Annual and Decennial Deities and Auspicious and Malevolent Influences: House, Grave, Loss, and Suspension

值病憂病，逢生得生；旺相崢嶸，休囚滅絕；論其眷屬，憂其死絕。【如壬寅人要丙丁為妻財，戊己為官印，庚為壬之母，乙為壬之子。又如大運到火旺處，父旺。庚旺處，母旺。若運在衰病處，逐類而言之。若運到墓絕之上，更逢七煞並者，是乃危疑而凶也。】

The text says: When encountering a sickly land, one should worry about illness; when encountering a nurturing land, one can expect to survive. In times of prosperity and strength, the situation is grand and flourishing; in times of weakness and confinement, it leads to decline and extinction. As for discussing the Six Relations, the most dangerous is when they fall into death or extinction. Xu Ziping explains: For example, a person born on a Renyin day, takes Bing and Ding as wife and wealth, Wu and Ji as official and seal, Geng as the mother of Ren, and Yi as the children of Ren. If the big destiny moves to a place where fire is strong, the father star is strong; if it moves to a place where Geng is strong, the mother star is strong; if the destiny falls into decline or sickness, then each of the Six Relations should be analyzed one by one. If the destiny reaches the grave or extinction, and at the same time the seven killers arrive, it is dangerous and ominous.

墓在鬼中，危疑者甚；足下臨喪，面前可見。【庫絕位逢鬼，或流年歲命前後一辰也。若人生時辰生日犯之，則主早克父母也。乃有生離遠地。或生日生時之干來克太歲下者，尤凶。面前可見者，言其為凶運。】

The text says: When the Storage position falls within the official ghost position, the danger and suspicion are most severe; there is death nearby, and it can be seen immediately. Xu Ziping explains: This refers to the Storage and Absolute positions encountering the official ghost, or falling within one hour before or after the current year and birth year. If a person's birth time or birth day is afflicted by this, it indicates early loss of parents or separation from them far away. If the heavenly stem of the birth time or birth day also attacks the character under the current year's stem, it becomes even more dangerous. The phrase 'can be seen immediately' means that this is a calamity that will be realized soon.

憑陰察其陽禍，歲星莫犯於孤辰；恃陽鑑以陰災，天年忌逢於寡宿。【陰以陽為對，陽以陰為耦。如說陽卦多陰，陰卦多陽，其理一也。既知其陰，則陽亦可知也。陰既得時而有立，則陽禍可知矣。故曰：憑陰察其陽禍也。歲星者，太歲也，不可在孤神之上。假令寅卯辰人，遇太歲在巳上是也。寅人勾絞，卯人喪吊，辰人謂之控神殺，又謂之邀神煞，主阻礙抑塞。天年者，亦太歲也，不可在寡宿之上。又如寅卯辰人，遇太歲在丑是也，辰人勾絞，卯人喪吊，寅人謂之窺神煞，又謂迫神煞，主人窺竊逼迫陷害。其或三元刑戰，歲運不和，或是五行財祿為害之年，則尤為凶甚。】

The text says: By using the yin aspect to observe the calamities of the yang, the Tai Sui (sovereign star) should not fall upon Guchen; by using the yang aspect to discern the disasters of the yin, the Tai Sui should not fall upon Guasu. Xu Ziping explains: Yin relies on yang for its counterpart, and yang relies on yin for its pair, just as the Zhou Changes say that yang hexagrams contain more yin and yin hexagrams contain more yang. Once the yin aspect is understood, the yang aspect can be inferred. When yin is in its proper time and position, the calamities of yang can be predicted. Therefore, it is said, "By using the yin to observe the calamities of the yang." The "Tai Sui" refers to the sovereign star, which should not fall upon Gushen. For example, those born in the years of Yin, Mao, and Chen, when the Tai Sui is in Si, this is an example: for those born in Yin year, it is Goujiao; for those born in Mao year, it is Sangdiao; for those born in Chen year, it is Kongshashai, also called Yaoshashai, which indicates obstacles and blockages in all affairs. The "Tian Nian" also refers to the Tai Sui, which should not fall upon Guasu. For those born in the years of Yin, Mao, and Chen, when the Tai Sui is in Chou, this is another example: for those born in Chen year, it is Goujiao; for those born in Mao year, it is Sangdiao; for those born in Yin year, it is Koushanshai, also called Poshanshai, which indicates being watched and robbed, and being forced into harm. If this is further combined with mutual conflicts between the three yuan, inharmony between the years and the destiny, or a year when the Five Phases' wealth and fortune are harmed, it becomes especially dangerous.

先論二氣，次課延生。父病推其子祿，妻災課以夫年。【二氣者，陰陽也。延生者，命運也。分別陰陽，既分命運，自然響應。父病推其子祿，妻災課以夫年。亦是明陰陽進退之象也。假令，庚辰人十月生，庚金病在亥，是父母病也。庚生壬為子，壬祿在亥，是子有祿也。妻災課以夫年者，庚以乙為妻，大運到巳，乙木敗於巳，是妻災也。而庚金復得延年，是妻災課以夫年，此大概之論也。假令丙戌日生人，下取辛為妻年，辛生癸為子，卻行亥子運，丙到亥子則衰病，而癸祿厚也。如壬癸日生人，行亥子運，則父母災病，或丁憂也。又丙以辛為妻，運行寅卯，辛金絕於寅卯，則妻災也。卻丙火逢生，是夫卻得延年也。如丙丁日生，運行寅卯者，則災或喪偶也，其餘準此。】

The text says: First discuss the two energies of yin and yang, then calculate the continuation of destiny; if the father is sick, it can be inferred from the son's official position; if the wife has misfortune, it can be calculated from the husband's year. Xu Ziping explains: "The two energies" refer to yin and yang, "continuation of life" refers to destiny; first distinguish yin and yang, then distinguish destiny, and they naturally correspond to each other. "If the father is sick, infer from the son's official position; if the wife has misfortune, calculate from the husband's year" is also explaining the principle of yin and yang advancing and retreating. For example, a person born on a Gengchen day in the tenth lunar month, Geng metal is in decline in亥, which indicates the parents are sick; while the son of Geng, which is Ren, is the son, and Ren's official position is in亥, which indicates the son has an official position. So, "if the wife has misfortune, calculate from the husband's year": Geng takes Yi as its wife, when the big destiny reaches Si, Yi wood is in decline in Si, which indicates the wife has misfortune; while Geng metal reaches Si and meets the growth stage, thus gaining longevity, so the wife's misfortune is calculated from the husband's year - this is a general explanation. Another example is a person born on a Bingxu day, taking Xin as the wife from the day branch, and the son of Xin is Gui; if the destiny moves to Hai and Zi, Bing reaches Hai and Zi and becomes weak and sick, while Gui's official position is strong. Again, if a person born on Ren or Gui day moves to Hai and Zi, it indicates the parents have illness or suffer from the loss of parents. Another example is that丙 takes辛 as its wife, when the destiny moves to Yin and Mao, Xin metal is in decline in Yin and Mao, which indicates the wife has misfortune; while 丙 fire meets the growth stage in Yin, thus the husband gains longevity. Therefore, people born on 丙 or 丁 day who move to Yin and Mao often suffer misfortune or lose their spouses. The rest follows the same principle.

