Six Relations Theory · Twenty-Eighth, Annual and Decennial Movements

休囚繫乎運，尤繫乎歲，戰沖視孰降，和好視孰切。原注：日主譬如吾身，局中之神，譬之舟馬引從之人，大運譬所到之地，故重地支，未嘗無天干。太歲譬所遇之人，故重天干，未償無地支。必先明一日主，配合七字，權其輕重，看喜行行何運，忌行何運。如甲日以氣機看春，以人心看仁，以物理看木，大率看氣機而餘在其中。遇庚辛申酉字面，如春而行之於秋，新伐其生生這機，又看喜與不喜，而行運生甲伐甲之地，何斷其休咎也。太歲一至，休咎即顯，於是詳論戰沖和好之勢，而得勝負適從之機，則休咎瞭然在目。

A person's success and decline, prosperity and adversity, depend on the great destiny years, especially on the annual heavenly stem. When encountering 'battle' or 'conflict', one must determine which side subdues the other. When encountering 'harmony' or 'friendship', one must see which is more familiar and close to oneself. Original note: The day's ruler is like myself, while the other elements in the chart are like carriages, horses, saddles, and attendants. The great destiny years are like the places I travel to, so when discussing destiny years, the emphasis is on the earthly branches, but the heavenly stems are not entirely absent. The annual heavenly stem is like the people I meet, so when discussing the annual stem, the emphasis is on the heavenly stems, but the earthly branches are not entirely absent. To predict a person's fate, one must first understand the day's ruler and combine the other seven characters, weighing their importance, to determine whether the person benefits from certain years or suffers from them. For example, if the day is Jia (甲), from the perspective of qi, it belongs to spring; from the perspective of human nature, it belongs to benevolence; from the perspective of physical things, it belongs to wood. Generally, once the qi is accurately determined, the other meanings are included within it. If one encounters the characters Geng, Xin, Shen, or You, it is as if the vital qi of spring has been moved to autumn, thereby injuring its continuous and ever-renewing function. Then one must determine whether these are favorable or unfavorable elements, and whether the great destiny years are places that nourish Jia or those that harm it, thus determining its fortune or misfortune. When the annual heavenly stem arrives, the fortune or misfortune becomes immediately apparent. Then one can further discuss the situation of 'battle, conflict, harmony, and friendship', determining who is stronger and who one should follow, thus making the fortune or misfortune clear.

任氏曰：富貴雖定乎格局，窮通實繫乎運途，所命好不好運也。日主如我之身，局中喜神用神是我所用之人，運途乃我所臨之地，故以地支為重。要天干不背，相生相扶為美，故一運看十年切勿上下截看，不可使蓋頭截腳。如上下截看，不論蓋頭截腳，則吉凶不驗矣。

Ren said: Wealth and honor are determined by the overall structure, but poverty and success are actually dependent on one's fortune. Therefore, there is a saying that "a good fate is not as good as a good fortune." The day stem is like myself, the beneficial and useful gods in the structure are the people I can command, while the fortune is the place I am in. Therefore, when discussing fortune, the earth branch is given more importance. At the same time, the heavenly stem and earth branch should not contradict each other, and they should be able to generate and support each other to be considered good. Therefore, one should look at a single step of fortune together with ten years, and it is not acceptable to separate the heavenly stem and earth branch. Also, one should not let the heavenly stem cover the earth branch or the earth branch cut off the heavenly stem. If one separates them, ignoring the covering or cutting off, then the prediction of good or bad fortune will be inaccurate.

如喜行木運，必要甲寅乙卯，次則甲辰、乙亥、壬寅、癸卯；喜行火運，必要丙午丁未，次則丙寅、丁卯、丙戌、丁巳；喜行土運，必要戊午、己未戊戌、己巳，次則戊辰己丑；喜行金運，必要庚申辛酉，次則戌申、己酉、庚辰、辛巳；喜行水運，必要壬子癸亥，次則壬申、癸酉、辛亥、庚子。寧使天干生地支，弗使地支生天干；天干生地支而蔭厚，地支生天干而氣洩。

For example, if one is favored by the wood cycle, the best combinations are those where the heavenly stem and earthly branch are the same, such as Jia Yin and Yi Mao. The next best are Jia Chen, Yi Hai, Ren Yin, and Gui Mao. If one is favored by the fire cycle, the best combinations are Bing Wu and Ding Wei. The next best are Bing Yin, Ding Mao, Bing Xu, and Ding Si. If one is favored by the earth cycle, the best combinations are Wu Wu, Ji Wei, Wu Xu, and Ji Si. The next best are Wu Chen and Ji Chou. If one is favored by the metal cycle, the best combinations are Geng Shen and Xin You. The next best are Wu Shen, Ji You, Geng Chen, and Xin Si. If one is favored by the water cycle, the best combinations are Ren Zi and Gui Hai. The next best are Ren Shen, Gui You, Xin Hai, and Geng Zi. In general, it is better to have the heavenly stem nourishing the earthly branch rather than the earthly branch nourishing the heavenly stem. When the heavenly stem nourishes the earthly branch, it is like the superior supporting the inferior, with deep roots and enduring strength. When the earthly branch nourishes the heavenly stem, it is like the inferior draining the superior, which may seem lively but actually drains the root energy and is not enduring.

