Five, the True Warrior, Gou Chen, the Golden Carriage, and the Fire and Earth Four Categories.

魚躍龍池，攀龍誠易。魚即亥，亥乃雙魚也。龍即辰，辰屬龍。亥生人得壬辰時，乃合此格。辰人得亥則非，亥遇辰亦非。然以龍嫌豬面黑，果時無刑戰，有官星貴人，此魚躍龍池格無疑也。

A fish leaping into the dragon pool, climbing on the dragon and riding the phoenix is indeed easy. "Fish" refers to Hai, and the star image of Hai is the double fish; "Dragon" refers to Chen, and the zodiac of Chen is the dragon. Those born in the year of Hai who have the hour of Renchen are in this pattern; those born in the year of Chen who have Hai do not count, nor does Hai meeting other Chens count. As for the common saying that the dragon dislikes the pig's face, as long as there is no conflict in the time pillar, and there is official star and nobleman support, then this is indeed the pattern of a fish leaping into the dragon pool, and there is no need for doubt.

三奇三合，為邦家柱石之臣。三合寅午戌，三奇見前，干帶三奇，支帶三合最好。三奇乃陰陽精氣，見在三才者也。況支逢三合，有忽然相契之義，其福氣渾涵，相資相得，豈不為貴哉。

The Three Marvels and Triple Harmony appear together, indicating that the person's destiny is that of a pillar of the state. Triple Harmony, for example, is寅午戌, and the Three Marvels have already been mentioned earlier. When the heavenly stem carries the Three Marvels and the earthly branch carries Triple Harmony, this is the best combination. The Three Marvels are the essence of yin and yang, manifesting among the three elements of heaven, earth, and humanity. Moreover, when the earthly branch also meets Triple Harmony, it implies an unexpected harmony between things. Thus, the person's fortune is rich and profound, mutually supporting and completing each other, how could they not achieve high status.

重蓋重金，作廟堂瑰偉之客。辰戌丑未為蓋。命帶二金，則重一金，此格極貴。或乙丑乙未庚辰生見庚戌，或庚戌生見乙丑乙未，互相見之，不畏刑沖。

Huagai overlaps, and the metal element overlaps, indicating a person of remarkable stature and excellence in the halls of government. The earthly branches of Chen, Xu, Chou, and Wei are all considered 'Huagai'. If a person's fate includes two metals and another metal overlaps, this pattern is extremely prestigious. For example, if someone born in Yi Chou or Yi Wei has Geng Xu in their pillar, or someone born in Geng Xu has Yi Chou or Yi Wei in their pillar, the two elements correspond with each other, and even if there are punishments and clashes, they need not be feared.

五星朝北，虛斗宿而名動縉紳。五星，即五行金木水火土也。即非五星，北方正位，北辰躔斗牛分野之宮，視子尢重。命有戌有子有寅，虛拱一丑，乃五星朝北。更帶五行全，格局乃為貴。

Five stars converge to the north, with the void forming the position of the Dipper mansion, causing a remarkable reputation among the aristocracy. 'Five stars' refer to the Five Phases: metal, wood, water, fire, and earth. The emphasis of this pattern is not solely on the five stars, but on the proper position of the north: the palace of the constellation Dou and Niu, which corresponds to the northern celestial pole, is more significant than the position of Zi. If a person's destiny includes Wu, Zi, and Yin, with a void forming Chou in between, it is considered Five Stars Converging to the North. If this is accompanied by all five Phases being present, the pattern is considered noble.

萬派流東，拱雷門而聲振天地。千源萬派，無非水也。朝宗之勢，未始不一。蓋天高西北，地陷東南，水自西北以發源，自東南而順注。天上有星皆拱北，世間無水不朝東。命中若三四水俱朝東，日時虛拱卯位，乃合此格。

Ten thousand streams all flow eastward together, converging at the gate of thunder and causing a shaking of heaven and earth. A thousand sources and myriad rivers, in the end, are all water; their tendency to flow toward the sea is always consistent. Heaven tilts toward the northwest and is high, while the earth sinks toward the southeast and is low, so water originates in the northwest and flows eastward smoothly. The stars in the sky all converge toward the north pole, and rivers on earth never flow anywhere but east. If a person's fate has three or four waters all flowing east, and at the time of day and hour there is an empty convergence toward the卯 position, then this pattern is formed.

故陰陽之理，欲探其端倪，而造化之機，當識其變通。五行或隱而顯，四柱或晦而明，或無生旺而壽康，或乏貴官而顯達，勢若難辨，理或易曉，格局可據。如對鏡以別妍醜，機緘悉露；若臨水以照鬚眉，斯理一融，至神自悟。

Therefore, the principles of yin and yang should be explored to understand their origins; the mechanisms of creation and transformation should be recognized for their adaptability. The Five Phases sometimes shift from hidden to evident, and the four pillars sometimes change from obscure to clear. Some may lack prosperity and vitality yet still live long and healthy lives, while others may lack noble patrons and official stars yet still achieve prominence. It seems difficult to discern from appearances, but when explained, it becomes clear. The structure and pattern have reliable criteria. It is like discerning beauty and ugliness before a mirror, where all inner details are revealed; or like seeing one's features reflected in water, once this principle is fully understood, the most subtle aspects will naturally become clear.

命中貴賤，格分細微。詳究淵源之旨，洞知造化之規。窮四柱之興衰，深明得失；括五行之進退，便曉盈虧。純粹全而高明，駁雜深而微賤。數切推於順逆，殺要詳而通變。

The distinction between a person's fortune being noble or humble lies in the subtle aspects of their pattern. To thoroughly investigate the origin and meaning, and to fully understand the rules of nature's transformations: examining the rise and decline of the four pillars reveals the principles of gain and loss; summarizing the advancement and retreat of the Five Phases clarifies the concepts of fullness and emptiness. A pattern with pure and complete atmosphere signifies excellence, while a pattern with mixed and heavy elements indicates humility. Numbers should be carefully analyzed according to their order and reversal, and harmful influences should be thoroughly examined in terms of their changes and variations.