三宮元吉，禍遲可以延推；始末皆凶，災忽來而迅速。【前論陰陽之始終，此說人命有吉凶。如命內天元、人元、支元，內外歲月時中值貴祿，不居休敗，或值行年太歲運同乖危之地，雖是凶運，然亦可推禍以遲延也。夫何故？以根基主本，三元元吉。故也。若三元內外，雖有祿馬貴陽市氣，卻八字中沖刑破害，不唯有貴而不貴，又終為凶人之命也。如遇吉運，則防因福生禍，則災忽來而迅速，故也。】

The essay states: The three fundamental elements of a person's destiny are originally auspicious, and misfortune comes slowly, allowing for a delay. If the entire chart is full of misfortune, calamity comes suddenly and swiftly. Xu Ziping explains: The previous discussion concerned the beginning and end of yin and yang, while this part discusses the auspiciousness and misfortune of human destiny. If the heavenly stem, human stem, and branch stem, as well as the internal and external years, months, and hours, all encounter noble and prosperous elements, and do not fall into the places of rest or decline, then even if the current year's master and the great destiny are in a conflicting and dangerous position, although it is an inauspicious period, the calamity can be postponed. Why? Because the three fundamental elements are originally auspicious. Conversely, if the three fundamental elements, both internal and external, have noble and prosperous elements, but the four pillars of the birth chart conflict, injure, break, or harm each other, then even if there are noble elements, they are not truly noble, and the person will ultimately be a misfortunate one. Such a person, even when encountering a favorable period, must beware of fortune leading to misfortune, and calamity will come suddenly and swiftly, catching them off guard.

宅墓受煞，落梁塵以呻吟；喪吊臨人，變宮商為薤露。【歲命前後五辰為宅墓，人生日時與歲運不宜，逢之受煞也。如見丙丁是騰蛇，見戊己是勾陳，見庚辛是白虎，見壬癸即是玄武，見甲乙即是青龍。看類而言之。故云：受煞。凡遇此者，皆主家宅陰小財畜不和。歲命前後二辰為喪吊，如人歲運日時犯之，主孝服哭泣，輕者外服遠親，不利家宅，骨肉離異。】

The text says: If a dwelling or tomb is affected byInauspicious Sha, there will be dust falling from the beams and the sick person will groan in bed; if the spirits of mourning and visiting are present, the joyful tones of the palace and music will turn into the mournful song of "Xie Lu" at a funeral. Xu Ziping explains: The "residence tomb" refers to the fifth position before and after the birth stem. One's birth year, time, and age should not meet this position, for if they do, it is considered to be affected by a凶煞. If one sees 丙 or 丁, it is the 腾蛇; if 戊 or 己, it is the 勾陈; if 庚 or 辛, it is the 白虎; if 壬 or 癸, it is the 玄武; if 甲 or 乙, it is the 青龙. Each should be identified according to its category, hence it is called "affected by aInauspicious Sha." Whenever these occur, it indicates that within the household, women and children are not at peace, and property and livestock are not in harmony. The "mourning and visiting" refers to the second position before and after the birth stem. If one's age, fortune, day, or time coincides with this, it indicates wearing mourning clothes and experiencing crying; the lighter case is mourning for distant relatives, and it also indicates household misfortune and family members being separated.

干推兩重，防災於元首之間；支折三輕，慎禍於股肱之內。下元一氣，周居去住之期。【假令壬寅人逢戊為太歲，戊為月建者，兩戊克壬，則為干推兩重。遇之者為元首頭目之災，輕者為股肱之患也，此論未祥。此賦意論三元動靜之理，物我輕重之別，四時變通之義。如壬寅人，壬為天元，為首，為尊長，見戊謂之七煞。如遇戊為太歲，為尊長，太歲則大人尊長之事，是以太歲為尊，月建為卑也。此謂支干推也，推則有剛柔相推之義。兩重者，視壬與戊兩干勢孰重，戊重則克壬，防有尊長不喜，不利見大人。壬重見戊，不我克，唯人事而已，或頭目作疾，此太歲之事也。與月建相剋者輕，戊重則僚友不和，壬重則小人為害，或腰膝作疾，更月支下三合，如或有救，則為災輕也。】

The text says: The Heavenly Stems interact in two layers, and one should beware of diseases on the head and face; the Earthly Branches interact in three directions, and one should be cautious of misfortunes within the limbs; the lower yuan forms a single force, circulating and repeating, each keeping to its own period of presence or absence. Xu Ziping explains: For example, a person born on a Renyin day, encountering Wu as the Tai Su and also Wu as the month builder, two Wus attacking Ren at the same time, this is called "two layers of interaction among the Heavenly Stems." Those affected suffer from calamities on the head and face, and if it is mild, they suffer from troubles in the limbs. This layer was not previously discussed in detail. The purpose of this text is to explain the dynamics of the three yuan, the distinction between self and others in terms of weight, and the meaning of the four seasons' changes. Taking the case of a person born on a Renyin day, Ren is the heavenly stem, representing the head and the superior, and encountering Wu is considered a seven killer. If Wu appears in the Tai Su, the Tai Su is related to matters of superiors and elders, so the Tai Su is considered superior and the month builder inferior. This is called the interaction between the Heavenly Stems and Earthly Branches—"pushing" implies mutual soft and hard interactions. The term "two layers" refers to comparing the strength of the two Heavenly Stems, Ren and Wu: if Wu is strong, it will overcome Ren, and one should beware of not being liked by superiors and avoiding meeting with elders; if Ren is strong, Wu cannot overcome Ren, and the issue is merely a matter of interpersonal conflict or illness on the head and face, which is a matter of the Tai Su. If it is the month builder that interacts, the weight is lighter: if Wu is strong, there will be conflicts with colleagues and friends; if Ren is strong, there will be harm from petty people or illness in the waist and knees. Then look at whether there is a triple harmony in the Earthly Branches below; if there is another rescue, the disaster will be lighter.

