Three Volumes of the Treatise on the Transmission of Destiny (Commentary by Xu Ziping)

臣等謹案《珞琭子三命消息賦注》二卷，宋徐子平撰。《珞碌子》書為言祿命者所自出。其法專以人生年月日時八字推衍吉凶禍福。李淑《邯鄲書目》謂：其取琭琭如玉，珞珞如石之意，而不知撰者為何人。朱弁《曲洧舊聞》云：世傳《珞琭子三命賦》不知何人所作，序而釋之者以為周世子晉所為。然考其賦所引，有秦河上公。又如：懸壺化仗之事，皆後漢末壺公、費長房之徒，則非周子晉明矣。是書前有楚頤序，又謂：珞琭子者，陶宏景所自稱。然祿命之說至唐李虛中尚僅以年月日起算，未有所謂八字者。宏景之時又安有是說乎？

We have carefully examined the text: The annotated "Commentary on the Three Lives and Fate Assignment of Luolu Zi" consists of two volumes and was written by Xu Ziping of the Song dynasty. The book "Luolu Zi" is the common source for the study of "lùmìng" (fate and destiny). Its method specializes in using the eight characters representing a person's birth year, month, day, and hour to predict one's fortune and misfortune throughout life. Li Shu of the Song dynasty, in his "Handan Book Catalogue," said that the title "Luolu Zi" refers to the meaning of "lu lu like jade, lu lu like stone." As for the author, he did not know who it was. Zhu Bian, in his "Old Stories from Quwei," said that the widely circulated "Three Lives and Fate Assignment of Luolu Zi" is unknown in authorship. Those who wrote prefaces and provided explanations for it believed it was written by Prince Jin, the son of King Ling of the Zhou dynasty. However, upon examining the people mentioned in the text, there were figures from the Qin dynasty, such as He Shanggong; also, stories like "suspended gourd" and "transformation of staff" belong to the legends of fangshi (herbalists or magicians) from the late Eastern Han dynasty, such as Hu Gong and Fei Changfang. Therefore, this text clearly cannot have been written by Prince Jin of the Zhou dynasty. The book has a preface written by Chu Yi at the beginning. The preface also says that "Luolu Zi" is the self-title of Tao Hongjing of the Southern Dynasties. However, the study of fate and destiny up to Li Xuzhong of the Tang dynasty only used the year, month, and day for calculation, without the concept of "eight characters." How could there be such a concept in Tao Hongjing's time?

考其書始見於《宋*藝文志》。而晁公武《讀書志》亦云：宣和建炎之間是書始行，則當為北宋人所作。舊稱某某，皆依託也。自宋以來，注此賦者有王廷光、李仝、釋曇瑩及子平四家。子平事蹟無可考，獨命學為世所宗，今稱推八字者為子平，蓋因其名。劉玉《已瘧編》曰：江湖談命者有子平，有五星。相傳宋有徐子平者，精於星學，後世術士宗之，故稱子平。又云，子平名居易，五季人。與麻衣道者、陳圖南、呂洞賓俱隱華山，蓋異人也。今之推子平者，宋末徐彥升，非子平也云云，其說不知何所本。然術家之言，百無一真，亦無從而究詰也。

This book was first recorded in the "Sung Shi · Yi Wen Zhi"; Zhao Gongwu's "Jun Zhai Du Shu Zhi" also states that this book began to circulate only during the Xuanhe and Jianyan periods, so it should be a work from the Northern Song dynasty. The names of the original authors are all later fabrications. Since the Song dynasty, there have been four commentators on this essay: Wang Tingguang, Li Tong, the monk Tanying, and Xu Ziping. There is no record of Xu Ziping's life, but his system of destiny calculation has been revered by later generations. Today, when we refer to the method of calculating the eight characters, we call it "Ziping," because of his name. A Ming dynasty scholar, Liu Yu, in his "Yi Mo Bian," said that in the Jianghu (literally, "river and lake," meaning the popular circles), there were two schools of divination: the "Ziping" school and the "Wuxing" school. It is said that during the Song dynasty, there was a Xu Ziping who was skilled in the study of celestial stems and earthly branches, and later diviners revered him as their master, hence the name "Ziping." It is also said that Ziping's real name was Ju Yi, a person from the Five Dynasties period, who once lived in seclusion on Mount Hua with the Hemp-Robed Daoist, Chen Tuan (whose courtesy name was Tunan), and Lü Dongbin. He was considered an extraordinary person. However, the method of Ziping today actually originated from Xu Yansheng of the late Song dynasty, not Xu Ziping. All these accounts are unclear in their sources; however, the words of diviners are rarely true, and thus it is impossible to verify them.

其注久無傳本，惟見於《永樂大典》中者尚為完帙。謹加裒輯，釐為上、下二卷，以符《宋志》之舊。其中論運氣之向背，金木剛柔之得失，青赤父子之相應，言皆近理。間有古法不合於今者，是則在後人之善於別擇耳。又考《三命通會》亦載有《珞琭子》寥寥數語，與此本絕不相合，蓋由原書散佚，談命者又依託為之。偽中之偽，益不足據，當以此本為正也。

Xu Ziping's commentary has long since ceased to be transmitted in printed editions, with only a version collected in the Yongle Daidian remaining relatively complete. Therefore, we have carefully compiled and reorganized it into upper and lower volumes to conform to the original form recorded in the Song History's Catalogue of Literature. The discussion in the text regarding the "direction" and "opposition" of a person's destiny, the gains and losses of the metal and wood elements in terms of hardness and softness, and the mutual generation between the green (wood) and red (fire) elements, all make sense and are reasonable. However, there are some ancient methods that differ from the current commonly used calculations, which require later generations to be good at distinguishing and choosing appropriately. In addition, we have also found that the Sanming Tonghui contains a few lines from Luolu Zi, which do not match this version at all. This is likely due to the original text having been lost, and later commentators having fabricated these lines. These fabricated lines are even more unreliable, and thus this version should be considered the correct one.

元一氣兮先天，稟清濁兮自然；著三才以成象，播四氣以為年。【元者，始也；一者，道生一沖氣也。有物混成，先天地生。以看命法論之，如人初受胎月在母腹中男女未分。以四柱言之，則知人本命也，尚未有生月日時，即貴賤壽夭未分，故云一氣。以大道言之，則混一氣而生育天地也，主祖宗之宮也。陰陽既分，清氣為天，濁氣為地。地法天，天法道，道法自然。以命術言之，則如在母胎中以是成形，男女已分也。以大道言之，天地分也。以四柱言之，則生月是也，主父母宮。】

The text says: At the beginning of all things, there was a primordial qi existing before heaven and earth. It naturally divided into clear and turbid qi. From this, the three categories of heaven, earth, and humanity were established, forming shapes, and the qi of the four seasons spread out to form a year. Xu Ziping explains: "Yuan" means the beginning, and "one" refers to the harmonious qi generated by the Dao. There was a chaotic form, existing before heaven and earth. In terms of fortune-telling, this is like a person just conceived and still in the mother's womb, with male and female not yet clearly distinguished. When it comes to the four pillars, at this stage we only know the year pillar as the person's destiny, without the month, day, and hour pillars, so the person's status, wealth, longevity, and death are not yet determined. Therefore, it is called "one qi." From the perspective of the Dao, it is a unified qi that gives birth to heaven and earth, and in terms of destiny, it represents the "ancestral palace." Once yin and yang have been separated, the clear qi rises to form heaven, and the turbid qi sinks to form earth. Earth follows heaven, heaven follows the Dao, and the Dao follows nature. In terms of fortune-telling, this is like the fetus already taking shape in the mother's womb, with male and female clearly distinguished. From the perspective of the Dao, this is when heaven and earth have been separated. When it comes to the four pillars, this corresponds to the "month of birth," representing the "parents' palace."

【天地人為三才。以命術言之，是人生日是也。乃人身自得之宮。看下臨何宮分也。四氣者，布木火水金以為四時，各旺七十二日，土旺四季，各旺十八日，故為一年。五行之休旺也。以看命論之，是人生時也。以四柱論之，本命生月生日生時四柱也。每一宮有三元，有天元、人元、支元。生時主子孫也，更看生時天元不居休敗，居於旺相，則佳矣，死囚則見多而晚成。】

Heaven, Earth, and Humanity are collectively known as the Three Powers. In terms of divination, this corresponds to a person's "birthday," which is the first palace they are born into. It is necessary to look at which palace is below it. The concept of "Four Energies" refers to the distribution of Wood, Fire, Water, and Metal across the four seasons. Each element is strong for seventy-two days, while Earth is considered to be strong in the last part of each season, with each season having eighteen days of strength. Together, they make up a full year, describing the prosperity, decline, strength, and weakness of the Five Phases. In terms of divination, this corresponds to a person's "birth time." In the context of the Four Pillars, it refers to the birth year, birth month, birth day, and birth time. Each pillar contains the "Three Elements," namely the Heaven Element (Heavenly Stem), the Human Element (the hidden Heavenly Stems within the Earthly Branch), and the Earth Element (Earthly Branch). The birth time relates to the palace of children and grandchildren. It is important to check whether the Heavenly Stem of the birth time does not fall into the positions of decline or failure, but rather into the positions of strength or prosperity. If it does, it is favorable; if it falls into the positions of death or weakness, it indicates that although there may be many children, their success will be delayed.

以干為祿，向背定其貧富；以支為命，詳順逆以循環。【干者，是生日天元也。看干下有何支，支內有何人元，而與生日天元為祿，或有祿印，或有財帛。假令六甲日生人，甲子生旺，甲寅建祿，甲辰為財庫，甲午為妻財，甲申為官印，甲戌為財官。其甲子，以水生木。如秋生，並十二月生，則有官貴命，官印無失。甲以庚辛為官印，為子，有癸，善制其丁。故曰：癸乃甲之印綬也。更須消息四柱內外，吉凶輕重，而配其休祥。其言，不可大疾，疾則不盡善矣。】

The essay says: Using the heavenly stems as "lu" (favorable position), determine whether it is facing or facing away from lu, thus determining wealth and poverty. Using the earthly branches as "ming" (destiny), examine the cycle of proceeding and reversing, thus predicting the course of fortune. Xu Ziping explains: Here, "ganzhi" refers to the heavenly stem of the birth day, that is, the day stem. One should look at what earthly branch is seated under the day stem, and what heavenly stems are hidden in the branch, and how they relate to the day stem—whether it is lu, lu combined with official seal, or wealth. For example, the six day pillars with Jia as the day stem: Jiazi sits on a prosperous position, Jiayin sits on a built-up lu, Jiachen sits on a wealth warehouse, Jiawu sits on wife wealth, Jiashen sits on official seal, and Jiaxu combines wealth and official seal. Among these, the Jiazi pillar, the zi branch contains the hidden癸 water, which generates the Jia wood; if born in autumn or the twelfth lunar month, it is a destiny with official and prestige, and the official seal is not lost. Jia uses Geng and Xin as official seal, and the zi branch of Jiazi day sits on zi water, which contains the hidden癸 water, which can control the Ding fire, preventing it from harming the Geng and Xin official seal stars. Therefore, the癸 is the "yinshou" (official seal) of Jia. In addition, one must consider the weight of internal and external auspicious and inauspicious factors to determine fortune and misfortune. These statements should not be made too hastily or too fully, for being too full lacks comprehensiveness.