人謂鬼人，而生必乖時；物謂鬼物，而殺反破吉。煞中逢鬼，謂乖時也。生時遇眾煞所聚，反克年干，是吉位逢凶，謂鬼物也。日時生吉時之宮，反惡煞沖刑剋害。珞琭子曰：人有鬼人，物有鬼物，此之謂也。

There are said to be "ghost people" among humans, who are destined to be contrary to the proper timing of fortune; among things, there are said to be "ghost objects," whose malevolent energy actually disrupts the auspicious deities. When malevolent forces meet another ghost, it is called being out of harmony with the right time. When one is born amidst many malevolent forces, which then turn around to harm the heavenly stem of the year, this is when an auspicious position meets a凶, which is called a ghost object. The day and hour are originally in a favorable palace, yet they are instead attacked, harmed, or afflicted by evil forces. The "Three Fate Messages" from Luolu Zi says: "There are ghost people among humans, and ghost objects among things," precisely explaining this principle.

甲辛帶煞而傷體，刺面懸針；刑刃逢凶而克身，分尸鋒劍。甲辛二字為懸針，更逢巳酉二字，乃配字。或更日克本主者，為刺面懸針之格。刑刃者，三刑上帶羊刃，在煞宮刑剋本生身命者，為分尸鋒劍之格，刑死不見尸。

The characters Jia and Xin carry a harmful influence that damages the body, leading to a calamity known as "suspended needle," which signifies punishment such as facial branding and military exile. When the three-way punishments and Yangren occur together with malevolent influences that harm the body, it indicates death by sharp weapons. The characters Jia and Xin have strokes resembling needles hanging down, hence the term "suspended needle." If the character Si and You also appear, they form a compatible combination. If the day pillar further harms the main character of the birth, it results in the "suspended needle" pattern.the so-called "刑刃" refers to three-way punishments combined with Yangren, falling into a malevolent palace and harming the original life force, leading to a pattern of being cut into pieces by blades, resulting in a violent death where the body is not complete.

或有降福以就禍，或有降尊以就卑。必先富後貧，先貧後富。祿馬貴人逢死絕，氣衰不能逢旺中之鬼，氣囚不能救生旺之財。降福就禍者，吉中有凶。降尊就卑者，先旺後衰，先明後晦，先通後塞。謂火焰光即晦，木葉落無蔭。

Some lose their fortune and fall into misfortune, while others fall from a high position to a low one. Such a destiny is certainly one that first becomes rich then poor, or first poor then rich. If the official, horse, and nobleman are in a dead or exhausted state, their weakened energy cannot withstand the ghosts and evils in prosperous areas. If their energy is trapped, they cannot save the wealth in flourishing places. So when fortune turns to misfortune, it is because good fortune hides danger; when high rank turns to low status, it is because there is first prosperity followed by decline, first brightness followed by darkness, and first smoothness followed by blockage. Just like a flame that burns brightest and then suddenly dims, or leaves that fall completely and can no longer provide shade.

白虎銜尸則殞身塗炭，元武披髮則明鏡塵埃。白虎者，甲乙下有庚辛者。庚辛金乃白虎煞也。元武者，壬癸水。命中見寅卯辰者，必主凶危。

The White Tiger holds a corpse in its mouth, indicating death by suffering; the Black Tortoise with hair flying indicates a mirror covered in dust, losing its luster. The White Tiger refers to when Jia or Yi is present with Geng or Xin metal, and Geng or Xin metal is the White Tiger煞. The Black Tortoise refers to when Ren or Gui water is present; if the fate also encounters Yin, Mao, or Chen, it will surely lead to danger and misfortune.

信失禮虧，仁空義塞，風動燈滅，水湧土潰。土主信，火主禮，土火受沖，同歸空絕，故謂之信失禮虧。木仁金義，木困而受制，金困而受克，故謂之仁空義塞。甲辰乙巳，乃燈光之火。木多招風，或甲乙不可動。犯則風動燈滅，一土孤虛，四水浮泛，必有崩塌之禍，則水湧土潰。犯此格此局者，貧者流，富者夭，或在僧道之命，亦主荒迷性惡之類。

Loss of trust and righteousness, deficiency in propriety, emptiness of benevolence, and blockage of chivalry. A single gust of wind extinguishes the lamp, and a surge of water causes the earth to collapse. Earth represents trust, fire represents propriety. Earth and fire are in conflict and both reach an end, hence the loss of trust and deficiency in propriety. Wood represents benevolence, metal represents chivalry. Wood is trapped and restrained, metal is trapped and overcome, hence the emptiness of benevolence and blockage of chivalry. Jiachen and Yisi, with their nayin sound element of covered fire lamp, are the single spark of a lamp. Excess wood invites wind, so the wood of Jiab and Yib must not be disturbed again. Once disturbed, the wind rises and the lamp is extinguished. A single earth is weak and isolated, surrounded by water that is floating and widespread, inevitably leading to collapse. This is called water surging and earth collapsing. Those who fall into this pattern, whether poor or rich, will suffer misfortune; even if they enter the path of monks or Taoists, they are often foolish and confused, with perverse and evil dispositions.

破刑之體，而陰鬼躡足；蕩產之家，而干鬼臨頭。胎克時，時剋日，日克月，月克年，下克上，謂之陰鬼躡足。干鬼壬癸全，或見胎干克時，時干剋日，日干克月，月干克年，故謂之干鬼臨頭，此為極凶之兆。後學宜細推之。

The body is broken and punished, indicating a ghost from the阴 (yin) realm closely following behind; the family's wealth is completely lost, indicating a ghost from the heavenly stem pressing down from above. When the stem of the day is overcome by the stem of the hour, the stem of the hour overcomes the stem of the day, the stem of the day overcomes the stem of the month, and the stem of the month overcomes the stem of the year, this is called the yin ghost stepping on the feet. If the heavenly stems of the ghost and evil spirits are all present, or if the stem of the day is overcome by the stem of the hour, the stem of the hour overcomes the stem of the day, the stem of the day overcomes the stem of the month, and the stem of the month overcomes the stem of the year, this is called the heavenly stem ghost pressing down. This is an extremely凶 (fateful) omen, and those who study later should carefully examine it.