【折有變義，故云：支折三輕，慎禍於股肱之內。此月建之事也。上文論干祿支命，天元十干常動，地元十二支常靜。復言下元一氣者，支也。以壬為天元，如四柱別有丁，或有己，則壬應而合之，或為官印，或為財帛，是干未常不動也。支者雖遇巳時，周流往還變易，而支未常不靜也。周者，循環也。居者，安居也。期者，如限之期。去住者，氣也。此言四時周流循環，無有始終，無有窮極，而下元之辰，未嘗不善守其限也。只可以三合取之，或干克太歲者，看兩干勢力輕重而言之，或為尊長頭目之災，或在僚友左右之嫉，此與輕重較量不殊。】

The character "zhé" contains the meaning of change, so it is said "branch folds three light, be cautious of calamity within the limbs," which refers to the matter of the month builder. The previous text explained that the heavenly stems are considered as禄 (favor) and the earthly branches as 命 (destiny): the heavenly stems are usually active, while the earthly branches are usually still. Here it says "the lower element is unified in one breath," which refers precisely to the earthly branches. Taking Ren as the heavenly stem, if there is another Ding or another Ji in the four pillars, Ren will respond and combine with them, forming either official seal or wealth, showing that the heavenly stems are not always static; even the earthly branches, although they may encounter times like Si, flow and change continuously, yet the earthly branches themselves are not without stillness. "Zhou" means circulation, "ju" means to reside, "qi" means a period like a deadline, and "qu zhu" refers to the movement of qi. This means that the four seasons circulate continuously, having no beginning or end, no limit, while these earthly branches all remain within their proper limits. When making deductions, one should only use the triple harmony; if a heavenly stem overcomes the year stem, then one should compare the strength of the two heavenly stems to determine the outcome, which may indicate calamity from superiors or prominent people, or enmity from colleagues and subordinates. This is no different from the principle of comparing lightness and weight mentioned earlier.

仁而不仁，慮傷伐於戊己。至於寢食侍衛，物有鬼物，人有鬼人，逢之為災，去之為福。【仁者是甲乙木也，在五常為仁。今反言不仁者，以其克伐乎土也。如甲見己則為仁，乙見戊則為仁，以其陰陽造化，萬物代之以為生也。若甲見戊，乙見己，偏陰偏陽，萬物危脆，則五行為不仁也。賦中引甲乙戊己為例，其餘五行則可以例求焉。侍衛者，是人養生之至近也。又云，寢食者，則又近。侍衛者至親也，寢食奉養也，此二者慎不可輕忽也。】

The essay states: It is originally benevolent yet not benevolent; one must consider its harm to Wu and Ji. As for food, drink, daily living, and attendants, there are things that cause trouble in objects and people that cause trouble in people. When encountered, it brings disaster; when removed, it brings blessings. Xu Ziping comments: The term 'benevolence' refers to Jia and Yi wood, which in the Five Phases represent benevolence. Now it is said to be not benevolent because it overcomes earth. For example, Jia overcoming Ji is benevolence, and Yi overcoming Wu is also benevolence, because yin and yang interact and generate change, allowing all things to renew. If Jia meets Wu or Yi meets Ji, it is excessive yin or excessive yang, making all things vulnerable and weak, thus the Five Phases are considered not benevolent. The essay uses Jia and Yi with Wu and Ji as examples, and the other Five Phases can be inferred similarly. As for 'attendants,' they are the closest people in one's life; as for 'food and sleep,' they are even more intimate. Attendants are the most intimate people, and food and sleep are daily sustenance. Both should be treated with care and must not be neglected.

【夫物中有鬼物，人中有鬼人者，言吉凶之變遷，及遠近速之甚也。以看命言之，且如六戊日生人，用乙為官印，六己日生人，用甲為官印，木與土比和，陰與陽唱和，則為仁也。如戊見甲，己見乙，則仁而不仁也。又如戊見甲為不仁，或歲月時中見庚辛，則為仁矣，或見己亦為仁矣。且戊見甲亦為仁者，謂甲己合，己侍衛甲也。見庚則為仁者，謂戊食庚者，逢之為災，則是戊不逢庚，己被甲來剋制，與七煞同論。去之為福者，如戊見甲，則歲月時中有庚，戊己求救助，則為福也，餘仿此。】

The idea that there are things that cause trouble in the material world and people who cause trouble in the human world means that good and bad fortune often change very quickly and are close at hand. Using the method of divination by birth day: for example, those born on a Wu day take Yi as their official and seal, while those born on a Ji day take Jia as their official and seal. Wood and earth being harmonious, yin and yang in harmony, this is called benevolence. But if Wu meets Jia or Ji meets Yi, that is benevolence without true benevolence. For instance, Wu meeting Jia is naturally not benevolent, but if there is a Geng or Xin in the year, month, or hour that controls Jia, it becomes benevolent. If Ji comes to harmonize with Jia, it also becomes benevolent. Therefore, Wu meeting Jia can also be considered benevolent because Jia and Ji harmonize, and Ji is nearby to protect Jia. Similarly, meeting Geng is considered benevolent because Wu can generate Geng, and Geng can control Jia. As for 'meeting causes disaster,' it refers to Wu not meeting Geng, and Ji being controlled by Jia, which is treated the same as seven killing stars. 'Removing brings good fortune' means that when Wu meets Jia, if there is a Geng in the year, month, or hour, Wu and Ji receive help, which is considered good fortune. Other cases can be understood in the same way.

就中裸形夾煞，魄往豐都；所犯有傷，魂歸岱嶺。【裸形者，五行淋浴也。如人本音淋浴，大運逢之者災，水土人運在酉，木人運在子，火人運在卯，金人運在午。鬼谷子謂之波浪限也。夾煞者，元辰七煞也。如人運在淋浴之上，與太歲並者災重，可當生歲時，元有傷犯之辰，則魂歸岱嶺，魄往豐都，此至凶名也。】

The text says: If there is a naked form accompanied byInauspicious Sha, the soul will go to Fengdu; if the person has already been injured at the place of offense, the spirit will return to Daoling. Xu Ziping explains: "Naked form" refers to the place of bathing in the Five Phases. If a person's original nayin is in the bathing position, and the big destiny meets it again, there will be disaster: for water and earth destiny people, the destiny year is in You; for wood destiny people, it is in Zi; for fire destiny people, it is in Mao; for metal destiny people, it is in Wu. Guiguzi calls this "Wave Limit." "Accompanied byInauspicious Sha" refers to Yuanchen and Qishash. If a person's big destiny is in the bathing position and also meets the year of the sovereign, the disaster will be severe; if the person was born with an injured destiny, then the spirit returns to Daoling and the soul goes to Fengdu. Daoling refers to Taishan, and Fengdu refers to Fengdu. Ancient people believed these were the places where the underworld was ruled, so this is the most凶 name.