【曏者，要生日天元向其祿馬也。如無祿馬，向其財帛，或有向其壽限，向其旺相也。假令六甲生日天元，若得夏至生，而居辰、戌、丑、未，並丑位之上，則有財帛，及有祖基。若是秋生，居巳、酉、丑、申、戌，四柱之內，別無丙丁，則甲之向祿也。甲以金為官印，秋生金旺，故曰向也。若運到西方者，亦向祿也。運行南方及四季亦向財也。若生月內，有官印於生日天元，則主官出祖宗。如生月及支內，有財於生日天元，則主有祖財。若生時支內，有財，別無刑沖剋破，則主自立財。其論官、論財，更須精其休旺輕重言之。財庫並旺相，為佳。官長生、官庫、官旺相為妙。】

The concept of "towards" refers to the day stem facing its own luck and horse. If the four pillars do not contain luck or horse, then it should face wealth and also face longevity or a prosperous and strong position. For example, if someone with Jia as the day stem is born after the summer solstice and their four pillars are in the positions of Chen, Xu, Chou, or Wei, especially in Chou, they have wealth and also ancestral foundations. If born in autumn and their four pillars are in the positions of Si, You, Chou, Shen, or Xu, and there is no Bing or Ding fire to overcome metal in the four pillars, this is called "towards" for Jia. Jia takes metal as its official and seal, and in autumn metal is strong, the official star is in command, so it is called "towards." When the person's fortune moves to the western metal position, it is also "towards" luck. When the fortune moves to the southern fire position or the four earth months of Chen, Xu, Chou, and Wei, it is towards wealth. If the birth month contains the official and seal of the day stem, it indicates that the official position comes from the ancestors. If the birth month's stem and branch contains the wealth star of the day stem, it indicates inheritance from ancestors. If the birth time's branch contains wealth and there is no conflict, overcoming, or destruction, it indicates starting from scratch and gaining wealth by oneself. Whether discussing officials or wealth, it is necessary to carefully distinguish the light and heavy aspects of their strength, weakness, prosperity, and confinement. The best situation is when the wealth warehouse also receives the prosperity and strength of the atmosphere. The best situation for the official star is when it is in the position of growth, in the official warehouse, or in a prosperous and strong position.

【支者，十二支也。支內有天元，十干甲祿在寅，乙祿在卯之類，宜生日天元取年、月、時中內天元配其吉凶，或有財帛，或有官印，或壽或夭。假令甲日天元屬木，取金為官印，取土為財帛，見丙為壽星，見乙並亥卯未為劫財，合用官印或財帛須精休旺言之。】

The term "branch" refers to the twelve Earthly Branches. Within the Earthly Branches, there are hidden Heavenly Stems. Each of the ten Heavenly Stems has its own position of strength, such as Jia's strength being in Yin, Yi's in Mao, and so on. One should take the Heavenly Stem of the birth day as the main reference, and use the Heavenly Stems hidden within the Earthly Branches of the year, month, and hour columns to determine fortune or misfortune: it may indicate wealth, official rank, longevity, or early death. For example, if the day stem is Jia, which belongs to wood, then metal is considered official rank, earth is considered wealth, seeing Bing fire indicates longevity, and seeing Yi wood or the wood trinity of亥,卯,未 indicates competition for wealth. Whether to use official rank or wealth must be carefully weighed according to their prosperity and strength before making a judgment.

運行則一辰十歲，折除乃三日為年。精休旺以為妙，窮通變以為玄。【行運則一辰十歲，折除乃三日為年。折除者，一年二十四氣，七十二侯。命有節氣淺深，用之而為妙。假令六甲日生人，以金為官印，得六月下旬生，則有官印者，有祖財。更若順行陽運，則為佳。逆行則運背矣。甲以金為官印，南方火能奪甲之貴。南方，火土之分，卻向財帛。若七八月尤佳。若六月上旬或中氣生，則無官。若年、月、時在申、巳、酉、丑位，更運行西方，則卻有官印，而亦榮顯也。若六月中氣或初氣下生，卻更看與時在寅午戌亥卯未之位，更天元有丙丁，只是商賈之命也。】

The essay states: Going through a big destiny period is governed by one earthly branch for ten years. Calculating the starting point of destiny is based on converting three days after birth into one year. Only those who can accurately distinguish the prosperity and strength, weakness and confinement of the Five Phases are considered skilled. Those who can thoroughly explore the principles of change and transformation are considered to have entered the profound. Xu Ziping explains: One destiny period corresponds to ten years, and the calculation is based on converting three days into one year. The term 'conversion' refers to the fact that a year has twenty-four solar terms and seventy-two climate divisions. Each person is born at different distances from the solar terms, some closer, some farther. By calculating according to these distances, the age of the starting destiny is determined, revealing its subtlety. For example, if someone has Jia as their day stem, Jia uses metal as its official seal. If born in the sixth lunar month, they have both official seal and ancestral wealth. If they proceed in the yang destiny direction, it is even better. If they go against the direction, it becomes 'opposite destiny'. Since Jia uses metal as its official seal, southern regions, where fire and earth meet, can take away Jia's noble status. However, southern regions are the boundary between fire and earth. Although fire takes away the official seal, earth is actually Jia's wealth. Therefore, it turns towards wealth. If born in the seventh or eighth lunar month, when metal is strong, it is even better. If born in the first half of the sixth lunar month or within the middle solar term, there is no official seal. However, as long as the year, month, and hour are in the positions of Shen, Si, You, or Chou, which are metal positions, and the destiny period moves towards the western metal direction, there will still be official seal and success. If born after the middle solar term or after the initial solar term of the sixth lunar month, one must further examine whether the year and hour fall in fire or wood groups such as Yin Wu Xu or Hai Mao Wei. If the heavenly stems also reveal Bing or Ding, then it is simply a destiny of commerce.

【其五行休旺，已具前述。凡看命見貴賤，未可便言，且精四柱內外，天元並三合有無克奪所有之貴。假令壬午日生，乃祿馬同鄉，切不可年、月、時、中有甲乙並寅卯，若春生則甲乙旺，土死則壬背祿也；若夏秋生雖見甲乙寅卯亦有官印；夏生土旺則官印旺也。秋生則甲乙絕而無害，餘仿此。假令壬子年，壬子月，丙申日，辛卯時。然，丙申、辛卯，天地六合。被太歲是壬子，更壬子月，二壬刑于卯位，此合而不合也。若丙取辛作妻，定因財致禍，而身災也。凡看命，切詳內外五行相合有無忌神，更看所用者內外天元得淺深向背而用之。】

The concepts of prosperity and strength, weakness and confinement in the Five Phases have already been discussed. When examining a birth chart and encountering signs of wealth or status, one should not hastily make a judgment. Instead, one must carefully examine the heavenly stems and earthly branches within and outside the four pillars, as well as the Triple Harmony, to see if anything is capable of overcoming or diminishing the existing wealth. For example, a person born on a Renwu day has the day stem Ren and the hidden stem Wu in the Wu position. The Wu position contains the stem Ding and Ji, which form a harmonious match with Ren, creating a favorable pattern known as "Lusha Tongxiang" (wealth and horse in the same native land). However, one must avoid the presence of Jia, Yi, or the branches Yin and Mao in the year, month, or hour. If born in spring, Jia and Yi wood are strong while earth is weak, and the official star Ji earth is overcome, leading to a reversal of fortune. If born in summer or autumn, even if Jia and Yi or Yin and Mao appear, there is still an official and minister relationship. In summer, earth is strong, so the official and minister are also strong; in autumn, Jia and Yi wood are weak and cannot overcome earth, so there is no harm. Other cases can be analyzed in a similar way. Another example is a birth chart with Renzi year, Renzi month, Bingshen day, and Xinmao hour. The heavenly stems Jia and Yi are in harmony, and the earthly branches Shen and Mao are in harmony, forming a favorable pattern of Six Harmony. However, the heavenly stem is Renzi, and the month is also Renzi, resulting in two Ren waters in the Mao position, which forms a conflict. This is called "he but not really he." If the fire is taken as the wife and wealth, it will certainly bring misfortune due to wealth, and the person themselves will also suffer calamity. Therefore, when examining a birth chart, one must carefully check whether there are any hostile gods within the harmonious relationships of the internal and external Five Phases. Then, one should examine the depth and direction of the qi of the used god in the heavenly stems of the internal and external pillars, and then make a judgment based on this.

其為氣也，將來者進，功成者退。如蛇在灰，如鱔在塵。【氣者，四時向背之氣也。假令，六甲六乙生日，春生，則無官；夏生，則有財；秋生則有官印重矣，若生時卻居寅午戌巳上，更有戊己丙丁在時中，則官減半言之。如本位犯丙丁南方火位亦奪甲之印也。五行當權者用之為福；不當權者用之，無慶。假令，金用火為官印，九夏生則向官，七月生則氣退，即官不遷進也。當用之神旺相，則有慶；死囚休敗則退也。又如，水命人以土為官印，卻得十月、正月、二月生，雖有土而不中用，以五行退則不當權，而休息，此論五行氣退罷權之道。如蛇鱔之在灰塵，則何可長久也？】

The essay says: When discussing the Five Phases' energy, the coming energy is called "incoming energy," and the energy after success is called "retreating energy." Things with retreating energy are like a snake trapped in ash or a eel buried in dust, unable to move. Xu Ziping explains: Here, "energy" refers to the energy of the four seasons, either supporting or opposing. For example, those born on Jia or Yi days, if born in spring, have no official position, because metal is dead and the official star is weak; if born in summer, they have wealth, because fire and earth are the wealth for Jia and Yi; if born in autumn, their official and minister stars are very strong. However, if their birth time is in寅, 午, 戌, or 巳, which are fire positions, and the time pillar also has Wu, Ji, Bing, or Ding, then the weight of the official star should be halved. If the original position is in Bing or Ding, southern fire, it will also take away the official and minister stars of Jia. For the Five Phases, if they are in charge and in season, using them brings fortune; if they are not in charge, using them brings no joy. For example, those with a metal destiny use fire as their official and minister star. If born in the height of summer, it is "favoring the official," but if born in July, when fire has retreated, the official cannot be promoted anymore. The god used for a purpose is fortunate if it is in a strong or flourishing state, but if it is in a dead, imprisoned, resting, or ruined state, it is retreating. Another example is those with a water destiny who use earth as their official and minister star. If born in the tenth lunar month, first lunar month, or second lunar month, even if there is earth in the pillar, it is of no use, because at this time, earth is not in charge and is resting. This is the reason for the Five Phases' energy retreating and losing power, just like a snake or eel falling into dust, how could they last long?