天誅神殛，而殺犯雷公；火焚水淹，而鬼截根蒂。雷公煞者，正二三月在寅，四五六月在亥，七八九月在申，十十一十二月在巳，犯之者重重克身。五行煞重者，疑被殛死。鬼絕根蒂者，五行死絕逢鬼是也。

Heavenly punishment and divine execution result from the Thunder God's curse. Death by fire or water is due to the ghostly evil cutting off the root. The method of calculating the Thunder God's curse is: in the first, second, and third months, it falls on the寅 (Yin) branch; in the fourth, fifth, and sixth months, it falls on the亥 (Hai) branch; in the seventh, eighth, and ninth months, it falls on the申 (Shen) branch; and in the tenth, eleventh, and twelfth months, it falls on the巳 (Si) branch. Those who commit this curse suffer repeated misfortunes. Among the Five Phases, if the evil energy is too strong, they are mostly killed by lightning.the so-called ghost cutting off the root means that the Five Phases have reached the dead end and are again met by ghostly evil.

仇讎金煞，富貴定不長年；火煨骷髏，疲廢必無鶴髮。仇讎金煞者，二酉二巳，乃蛇須殃咎，雞須分碎是也。一木四火，乃火煨骷髏，是乖中不乖，和中反乖，必然夭死者也。

With the harmful gold煞 (golden malevolent force) from enmity, even if one has wealth and status, they will certainly not live long. If one is afflicted by the fire that roasts bones, their body will be weak and discarded, and they will certainly not reach old age. The so-called enmity gold煞 refers to having two instances of酉 (you, rooster) or two instances of巳 (si, snake), which will surely bring misfortune. When one wood is paired with four fires, it is called fire roasting bones: it seems contradictory but is not, and it seems harmonious but is actually contradictory. Such people will certainly die young.

木衰火炎兮，有心而無力；金寒水冷兮，有力而無心。木衰而不能當旺火之光，火上木下，富貴極夭。木上火下，貧而無福。金寒水冷者，謂四位庚辛見一壬生冬，或納音四金一水，冬月而無氣也。

When wood declines and fire becomes intense, the person has a heart but lacks strength; when metal is cold and water is cold, the person has strength but lacks a heart. When wood is weak, it cannot withstand the intense heat of strong fire: if fire is above and wood is below, even if one is wealthy, it is easy to die young; if wood is above and fire is below, then one is poor and lacks fortune.the so-called gold is cold and water is cold refers to when there is one壬 in the four positions above庚辛 and the person is born in winter, or when the four nayin elements of metal are paired with one water, and the person is born in winter with no life qi.

白虎焚身兮，寧無徒刑；青龍退鱗兮，豈逃汨沒。白虎，庚辛金也。交於離，丙丁為白虎焚身，且如一庚三丙，一辛三丁，至重者。青龍，甲乙是也。怕見壬申癸酉，金損氣也。

The White Tiger represents metal of the庚 and 辛, when it reaches the Fire trigram (离) and meets with the Fire stems (丙 and 丁), the White Tiger is burned. Thus, it cannot avoid imprisonment. The Azure Dragon represents wood of the 甲 and 乙, which fears the sharp metal of Renshen (壬申) and Guiyou (癸酉), as metal damages the wood's energy. If the metal of Renshen or Guiyou is present, the Azure Dragon loses its scales and is doomed to be buried and forgotten. The most severe case occurs when one庚 is paired with three丙s and one辛 is paired with three丁s.

鰥寡孤獨而最殃，破刑傷滯而災深。孤神曰孤宿之神，曰鰥寡，曰孤獨，四位俱刑，鰥夫寡婦，獨女獨子是也。空亡克身也破，金神曰刑，羊刃曰傷，三刑曰滯。

The four categories of鳏, 寡, 孤, and 独 are most likely to bring calamities, while the four categories of 破, 刑, 伤, and 滞 bring even deeper misfortunes. 孤神 refers to the spirit of the solitary star, also known as 鳏寡 or 孤独. When all four pillars of a person's chart are subjected to harm, it indicates a situation where there is a widower, a widow, a single daughter, or a single son. If Kongwang harms the person, it is considered as 破. The metal god is called 刑, Yangren is called 伤, and the three types of mutual punishments are called 滞.

五行怕奪紀綱，四干最嫌繁冗。紀綱者，謂下三壬一亥，三甲一未，三辛一丙之類。分奪，秀氣不專也。繁冗者，謂下一壬三亥，一甲三未，一辛三丙，是繁冗不勻，而無秀氣也。

The Five Phases most fear that the order and structure are disrupted, and the four heavenly stems most dislike excessive complexity. By "order and structure," it refers to situations such as three Jins (壬) paired with one Hai (亥), three Jia (甲) paired with one Wei (未), and three Xin (辛) paired with one Bing (丙): when many elements compete for one, the refined energy becomes scattered. By "excessive complexity," it refers to one Jin (壬) paired with three Hais (亥), one Jia (甲) paired with three Weis (未), and one Xin (辛) paired with three Bings (丙): this is chaotic and uneven, and similarly fails to produce refined energy.

印破馬破，必是巧胥滑吏；刃橫刑截，豈非市井屠沽。印破馬破，指正印被沖破刑剋。前刃後刑，更怕相（克）。刃橫刑截者，如乙卯鼠［水］，前有庚辰，後有庚子，乃市井屠沽之輩也。

The seal is broken and the horse is broken, indicating a cunning and sly official; the yangren is rampant and the criminal stars cut off, making one resemble a butcher or tavern keeper in the marketplace. Breaking the seal and breaking the horse refers to the official seal being broken by a clash or being subjected to punishment. If there is yangren in front and criminal stars behind, it is even more concerning due to mutual clashes. So called yangren rampant and criminal stars cutting off, for example, a person with yimao nayin belonging to the water element, with gengchen in front and gengzi behind, would be a person engaged in the butcher trade or tavern business.

耗鬼值殺，而財若浮雲；天中絕跡，而家無儋石。耗鬼值殺者，劫殺同大耗，或六害三刑，同耗克身也。貧當夭壽，貴反刑傷。天中者，甲戌乙亥墓絕之火。又見甲申乙酉水，日時逢空帶鬼煞，天中絕跡之謂也。

The ghost of loss meets a煞, causing wealth to be as fleeting as clouds; the heavens are at their absolute decline, and the household has not even a single stone of grain stored. The term 'ghost of loss meeting a煞' refers to the situation where theJiesha and the great loss are in the same position, or where the six harmful relationships and the three punishments join the great loss to afflict the person; such a fate leads to poverty and short life, while those of high status suffer punishment and injury. The term 'heavenly center' refers to the墓绝 fire of Jiaxu and Yihai, which also meets the water of Jiashen and Yiyou; when the day and hour are in the position of kongwang and accompanied by ghostly evils, this is called the heavenly center being at its absolute decline.