或乃行來出入，抵犯凶方，嫁娶修營，路登黃黑。【出入者，言運出運入之異也。如壬癸日生人，運行在戌，為土火之聚，則為吉運。運交亥，亥為火之絕，此為凶運，乃是行來出入，抵犯凶方。我克者為之妻財，妻財在旺鄉，則為之娶。克我者為官鬼，又為天官，吉在長生財旺之地。賦意總說，要扶同五行，體用陰陽，或運來克命，而為官貴之鄉，日克運宮乃是發財之地。皆以生月起建，陽男陰女，則順。陰男，陽女，則逆。如運到黃道，凡百皆利；運至黑道，凡百抑塞。凡人行為動作，進退向背，莫不本乎陰陽，體合運氣吉凶，俱不能逃也。故云：嫁娶修營，路登黃黑。】

The essay says: Sometimes, coming and going and moving into certain directions may involve encountering凶方, so for marriage and building, the path taken is divided into the Yellow Path and the Black Path. Xu Ziping explains: The term 'coming and going' refers to moving from one stage of destiny to another. For example, those born on壬 or癸 days, when they are in the戌 period, which is where earth and fire meet, it is a favorable period; but when they move into亥, which is the terminal point of fire, it becomes an unfavorable period. This is coming and going and encountering凶方. What I overcome is wife and wealth, which is favorable for marriage when it is in a strong position. What overcomes me is official ghosts, which are the heavenly officials, and their favorable positions are where they are born and where wealth is strong. The general meaning of the essay is that the five elements should support each other, and the body and function should be in harmony with yin and yang. Sometimes when the great destiny overcomes the birth destiny, it becomes a place of officials and nobility; when the day ruler overcomes the destiny of the period, it becomes a place of wealth. All of this starts from the birth month and follows the month builder. For male born in a yang year and female born in a yin year, the order is forward; for male born in a yin year and female born in a yang year, the order is backward. When the destiny moves along the Yellow Path, all things are favorable; when it moves along the Black Path, all things are blocked. All human actions, movements, and decisions are based on yin and yang, and are in harmony with the auspicious and inauspicious of the destiny, and no one can escape this, so it is said 'marriage and building, the path is on the Yellow and Black Paths'.

災福在歲年之位內，發覺由日時之擊揚。五神相剋，三生定命。每見貴人食祿，無非祿馬之鄉。源濁伏呤，惆悵歇宮之地。【凡說歲中休祥，專責日時與太歲相剋、刑害、沖破言之。生日為妻，時為子。日時與太歲和合及財官有用無諸壞者，依事類而言之。如太歲與日時相刑，或六合、三合中有元辰七煞者，凶。亦會類而言之。故下文云：不過是五神相剋，三生定命也。每見貴人食祿，無非祿馬之鄉。源濁伏呤，惆悵歇宮之地。上卷有例。】

The essay states: calamity and fortune are hidden within the position of the current year's heavenly stem and earthly branch, and their manifestation is revealed through the interaction between the day pillar and the hour pillar. The five spirits mutually control each other, and the triple harmony determines one's destiny. Those who commonly receive the favor of noblemen and enjoy official salaries never come from the land of official rank and horse; those whose origins are turbid and encounter a hidden situation can only wander in the place of retirement, feeling melancholy. Xu Ziping explains: when discussing the good or bad fortune of a year, it is specifically based on the mutual control, punishment and harm, and breaking between the year's heavenly stem and earthly branch, the day pillar, and the hour pillar. The day pillar represents the wife, and the hour pillar represents the child. If the day pillar, hour pillar, and the year's heavenly stem and earthly branch are harmonious, and if wealth and official rank are useful without various disruptions, then each matter is analyzed separately. If the year's heavenly stem and earthly branch are in conflict with the day pillar or the hour pillar, or if the six harmony and triple harmony contain Yuanchen and seven killers, then it is considered ominous, and it should still be categorized. Therefore, the following text says that it is ultimately only about the mutual control of the five spirits and the determination of destiny by the triple harmony. As for the lines "often seeing noblemen enjoying official salaries, they are never from the land of official rank and horse; origins turbid and encountering a hidden situation, only wandering in the place of retirement, feeling melancholy," these have already been illustrated in the previous volume.

狂橫起於勾絞，禍幾發於元亡。宅墓同處，恐少樂而多憂。萬里回還，乃是三歸之地。【歲命前三辰為勾，後三辰為絞，不可在元命日時二運之上，遇之者主非災橫禍，更或與元辰七煞並者，尤凶。歲命前後五辰為宅墓，如戊子生，遇辛未太歲者，是也。亦須未字，日上及時上本有，或大運同宮者，則重。凡遇此者不利，陰小家宅也。此言大運在十二辰之間，順逆迴環在三元本祿本財終須之地，遇此者則為憂，安之福厚，更晚年遇財祿歸聚之處，則尤有所長也，根本元無者，無所長也。】

The text says: calamities of arrogance and rebellion arise from Goujiao; the signs of misfortune begin with Yuanchen and Kongwang. The dwelling and tomb are in the same place, but one should fear more sorrow than joy. After traveling a thousand miles and returning, that is precisely the place of three returns. Xu Ziping explains: the three preceding chens of the birth stem are called "Gou," and the three following chens are called "Jiao." They should not fall on the original birth day or hour, or on the big or small years, for they bring unexpected disasters and sudden misfortunes. If they also coincide with Yuanchen and Seven Killers, the situation becomes even more dangerous. The fifth chens before and after the birth stem are called "residence and tomb." For example, a person born in the year of Wuzi encountering the year of Xinwei as the Tai Sui (great age) is an instance. However, it is also necessary that the original day or hour contains the character Wei, or that the big year is exactly in the same palace, then the influence is stronger. Whenever these occur, it is not auspicious, indicating instability within the family, especially among women and children, and the house itself. What is said here refers to the big years moving forward and backward among the twelve chens, cycling repeatedly, and eventually returning to the place where the three origins of the native's fortune and wealth converge. Encountering this brings worry; if one can remain calm within it, the fortune becomes deep. If in old age one again meets the convergence of wealth and fortune, then greater achievements are possible. As for those whose original birth does not contain these elements, there can be no talk of achievement.

四煞之父，多生五鬼之男；六害之徒，命有七傷之事。【辰戌丑未為四方之末季，為五行之庫墓。言辰戌丑未中，藏納五行死墓之氣，如人運限逢之，生幽憂之疾，淹延之厄。如父子之相承，卒難不能救解。破命者謂之害，如人運限逢之，皆主眷屬難合，人情反覆，或更六害中逢七煞克我者凶。】

The essay says: The four evils are like fathers, who often give birth to sons like the five ghosts; those who suffer from the six harms will have calamities of seven injuries in their fate. Xu Ziping explains: Chen, Xu, Chou, and Wei are the last months of each season, representing the repositories of the Five Phases; these four characters contain the stagnant and buried energies of the Five Phases. When a person's destiny meets them, it causes chronic illnesses that are hard to cure and continuous misfortunes, like a hereditary condition passed down from father to son, which cannot be quickly resolved. Any destruction of the original destiny is called 'harm'; when a person's destiny meets it, it indicates that family members will not get along well and human relationships will be unpredictable. If among the six harms, the seven killers also come to attack, it will be even more dangerous.