其為有也，是從無而立有；其為無也，天垂象以為文。【此五行論於絕地而建貴也，五行絕處有祿馬。假令，丁亥、丙子、庚寅、甲申、乙酉、戊寅、壬午、癸巳、己卯、己亥皆從無。天元受絕休囚之地，卻成貴強之位。鬼谷曰：干雖絕而建日。成鑑曰：受氣推尋胎月須深。亦當論生日天元破絶而貴也。賦言：五行窮絶處無也，絶中建祿則有也。凡此者，皆合大道，貴而清也。易曰：懸象著明，莫大乎日月。日月者，天之文也。陰陽之柄也。日往則月來，暑往則寒來，皆一生造化之文也。】

The essay states: what is called "having" is established from "non-having"; what is called "non-having" is the manifestation of heavenly signs that bring about brilliance. Xu Ziping explains: this passage refers to the Five Phases regaining noble energy in their dead places, and the dead places of the Five Phases actually conceal the presence of official power and horses. For example, the day pillars of Dinghai, Bingzi, Gengyin, Jiashen, Yiyou, Wuyin, Renwu, Guisi, Jimao, and Jihai all have the day stem sitting in a dead position, all belonging to "coming into being from non-being": although the heavenly stem is in a place of being cut off and weak, it becomes a position of nobility and strength. Guiguzi says "the stem is strong despite being in a dead position," and "The Complete Mirror" says "seeking the origin, the fetal month must be deep," both referring to the principle that the day stem overcoming its dead position can achieve nobility. The meaning of the essay is: when the Five Phases reach their extreme and dead positions, that is called "non-being," but when they can establish official power in the dead position, that is called "being." All such cases conform to the great way, indicating noble and clear destinies. The "Great Treatise" from the "Zhou Changes" says: the most visible and clear manifestations are none greater than the sun and moon. The sun and moon are the brilliance of heaven, the pivot of yin and yang's movement; when the sun sets, the moon rises, when summer heat departs, cold comes, all are the articles of life's transformations.

其為常也，立仁立義。其為事也，或見或聞。【五行者，在天為五星，在地為五嶽，在人為五臟。推而行之則為五常。常有可久之道則秉乎仁義者。易曰：立天之道曰陰與陽。立地之道曰柔與剛。立人之道曰仁與義。人之道非仁與義則不能立也。命遇金者必要木，有木者須要金，是謂有剛濟柔仁而尚勇。遇此格者多貴。賦曰：金木定其剛柔是也。】

The essay states: When discussing the constant principles, it is about establishing benevolence and righteousness; when discussing specific matters, some are clearly visible, while others are only known by name without form. Xu Ziping explains: The Five Phases manifest in the heavens as the five stars, on the earth as the five mountains, and in the human body as the five internal organs. Extending this concept to human relationships, it becomes the five constants: benevolence, righteousness, propriety, wisdom, and faithfulness. "Constant" refers to something enduring, and enduring things rely on benevolence and righteousness to be maintained. The Zhou Changes (I Ching) says: Establishing the principle of heaven is yin and yang, establishing the principle of earth is soft and hard, and establishing the principle of humanity is benevolence and righteousness; if human conduct loses benevolence and righteousness, it cannot stand. In a person's destiny, if there is metal, there must be wood, and if there is wood, there must be metal. This is called balancing hardness with softness, having benevolence and also valuing courage. Those with such a configuration are often of high status. The essay later mentions "metal and wood determine hardness and softness," which means exactly this.

【其為也者，今術者將人生年月日時中支匹配吉凶作為也。或見者，年月日時上天元也。或聞者，支內人元也。甲在寅之類，又辰乃水土之庫，戌火庫，丑金庫，未木庫，辰中有乙是春木之餘氣，未中有丁是夏火之餘氣，戌內有辛是秋金之餘氣，丑中有癸是冬水之餘氣。有春分、秋分、夏至、冬至二十四氣七十二侯分陰陽所主之事以定貴賤。今術者看命而定吉凶，知見與不見之理，執法而善用之則為妙矣。】

The term "shi" refers to the practice of today's diviners who pair the heavenly stems and earthly branches of a person's birth year, month, day, and hour to determine auspiciousness or misfortune. The term "jian" refers to the heavenly stems of the four pillars, which are clearly visible. The term "wen" refers to the hidden heavenly stems within the earthly branches, which are known to exist but not seen, such as the hidden Jia within Yin. For example, Chen is the repository of water and earth, Xu is the repository of fire, Chou is the repository of metal, and Wei is the repository of wood. The hidden Jia in Chen represents the residual energy of spring wood, the hidden Ding in Wei represents the residual energy of summer fire, the hidden Xin in Xu represents the residual energy of autumn metal, and the hidden Gui in Chou represents the residual energy of winter water. In addition, the spring equinox, autumn equinox, summer solstice, winter solstice, the twenty-four solar terms, and the seventy-two climate divisions each govern specific matters under the influence of yin and yang. By using these to determine a person's status and fortune, today's diviners can judge auspiciousness or misfortune. If they understand the difference between what is visible and what is not, and can follow the rules skillfully, they can be considered truly skilled.

崇為寶也，奇為貴也，將星扶德，太乙加臨，本主休囚，行藏汩沒。【崇者，尊也。凡看命，主本元祿馬為奇，切忌別位歲月時中沖剋破本位，有損則或貴而輕也；損之重則貴而不貴也。生日厯貴地而日旺不可擊損也，故曰崇，為寶也。又如命中有掌壽、掌財、掌災福之辰，亦不可被別位制伏、刑剋、損奪，被損則有災禍。假令甲日生人，年月日時中庚來克身，有乙或卯巳午火，則能救之，也為福之地。不可被傷，禍聚之地不可無救。】

The text says: The one revered in one's destiny is considered precious; encountering the Three Marvels brings honor. If further aided by the General Star and the Virtuous Deity, with the Supreme Emperor and Nobleman influencing, one could achieve success. However, if the day master falls into a weak and confined position, his entire life's fortunes will remain hidden and unfulfilled. Xu Ziping explains: "Revered" means respect. When examining a person's destiny, the original strength of the day master's禄 and 马 are considered extraordinary. It is most undesirable for the year, month, or hour positions to conflict, harm, or disrupt the day master's position. If the damage is slight, although honor is present, its weight is reduced; if the damage is severe, then honor turns into nothing. If the day master is born in a favorable position and is strong, this must not be harmed, hence it is called "revered" and "precious." Similarly, the positions in the chart that govern longevity, wealth, and misfortune should not be controlled, harmed, or deprived by other positions. Once harmed, misfortune will follow. For example, if someone born on a Jia day has a Geng metal in the year, month, day, or hour that harms the day master, but the chart contains a Yi wood to harmonize with Geng, or卯, 巳, or 午 fire to control Geng, it can be resolved and becomes a place of fortune. In summary, places where fortune gathers must not be harmed, and places where misfortune gathers must have some remedy.

【三奇為貴者，謂年月日時內外三為匹配者，三奇祿馬則貴命也，更看祿馬所乘輕重而言之。三奇歌云：甲己六辛頭，乙戊向庚求，丙辛遭癸美，丁壬辛更優，戊癸逢乙妙，己壬並甲遊，庚乙丁須聴，辛甲丙同周，壬丁己堪重，癸丙戊何愁。將星者，月將也。扶徳者，徳辰也；又曰，六合也。假令，壬寅年、庚戌月、癸卯日、乙卯時，九月將在卯，扶其生日，更得九月金土六合，卯戌合，乙庚合，戊癸合，如此五行各不居休敗，則貴命也，可作兩府之上貴格言。雖生日取合前面貴氣，若亦本主休囚，即不為貴命也，只可作虛名言之。故曰：本主休囚行藏汩沒也。】

The concept of "Three Marvels as Wealth" refers to the matching of the inner and outer trigrams of the year, month, day, and hour, forming the Three Marvels along with the presence of a禄 and 马, which indicates a noble destiny. The weight of the禄 and 马's energy determines the level of nobility. The Three Marvels rhyme is as follows: Jia and Ji dry branches begin on the six Xin branches, Yi and Wu dry branches seek the Geng metal, Bing and Xin are best with癸 water, Ding and Ren are superior with Xin metal, Wu and Gui are excellent with Yi wood, Ji and Ren are harmonious with Ji wood, Geng and Yi depend on Ding fire, Xin and Jia are in harmony with Bing fire, Ren and Ding are strong with Ji earth, and Gui and Bing are secure with Wu earth. The term "General Star" refers to the Month General. "Supporting Virtue" refers to the De辰, which is the Six Harmony. For example, in a birth chart with Renyin year, Gengxu month, Guimao day, and Yimao hour: the Month General is in the卯 position, supporting the day's birth stem. It also coincides with the September metal and earth energies and the Six Harmony, with卯 and戌 in harmony, Yi and Geng in harmony, and Wu and Gui in harmony. Thus, each of the Five Phases is not in a state of decline, indicating a noble destiny, which can be classified as a top-tier noble rank in the two government offices. However, even if the birth day can harmonize with the above noble energies, if the day's stem is in a state of weakness and confinement, it is still not considered a noble destiny, but rather a hollow title. Therefore, the text says, "If the main stem is in a state of weakness and confinement, its potential is obscured and hidden."

至若勾陳得位，不虧小信以成仁；真武當權，知是大才而分瑞。【勾陳，戊己土也；得位者，戊己日生，臨於寅卯並亥卯位下，有官印長生、帝旺、庫墓，乃祿馬之鄉，不虧小信，以成仁者。土厚，主信也。更得位，則能成仁矣。此三奇貴人，即君子也。故曰：以成人之美也。賦曰：約文而切理者也。又曰：真武當權者，壬癸生日也。以壬午、癸巳、壬辰、壬戌、癸丑、癸未日生也，或四季月亦是，下有官印、祿馬旺相墓庫而成慶，此乃作上格貴命言也。】

The essay states: As for those who have the "Gou Chen" in position, they do not lose small trust and can achieve benevolence; those who have the "Zhen Wu" in authority, are known to be great talents who receive auspicious signs. Xu Ziping comments: Gou Chen refers to the earth elements Wu and Ji.the so-called "getting into position" means that people born on Wu or Ji days have their day branch located in寅, 卯, or 亥, 卯, where there is the growth and prosperity of official and seal, and the storage and tomb of the official and seal, which is the land of禄 and 马. Therefore, they do not lose small trust and can achieve benevolence. The nature of earth is thick and solid, and in the five constants it represents "trust"; adding the condition of being in position, they can achieve benevolence. Such people are the Three Marvels Nobleman, that is, the gentleman, so they can complete the good deeds of others. The essay's phrase "brief words and precise reasoning" refers exactly to this method of concise and accurate judgment. As for "Zhen Wu in authority," it refers to those born on Ren or Gui days, such as Renwu, Guisi, Renchen, Renxu, Guichou, and Guiwei, or those born in the months of Chen, Xu, Chou, or Wei. If their day branch has official and seal,禄 and 马, and is in a prosperous and strong or storage and tomb position, achieving auspiciousness, this can be judged as a top-tier auspicious destiny.