自縊兮懸絲帛影；自殘兮截命傷魂。若自縊，命中帶戌亥。有患惡煞重疊者，是自殘。如辛酉生見庚戌，後見壬申，前羊刃，後亡煞，皆克生年，誠可畏也。

A person destined to take their own life will have the image of a thread hanging with silk and a piece of cloth; a person destined to self-inflict harm will have their life cut short and their soul injured. In the case of self-inflicted death, the person's fate is marked by the presence of the戌 and亥 branches. If they also encounter multiple evil stars, it indicates a sign of self-inflicted harm. For example, a person born in the year of Xinyou, if their chart contains Gengxu, and later Renshen, the preceding is Yangren, the following is Wangshen, both attacking the year pillar, which is truly alarming.

局內有傷，格中有破，朱門餓莩，貧死夭亡。遇此格者，家徒四壁。若無救者，壽豈長年。局內有傷，謂五行自旺處，逢鬼相剋，福身刑空破敗。格中有破者，合前貴格，重逢貴煞相沖是也。朱門餓莩者，入格之命，下見三空四空，三刃四刃，三劫四劫之類。生於華屋，死於窮途，必主九流僧道，藝術之士也。

In a chart where the structure is harmed and the pattern is broken, even a wealthy family will suffer from hunger, eventually leading to poverty and death, or a short life. Those encountering such a pattern will find themselves with nothing but empty walls. If there is no saving deity to rescue them, how can their lifespan be long? When it is said that the structure has harm, it refers to the Five Phases that should naturally be strong being attacked by ghosts, while the benevolent gods and the native's palace also suffer from being restrained, empty, or broken. When it is said that the pattern has a break, it refers to although the previous noble pattern is formed, there are repeated encounters with noble malevolent stars conflicting. When it is said that the wealthy family starves, it refers to a native who has already entered a noble pattern, but below it there are three or four layers of empty wasteland, three or four layers of Yangren, and three or four layers of Jiesha. They are born in a luxurious house but die on a lonely path, mostly becoming members of the nine streams of monks, Taoists, and artists.

燭影當風，豈有長久富貴；丘壑滯水，何須去問功名。甲辰乙巳，燈燭之火，怕戊辰己巳，巽風或下有木，木能招風，風動燈滅。丘壑者，辰戌丑未是也。更不宜壬癸水多，謂之水入丘壑，則不流也。

The candlelight is directly facing the wind direction, how can there be long-lasting wealth; stagnant water accumulated in hills and valleys, there is no need to ask about official titles. The nayin sound element of Jiachen and Yisi is covered lamp fire, which refers to the light of a lamp or candle, which is most afraid of Wuchen and Jisi, the wind position of Xun, or having wood below; wood attracts wind, and once the wind moves, the lamp goes out. The so-called hills and valleys refer to the four earth storage positions: Chen, Xu, Chou, and Wei; here it is even more unsuitable to have too much water of Ren and Gui. When water flows into hills and valleys, it is called stagnant and not flowing.

羊刃重重而克命，溝壑土埋；金神疊疊以傷身，陣前分首。大抵羊刃之煞，最可畏也。三重克身帶煞，必主征伐而終。金神亦為煞中之要，二重克身，必主牢獄征伐而死無疑。

Yangren repeatedly and heavily harms the destiny, causing the corpse to be buried in a ditch; the golden spirit severely injures the body layer by layer, leading to the head being cut off in the battlefield. Basically, Yangren is the most terrifying of all the evils: if it harms the person three times and is accompanied by other evils, the person will certainly die in warfare. The golden spirit is also a major evil among all the evils; if it harms the person twice, the person will certainly die in prison or warfare, there is no doubt about it.

蛟龍失水，華摛彈鼓之人；鳳凰焚巢，浪流失業之士。辰生人，見辰戌丑未四時，荒丘之地，納音無水，則龍失水無歸。鳳凰乃酉字，納音火多，則有鳳凰焚巢之禍也。

A dragon without water can only become a performer playing string instruments and beating drums to make a living; a phoenix that burns its nest can only become a wanderer, losing his livelihood. Those born in the year of Chen have the Chen, Xu, Chou, and Wei positions in their pillars, which represent barren hills. If there is no water in the Nayin sound element, the dragon loses its water and has nowhere to return. The phoenix refers to the You character. If there is too much fire in the Nayin sound element, there will be a disaster of the phoenix burning its nest.

太陽損明，戊午不禁於水溢；太陰薄食，己未豈堪於土多。戊午太陽火，水多則損明，水克火也。己未太陰水，土多則薄蝕相剋也。

The sun loses its brightness, which is represented by Wuwu being unable to withstand great floods; the moon suffers a partial eclipse, which is represented by Jiwei being unable to endure heavy earth burial. Wuwu symbolizes the sun's fire, and when water increases, the brightness is damaged because water overcomes fire. Jiwei symbolizes the moon, and when earth becomes excessive, it is invaded and weakened by earth.

夫妻反目，刃劫臨於日宮；父子悖逆，劫刃坐於時位。日逢羊刃，則夫妻反目。時逢羊刃劫煞，則父子悖逆。如更相剋，尢為重害。據理而推。

Spouses turn against each other and become enemies when Yangren and Jiesha are present in the day pillar; father and son become rebellious and discordant when Jiesha and Yangren are in the hour pillar. If Yangren appears in the day pillar, spouses will quarrel. If Yangren and Jiesha appear in the hour pillar, father and son will be at odds. If they also mutually control each other, the harm will be even more severe, and one should carefully analyze according to reason.

根苗薄淺，則家貲劈若虀粉；財庫空虛，則衣食輕於繳繒。根苗者，如木命人見火多，為火飛煙滅。水命人土多，則壅塞不通。金命人水多，則金瀋水底，火命人土多，則晦暗不明。土命人火盛，則土崩而不能載物。財庫空虛者，財庫在空亡是也。

Those with shallow roots and weak vitality will have their wealth scattered like minced meat; those with an empty treasure store will have their clothing and food as thin as a single layer of silk. As for roots and vitality, for example, a person with a wood destiny encountering too much fire will see the fire vanish into smoke; a person with a water destiny encountering too much earth will have their flow blocked; a person with a metal destiny encountering too much water will have the metal sink to the bottom; a person with a fire destiny encountering too much earth will have their fire obscured and unclear; a person with an earth destiny encountering excessive fire will have the earth disintegrate and unable to support all things. As for an empty treasure store, it refers to the treasure store falling on Kongwang.