眷屬情同水火，相逢於淋浴之鄉；骨肉中道分離，孤宿尤嫌隔角。【水陰火陽，相合而為既濟，相資而為仇讎，言其反覆多變。或情通自乖而反合，或情變自合而反乖，故曰：情同水火也。義欲和而同、久而遠者，必須在五行淋浴之時。五行休敗，如人情處患難之時，未有不情同者也。以看命言之，如丙寅丁卯，貴在豬雞，壬戌癸亥，貴於兔蛇。此無它，大率五行貴在於衰敗之中，人情要處乎淡泊之際也。凡命運隔角者，主中道骨肉離異之事。隔者，如卯日丑時，丑日卯時。鬼谷子曰：枉多隔角。餘可例求焉。丑者北方之氣也，卯者東方之氣也，其趣不同，遇之者中道分離也。嫌疑孤神者，煞也。遇多孤立而未嫌，甚言隔角之重也。】

The essay says: The affection between family members is like water and fire; when they meet in a place of bathing, the truth will be revealed; if there is separation between flesh and blood along the way, especially when encountering isolated stars and lonely dwellings, it is particularly ominous to have a conflicting angle. Xu Ziping explains: Water belongs to yin, fire to yang; when they combine, they form a state of completion, but when they contend, they become enemies. This shows how changeable things are: sometimes what seems to be discordant actually becomes harmonious, and sometimes what seems harmonious turns discordant. Therefore, it is said "affection is like water and fire." To achieve harmony and lasting affection, one must see the truth during the time of the five phases' bathing. When the five phases are in decline, it is like a person in hardship; only those who remain united through hardship can be considered true affection. In terms of destiny, the nobleman for Bingyin and Dingmao is found in Hai (Pig) and You (Rooster), and the nobleman for Renxu and Guihai is found in Mao (Rabbit) and Si (Snake). There is no other reason; generally, the noble energy of the five phases is hidden within decline, and human affection is only revealed when it becomes simple and unassuming. Whenever a person's fate and fortune encounter "conflicting angles," it indicates separation among family members along the way.the so-called conflicting angles, for example, a day of Mao paired with an hour of Chou, or a day of Chou paired with an hour of Mao. Guiguzi says "many conflicting angles lead to misfortune," and the rest can be inferred similarly. Chou represents the qi of the north, and Mao represents the qi of the east; since their directions differ, meeting them leads to separation along the way. As for isolated stars, they are originally harmful; encountering them often leads to isolation, but it is not too bad, as it is emphasizing how serious conflicting angles are.

須要明其神煞，較重較量。身克煞而尚輕，煞克身而尤重。【神煞者，官印祿馬貴賤之別名也。如前說，上克下則不貴，下克上即貴，意義不殊。煞克身者，是官來克我者，是下克上者也。如身克煞，是我克官，即不貴也。故賦曰：須要明其神煞。神譬官印，煞比財帛。但官財是克我，則為之煞克身，我克官財，則為之身克煞。此明貴賤之本也，更祥其輕重量而言之。】

The essay states: It is necessary to distinguish between the spiritual forces and malevolent influences in a person's destiny, and carefully compare their relative strengths: the strength of the day stem overcoming the malevolent influences is still weak, while the malevolent influences overcoming the day stem is even stronger. Xu Ziping explains:所谓神煞, are actually the terms for official star, seal, fortune, and horse, which are used to determine a person's status. As mentioned earlier, when the superior overcomes the inferior, it is not prestigious; when the inferior overcomes the superior, it is prestigious. The meaning is the same. "Sah ke shen" refers to the official star overcoming me, which is the inferior overcoming the superior; "shen ke sah" refers to me overcoming the official star, which is not prestigious. Therefore, the essay says that it is necessary to distinguish between spiritual forces and malevolent influences—"shen" is compared to official star and seal, and "sah" is compared to wealth. Whenever the official star and wealth overcome me, it is called "sah ke shen"; when I overcome the official star and wealth, it is called "shen ke sah." This is the fundamental way to distinguish between prestige and common status, and it is also necessary to further carefully compare the relative strengths of both sides before making a judgment.

至於循環八卦，因河洛以遺文。略之定為一端，究之翻成萬緒。【易曰：河出圖，洛出書，聖人則之以教後世。循環於四時之中，布八卦於四維之內，而成一歲之功。亙古窮今，無有終窮者，道也。道分為陰陽，而人處乎其中，則吉凶悔吝存焉。是以動靜屈伸，體天法地，莫不由乎命也。故下文云一端者，道降而為一也，二三數六，又三而成九，又九九而成八十一數，自此以後，繞繞萬緒，莫能紀極。以看命言之，不過五神相剋，三生定命，一也。其氣有淺深者，運有向背，福有厚薄，壽有長短，要後人深求之，則得古人之妙也。】

The text says: As for the cycle of the Eight Trigrams, it is based on the writings left by the River Chart and the Lake Book; briefly speaking, it is only one aspect, but when deeply explored, it gives rise to countless complexities. Xu Ziping explains: The "Great Treatise" of the "Zhou Changes" says, "The River produced the Chart, the Lake produced the Book, and the sage took them as a model," meaning the sage used them to teach future generations. The Eight Trigrams cycle through the four seasons and are arranged within the four directions, combining to fulfill the functions of a year; from ancient times to the present, there is no end to the Dao. The Dao divides into yin and yang, and people exist within yin and yang, thus leading to the presence of good fortune, misfortune, regret, and hardship. Therefore, human actions and movements, flexing and extending, follow the pattern of heaven and earth, all determined by fate. The following mention of "one aspect" refers to the Dao descending to become one; one divides into two, two into three, three multiplied by two gives six, then multiplied by three gives nine, and nine multiplied by nine becomes eighty-one numbers, from which countless complexities arise, beyond measure. In terms of divination, it is no more than the mutual control among the five spirits and the determination of fate by the three generations. As for the depth of qi, the direction of the great cycle, the thickness of fortune, and the length of life, these must be deeply explored by later generations to grasp the subtle insights of the ancients.