不仁不義，庚辛與甲乙交差；或是或非，壬癸與丙丁相畏。【前二句是貴命，切忌五行交差，甲己、乙庚、丙辛、丁壬、戊癸是陰陽相合而成貴命也。若甲見庚，乙見辛之類皆是五行陰陽不合而交差也，乃無福之命。更有交差之論，且如甲以金為官印，見火而亦曰交差，則不成慶也。更有十二支交差，如午與未合，卻被戌刑、丑破、卯辰破於未位，此亦曰交差。卯與戌合而忌辰沖、丑刑、戌未三刑也；辰與酉合，而忌午之破為害，餘可例求焉。是者五行和合也，成慶而貴也。非者，五行內外陰陽不起，即不是貴命也。丁畏癸、丙壬相畏故也。若丁見壬即為合，丙見癸即為官，一陰一陽曰道，偏陰偏陽曰疾，正合則為貴命，偏合不為貴命也。宜消息而言之。】

The text says: What is meant by not benevolence and not righteousness is when庚 and 辛 interact with 甲 and 乙; what is meant by either being true or false is when 壬 and 癸 interact with 丙 and 丁 in mutual fear and avoidance. Xu Ziping explains: The previous two sentences refer to noble destiny, which most strongly avoids the situation of 'intersecting' in the Five Phases. 甲 and 己, 乙 and 庚, 丙 and 辛, 丁 and 壬, 戊 and 癸, these are combinations of yin and yang that form noble destiny; if 甲 meets 庚 or 乙 meets 辛, these are cases of yin and yang not harmonizing, which are considered unlucky destinies. 'Intersecting' also has another meaning: for example, if 甲 takes metal as official seal, but fire appears in the column to overcome metal, this is also called intersecting, and the official star cannot become a favorable element. The twelve earthly branches also have intersecting situations: for example, 午 and 未 originally harmonize, but are harmed by 戌 and 丑, and 卯 and 辰 damage 未; this is also called intersecting. If 卯 and 戌 harmonize, then it is undesirable to have 辰 conflicting, 丑 harming, or 戌 and 未 conflicting; if 辰 and 酉 harmonize, then it is undesirable to have 午 harming or damaging. Other cases can be inferred in the same way. What is meant by 'is' is when the Five Phases harmonize to bring good fortune and nobility; what is meant by 'is not' is when the internal and external yin and yang do not function, and thus it is not a noble destiny. 丁 fears 癸 water, and 丙 fears 壬 water, for this very reason: if 丁 meets 壬, they form a harmonious combination; if 丙 meets 癸, it becomes a proper official. One yin and one yang combining is called 'Dao'; an excess of yin or yang is called 'Ji'. Harmonious combinations bring noble destiny, while biased combinations do not. In such cases, one should carefully consider before making a judgment.

故有先賢謙己處俗求仙，崇釋則離宮修定，歸道乃水府求玄。【固有達賢之士自謙而處俗塵，降心火而進於水府，養丹砂而成妙道矣。以看命言之，五行中有水火既濟之命也。又如丙子生人得亥子時或申子辰水位亦曰既濟。假令丙申、丙辰、丙子、丁亥、丁丑、丁酉生人或火以水相濟成慶，皆為水火既濟之命也。】

The text says: Therefore, in ancient times, virtuous people were humble and cautious, living in the world but yearning for immortality. Those who revered Buddhism practiced meditation in the palace of the heart (heart fire); those who followed Daoism sought profound mysteries in the water palace (kidney water). Xu Ziping explains: Originally, there were wise men who were humble and mingled with the mundane world, lowering their inner fire into the kidney water, nurturing cinnabar to achieve the profound way. In terms of fortune-telling, this is the destiny of "water and fire in harmony" in the Five Phases. For example, a person born on a Bingzi day who is born at the Hai or Zi hour, or whose year, month, and hour form the water trinity of Shen, Zi, and Chen, is also called "water and fire in harmony." For instance, those born on days of Bingshen, Bingchen, Bingzi, Dinghai, Dingchou, or Dingyou, have fire assisted by water to bring good fortune, and all these belong to the destiny of "water and fire in harmony."

是知五行通道，取用多門。理於賢人，亂於不肖；成於妙用，敗於不能。【取用多門謂：人命生處各自不同，基本亦異。吉凶向背，行運用法，所主者異兆。故曰：取用多門，即非一途而取軌也。亦要人用心消息五行所歸，即知吉凶也。賢達之人深悉造化，愚者豈能曉了？易曰：苟非其人，道不虛行是也。】

The text says: From this we can see that the Five Phases are originally a great principle that is interconnected, but the ways to apply them are numerous. The same principle, when handled by the virtuous, becomes clear and orderly, but when handled by the unvirtuous, becomes chaotic. Those who can skillfully apply it will succeed, while those who cannot will fail. Xu Ziping explains: What is meant by 'many ways of application' is that each person has their own time and place of birth, and thus the foundation of their destiny varies. The direction of fortune and misfortune, the method of using one's destiny, and the signs they indicate are all different. Therefore, there are many ways to apply the Five Phases, and one cannot simply follow a single method. This also requires people to be willing to carefully consider the direction of the Five Phases in order to understand fortune and misfortune. The enlightened and wise deeply understand the principles of creation and transformation, while the ignorant cannot comprehend them. The Great Treatise of the Zhou Changes says 'If it is not the right person, the way will not be practiced in vain,' which means exactly this.

見不見之形，無時不有；抽不抽之緒，萬古聯綿。【不見之形者，內天元也，庫墓餘氣節令也，沖刑剋破也及五行休旺匹配生死也。三合貴地，祿馬妻財父母皆不見之形也。只聞其有形，而用之自然應驗矣。凡取用法，則比蠶婦抽絲之妙。善取者，能尋其頭緒，自然解之得絲也。不善者，不知頭緒，萬古聯綿也。凡言命中貴賤吉凶，先得頭緒則災祥自然應驗矣。生時坐祿，甲日見寅時，乙日見卯時之類，時坐本祿，更看歲月有無刑沖剋破本祿，祿旺用之云云。】

The essay says: One must see the invisible forms and traces, which are always present; one must draw out the endless threads, which have continued since ancient times. Xu Ziping explains: The so-called 'invisible forms' refer to the heavenly stems hidden in the earthly branches, the repositories, graves, residual energies, and seasonal changes, as well as the conflicts, punishments, and destructions. They also refer to the matching of the five phases' prosperity, strength, weakness, and decline with life and death. The triple harmony, the positions of official, horse, wife, wealth, and parents, all belong to these invisible forms—though one may only hear of their form, they naturally work when applied. In all methods of selection, it is like the skill of a silkworm farmer drawing silk: those who know how can find the thread's beginning, and with a single pull, the silk comes out smoothly; those who do not know how cannot find the thread, and thus remain entangled forever. In judging a person's fortune, rank, and fortune, one must first grasp the thread. Then calamities and auspicious events will naturally follow. For example, if a person is born at a time when their day stem is sitting on its own禄 (favorable position), such as a person born on a Jia day with a寅 (Tiger) hour, or a person born on a Yi day with a卯 (Rabbit) hour, the hour branch is exactly sitting on the day stem's own禄. One must also check the year and month for any conflicts, clashes, destructions, or damage to this禄. Only when the禄 is strong and prosperous can it be used effectively. Other cases can be similarly inferred.

是以河公懼其七殺，宣父畏其元辰。峨眉闡以三生，無全士庶；鬼谷播其九命，約以星觀。今集諸家之要，略其偏見之能，是以未解曲通，妙須神悟。【此令術者既要見年月時取其有克而為用者是何，作官印用之，作官鬼用之，假令甲見庚或見申位為官為鬼，須見金木輕重之用言之。假令丙日生人逢亥七煞，亥中有壬，丙見壬為七殺。丁到子位，甲到申，辛到午，壬到巳，戊到寅，己到卯，庚到巳皆為七殺之地，主有災。如當生元有七殺，運更相逢即重矣，不利求財，主有災。如當生歲月日時元無七殺，則災輕。】

The text says: Therefore, He Shanggong feared the seven killing stars in his destiny, and Confucius was wary of the Yuanchen in his fate; the Emei Master expounded the doctrine of three lives, believing that scholars and commoners alike rarely have all ten virtues; the Ghost Valley Master spread the doctrine of nine lives, using the stars and constellations to compose his writings. Now, compiling the essentials from various schools, removing their partial and biased views, there are still some aspects not fully explained, which depend on the learner to grasp intuitively and understand deeply. Xu Ziping explains: This refers to the art of divination, which first identifies in the year, month, and hour pillars which one is the one that restrains the day master. It is either used as an official or as a ghost. For example, if someone born on a Jia day meets a Geng or the position of Shen, it can be either an official or a ghost, depending on the strength of the metal and wood elements. Again, if someone born on a Bing day meets the position of Hai, it is the seven killing stars, because Hai contains Ren, and Bing meeting Ren is the seven killing stars. Similarly, when Ding meets Zi, Jia meets Shen, Xin meets Wu, Ren meets Si, Wu meets Yin, Ji meets Mao, and Geng meets Si, these are all positions of the seven killing stars, which indicate calamity. If the original destiny already contains the seven killing stars, and then the person encounters them again in their life journey, the effect is especially severe, which is unfavorable for seeking wealth and may bring disaster. If the original birth chart does not contain the seven killing stars, the disaster is less severe.

【故賦中引宣父畏以元辰者，即非前位辰也，是當生年月日時位有七殺，害生月生時者，乃名元有元辰也，即為災重矣。虛中云：當生元有則凶重，無則凶輕。所以宣父畏以元辰者，是宣父命中元有煞害之辰也。又，戊見甲，己見乙為七殺，戊己人在十月生，正月生，雖生時居巳午或更有庚辛，亦夭壽，為土死不能生弱金，金囚不能勝旺木。賦云：建祿而夭壽。餘仿此。昔者，峨眉先生精通三命，每言貴賤，少有全者；鬼谷先生以九命之術，約以星宮為賦，比前賢自謙而言之，與物難窮，理則同也。】

Therefore, the passage cites "Xuan Fu feared his Yuanchen" referring to the Yuanchen here not as the usual position of the year before or after, but as the presence of seven killers in the original birth year, month, day, and hour, which also harm the birth month and hour. This is called "Yuanchen" in the original birth, and the calamity is severe. Li Xuzhong said: if the original birth has it, the evil is heavy; if not, the evil is light. Therefore, Confucius feared Yuanchen because his original birth included a harmful star. For example, Wu meeting Jia and Ji meeting Yi are both seven killers. If someone born on Wu or Ji day is born in the tenth month or the first month, even if the birth hour is in Si or Wu fire, or there are other Geng or Xin in the column to control the wood, they still tend to have short lifespans. This is because at this time, the earth is dead and cannot produce weak metal; metal is in captivity and cannot overcome the strong wood. The passage later says "establishing official post but dying young," which refers to this situation. Other cases can be inferred similarly. In the past, the Emei Master was skilled in the three destinies, and whenever discussing people's fortune and misfortune, he always said few had all ten aspects complete. The Ghost Valley Master used the nine destinies method, and wrote the passage with the star palace as the framework. Xu Ziping here compared with previous sages and humbly stated that the changes of all things are hard to exhaust, but the principles are the same.

