front and another following behind, and it should not be forced but occur naturally. The star before the Taiyin, regardless of how many there are, is taken as the main star, which is the closest one. If this star and the star of the corresponding palace it governs are harmed by the sun and moon, then it is a lowly destiny. But if the sun is connected with the official palace, nobleman, palace star, chariot star, and official origin (the text is missing one character, marked as '□'), then there will be no lack of wealth and honor. When the stars before and after support and follow in a balanced way, and the main star harmonizes with the Taiyin, even if the stars in front fight with each other, as long as they do not harm the main star before the moon, it will not prevent the person from achieving fame and fortune. If the stars come from the Triple Harmony position to hook and connect, it is also treated according to this principle.

但當明剖合道望道之說，在月前為緊，富貴皆獨力為之，不藉他人；合道望道，必因人而成。此二項望衢可成功名，合衢非仰他人則不可。（原注：二句未觧疑有悞字。）貴格亦是□官，拱夾中亦有福，如夾吉則吉，拱凶則凶，又在詳推之也。

But it is essential to clearly distinguish between 'he dao' and 'wang dao': when a star is before the moon, it is important, and such wealth and status are achieved through one's own efforts, without relying on others. As for the patterns of 'he dao' and 'wang dao', they necessarily require the help of others to accomplish things. Among these two, those who follow the path of 'wang qu' can achieve official success, while those who follow the path of 'he qu' must depend on others. The original commentary says: these two sentences are not easy to understand, and there is suspicion of a possible error in the text. A noble pattern is no more than obtaining an official position; within the context of mutual support, there is also fortune. If the supporting stars are auspicious, then the outcome is auspicious; if the supporting stars are inauspicious, then the outcome is inauspicious. It is necessary to carefully examine and analyze.

犯殿者，主為下凌，恃權而犯殿。傷宿者，上剛下暴，各恃其力。如太隂度胃，而羅、計占昴、畢二宿，昴畢日月也。天之日月，人之君后，羅計乃黑道旺暴之星，犯其日月，幷前有此□星，安得不凶。

The term "fán diàn" refers to the main star being bullied by those in lower positions, where the lower-ranking entities take advantage of their power to offend the position of the hall. The term "shāng sù" refers to the upper position being strong and the lower position being fierce, each relying on their own strength. For example, if the Taiyin star reaches the stomach mansion, but Luo Hou and Ji Du occupy the hairy head mansion and net mansion; the hairy head mansion belongs to the sun, and the net mansion belongs to the moon. The sun and moon in the sky correspond to the king and queen on earth. Luo Hou and Ji Du are fierce and violent malevolent stars in the black path. If they invade the sun and moon, and there is also such a malevolent star before the moon (the original text is missing a character, marked as "□", which should be "malevolent"), how could it not be ominous?

傷宿者，如太隂在胃，立命在子丑，木星在月前，身命皆繫乎土，木將來傷之，退度尤□，主為人獷狠愚執。更當羊刄、刼煞之類，必是□惡之徒，當受刑法，否則夭折。又有此格而富貴者，乃坐祿馬、貴垣、殿駕、廟旺、日月聫格，有以伏□星之勢，雖犯殿不妨也。推者宜加詳審，不可以一槩論也。

Now discussing 'injuring the mansion': For example, if the Taiyin is in the Stomach mansion, and the命宫 is in the Zi or Chou mansion, and the Jupiter is also in the position before the moon. The Stomach mansion belongs to earth, and the Zi and Chou mansions also belong to earth. Therefore, both the body mansion and the命宫 are connected to earth. If wood comes to attack earth, it is like attacking me. If the wood is also moving in reverse, it becomes even more dangerous. Such people are mostly rough, fierce, ignorant, and stubborn. If they also encounter Yangren or Jiesha, they are certainly wicked people who should be punished by law, or else they may die young. However, there are also cases where people with such a configuration become wealthy and prosperous. This is because they are seated in the position of禄马, 贵垣, 殿驾, or 庙旺, and also have the sun and moon forming a single pattern, which can suppress the momentum of the evil stars. In such cases, even if they commit the crime of 殿, it is not a problem. Those who cast horoscopes should examine carefully and not judge them all the same.

讓殿者，如人不臨室而逃別處。所譲之殿，有吉則福，有□則禍。如太隂度昴畢二度之間，諸星在翼、軫之類，獨譲張宿在中；或月度翼，諸星在栁亦是。前為緊，後為緩。當祿貴、殿駕為貴富。中間更有金水各一星在張宿，謂之一星朝後，星之留守□垣，此至吉也。若譲殿有土、計、羅、孛類，不謂朝後，謂譲殿受坎，此□格也。

The concept of "letting out a palace" is like a host not staying in his own house but fleeing to another place. The palace that is left vacant, if occupied by a beneficial star, brings good fortune; if occupied by a malevolent star, it brings misfortune (the original text has some missing characters marked as "□", which are likely "凶" or "本", and we do not make up words arbitrarily). For example, if the Moon is between the constellations昴 and 毕, and other stars are located in the areas of 翼 and 轸, then the middle constellation 张 is left vacant; or if the Moon is in 翼, and other stars are in 柳, the situation is the same. If the vacancy is before the Moon, it is more urgent; if it is after the Moon, it is less urgent. If this vacant palace is exactly occupied by the star of fortune, the nobleman, the palace star, or the chariot star, it indicates great wealth and honor. If there are also one gold star and one water star guarding the 张 constellation, it is called "one star facing the rear," meaning one star comes to pay homage to the Moon as the "empress," and the star remains to guard its own domain, which is the most auspicious. If the vacant palace is occupied by stars like earth, calculation, Luo, and Bo, it is not called "one star facing the rear," but rather "letting out a palace and suffering from the water," which is a凶 pattern.