若值攀鞍踐祿者，自之則佩印乘軒。馬劣財微，遇之則流而不返。【攀鞍踐祿者，乃貴人之美稱也。馬劣財微者，乃眾人所惡也。凡人鎡基歲月帶祿者，日時得地，運順祿而向官鄉，則佩印乘軒，固不難矣。此言根本元有官祿，運更向而不背者也。馬劣財微者，其財必微，言人命歲月本無祖財及無父母財，雖日時得地，後運遇財絕之鄉，即財帛散，如水東流，往而不返，此明根本元無者也。】

The text says: If one encounters the pattern of "climbing the saddle and stepping on official rank," naturally one can wear the jade seal and ride in a carriage; but if the horse is poor and wealth is slight, once encountered, it will flow eastward like water, never to return. Xu Ziping explains: "Climbing the saddle and stepping on official rank" is a term of praise for the nobleman, while "poor horse and slight wealth" refers to what the common people detest. For a person, if his foundation in the year and month carries official rank, and his day and hour also have proper support, and his fortune flows in harmony with the official rank toward the official territory, then wearing the jade seal and riding in a carriage is naturally not difficult; this refers to those whose original destiny already has official rank and whose fortune moves in harmony rather than against. As for the case of poor horse and slight wealth, his wealth is certainly meager: this refers to those whose original destiny in the year and month has neither ancestral wealth nor parental wealth, and even if their day and hour have proper support, once their later fortune meets the place where wealth is exhausted, their wealth will scatter away, like water flowing eastward, going away without returning; this refers to those whose original destiny has none of these.

占除望拜，甲午以四八為期；口舌文書，己亥慎三十有二。【前文說有祿者吉，無財者凶。此說元無祿者，遇有財祿運，則崇遷而榮。無官者，遇鬼則退職也。如甲午人，下有丁己。甲以己為財，而無官印。占除望拜，四八為期者，四月為金長生，甲以金為官印，四月是官長生，八月是金帝旺。如甲乙日生人，或問食祿在幾時，須言在四月、八月為食祿之期也。口舌文書，己亥慎三十有二者，言己亥日生人，亥中有甲木長生，元有官祿也，或運行巳或到酉者，則為口舌文書。口舌見訟事，文書則口章。己用甲為官印，巳上木病，酉上木絕。三十二者，亦四八之數也。此言戊己日生人，如遇巳或到酉運，則宜退身而避位也。】

The text says: Those hoping to be appointed to official positions should look to the fourth and eighth months if born on a Jiawu day; those concerned about troubles from disputes and official documents should be cautious if born on a Jihai day, especially at the age of thirty-two. Xu Ziping explains: The previous passage mentions that having a post is auspicious, while lacking wealth is inauspicious; here it says that those originally without a post can also achieve promotion and honor if they encounter a period with both wealth and post; those without an official position should retire when encountering an official ghost. For example, those born on a Jiawu day, with the hidden characters Ding and Ji in the Wu position: Jia takes Ji as wealth, but lacks an official seal. The phrase "expecting appointment, the fourth and eighth months are the time" is because the fourth month is the growth of metal, and Jia takes metal as an official seal, so the fourth month is the birth of the official star; the eighth month is the prosperity of metal. Therefore, those born on Jia or Yi days, if asking when they can receive a salary, should say the fourth and eighth months are the time for receiving salary. The phrase "caution at thirty-two for disputes and documents" refers to those born on Jihai day, with the hidden character Jia wood in the Hai position, originally having an official post; once they encounter the巳 or酉 period in their destiny, they will face disputes and official documents—disputes refer to lawsuits, documents refer to official documents. Jihai takes Jia as an official seal, and wood in巳 is in the state of illness, and in酉 is in the state of extinction. As for "thirty-two," it is the product of four and eight. This means that those born on Wu or Ji days, if they encounter the巳 or酉 period, should withdraw and avoid positions.

善惡相伴，搖動遷移。夾煞持邱，親姻哭送。兼須詳其操執，觀厥秉持。厚薄論其骨狀，成器藉於心源。木氣盛而仁昌，庚辛虧而義寡。【善惡者，吉凶也。相伴者，不偏也。如人運行至此，吉凶爭勝之年，皆主身心不寧動搖遷改，在陰陽則有所忌。易曰：吉凶悔吝生乎動也。動則多凶，宜守慎詳，約以處之，乃吉。夾煞持邱者，如人運命遇太歲月建大運與元辰七煞並臨於五行墓絕之位者，此年慎不可弔喪問病也。如賦云：物有鬼物，人有鬼人，逢之為凶，去之為福。是也。如遇此年，尤宜慎處，向吉背凶，則無不利矣。】

The essay says: Good and evil come together, causing people to be unsettled and to change their ways; whenInauspicious Sha are present at the burial mound, relatives and kin will weep and mourn. In addition, one must carefully examine a person's character and steadfastness, observing what he holds fast to by nature. From the thickness or thinness of his physical form, one may judge his weight or potential. Whether he can become a useful person depends on his inner source. When the wood element is strong, benevolence and virtue flourish; when the metal elements of Geng and Xin are weak, righteousness diminishes. Xu Ziping explains: "Good and evil" refer to auspicious and inauspicious influences, and "coming together" means they are balanced and not one-sided. When a person's destiny meets a year of conflicting auspicious and inauspicious influences, it leads to inner unrest and change, which is unfavorable in terms of yin and yang. The Zhou Changes (I Ching) Great Treatise says, "Auspiciousness, misfortune, regret, and hardship arise from action." Once there is movement, there is more danger, so one should be cautious and careful in dealing with matters to achieve auspicious results. The phrase "夹煞持邱" refers to when a person's destiny and fate meet the Tai Sui, the Month Builder, the Great Destiny, and the Yuanchen Seven Killers all at the墓绝 position in the Five Elements. In such a year, one must absolutely avoid visiting the sick or attending funerals. The essay's statement, "Things have ghosts, people have ghostly people; encountering them brings disaster, avoiding them brings blessings," expresses this meaning. When encountering such years, one should be especially cautious, seeking good and avoiding bad, and thus nothing will go wrong.

【前說歲運休祥，復明根本作用也。且如木人秋生，木被金克，則為性有操執也。甲申、乙酉、乙巳、乙丑、甲戌生人，不背官祿也。或生於三春九夏，季木氣盛時，秉受旺氣，有所執持也。故云：觀厥秉持。又須生時在西北方金土之中，或大運到金土分野，則有官印長遠。若或甲申、乙酉、乙巳、乙丑、甲戌日生人，生於秋三月或三春夏季，不背官祿，有所執持，才能操執。卻歲月時居火木盛時，火木旺地，或行運在東南有丙丁火旺，早年雖發福，晚年蕭條也。】

The previous discussion dealt with the fortune and misfortune of the year and its influence, but here we return to clarify the fundamental principles. For example, a person with a wood destiny born in autumn, when wood is weakened by metal, would exhibit a character marked by integrity and firmness. Those born on the day pillars of Jiashen, Yiyou, Yisi, Yichou, or Jiaxu do not suffer from official positions or authority; or if they are born in the spring or summer months when the wood energy is strong, they receive a powerful destiny and thus maintain firmness, hence the saying "observe their firmness." In addition, their birth time should fall in the northwest where metal and earth are located, or their big destiny should move towards the regions of metal and earth, so that official positions and seals can last long. However, if those born on the day pillars of Jiashen, Yiyou, Yisi, Yichou, or Jiaxu are born in the third month of autumn or in spring and summer, they do not suffer from official positions, have firmness, and possess talent. Yet, if their year, month, and hour fall in the time when fire and wood are strong, or if their destiny moves towards the southeast where fire is strong, they may enjoy prosperity early in life but eventually decline in old age.