臣出自蘭野，幼慕真風，入肆無懸壺之妙，遊街無化仗之神。息一氣以凝神，消五行而通道。【臣者，太子自稱於君父前也。生於內庭，有芝蘭之野之稱。真風者，自幼樂於五行之真理者也。昔有懸壺先生貨卜於市，國君聞而召之，先生拒命而不往，君令執之，先生預知，以仗化龍乘而去。息一氣者，天元也。五行者，金木水火土也。凝聚也，消散也。通道者，符合也。陰陽不偏，上下符合，則能知造化，而貴賤吉凶壽夭定矣。猶然自謙無化仗乘龍之為也。】

The essay states: I was born in the wild of chrysanthemum fields, having from childhood admired the true way of the Five Phases; when I entered the market to set up my shop, I lacked the miraculous skills of the Master of the Suspended Pot; when I roamed the streets, I did not possess the supernatural power of transforming a staff into a dragon. I can only cultivate my spirit by gathering the vital energy of heaven and earth, and understand the Five Phases to reach the great way. Xu Ziping comments: The term 'I' is a humble address used by a prince before his sovereign and father; growing up in the palace, there is the saying of 'the wild of chrysanthemum fields.' 'True wind' refers to having from childhood a fondness for the truth of the Five Phases. Once there was a Master of the Suspended Pot who sold divination in the market, and when the king heard of him, he summoned him to court, but the master refused to go. The king sent men to seize him, but the master knew beforehand and transformed his staff into a dragon, riding it away. 'Resting the vital energy' refers to the vital energy of heaven; 'Five Phases' refers to metal, wood, water, fire, and earth. 'Consolidating' means gathering, 'dispersing' means dispersing, and 'reaching the great way' means mutual correspondence. When yin and yang are balanced and the upper and lower correspond, one can comprehend the workings of nature, and thus determine a person's status, fortune, and lifespan. The author still modestly claims to lack the ability to transform a staff into a dragon and ride it away.

乾坤立其牝牡，金木定其剛柔；晝夜互為君臣，青赤時為父子。【干陽物也，坤陰物也。凡看命，見五行陰陽匹配，上下相合不偏者為貴命也。若偏陽偏陰者，則五行有疾矣。金木定其剛柔者，且如，木用金為官印，其金秋生或帶壬癸水而克木，即剛也，謂金旺時，水木無火則金剛矣。若金生於春夏，木帶天元，人元有火，則木剛金柔也。】

The essay states: Qian and Kun establish the male and female, yin and yang; metal and wood determine the distinctions of strength and softness; day and night are like sovereign and minister to each other; green (wood) and red (fire) constantly form father and son relationships. Xu Ziping explains: Qian is a yang substance, and Kun is a yin substance. When observing a person's destiny, if the Five Phases and yin and yang are properly matched, and the upper and lower elements harmonize without being excessive or deficient, it is a noble destiny; if it is biased towards yang or yin, the Five Phases will be diseased. The phrase "metal and wood determine strength and softness" means: for example, wood takes metal as official and seal. If this metal is born in autumn or accompanied by壬癸 water to release wood and assist metal, then the metal is strong — metal is in its prime season, water releases wood and the column has no fire to restrain metal, so metal naturally becomes strong. Conversely, if metal is born in spring or summer, and wood is strong in the heavenly stem, while fire is hidden in the earthly branches, then the wood is strong and the metal is soft.

【晝夜互為君臣也，青赤時為父子者，丁壬合，生甲己，壬生甲，壬乃甲之母，丁乃甲之父。丁生己，己以壬為父，丁乃己之母。甲己再合生辛，甲生丙，丙辛再合生戊，辛生癸，戊癸再合，戊生庚，癸生乙，乙庚再合，乙生丁，庚生壬，丁壬再合復生甲己，周而復始。人只知，木生火，火生土，土生金，金生水，水生木，即不知陰生陰，陽生陽，陽產陰為父，陰產陽為母，丁乃甲之父，壬是甲之母，故云青赤時為父子。】

As for the saying 「day and night are like sovereign and minister」 and 「green and red are like father and son」, it refers to the principle of mutual generation among the ten heavenly stems. When Ding and Ren combine, they give rise to Jia and Ji. Ren water nourishes Jia wood, so Ren is the mother of Jia, and Ding fire is the father of Jia. Ding also gives rise to Ji earth, so Ji takes Ren as its father and Ding as its mother. Jia and Ji combine to give rise to Xin, with Jia giving birth to Bing. Bing and Xin combine to give rise to Wu, with Xin giving birth to Gui. Wu and Gui combine, with Wu giving birth to Geng and Gui giving birth to Yi. Yi and Geng combine, with Yi giving birth to Ding and Geng giving birth to Ren. Ding and Ren combine again to give rise to Jia and Ji, and so the cycle continues. People only know the principle that wood generates fire, fire generates earth, earth generates metal, metal generates water, and water generates wood, but they do not know the other layer, where yin generates yin and yang generates yang. The yin produced by yang is considered the father, and the yang produced by yin is considered the mother. Thus, Ding is the father of Jia, and Ren is the mother of Jia, which is why it is said 「green and red are like father and son」.

不可一途而取軌，不可一理而推之。時有冬逢炎熱，夏草遭霜；類恐陰鼠棲水，神鬼宿火。【假令，庚辛人冬至後逢丙丁者，則為官印，謂一陽生也。金逢火之生氣，是冬逢火熱也。夏草遭霜者，言丙丁人夏至後，逢壬癸而得用也，謂之一陰生，是火逢官之生氣。故曰：夏草遭霜。又，丙丁人冬至後生，雖遇七殺之鄉，亦作官印之用。偏陰偏陽，則有官而不清也。又庚辛人，夏至雖遇巳午未寅戌，亦可作官印用，亦苦不清。夏至後，陰氣深則為妙矣。若夏至氣淺，官雖發早，而不益壽。更詳元辰並運言之。】

The text says: One should not rely solely on one method or one principle; sometimes one may encounter situations where winter is actually hot and summer grass is subjected to frost, and there are strange phenomena such as mice living in water and spirits residing in fire. Xu Ziping explains: For instance, people born on庚 or 辛 days who are born after the winter solstice and encounter 丙 or 丁 fire, this is considered official star and seal, because after the winter solstice, the first yang begins to arise, and metal meets the life energy of fire, which is called "winter meets heat." The phrase "summer grass meets frost" refers to people born on 丙 or 丁 days who encounter 壬 or 癸 water after the summer solstice and can use it, because after the summer solstice, the first yin begins to arise, and fire meets the life energy of official star, so it is called "summer grass meets frost." For example, people born on 丙 or 丁 days after the winter solstice, even if they encounter the land of seven killers, they can still use it as official star and seal, but it is biased towards yin or yang, and the official star is not pure. People born on 庚 or 辛 days after the summer solstice, even if they encounter巳, 午, 未, 寅, 戌 fire lands, they can still use it as official star and seal, and it is also not pure. After the summer solstice, the deeper the yin energy, the better; if just after the summer solstice and the yin energy is still shallow, the official star may appear early, but it is not beneficial for longevity. These matters should be considered together with Yuanchen and the course of life.

【陰鼠棲水，如癸祿在子，為地元。神鬼宿火，如戊祿在巳，為人元也。丙以癸為官印，戊與癸為匹配，子與支德六合，癸以戊為官印須識陰陽造化、尊卑、順逆。戊以癸為財，丙以癸為官印，此與水火既濟之道。如冬逢炎熱，夏草遭霜，在學人深求之也。】

The phrase "yin mouse resides in water" refers to the fact that the jing (wealth) of Gui water is in Zi, which is the rat, and Gui is yin water; this is speaking about the earthly branches. The phrase "spirit and ghost mansion fire" refers to the fact that the jing of Wu earth is in Si, which is fire, and fire contains Wu earth; this is speaking about the heavenly stems hidden within the earthly branches. Bing uses Gui as its official and minister, and Wu and Gui are a pair of five harmonies in the heavenly stems. Zi also forms a six harmony with Chou, and Gui also uses Wu as its official and minister. All of these must be clearly understood in terms of the transformation of yin and yang, hierarchy, and the direction of flow. Wu uses Gui as its wealth, and Bing uses Gui as its official and minister; these principles are all consistent with "water and fire in harmony." Phenomena such as "cold in winter meets heat" or "summer grass meets frost" are abnormal and require scholars to explore deeply on their own.

是以陰陽罕測，志物難窮。大抵三冬暑少，九夏陽多，禍福有若禎祥，術士希其八九。【禎祥者，為應。前賢比其五行吉凶應驗矣。如天子親耕曰禎祥，務天下民勤於耕種，田中種穀則生穀苗，時至七八月則穀熟，而為祥。元種豆苗，時至七八月豆熟，而成祥。其五穀下種各有時也，則收成也。地內曾種，則望成。更有良田萬傾，不曾耕種，則遇大熟之歲而亦無可收，不得禎祥也。此論人命八字內外元無官印，則運臨官印之地，亦不發官印，為年月日時中元無貴氣。論財亦論元有元無也。】

The text says: Therefore, the principles of yin and yang are hard to measure, and the circumstances of all things are difficult to exhaust. Generally speaking, in the three coldest months, the heat is scarce, while in the three hottest months, the yang energy is abundant; the fulfillment of fortune and misfortune is like the abundance or scarcity of crops, which have signs to follow. It is already difficult for a practitioner to predict eight or nine out of ten cases. Xu Ziping comments: "Zhenxiang" refers to the fulfillment of fate, and predecessors used it as a metaphor for the efficacy of the five phases' auspicious and inauspicious signs. For example, when the Son of Heaven personally plows the籍田, it is called zhenxiang, with the intention of encouraging the people to work hard in farming. When seeds of millet are planted in the field, they grow into millet sprouts, and by the seventh and eighth months, the millet matures, which is considered auspicious; if beans are planted instead, by the seventh and eighth months, the beans also mature, and this is also considered auspicious. Each of the five grains has its own appropriate time for sowing; only by sowing at the right time can there be a harvest. If the land has previously been cultivated, then one can expect a yield. Conversely, even if one has a hundred thousand acres of good land that has never been cultivated, even if there is a great year of abundance, there is nothing to harvest, and thus no zhenxiang. This is a metaphor for the original八字 of a person's birth, which may not have the official seal or the imperial seal. If one's fortune reaches the official seal or imperial seal in the course of life, it still cannot produce official positions, because there was no such noble quality originally in the year, month, day, and hour. The same principle applies to wealth; one must first check whether the original destiny contains it.