威而不猛者，祿貴有害；屈而不伸者，造化無情。威而不猛者，謂祿馬貴人，有空煞空亡之害。屈而不伸者，謂煞｛神｝四墓，伏藏不能伸舒。干支各不相綴也。

There is a reputation but not a formidable strength, indicating that the Lu Spirit and Nobleman have been harmed. Being bent but unable to extend, shows that fate has been unkind to him.the so-called威而不猛, means that the Lu, horse, and Nobleman have been harmed by the empty evil and Kongwang.the so-called屈而不伸, means that the evil spirit is located in the four墓 (burial) positions of辰, 戌, 丑, and 未, hidden and unable to extend, with the heavenly stem and earthly branch not connected.

寒冰凍結，畢世天涯；絕跡滅形，終身多疾。寒冰者，或壬癸命，見子丑亥全者，生於冬月，乃北方煞，凍結凝滯也。絕跡者，年沖月破，互換空亡，羊刃克身，命有沖擊之患，此二格最不好，女多淫亂，男多疾病。

If the cold ice freezes and does not thaw, the person will drift alone all their life; if there is complete disappearance and no trace, they will suffer from illness all their life.the so-called cold ice refers to those born in winter with the heavenly stems壬 and癸 and the earthly branches子, 丑, and亥 all present, which is the northern evil, indicating freezing and stagnation.the so-called complete disappearance refers to the year pillar being attacked and the month pillar being broken, with each other exchanging kongwang, and the yangren also attacking the person, indicating full of conflicts and troubles in the destiny. These two patterns are the worst: women are often lost to immorality, while men suffer greatly from illness.

龍蟠泥沙，多招危辱；鬼投母腹，幼必離親。辰生人，四柱納音而無水者是也。故龍無水而不能活，無變化之意。鬼投母腹，年月日時四水，而胎無一土者是也。

A dragon coiled in mud and sand brings many dangers and humiliations; a ghost entering a mother's womb means separation from parents in childhood. "Dragon coiled in mud and sand" refers to someone born in the year of the Dragon whose four pillars of destiny have no water in their nayin sound element: a dragon without water cannot live, and thus has no room for transformation. "Ghost entering a mother's womb" refers to someone whose year, month, day, and hour pillars are all water, but whose fetal origin has no trace of earth at all.

劍殞鋒芒，勾陳失力，源清流濁，天乙星嗔，若無救援之神，必是摽掠之輩，更臨空煞，終始窮寒。壬申癸酉，見火多必殞。劍鋒勾陳，即戊己也。戊忌甲，己忌乙，如見木多亦畏之。源清流濁者，水命下見土多也。水輕土重，如壬輕戊重，癸輕己重，水被土濁故也。天乙生嗔者，甲寅見丑，甲申見未也。此謂之天乙生嗔。

The sword has broken its edge, and Gou Chen has lost its strength; though the source is clear, the lower flow is turbid, and Tianyi Nobleman is angered. If there is no rescuing deity, it must be a person who robs and lives by plunder; and if the upper position is occupied by Kongwang, then from beginning to end, one's life will be poor and cold. For Renshen and Guiyou, the Nayin sound element is sword-edge gold, and if there is much fire, it will certainly be damaged. The Gou Chen opposite the sword-edge is Wu and Ji: Wu is afraid of Jia, Ji is afraid of Yi, and if there is too much wood, it is also dangerous. The saying "source clear but flow turbid" refers to water destiny with too much earth below; water is light and earth is heavy, for example, if Ren is weak and Wu is strong, or if Gui is weak and Ji is strong, the water will be mixed by the earth. The saying "Tianyi is angry" refers to JiaYin meeting Chou, and JiaShen meeting Wei, which is called Tianyi being angry.

裸身帶花，女播淫奔，而男迷酒色。咸池乃桃花煞，更在沐浴之地是也。

A person with a red body and accompanied by flowers will have a woman's reputation of running away secretly, and a man will be addicted to wine and women. The so-called 'flower' refers to the Xianchi Taohua evil star. If it also falls in the Bathing position, it exactly matches this omen.

飛廉值煞，男犯徒流，而女落風塵。飛廉，正五九酉，二六十三七十一卯，四八十二午，周而復始。見煞更帶之者，不宜也。男子見之主犯凶惡，女人亦不宜也。

Flying廉 is also afflicted by the upper evil, causing men to suffer from imprisonment or exile and women to fall into the streets. The method of calculating Flying廉 is as follows: in the first, fifth, and ninth months, it is in the hour of You; in the second, sixth, and tenth months, as well as the third, seventh, and eleventh months, it is in the hour of Mao; in the fourth, eighth, and twelfth months, it is in the hour of Wu. This cycle continues. If the pillar already contains an evil and is further accompanied by Flying廉, it is particularly inauspicious. For men, it indicates offending evil forces, while for women, it is equally unfavorable.

貲財淺薄，而黑煞臨門；父母刑傷，而梟神入命。逢黑煞，乃壬癸二字，帶煞是命前五辰為宅，命後五辰為墓。黑煞不可入墓也。宅墓受煞，落梁塵以呻吟。梟神者，二重三重倒食是也。若克年於納音重。

Those with little wealth are affected by the Black Malevolent Star entering their gate; those whose parents suffer injuries are affected by the Hawk Demon entering their destiny. The Black Malevolent Star refers to the characters Ren and Gui accompanied by malevolence. The fifth position before one's birth stem is the ancestral home, and the fifth position after is the tomb. The Black Malevolent Star must never enter the tomb. If the ancestral home or tomb is affected by malevolence, the roof beams will accumulate dust, the family will decline, and only sighs and lamentations remain. The Hawk Demon refers to double or triple instances of inverted food; if it harms the year's heavenly stem, its harmful effect is particularly severe in the Nayin sound element.

探陰陽並格局，等分有象之幽元，旁燭無窮之造化。用之則百發百中，明之則萬舉萬通。究此精微，留傳後世。留心博考，音旨分明，驗往察來，賢愚可見。

Investigating yin and yang and the structure of forms, distinguishing levels and categories, delving into the subtle origins within visible phenomena, and illuminating the boundless transformations of the cosmos. When applied, it is infallible; once understood, all actions succeed. By thoroughly exploring this subtle aspect, it is passed down to future generations. Those who diligently and broadly examine it will naturally grasp its meaning and intent, clearly verifying the past and predicting the future, making the wise and the foolish evident at a glance.