【賦意之要言，令後人觀五行造化向背，而詳言之。如前論甲申、乙酉、乙巳、乙丑、甲戌者，雖居官印之位，然物有厚薄之不齊，則吉凶修短之有異。何以言之？木旺則天元厚，天元厚則有操持，有操持則權重也。金旺則祿厚，祿厚則官重，官重則有秉持也。若金木之氣俱薄，則官祿何可長也？故曰：厚薄論其骨狀。是也。】

The essence of these lines is to instruct later generations to observe the direction and opposition of the Five Phases, and to carefully distinguish them. For example, the previous examples of the pillars Jia Shen, Yi You, Yi Si, Yi Chou, and Jia Xu, although all occupying the official and ministerial positions, have varying degrees of strength. Therefore, their fortune, misfortune, longevity, and short life differ accordingly. How so? If wood is strong, the heavenly stem is thick, and a thick heavenly stem indicates integrity. Integrity leads to authority. If metal is strong, the official position is thick, and a thick official position means a high rank. A high rank implies firmness. If both metal and wood are weak, how can the official position and rank be enduring? Therefore, it is said, "the thickness and thinness determine the nature of the bone."

【成器藉於心源者，謂如金若不遇木，須用火為官印也。且如庚辛日生人，要在三春九夏，則財官兩美也。所云：乘軒衣冕。金火何多是也。心源者，離宮也，屬火。金得火乃成器也。前說木遇金為操持，次論金遇火而成器，皆因五行相剋而成造化。更看金火之器不偏，運向祿而不背，則為福長久也。又下文云木仁也，金義也，木盛而逢金，則剛柔得中，如由豫之盍簪，有以利天下，則仁而昌。庚辛履而逢火，似井泥之而不食，不能廣濟，則寡於義，此又何疑焉？賦云：兼須詳其操執，觀厥秉持者，以言其金木之體厚薄，論其骨狀成器，藉於心源者，以言其金火之才，各得其宜，則為好命。至於金木氣偏，木氣盛而仁昌，庚辛虧而義寡者，是財用不相宜，金木各不仁，則凶悔吝從之。】

As for the saying "the formed vessel depends on the heart's source," it means that metal requires wood to be present, but if wood is not available, then fire is needed as the official seal. For example, those born on the day of Geng or Xin need to be born in spring or summer to have both wealth and official status, which is what was previously mentioned as "riding in a carriage and wearing ceremonial robes, how much gold and fire there is." The "heart's source" refers to the Li trigram, which belongs to fire; metal can only become a vessel with the aid of fire. Earlier it was said that wood meets metal and thus has control, and now it is said that metal meets fire and thus can become a vessel, both relying on the mutual control of the Five Phases to achieve transformation. One must also look at the vessel made from metal and fire being balanced, and the fortune being directed towards the official position rather than away from it, so that the blessing can last. The text then says: wood represents benevolence, and metal represents righteousness. When wood is strong and meets metal, the firm and the flexible are in harmony, just like the line nine four of the Yu hexagram "friends gather like hairpins" which can gather people and benefit the world, thus benevolence flourishes. However, when Geng and Xin meet fire which controls them, it is like the line six at the beginning of the Jing hexagram "the well is muddied and not drinkable," which cannot widely benefit others, and righteousness becomes thin. What is there to doubt? The text says "one must also carefully examine their handling and observe their bearing," referring to the thickness or thinness of the body of metal and wood. It says "the thickness and thinness are discussed in terms of the shape of the bones, and the formed vessel depends on the heart's source," referring to the talent of metal and fire. When both are in harmony, it is a good fate. However, if the qi of metal and wood is imbalanced, when the wood qi is strong and benevolence flourishes, but when Geng and Xin are lacking and righteousness is scarce, this is when wealth and use are not in harmony, and both metal and wood lose benevolence, thus misfortune and regret follow.

惡曜加而有喜，疑其大器；福星臨而禍發，以表凶人。【詳註見上卷，初至衰鄉猶披鮮福內，更不重載。】

The essay states: When malevolent stars appear to bring misfortune, it often indicates a person of great potential; when auspicious stars appear but bring calamity, it shows that the person is inherently evil. Xu Ziping comments: A detailed explanation can be found in the previous section under "From initial to decline, still enjoying blessings," and is not repeated here.

處定求動，克未進而難遷；居安問危，可凶中而卜吉。【此卷末，總言其妙旨也。處定者，凡言人命，用法處者，欲定其貴賤也。貴賤既明，故曰：處定也。求動者，人命雖見官印財帛，而不貴富者，宜於處定之中復求其變動也。既見其貴中未貴，財中未財，則當克未進而難遷也。未進者，未當升進。難遷者，難為遷移也。此與上文云：息一氣以凝神，消五行而通道。之義不殊。居安者，如是貴命，見行官祿所向集福之運以為安也。問危者，未可便宜言終吉，況前云吉中有凶，當於歲月時中，扶合行年太歲，三合三會，問危疑神煞，參詳而言之。如見有危疑之神，則必有危疑之事，則當懲戒，積善以禳之，則凶中復吉矣。如易說：憂悔吝者存乎介者是也。】

The essay says: When examining a fixed position, further consider its movement, and thus understand why it is being overcome and unable to rise; when in a secure situation, first inquire about potential dangers, and thus predict good from bad. Xu Ziping comments: This is the conclusion of the entire text, summarizing the profound meaning of the essay.the so-called "处定" refers to the fact that when discussing a person's destiny, one must first determine their status of high or low before applying methods. Once the status of high or low is clearly established, it is called "处定."所谓 "求动" refers to the fact that although a person's destiny may show official positions, wealth, and resources, they may not be wealthy or prosperous. Therefore, within the fixed position, further consider its movement. Once it is seen that within the high status there is still not fully high, and within the wealth there is still not fully wealthy, then one should judge that it is being overcome and unable to rise, and difficult to change positions. "未进" means not advancing, and "难迁" means difficult to change positions. This is the same meaning as what was mentioned earlier, "stabilizing one breath to gather spirit, eliminating the Five Phases to understand the way."the so-called "居安" refers to the fact that if one's destiny is already noble, and one is in a period of official fortune and gathering of good fortune, it can be considered secure.所谓 "问危" refers to the fact that one should not immediately conclude that it is entirely good, especially since it was previously mentioned that "good contains danger." Therefore, within the years, months, and hours, one should consider the harmony and combination with the current year's heavenly stem and earthly branch, as well as the Triple Harmony and Triple Convergence, and then inquire whether there are dangerous or doubtful divine stars. Only after careful consideration can one make a judgment. If dangerous or doubtful divine stars are seen, there must be corresponding dangerous or doubtful matters, and one should be cautious and accumulate good deeds to eliminate the bad, thus transforming bad into good. The "Great Treatise" of the "Zhou Changes" says, "Those who are worried, regretful, and resentful exist in the smallest things," which is exactly this meaning.