或若生逢休敗之地，早歲孤窮；老遇建旺之鄉，連年偃蹇。若乃初凶後吉，似源濁而流清；始吉終凶，狀根甘而裔苦。【假令，庚辛人秋七八月生者是也，金以木為財，木絕。以火為官印，火死。早歲孤窮謂生日為父母絕，則為無祖財，亦無官印，則早歷艱難也，準此。若或運臨祿馬貴官之鄉，亦多偃蹇而不成福。初凶者，生月凶逢於休敗也。後吉者，生時得地也，居財旺並官印旺地，運行向所臨之位，卻為有慶。止為初年之滯，中年晚年有福也。故曰：源濁、伏呤是也。】

The text says: Some people are born in places where the elements are weak and confined, and they suffer from loneliness and poverty in their early years; others only meet a prosperous and strong environment in their old age, yet still remain in continuous hardship. As for those who first experience misfortune and then good fortune, it is like a muddy stream that eventually becomes clear; those who first experience good fortune and then misfortune are like a sweet root that turns bitter at the tip. Xu Ziping explains: For example, people born on庚 or 辛 days, if they are born in the seventh or eighth months of autumn, metal is considered to have wood as its wealth, but at this time wood has already reached its end; metal is considered to have fire as its official and seal, but at this time fire has already died. The term 'early years of loneliness and poverty' refers to the birth day being in the place where parents' elements are weak and confined, so they have neither inherited wealth from ancestors nor official and seal positions, thus enduring hardship in their early years. Such people, even when their fortune reaches the place of wealth, noble officials and horses, are mostly still in hardship and cannot achieve blessings. The term 'initial misfortune' refers to the birth month being in a bad place and being in a state of weakness and confinement; the term 'later good fortune' refers to the birth time being in a favorable position, sitting on a place of wealth or official and seal strength, and when their fortune moves towards that direction, they will have good fortune—only the early years are obstructed, but middle and later years will have blessings. Therefore, this is called 'source turbid' and 'hidden rhyme' type of destiny.

【若生月為鬼克身，若生時有救是源濁之類，五行活法則度，如遇五行交錯，但消息勝負而言之。有命有祖財而生者，少年富貴，故云：始吉。如生時不得地，或祖敗官，或身災疾。更背于吉地，則為凶也。至於晚年祖財破盡，終身困苦。雖有富貴之家，生時失地，更不得運，故曰：終凶。裔者，苗也。如苦物而不堪也。此先富而後貧也。】

If the month of birth is a seven killer ghost that harms the self, but there is another saving element in the hour of birth, it also falls under the category of "source turbid but flow clear." The living method of the Five Phases is only a general standard; when the Five Phases are intertwined, one should judge based on the strength and weakness between them. Some people are born into families with ancestral property and achieve wealth and status in their youth, so it is called "initial good fortune." However, if they are not well positioned at birth, or lose the official position of their ancestors, or suffer many illnesses themselves, and then encounter bad luck in their later years, they become unfortunate. By old age, the ancestral property is completely lost, and they live a life of hardship. Even if one is born into a wealthy family, if they are not well positioned at birth and do not encounter good fortune in their life, it is called "final misfortune." "Yi" refers to the end or branches, like bitter things that are hard to taste. This describes a fate where one starts rich but ends poor.

觀乎萌兆，察以其元，根在苗先，實從花後。【欲知運內吉凶，先看根元勝負。根元有貴則運臨貴地而發貴，根元有財，運臨財地而發財。根元有災則運臨災而有災也。貴賤吉凶自有根苗則無不結實而應驗矣。】

The essay states: To observe the initial signs of a destiny, one should start from its fundamental essence; the root is always before the sprout, and the fruit is always after the flower. Xu Ziping explains: To know the fortune or misfortune in great years, one should first examine the strength and weakness of the original destiny's root. If the root contains noble qualities, then when the destiny reaches a noble place, it will manifest nobility; if the root contains wealth, then when the destiny reaches a wealthy place, it will manifest wealth; if the root carries calamity, then when the destiny reaches a calamitous place, calamity will occur. Whether noble or humble, fortunate or unfortunate, as long as the original destiny has root and sprout, in the end, it will surely bear fruit and manifest clearly.

胎生元命，三獸定其門宗；律呂宮商，五虎論其成敗。【胎生元命者，乃人之年月日時所得天元、人元、支元也。三獸者，寅午戌之類是也。門宗者，一類也如寅午戌火之類。五虎者，支也，持大運逆順，生日向背數而行之。假令，甲寅生午逢庚戌也，亦曰鬼。庚戌見丙午之類，賦曰：五虎者，以寅為首也，此乃五陽相剋也。論其成敗者，有救而身旺則成；無救而身衰則敗也。好事者宜精詳之。】

The essay states: The layers of "womb," "birth," and "original destiny" are determined by the three earthly branches in the triple harmony to establish their lineage and category; the coordination of the five tones and musical scales is discussed using the "five tigers" to assess success or failure. Xu Ziping explains: The term "womb, birth, and original destiny" refers to the heavenly stem, human stem, and branch stem obtained from the four pillars of a person's year, month, day, and hour. The "three beasts" refer to three earthly branches in triple harmony, such as寅, 午, and 戌; the "lineage and category" means belonging to the same group, like 寅, 午, and 戌 all belonging to the fire group. The "five tigers" refer to the earthly branches, and their calculation depends on the direction and reversal of the big years and the prosperity or decline of the birth day. For example, a person born on 甲寅 encountering 戊午 with 庚戌 is called a ghost; similarly, 庚戌 encountering 丙午 is the same principle. The "five tigers" mentioned in the essay refer to the five yang stems starting with Jiayin, namely Jiayin, Bingyin, Wuyin, Gengyin, and Renyin, discussing the mutual control among the five yang stems. Regarding success or failure: if there is a saving force and the day stem is strong, it is considered successful; if there is no saving force and the day stem is weak, it is considered a failure. Those who are interested in this should carefully examine and analyze.

無合有合，後學難知；得一分三，前賢不載。【無合者，年月時中取財而無財，取貴而不貴，取合而不合，兼之以根在苗先，實從花後，此乃八字內有根而方發苗。又云禍福者，然八字內外無合而有合在別位之內，內外五行刑沖剋破於別位之祿，停住不得，至令飛走。三合就於本命生日相合或寅刑巳內丙戊，巳酉丑三合就走馬。】

The essay states: Clearly there is no harmony, yet there is harmony; this layer is the most difficult for later learners to grasp. From one position, it is divided into triple harmony, but the writings of earlier scholars do not mention this. Xu Ziping explains: The term 'no harmony' refers to the situation where in the year, month, and hour pillars, one attempts to find wealth but finds none, seeks nobility but does not find it, and tries to form harmony but fails to do so. When combined with the principle 'the root comes before the sprout, and the fruit follows after the flower,' it means that within the八字, there is first a root, and then the sprout emerges. As for good and bad fortune: sometimes the八字 itself does not have harmony, but harmony is hidden elsewhere. When the five elements inside and outside the八字 clash, conflict, or overcome each other, the hidden禄 in other positions is displaced. This禄, which was originally stationary, is then driven out by the clash, and turns back to form a harmonious combination with the day master. For example, if寅 clashes with巳, the hidden丙 and 戊 in巳 are driven out by the clash, and then are brought to the horse position through the triple harmony ofSi-You-Chou (Metal triad).

【假令甲子年丙寅月癸丑日辛酉時，若論官則背祿而不貧。以八字內外三元無戊，兼正月土死，其背祿明矣。卻被寅刑巳，丑破巳，甲子遙克於巳，而巳內有丙戊被刑破，破而飛走出巳，三合就馬，巳酉丑月三合，丙就辛酉，戊就癸丑而合癸，癸以戊為官印，此乃無合有合也。故後學難知，誠也，信也。】

For example, in a birth chart with Jiazi year, Bingyin month, Guichou day, and Xinyou hour: if we consider the official star, it is said to be in a position of back luck but not poverty. There is no Wu earth in the eight characters, both internal and external, and in the first month, earth is in the state of death, so the back luck is clear. However, Yin branch harms Si, Chou branch breaks Si, and Jiazi branch remotely and indirectly harms Si. The hidden Jing of Si, which includes Bing and Wu, is harmed and broken, and thus flies out of the Si position, following the triple harmony to the horse position. The Si, You, and Chou form a trinity, so the flying Bing fire goes to Xinyou, and the flying Wu earth goes to Guichou to combine with Gui. Gui uses Wu as its official star and minister. This is called 'no combination but there is a combination'. It is no wonder that later learners find it difficult to understand; this statement is indeed credible.

【古歌曰：虎生奔巳豬猴定，羊擊豬蛇自然榮。有合無合歌：飛祿飛來就馬騎，資財官職兩相宜，王中更得本家助，上格榮華寶貴奇。人歌：志節二八廉貞女，四面豬猴獰似虎，先看天元乘地馬，後邊集路教侵取。得一者，既見有寅刑巳，丑破巳，而丙戊被刑破而出，則便宜分三而行。既得巳位為用，便是三合巳酉丑也。須有酉丑，上有癸辛字則為有合之命。雖刑而祿出，無合則不佳也。前賢者，為賦以前賢人也。立此一訣之門。後作賦者，又指說得一合而三合見頭緒，則作三合取吉凶也。】

An old song says: "The tiger runs to Si, the pig and monkey are determined; the sheep strikes the pig and snake, naturally prosperous." There is also a song called "The Song of Union and Non-Union" which says: "Flying fortune comes to ride the horse, wealth and official position are both suitable. If the king also receives help from the native family, the highest level brings extraordinary prosperity and wealth." There is another song called "The Human Song" which says: "A woman of integrity and virtue, with the two virtues of廉贞, surrounded by four sides, the pig and monkey are fierce like tigers. First look at the heavenly stem riding the earthly horse, then the path behind is to take it by force." The term "getting one" refers to the situation where the寅 is seen to harm the巳, and the丑 is seen to break the巳. The丙 and 戊 within the巳 are harmed and broken, and thus fly out. In this case, one should proceed with the Triple Harmony. Since the巳 position is taken as the main element, it is the harmony of巳,酉, and丑. The column must contain both酉 and丑, and these must be revealed by the癸 and辛 respectively, in order to be considered a "harmonious" destiny. Although the fortune is flown out by the harm, if there is no place to harmonize with, it is still not good. The term "previous sages" refers to the sages who wrote this essay before, who established the method of this诀; later writers of essays then pointed out that by harmonizing "getting one" into the Triple Harmony, one can see the outline, and thus judge fortune and misfortune according to the Triple Harmony.