且夫神機妙論，默契精微。談元虛以言人物，即本經而照是非。必三元可據，四柱堪憑。格清為臺閣之臣，局妙居鈞衡之任。

This passage discusses profound and subtle principles that align silently with the subtle truths: discussing people from a lofty and abstract perspective, and examining right and wrong based on the fundamental text. It emphasizes that the three elements must have a solid foundation and the four pillars must be reliable: those with a pure structure become officials in the government offices; those with a refined situation hold the important positions of prime ministers and ministers.

日輪當表，毫光豈被猛風吹。戊午為日輪，巳午為當表。如戊午生於五月，又逢巳午日時，謂有輝光於天下。如有毫光，風吹不得也。人命得之，有貴祿則為文官，有吉煞則為貴神，亦有威權聲名。

The sun shines brightly in the central position, and that single ray of light is not easily extinguished by fierce winds. Wuwu is symbolized as the sun disk, and the positions of Si and Wu are the places where the sundial is located. For example, if someone is born in the fifth month and also encounters the days or hours of Si and Wu, their radiance will illuminate the world; with such a bright light, the wind cannot extinguish it. A person's destiny with this pattern will be accompanied by noble status and official rank, or by auspicious stars leading to a position of honor and divine favor, and they will also possess authority and reputation.

人立畫橋，沉影不隨流水去。己亥木逢壬寅金，又逢丙午，或癸亥水，為駕海畫橋，此格得之，可以言貴也。

A person stands on a painted bridge, and the reflection in the water does not follow the flowing current, symbolizing calm self-restraint and not being swayed by worldly affairs. When Jihai Nayin wood meets Renyin Nayin metal, and also encounters Bingwu or Guihai water, it is like a bridge spanning the sea. Those with this pattern may be considered of high status.

桃花滾浪，龍門宜三月之先登；桂影橫波，鳳闕占季秋之早步。庚申為桃花，生於春月，有水多為奇，遇貴神祿馬，必龍門之一跳。高登桂影者，辛卯辛酉木人見巳｛己｝未，即水多者，或丙午癸亥皆是。故八月半以前為妙，已後則福輕也。

TheTaohua symbolizes the blooming peach blossoms, which should be seized in the third month to leap over the Dragon Gate. The shadow of the osmanthus tree reflected on clear water is suitable for ascending the Phoenix Platform early in the late autumn season. It is said that when the peach blossoms bloom in the third month and the water rises, the carp can leap over the Dragon Gate and transform into a dragon, hence the metaphor for academic success. TheGengshen represents the peach blossoms, and when it appears in the spring month with abundant water, it is especially remarkable. If it is further accompanied by the noble god,禄 and 马, one is sure to leap over the Dragon Gate. As for climbing the osmanthus shadow, those with wood destiny inXinmao orXinyou should meetJiwei, which represents a path of abundant water, or meetBingwu orGuihai as well. Therefore, being born before the middle of the eighth month is most favorable, while after the middle of the eighth month, the fortune becomes lighter.

風生粉籟，若夏月必是清閒。太陽盛暑之時，能喜風蔭。己巳為生風，逢庚寅，更值夏月，若遇祿馬貴人，則為極貴大臣，旁招賢士。若命宮無祿馬貴人，亦是鄉閭顯達之人，若生不當時，及死絕帶凶煞者，為下賤之人也。

A gentle breeze produces soft sounds, and if this occurs in the summer month, it indicates a life of ease and leisure. During the hot summer days, the arrival of wind and shade under trees is most welcome. The combination of Jisi (己巳) symbolizing the generation of wind and Gengyin (庚寅) in the column, along with the summer month, if further supported by the presence of a nobleman (贵人), indicates a highly esteemed official capable of attracting many talents. Even if the natal chart lacks such supports, the person would still be prominent within their local community. However, if the birth occurs at an inauspicious time or falls in a dead or declining position while accompanied by malevolent influences, the person may become of low status.

水結池塘，生冬月必然濁溢。冬天丙午丁未天河水，生逢庚午辛未，土高有水多，又是夜生，為水結池塘，有水土之怨，人生遇者，生必嫉［妒］，殘害宗支，為人沉毒。生春夏乃佳，可以滋生潤物，又不可水多，遇寅卯為淋漓之患，傷義之人。

Water accumulates into a pond, but if it is born in the winter month, it will certainly be dirty and overflow. The nayin sound element of winter, which is the heavenly water of Bingwu and Dingwei, meets the road side earth of Gengwu and Xinwei in the pillar. The earth is high and the water is abundant. If it is born at night, it forms a water pond, and water and earth become hostile to each other. If a person's destiny meets this, his nature will be jealous and harmful to his relatives. He is dark, cruel and vicious. If it is born in spring or summer, it is still good, as it can nourish things. However, it cannot be too much water, if it meets寅 or卯, there will be a problem of excessive flow, and he becomes someone who harms the spirit of the group.

文星入於河漢，得時者為仕途清政之人，失時者為濁世勞力之輩。丁巳乙亥為文星，乙亥生人見丙午丁未，遇八月生，則眾星明朗，謂得時必清政之人。若生餘月皆是失時。於丙子見丁丑癸亥亦是。要生於秋月，無不貴也。

The literary star enters the Milky Way, and those born at the right time become officials with clear and upright conduct in their careers; those born at the wrong time are merely hardworking people in a corrupt world. The combinations of Dingsi and Yihai indicate the literary star. Those born on Yihai with Bingwu and Dingwei in their birth pillars, and born in August, will have bright stars shining together, and if the calculation is correct, they will be people with upright conduct in office. If born in other months, they are considered to be born at the wrong time. Those born on Bingzi with Dingchou and Guihai also belong to this pattern. Overall, they must be born in autumn to avoid being of no importance.