貴而忘賤，災自奢生；迷而不返，禍從惑起。【貴而忘賤，是後人不明賤意。引大道之妙，而執方守隅。見貴命而言貴，不知貴中有賤，或始貴而終賤者，則災自奢生。與賒同一其源則妙，理賒自遠也。此說見貴忘賤之誤也，其或有不遇至人，不明道理者，執迷而見，寡陋偏學，滋蔓偏求，理無所出者，則是禍從惑起者是也。】

The essay says: One sees only the noble and forgets the humble, calamity arises from arrogance and extravagance; clinging to one's own views without knowing when to turn back, calamity arises from confusion. Xu Ziping comments: What is meant by 'noble yet forgetting the humble' is that later generations do not understand the meaning of 'humble'. They cite the subtle essence of the great Dao, but fixate on a single aspect and cling to a narrow view. They see a noble destiny and speak only of its nobility, unaware that within nobility there is also humility. There are cases where one begins noble but ends humble, so calamity naturally arises from arrogance and extravagance. This 'extravagance' comes from the same source as the 'distance' in 'the remoteness of fortune and misfortune', and its subtlety lies in the fact that the principle becomes more distant as it is pursued. This sentence is precisely about the error of seeing only the noble and forgetting the humble. As for those who cannot meet with enlightened persons and do not understand principles, clinging to their own views, their learning is shallow and one-sided, their inquiries become more tangled and they cannot arrive at the correct principle, this is what is called 'calamity arising from confusion'.

殊常易舊，變處為萌。福善禍淫，吉凶異兆。【殊常者，知變也。易舊者，善通也。或處為萌者，知其幽微也。曾遇明師，必通道理者，誠有如易所謂：苟非其人，道不虛行是也。古人為道者，皓首窮經，專心致志，惟恐失於妙道。雖行坐服食，未嘗心不在五行之中，則能知幽妙。有殊常易舊，變處為萌，是知大道福善而禍淫，故君子修身以俟命。】

The text says: Those who can go beyond the conventional and change old methods can perceive the initial signs in the changing circumstances; Heaven blesses the virtuous and brings calamity upon the wicked, with good and bad fortune each having their own omens. Xu Ziping explains: "Going beyond the conventional" means understanding flexibility, "changing old methods" means being adept at comprehending, and "perceiving the initial signs in the changing circumstances" means being able to discern the subtle. Those who have encountered a wise teacher and surely understand the principles, indeed fulfill the saying from the "Great Treatise" of the "Zhou Changes" that "If there is no such person, the way will not be practiced in vain." Ancient people sought the Dao, spent their whole lives studying the classics, focused entirely, fearing to辜负 this profound teaching; even in their daily activities, eating and sleeping, their minds never left the Five Phases, thus enabling them to know the subtle and observe the hidden. Being able to go beyond the conventional and change old methods, perceiving the initial signs in the changing circumstances, one understands that the great Dao blesses the virtuous and brings calamity upon the wicked, so the gentleman cultivates himself to await the mandate of Heaven.

至於公明季主，尚無變識之文，景純仲舒，不載比形之妙。【易曰：知變化之道者，其知神之所為乎。知進退存亡之道者，其唯聖人乎。以此究之，難終又難窮也。故賦云：管公明，董仲舒，郭景純，司馬季主者，皆王佐之才，博通經史，洞達陰陽，遺文教於後世，可謂賢矣。】

The essay states: As for Guan Gongming and Sima Jizhu, they did not leave behind writings on understanding change and discerning subtle matters; Guo Jingchun and Dong Zhongshu also did not record the ingenious methods of analogy and imagery. Xu Ziping explains: The "Great Treatise" of the "Zhou Changes" says: Those who understand the way of change generally comprehend the workings of the divine; those who understand the principles of advancement and retreat, survival and demise, are probably only the sages. Following this line of reasoning, this principle is both difficult to exhaust and hard to conclude. Therefore, the essay cites Guan Lu (whose name is Gongming), Dong Zhongshu, Guo Pu (whose name is Jingchun), and Sima Jizhu: they were all men of talent who assisted emperors, well-versed in classics and history, thoroughly understanding yin and yang, and left behind teachings through written words for future generations, thus qualifying as virtuous men.

詳其往聖，鑑以前賢，或指事以陳謀，或約文而切理。多或少剩，二義難精。今者參詳得失，補綴遺蹤，窺為心鑑，永掛清臺，引列終編，千希得一。【然則致君澤民，於當時則不能全身遠害也。或指事以陳謀，約文而切理者，有之矣。珞碌子萃眾妙之說，將少者補其詳博，剩者遺其繁蕪。故云：補綴遺蹤。窺者，所見者小也。心鑑，言自謙心，有所見甚少也。引列終編者，是探索前賢往聖，盡善於美之至道也。得之於心，則永掛清臺，善用者，千希得一也。】

The essay says: Carefully examining the sages of old and drawing on the wisdom of previous virtuous scholars, some of them presented their strategies based on specific matters, while others expressed profound truths in concise words. Their statements were either too much or too little, making it difficult to achieve precision. Now, by examining their merits and shortcomings, we have attempted to restore what has been lost, only glimpsing a small part and forming our own understanding, hoping it may hang permanently on the clear platform. By listing and citing these, we have only managed to find one in a thousand. Xu Ziping comments: These earlier scholars, although capable of serving the ruler and benefiting the people, might not have been able to preserve their own safety or avoid calamities in their time. However, their strategies based on specific matters and concise expressions of truth were indeed commendable. Luolu Zi gathered the finest insights from various sources, supplementing what was too brief with detailed explanations and removing the redundant parts from what was overly elaborate, hence the term "completing the traces left behind." "Kui" means a limited view, and "xin jian" is a modest self-description of having gained very little. "Yin lie zhong bian" refers to exploring the ultimate principles of the virtuous sages of old; once one has a true understanding, it can serve as a standard on the clear platform. However, truly skilled individuals who can apply this knowledge are rare, only one in a thousand.