年雖逢於冠帶，尚有餘災；初至於衰鄉，猶披鮮福。【此言冠帶大運也。假令，庚辛日人初年無祖財，又自戊酉逆行，皆歷無財敗祿之運，喜逢未運是財旺之地，只可言方入祿運漸向泰也，只言從此運後所求遂意，後五年方有三五分福也。運氣淺深而言之，淺則福淺，深則福厚也。庚辛見未為冠帶，緣運自西方而來久閒於財祿。故有，尚有餘災也。言先歷貴旺之鄉或建財之地已成大器，而方交入敗宮失財之地，未可作大敗之運言之。只可言，自入此運不甚遂意，謂前運久歷貴強之地，根基極厚，雖臨敗運，未至大損，故初運入衰鄉，猶披鮮福也。】

The text says: Although the current year has already reached the place of "capping," there are still remaining calamities; just entering the land of decline, one still wears fresh blessings. Xu Ziping explains: This refers to the "capping" great destiny. For example, those born on庚 or 辛 days, in their early years have no ancestral wealth, and their fortune has been moving from戊酉 in reverse, experiencing only years of losing wealth and losing official rank; when they reach the year of 未, which is a wealthy storage place, it can only be said that they have just entered the official rank and are gradually turning towards prosperity, meaning that from this point onward, their wishes are still somewhat fulfilled, but it is not until the next five years that they will have a few parts of blessings. This depends on the depth of the fortune: shallow fortune brings shallow blessings, deep fortune brings thick blessings. For 庚 and 辛, 未 is considered the "capping" because the great fortune has been coming from the west, long idle in wealth and official rank, hence "still has remaining calamities." As for the next sentence, it refers to those who have previously passed through noble and prosperous places or built wealth areas, having already achieved great success. When they first enter the declining place where wealth is lost, it cannot be directly considered as a great defeat. It can only be said that since entering this phase, things are not very smooth; because the previous fortune has long been in noble and strong places, the foundation is very solid, so even though encountering a declining fortune, it does not cause great loss. Hence, entering the declining place, one still wears a few new blessings.

大段天元羸弱，宮吉不及以為榮；中下興隆，卦凶不能成其咎。【天元者，干也。雖臨祿馬之地，若天元被傷而本氣羸弱，則亦不能為榮。假令壬午人四月生，更別位戊己相剋，貴而不貴也，可作虛名及無祿言之。然，壬午宮吉，而天元無氣，更加重重戊己來克，故名不貴矣。又云，不及者，上下五行休旺不相負也。又如庚辛日人正月生，更別位有重重火相剋於金，其金見寅卯甲乙而亦無祖財，而木中旺火必害其金而成災，此亦是天元羸弱，而宮內有財不得而發矣。其餘五行仿此言之。】

The essay says: Generally, if the heavenly stem is weak, even if the palace position is favorable, it will not bring honor or success; conversely, if the middle and lower stems are strong and prosperous, even if the hexagram is unfavorable, it will not cause misfortune. Xu Ziping explains: "Heavenly stem" refers to the heavenly stem. Even if the day stem is in a favorable position such as the禄 or 马, if it is injured and weak in its own energy, it will not bring honor or success. For example, a person born on a Renwu day in the fourth month, with other positions having heavy戊 and 己 earth torestrain, will be honored but not truly prosperous, and can only be interpreted as having a false reputation or no official rank. The Renwu column is originally a favorable palace position, but because the heavenly stem has no energy, and is further oppressed by heavy戊 and 己 earth, it becomes famous but not prosperous. The term "not reaching" refers to the mutual inability of the five elements to support each other in terms of prosperity and weakness. Another example is a person born on a Geng or Xin day in the first month, with other positions having heavy fire torestrain metal. Even if the metal sees寅, 卯, 甲, or 乙, it will still not have ancestral wealth. The strong fire hidden in the wood will certainly injure the metal and cause disaster. This is because the heavenly stem is weak, and although there is wealth in the palace, it cannot be expressed. The rest of the five elements can be inferred in the same way.

【中者，人元也。下者，支元也。假令十月壬建其祿，亥乃水之旺鄉，此乃中下興隆也。若丁亥日人十月生，乃火絕於亥，其丁生絕地，乃為丁卦之凶也。不能成其咎者，謂丁以壬為官印，而中下祿馬建旺而成慶，雖火臨絕地尚為中下之貴。《成鑑》曰：祿雖絕而建貴。是也。《陶朱》云：絕祿旺財不為凶兆也。丙人十一月生，壬癸人十二月生並辰戌丑未，金人正月生，木人七八月生，土人亥卯未月生，皆臨貴旺之地謂消息也。】

The term "zhong" refers to the heavenly stem hidden within the earthly branch, also known as the person's original energy. The term "xia" refers to the branch itself, or the branch's inherent energy. For example, if someone is born in the tenth month with the heavenly stem Ren water, the branch Hai is the旺 place for water, which means both the hidden heavenly stem and the branch itself are flourishing. If someone is born on a Ding Hai day and is born in the tenth month, fire is in its绝 position in Hai, and the Ding fire is sitting on a绝 position, which makes the Ding "hexagram" inherently凶. However, it is said that "it cannot bring about misfortune," because the Ding relies on Ren as its official and seal, and the hidden heavenly stem and the branch itself are both in their旺 positions, thus bringing good fortune. Even though fire is in its绝 position, it still remains a noble and prosperous position. The "Cheng Jian" says "although the official is in its绝 position, it is still considered noble," which is exactly this meaning. The "Tao Zhu" also says "if the official is in its绝 position but the wealth is prosperous, it is not considered an ominous sign." In addition, cases such as a person born on a Bing day in the eleventh month, or a person born on a Ren or Gui day in the twelfth month, or a person born in the months of Chen, Xu, Chou, or Wei with a metal destiny, or a person born in the first month with a wood destiny, or a person born in the seventh or eighth month with a wood destiny, or a person born in the month of Hai, Mao, or Wei with a soil destiny, all fall into a position of prosperity and strength. These should all be considered according to this principle.

若遇尊凶卑吉，救療無功；尊吉卑凶，逢災自愈。祿有三會，災有五期。【尊者，年月日時內外三元有最得力者是也。賦云：崇為寶也，尊也。假令六甲生人以庚及申為七煞，若大運則庚及申為祿絕之鄉，致身災也，所為不能遂心。又如甲乙以庚辛為官，大運至巳午，又見寅午戌是也。神得氣定，甲乙失官也。若甲乙人秋生，甲以辛為官，乙以庚為官，或二木用申為官，此乃鬼旺之鄉，甲木全藉乙木或亥卯未為救。若遇行年太歲克木，或火運有害乙木之官，使甲被克，凶也。元本甲藉賴乙配於庚，次用庚為偏官，若乙被害，則甲亦凶也。所謂緊用之者，不可受害也。乙既被害，則甲天元醫療無功也。五行為主者，病重而不能救也。】

The essay states: If the side that is considered 'respectful' is凶 and the side that is considered 'humble' is吉, there is no way to save the situation; conversely, if the 'respectful' side is吉 and the 'humble' side is凶, even if disaster occurs, it will heal itself. The period of禄 has three phases, and the period of灾 has five phases. Xu Ziping explains: The 'respectful' refers to the most powerful among the three elements of year, month, day, and hour, which are internal and external. The essay earlier said 'reverence is valuable', where reverence means respect. For example, if the day stem is Jia, then Geng and Shen are the seven killers. If the big year moves to Geng or Shen, this is the place where the day stem loses its strength, leading to personal disaster, and the person's actions will not be as desired. Another example is that for Jia and Yi, Geng and Xin are the officials. If the big year moves to Si or Wu, and the column also has the fire trinity of Yin, Wu, and Xu, the fire god gains strength and becomes established, causing Jia and Yi to lose their officials. If a person born on Jia or Yi day is born in autumn, Jia takes Xin as its official, Yi takes Geng as its official, or both Jia and Yi take Shen as their official, this is the place where the ghost is strong. Jia wood relies entirely on Yi wood to harmonize with Geng, or on the wood trinity of Hai, Mao, and Wei to save itself. Once the heavenly stem of the year is strong enough to harm wood, or the fire cycle harms the official star of Yi wood, causing Jia wood to lose its protection and be harmed, disaster will occur. Originally, Jia relies on Yi to match with Geng, and only then does Geng serve as a secondary official. If Yi is harmed, Jia will also be in danger. This means that the key element used in the fortune must not be harmed. If Yi is harmed, Jia's heavenly stem has no way to be saved. When the five elements of a person's destiny reach this level of illness, there is no way to recover.

【若年月日時內外三元雖有克戰，但不損外尊者即逢自愈也。更切消息所損之神主何貴賤而言之。害命則身災，害妻則妻災，害官則失官。與行年不和則主上位不喜，不宜。干上位若沖擊行年歲君則主有不測官訟，小人橫事不足，或主身病。故曰：尊凶也。假令甲乙以巳酉丑申子辰為祿，甲以巳酉丑為祿，即三會也。乙為五期之災，乙以申子辰三會為祿之命，大運行於官鄉，更行年太歲是三會之年，與本命位主本相生，會於祿馬，則此年定遷官進祿也。若太歲本命八字及大運內外不合，更大運在鬼旺之鄉，五期之歲，定作災矣，更精所生向背言之。】

If the heavenly stems and earthly branches of year, month, day, and hour, both internal and external, have conflicts, but as long as the outer "respected" deity is not harmed, disasters can be self-healed. Additionally, one must carefully examine which deity is injured and which aspect of importance or status it represents: if the life is harmed, then the person himself will suffer disaster; if the wife star is harmed, then the wife will suffer disaster; if the official star is harmed, then there will be loss of position. If the day stem is in conflict with the current year's stem, it indicates that the superior does not like the person, and nothing auspicious will occur; if the heavenly stem impacts the current year's stem, it indicates there may be unexpected lawsuits or disputes, or interference from small people, or the person may fall ill. All these are called "respected malevolent forces." Furthermore, regarding the three combinations and five periods: Jia and Yi use Si, You, Chou and Shen, Zi, Chen as their禄 (favorable positions), Jia uses Si, You, Chou as its禄, which is called "three combinations." Yi, on the other hand, may face disasters related to the five periods—those whose destiny is based on Shen, Zi, Chen as their禄, if their big year (large destiny period) falls in the official's area, and the current year's stem happens to be a year of three combinations, and the stem of the destiny and the main stem of the person are mutually generating and combining with the禄 and horse, then that year will certainly bring promotion and gain in official position. Conversely, if the current year's stem does not harmonize with the destiny and the big year, and the big year falls in the area of the ghost's strength, and the current year happens to be a year of the five periods, disaster will certainly occur. Here, one must also carefully distinguish the direction of the generated energy before making a judgment.