一聲平地，播四海之威名；一德昇天，清四方之德化。一聲平地者，言雷也。為正東艮寅甲卯乙，辰巽己（巳）亥者，雷也。獨乙卯真雷，乙屬木，木旺卯，又卯為雷。以乙卯生人，三四月，逢辛未戊申己亥，其必播四海之威名。秋季只虛名之兆，冬月生人有貴人，亦是虛名之兆。一德昇天者，言天月二德遇乙丙丁，為昇天。乙丙丁人遇天德，亦為昇天，或四月逢辛未戊申己亥者，必播四海之名，秋季即虛名之兆。冬月生人有貴人，亦是虛名之兆。命值此格者名標萬里，德化四方，為人間享福之人，人惜民。心中不藏事，無嫉（妒），與人善處。蓋十二月內，皆有天德昇天，當詳之。

A thunderclap suddenly strikes the flat land, spreading the reputation of its sound throughout the four seas. One virtue ascends to heaven, and virtue transforms the world with clarity and righteousness. The phrase "a sound on flat land" refers to thunder. The directions of the east, the mountain, the tiger, the wood, the rabbit, and the dragon can all be associated with the image of thunder. Among these, only Yimao (乙卯) represents true thunder, because Yimao is wood, and wood is strong in Mao (卯), while Mao itself is the position of thunder. Those born in the third or fourth month with Yimao in their birth chart, and encountering Xinwei (辛未), Wushen (戊申), or Jihai (己亥) in their column, will certainly have their reputation spread throughout the four seas. Those born in autumn only have a false reputation, and those born in winter may have noble friends, but still only a false reputation. The phrase "one virtue ascends to heaven" means that when Heavenly Virtue and Monthly Virtue meet with the days of Yi (乙), Bing (丙), or Ding (丁), it is considered as ascending to heaven. Those with Yi, Bing, or Ding as their day stem who meet Heavenly Virtue also ascend to heaven. Those born in the fourth month and encountering Xinwei, Wushen, or Jihai will also certainly have their reputation spread throughout the four seas. Those born in autumn only have a false reputation, and those born in winter, even with noble friends, still have only a false reputation. Those who possess this pattern are people who are famous across the world, whose virtue transforms the four directions, and who enjoy happiness in the world. They cherish the people, have no hidden intentions, no jealousy, and get along well with others. Each of the twelve months has its own position of Heavenly Virtue ascending to heaven, which should be carefully distinguished.

帝旺親於帝座，生居坎離者，參朝謁帝之人。凡人遇坎離，上逢旺氣，臨於帝座，同貴人祿馬，命上定是參朝大臣。何以知之？蓋坎離子午，為陰陽之初，陰陽造化，子午運用，遍歷四時，為萬物之始，故為子為午，為冬為夏，為正南北。人遇之，為朝而南，故聖人端北面南，坐子面午，是謂明堂也。然子見午為水火既濟。惟子午二字欣逢於帝座，旺加臨貴祿之神，以此為貴顯之人也。貴人喜，則為臺主談笑。貴人怒，則為宰相紀年。水人遇之，得其正者，真不怒而威，為卿相之貴。

The person whose destiny is in the Prosperity (帝旺) and is closely related to the Imperial Seat (帝座), and is born in the position of Kan and Li, is someone who serves the emperor. When a person encounters Kan and Li, and there is also a strong旺气 (prosperous energy) above, and it is located at the Imperial Seat, and is further combined with the Nobleman (贵人) and the Lu Spirit (禄神), his destiny is certainly that of a high-ranking official in court. How do we know this? Kan and Li correspond to Zi and Wu, which are the beginnings of yin and yang. The transformations of yin and yang all originate from the movement of Zi and Wu, covering all four seasons, and are the beginning of all things. Therefore, Zi is associated with winter and Wu with summer, Zi is located in the north, and Wu in the south. When a person has this situation, he naturally has the posture of facing south. In ancient times, the sages sat facing south with their backs to the north, sitting at Zi and facing Wu, which is called the Bright Hall (明堂). When Zi meets Wu, it forms the situation of Water and Fire in harmony (水火既济). As long as the characters Zi and Wu are harmoniously present at the Imperial Seat, and the prosperous energy is further combined with the Nobleman and the Lu Spirit, he will certainly be a person of high status. When the Nobleman is pleased, he can freely talk and laugh in the palace and government offices; when the Nobleman is angry, he can remain calm and composed as a prime minister. For those with water destiny who also have the correct position, they naturally command respect without needing to be angry, possessing the dignity of a chancellor.

官祿會於官星，格在子午者，拜書受恩之客。子午，是明堂。祿元當卯，丁祿在午。六丁生人見壬午，六己生人見甲午，六癸生人見戊午，此為明堂。上近真祿星會官，更吉神相聚，德合同臨，豈不貴哉。

Official rank and official star meet, and the pattern falls in the Zi and Wu positions, indicating someone who receives an imperial decree and personally receives the emperor's grace. Zi and Wu are the Bright Hall. The original position of the禄 (favorable destiny) is in Mao, but the禄 of Ding is in Wu. Those born on the sixth day of the heavenly stem (Ding) who see Renwu, those born on the sixth day of the heavenly stem (Ji) who see Jiawu, and those born on the sixth day of the heavenly stem (Gui) who see Wuwu, all are considered Bright Hall. Moreover, the position is close to the true禄, with the禄 star and official star meeting, plus the gathering of auspicious deities and the harmony of virtue, how could they not be esteemed?

天澤生逢仲夏，用辛亥者，入格則德潤乾坤。天澤，天河水也。仲夏，五月也。蓋天河之水，冬月為水結道途，故傷物，無所不折。惟夏月為天澤，丙午丁未人，生於五六月，逢辛亥者是。辛亥乃天門也。得其全，謂之天門降天澤。故有德潤乾坤。四月逢丙午丁未辛亥尢妙。蓋四月用辛亥為天德，極好。起例以天德三壬四辛是也。

Heavenly virtue water is born in the middle of summer, and when combined with the use of Xinhai, it enters the pattern and brings virtue to the heavens and earth. "Heavenly virtue" refers to the river water of heaven, and "middle summer" refers to the fifth month. The water of the heavenly river freezes on the roads in the winter month, thus damaging all things and breaking them without exception; only in the summer month does it become heavenly virtue. Those born in the fifth or sixth month with Xinhai in their birth chart are of this type. Xinhai is the heavenly gate, and when both are present, it is called the heavenly gate descending heavenly virtue, hence the image of virtue nourishing heaven and earth. Those born in the fourth month with Bingwu, Dingwei, and Xinhai are especially good, because in the fourth month Xinhai is considered heavenly virtue, which is very favorable. The method of calculating heavenly virtue starts with using Ren in the third month and Xin in the fourth month.