凶多吉少，類大過之初爻；福淺禍深，喻同人之九五。【此兩卦卦爻，以此人命四柱之中，三元內外元無貴氣者，更運背祿馬則為凶，可知矣。】

The essay says: A fate with more misfortune than good fortune is like the First Line of the Great Excess hexagram; a fate with shallow blessings and deep misfortunes is like the Nine in the Fifth of the Fellowship hexagram. Xu Ziping explains: The essay uses these two hexagram lines as metaphors to indicate that in a person's four pillars, if the three elements inside and outside are originally devoid of noble qualities, and if one's fortune is also contrary to the benefits of official positions and horses, then it is a fate of misfortune, and the outcome is clear. The Great Excess hexagram originally has the image of a beam bending, and the First Line is located at the very bottom of the hexagram; the Nine in the Fifth of the Fellowship hexagram, although eventually able to meet with like-minded people, must first experience wailing sorrow and bitter warfare. Both hexagrams convey the meaning of difficulties coming first and meager blessings.

聞喜不喜，是六甲之虧盈；當憂不憂，賴五行之救助。【如甲乙用庚辛為官印，乃為喜也。卻正月二月五月十一月生，雖見金而無官印。謂正月庚絕，二月受氣，五月金囚，十月金病，十一月金死。故曰：聞喜不喜。當憂不憂者，如甲人見庚，或甲在七煞之地，如年月日時中有乙或卯字，或甲春生，或三位內有丙丁火多助，不憂也。乙為合庚夫，庚親，甲為妻之兄也。若無乙有卯亦得。若十月十一月生，雖有丙丁亦不能為用，謂火無氣不能克金。若無乙字卯字，即用為憂也。其餘準此。】

The text says: Hearing good news is not actually good news, this is the principle of the waxing and waning of the Six Heavenly Stems; when one should be worried, there is no need to worry, because of the assistance of the Five Phases. Xu Ziping explains: For example, Jia and Yi take Geng and Xin as official seals, which is normally a good thing; however, if born in January, February, May, or November, even if there is metal in the pillar, it cannot form an official seal. This is because in January, Geng is at its end; in February, it is just beginning to gain strength; in May, metal is in captivity; in October, metal is sick; in November, metal is dead. Therefore, it is called "hearing good news but not being happy." As for "when one should be worried, there is no need to worry," for example, if someone born on Jia day sees Geng, or if Jia is in the position of seven killing, as long as there is a Yi or a卯 in the year, month, day, or hour, or if Jia is born in spring, or if there are Bing or Ding fire in the three positions to control the killing, there is no need to worry. Yi can combine with Geng, which is Geng's spouse; thus, Geng becomes a relative of the family, and Jia to Yi is like an elder brother—so the brother-in-law does not harm the elder brother. If there is no Yi but there is a卯, it is also effective. However, if born in October or November, even with Bing or Ding fire, it is of no use, because fire has no strength and cannot overcome metal. If there is neither Yi nor卯, then one should truly worry. The rest can be judged by this principle.

【假令六甲生人，以辛為官，三春九夏，庚辛囚休。雖見申酉之位並庚辛，而不成慶也。謂金囚故也。春生甲日則克妻，無財無妻，一生少病。三月生，則為財庫，夏生則有父母財，歲時有亥子，則為甲之生旺，有辰戌丑未為財帛，有申酉位，則好學。有始無終，更看運行逆順向背，如向遇鬼克，則橫發官資，運背則逢財擊運而不發。逢金亦不發官，謂金土元居休敗，故不獲福。】

Suppose the day stem is Jia. For Jia, the official is Xin. If someone is born in spring or summer, the metal elements Xin and Geng are in a weak and confined state. Even if there are the positions of Shen and You or the elements Geng and Xin appearing in the sky, they will not bring good fortune, because metal is in a state of being confined. Those born in spring with Jia as the day stem tend to have difficulties in marriage, lacking both wealth and a wife, but they are likely to have few illnesses throughout their lives. Those born in the third month are sitting on the treasure house of wealth. Those born in summer can inherit wealth from their parents. If there are the positions of Hai or Zi in the year or hour, that is the growth and strength of Jia. If there are the positions of Chen, Xu, Chou, or Wei, that indicates wealth. If there are the positions of Shen or You, it suggests a tendency to study, but it is unfortunate that the effort is not sustained. In addition, one must also consider the direction and nature of the fortune's flow. If the fortune flows in a favorable direction and encounters a harmful element that restrains, it can lead to sudden success in officialdom. If the fortune flows in an unfavorable direction, encountering wealth may not result in success, and even encountering metal will not bring official success, because metal and earth are originally in a state of decline, so they cannot bring good fortune.

【假令乙生人，以庚為官印，春夏生無官。正四月克庚最重。乙以土為財，春正二月，土死無財。三月為乙之財庫，有祖財。然申為學堂，亦有始無終，皆謂金休敗。又如乙見庚為官，雖歲時位內有庚金或有申酉之金，若見天元有丙則亦無官。此乃見庚而不用，乃聞喜不喜之謂也。乙若四月生，時居亥子或申子時水鄉，則卻有祿，謂四月是金之長生也。乃乙遇官之辰，生兼有水鄉，制其火而成慶，亦不清。如胡茂老，丁卯年，庚戌月，戊寅日，癸亥時。九月二十八生，八歲八個月退運，節氣極深。起運將年月日時節氣向背，乃上下三元匹配，有兩三奇，八字俱無一字閒，皆祿馬同鄉，不三臺而八座。以運臨乙巳，被當生癸亥沖擊，大運並刑，提綱罷權也。賦云：與生地之相逢，宜退身而避位。】

For example, a person born on an Ethereal Yin day takes Geng as their official star. If born in spring or summer, they lack official status, especially in January and April when Geng is most heavily restrained. Ethereal Yin takes Earth as wealth, but in the first and second months of spring, Earth is dead, so there is no wealth; in the third month, which is Ethereal Yin's wealth repository, there is ancestral wealth. Although Shen is Ethereal Yin's Xuetang, it still ends without beginning, because metal is in decline. Moreover, Ethereal Yin meeting Geng is originally the official star. Even if there is Geng metal or Shen or You metal in the year or hour positions, as long as the heavenly stem reveals Bing fire to overcome Geng, there is still no official status—this is the meaning of 'hearing of joy but not enjoying it.' If Ethereal Yin is born in April, and the hour is seated on Hai, Zi, or Shen, Zi water, there is a禄, because April is the long life of metal, Ethereal Yin meets the official star at this time, and with water controlling the fire in Si, it becomes auspicious. However, it is not pure enough. Take Hu Maolao's birth chart as an example: born on Dingmao year, Gengxu month, Wuyin day, Guihai hour, on the 28th of September. He started his fortune at the age of eight and eight months, moving backwards, with the solar terms very deep. When starting the fortune, the solar terms of the year, month, day, and hour were combined to see their alignment and opposition, with the upper and lower three yuan matching each other, carrying two instances of Sanqi, and there were no idle characters in the birth chart, all were禄 and Ma same hometown. Even without entering SanTai, he would hold a position of eight seats. However, when the big fortune reached Yisi, it was impacted by the original birth's Guihai, and the big fortune also conflicted with it, causing the month's main element to lose its authority. The essay later says 'meeting the birth place, it is suitable to retreat and avoid the position,' referring precisely to this situation.

八孤臨於五墓，戌未東行；六虛下於空亡，自干南首。【干在戌亥之間，假令甲子旬中，戌亥空亡也。戌未東行者，戌東行見丑，未東行見辰。如見生命內八字三元上下居於辰戌丑未內，人元被破而支虛，則一生孤立少骨肉，或為僧道，遊走入舍之命。其於福氣，可詳所稟之氣，察夫命向背言之為妙。】

The text says: The Eight Solitary Spirits appear at the Five Tombs, with戌 and 未 moving eastward; the Six Void positions fall beneath the Kongwang, starting from the Qian position and moving south. Xu Ziping explains: The Qian position is between戌 and亥; for example, in the Jiazi cycle, the Kongwang falls on戌 and亥. The phrase '戌未 eastward movement' means that戌 moves east to meet Chou, and 未 moves east to meet Chen. If in the original birth chart the three elements above and below all fall within the groups of Chen, Xu, Chou, and Wei, and the hidden heavenly stems in the branches are broken by clashes, the branches become void positions, leading to a life of isolation, few relatives, or a monastic life, or a life of wandering and living with others. As for the thickness of fortune, it should be examined in detail according to the qi received, and the direction and orientation of the birth chart should be considered before making a judgment.

天元一氣，定侯伯之遷榮；支作人元，運商徒而得失。【天元者，十干也。支者，十二支也。定侯伯之遷榮者，將為主，天元配其人元而定其吉凶貴賤也。支作人元者，令好事者，八字內外五行作為也。運商徒而得失，看見支下有財無財，賦意令看命者，先看其有官印高低，有者次看財命如何，有財則得財，無財則失財。如得大運，即將為主，天元循環而推之。每交一運，先看運下有何吉凶，次看運命八字，無有何吉凶。元有官則發官，元有財則發財，有災則發災。若當生年氣深，則迎運前發其災福。中氣則主中停，如氣淺，則所居欲交前運而方發災福。更看逐年太歲如何。賦云：根在苗先，實從花後。宜消息之。】

The essay states: "The heavenly stems form a single energy, which can determine the promotion and honor of officials and nobles; the earthly branches, as the human elements, can predict the gains and losses of merchants." Xu Ziping explains: "Heavenly stem" refers to the ten heavenly stems, and "branch" refers to the twelve earthly branches. The phrase "determining the promotion and honor of officials" means using the day stem as the main element, matching the heavenly stems with the hidden heavenly stems within the earthly branches to determine fortune and status. The phrase "earthly branches as human elements" means one should carefully examine the five elements within and outside the birth chart for detailed analysis. The phrase "predicting the gains and losses of merchants" refers to checking whether there is wealth in the earthly branches. The essay's intention is for those who examine destinies to first check for the presence of official and seal elements and their strength; after confirming the presence of official and seal elements, they should then examine the wealth element: if there is wealth, it is gained; if not, it is lost. When examining large years, one still uses the day stem as the main element, proceeding according to the cycle of heavenly stems. Each step of the large year should first check what auspicious or inauspicious elements are present in the branch, then check the fortune resulting from the combination of this step with the original birth chart: if the original chart has official elements, official fortune is achieved; if it has wealth, wealth is achieved; if there is misfortune, misfortune occurs. If the birth time is close to the solar term, misfortune or fortune will occur before the large year begins; if it is at the middle solar term, it will occur in the middle of the large year; if it is far from the solar term, it will occur when the next large year is about to begin. In addition, one should also examine the annual heavenly stem. The essay says, "The root is before the sprout, and the fruit comes after the flower," which should be carefully considered in this way.