月華生於仲秋，用甲辰者，入格則光輝天下。月華，是己未也。仲秋，八月也。見甲辰，更當近夜之時。燈火配作金運（蓮），八月又是金白之時，故金運（蓮）得此時，或八月十五日前是也。己未逢甲辰，己用甲為官星，甲辰逢己未，甲與己合，見未貴人，二者皆大貴公卿。小者為監司，故謂之光輝天下。八月十五日以後，雖貴不顯，皆時不奇。

The moonlight appears in the middle of autumn, and if the person's chart includes Jiachen, then it forms a pattern that shines brightly throughout the world. "Moonlight" refers to Jiwei, and "middle autumn" refers to the eighth month. If the chart contains Jiachen and it is during the time close to night, the lamp fire matches with the metal to form a golden lotus; the eighth month is a time of pure metal energy, so the golden lotus is most suitable at this time, especially before the fifteenth day of the eighth month. When Jiwei meets Jiachen, Ji uses Ji as its official star; when Jiachen meets Jiwei, Ji combines with Ji, and also sees Wei as the nobleman: both situations indicate great wealth and high official rank, even if not reaching the highest level, they can still attain positions such as supervisors. Therefore, it is said that the light shines throughout the world. However, if it is after the fifteenth day of the eighth month, even if it is noble, it will not be prominent, because the time is not special.

日合辛卯，成功烜赫貫山河。日在戊午，是生夏逢辛卯。松柏潔苑地，輪光穿入枝。是謂日合。辛卯逢巽地巳時，必為山河節度之臣。不全者無貴。下輩之人，趕腳之命。

The sun combines with Xin Mao, leading to brilliant achievements that span mountains and rivers. The sun refers to Wu Wu, meaning someone born in summer with Xin Mao in the chart. The Xin Mao nayin is cypress and pine wood, standing clean and upright in the courtyard. The sunlight penetrates through the branches and leaves, which is called sun combination. If Xin Mao also meets the Xun trigram at the hour of Si, he will certainly be a commander in charge of mountains and rivers. If the combination is incomplete, there will be no nobility, and he will merely be a common person surviving by menial work.

月時庚寅，慈性明靈光世寶。己未生人，於八月之時，月兔清潔，光射星河，遇庚寅之木，倒影壓江波，故有慈性明靈之寶。中秋尢妙，十五以後不佳矣。

When the month and hour are paired with Gengyin, the person is benevolent, kind, wise, and bright, like a precious treasure shining in the world. Those born with Jiwei, if born in the eighth month, have the moon's jade rabbit clean and pure, with moonlight shining directly onto the river of stars. If they also meet Gengyin, the pine and cypress trees resemble the wood of Gengyin, their shadows pressing down upon the river's surface, thus possessing the virtues of kindness and wisdom. Being born around the Mid-Autumn Festival is especially good, but after the fifteenth day of the eighth month, it is not as favorable.

吉逢羊刃，身屬武職鎮邊疆；吉遇懸針，掌握兵符威華夏。羊刃逢祿馬生旺之神，入格輕清者，必為武帥之臣。重濁者，教習槌棒，干僕之命。五行四柱無氣者，盲目愚奸之人。懸針遇吉，貴人祿馬生旺喜神，兼格局清者，為兵權武將之臣，濁者教習拳手，干僕之命。凶神犯者，必是徒（徙）流之輩。

When auspicious deities meet with Yangren, the person will hold a military post and defend the borders; when auspicious deities meet with Xuanzhen, they will control military seals and command authority throughout the country. If Yangren meets with禄马 and 生旺 deities, and the pattern is clear and the atmosphere is light and pure, the person will certainly be a general commanding troops; if the atmosphere is heavy and turbid, they will only be skilled in physical combat and serve others. If there is no life qi in the four pillars and five elements, the person will be blind, foolish, and cunning. When Xuanzhen meets with auspicious deities, and there are also noblemen,禄马, and 生旺 deities, along with a clear and pure pattern, the person will be a military officer in charge of troops; if the atmosphere is turbid, they will only teach people boxing and serve others. If they are afflicted by malevolent deities, they will certainly suffer from imprisonment or exile.

本乎天者，觀於賢人之心；本乎地者，會於眾人之見。本乎天，謂天干合起祿馬貴人吉神，入格者，進招賢者，為長善遏惡之人。本乎地，謂祿馬吉神，地支官貴入格者，為鄉閭能幹事務，和氣之人也。

Those based on heaven can perceive the intentions of the virtuous; those based on earth can gather the insights of the people.the so-called being based on heaven refers to the heavenly stems combining with the auspicious deities such as official luck, horse, and nobleman; those who enter the pattern can recruit and employ virtuous talents, being those who promote good deeds and restrain evil.the so-called being based on earth refers to the auspicious deities of official luck and nobleman matching with the earthly branches; those who enter the pattern can handle affairs skillfully in the village and be harmonious with others.

廣揚碩德，只緣龍虎會風雲。辰龍，寅虎，巽風，卯云，四字全，更帶祿馬貴人，主慈善心德，與佛同也。

His virtue and reputation are extensive and well known, due to the presence of dragons and tigers in the assembly of wind and clouds. Chen represents the dragon, Yin represents the tiger, Xun represents the wind, and Mao represents the cloud; with these four characters complete, and combined with the presence of禄 (favor), 马 (horse), and Nobleman (nobleman), it indicates that this person is benevolent in heart and virtuous in conduct, resembling the Buddhist tradition.

大闡經綸，善為斗牛見月露。丑為斗牛之星，如己丑遇己未，生於夏末秋初，其人大闡經綸，掌乾坤於筆下，為國家棟樑之材。己丑為天上真牛斗之巢。夏末秋初，天清月明。己未丁未為月露，得金為最貴也。

He can fully display his ability to plan and manage affairs, with skill appearing between the constellations Dou and Niu, seeing the moonlight and clear dew. Chou is the constellation of Dou and Niu. For example, if Jichou meets Jiwei, and he is born in late summer or early autumn, he will be able to fully display his ability to plan and manage affairs, gathering the heavens and earth under his pen, becoming a pillar of the state. Jichou is indeed the true nest of the constellations Dou and Niu; in late summer or early autumn, the sky is clear and the moon is bright. Jiwei and Dingwei represent the moon and dew. If further paired with metal, it will be most valuable.