何謂蓋頭？如喜木運而遇庚寅辛卯，喜火運而遇壬午癸巳，喜土運而遇甲戌、甲辰、乙丑、乙未，喜金運而遇丙申丁酉，喜水運而遇戊子己亥。何謂截腳？如喜木運而遇甲申、乙酉、乙丑、乙巳，喜火運而遇丙子、丁丑、丙申、丁酉、丁亥，喜土運而遇戊寅、乙卯、戊子、己酉、戊申，喜金運而遇庚午、辛亥、庚寅、辛卯、庚子，喜水運而遇壬寅、癸卯、壬午、癸未、壬辰、癸巳是也。

What is "cover head"? It refers to a situation where the favorable half of the current cycle is found in the Earthly Branches, but the Heavenly Stems happen to be the ones thatrestrain it. It is like something being pressed on top of the head. For example, if a wood cycle is favorable but encounters Gengyin or Xinmao, or if a fire cycle is favorable but encounters Renwu or Guisi, or if a earth cycle is favorable but encounters Jiaxu, Jiachen, Yichou, or Yiw ei, or if a metal cycle is favorable but encounters Bingshen or Dingyou, or if a water cycle is favorable but encounters Wuzi or Jihai. What is "cut foot"? It refers to a situation where the favorable half of the current cycle is found in the Heavenly Stems, but the Earthly Branches are unable to support it. It is like the feet being cut off. For example, if a wood cycle is favorable but encounters Jiashen, Yiyou, Yichou, or Yisi, or if a fire cycle is favorable but encounters Bingszi, Dingchou, Bingshen, Dingyou, or Dinghai, or if a earth cycle is favorable but encounters Wuyin, Jimao, Wuzi, Jiyou, or Wushen, or if a metal cycle is favorable but encounters Gengwu, Xinhai, Gengyin, Xinmao, or Gengzi, or if a water cycle is favorable but encounters RENYIN, Guimao, Renwu, Guiwei, Renchen, or Guisi, these are all examples of this situation.

蓋干頭喜支，運以重支，財吉凶減半；截腳腳喜干，支不載干，則十年皆否。假如喜行木運，而遇庚寅辛卯，庚辛酉為凶運，而金絕寅卯，謂之無根，雖有十分之凶，而減其半。如原局天干有丙丁透露，得回制之能，又減共半，或再遇太歲逢丙丁，制其庚辛，則無凶矣。寅卯本為吉運，因蓋頭有庚辛之克，雖有十分之吉，亦減其半。如原局地支有早點酉之沖，不但無吉，而反凶矣。

The term "cover the head" refers to a situation where the heavenly stem is unfavorable but the earthly branch is still favorable. When assessing one's fortune, since the earthly branch is considered more important, both good and bad outcomes are reduced by half. "Cutting the feet" means that although the heavenly stem is favorable, the earthly branch cannot support it, leading to ten years of misfortune. For example, if someone prefers a wood fortune but encounters Gengyin or Xinmao, the metal Geng and Xin are inherently unfavorable. However, since metal is in decline at Yin and Mao, it is considered rootless. Although there is a severe unfavorable effect, it is reduced by half. If the original chart also has Bing or Ding appearing in the heavenly stem, which can control the Geng and Xin, then the unfavorable effect is further reduced by half. If the year's heavenly stem also has Bing or Ding to control the Geng and Xin, then there is no unfavorable effect at all. Conversely, if Yin and Mao are favorable, but they are overlapped by Geng and Xin which control them, then although there is a favorable effect, it is reduced by half. If the original chart also has Shen and You in the earthly branch to clash with Yin and Mao, then not only is the favorable effect absent, but it becomes unfavorable instead.

又如喜木運，遇甲申乙酉，木絕於申酉，謂之不載，故甲乙之運不吉。如原局天干又透庚辛，或太歲干頭遇庚辛，必凶無疑所以十年皆凶。如原局天干透壬登，或太歲干頭逢壬登，能洩金生木，則和平無凶矣。故運逢吉不見其吉，運逢凶不見其凶者，緣蓋頭截腳之故也。

For example, if someone is in a favorable period of wood but encounters Jiashen or Yiyou, wood is exhausted in Shen and You, and the earth branches cannot support the heavenly stems of wood, which is called 'not supporting'. Therefore, this period of Jia and Yi is not auspicious. If the original chart also has heavenly stems of Geng and Xin exposed, or if the year's heavenly stem also meets Geng and Xin, then it will certainly be very bad for ten years. If the original chart has heavenly stems of Ren and Gui exposed, or if the year's heavenly stem meets Ren and Gui, then water can drain metal and generate wood, resulting in a peaceful and safe situation. Therefore, some people experience good fortune but do not see its benefits, or bad fortune but do not feel its effects, which is due to the influence of 'cover' and 'cutting off the foot'.

太歲管一年否泰，如所遇之人，故以天干為重，然地支不可不究，雖有與神之生克，不可與日主運途之沖戰。最凶者天剋地沖，歲運沖剋，日主旺相雖凶無礙，日主凶必罹凶咎。日犯歲君，日主旺相無咎，日主休囚必凶；歲君犯日，亦同此論，故太峧宜和，不可與大運一端論也。如運逢木吉，負逢木反凶者皆戰沖不和之故也。依此而推，則吉凶無有不驗矣。

The Supreme Sovereign (Tai Sui) governs the flow and blockage of a year, much like people encountered on the way, so when discussing the Supreme Sovereign, the Heavenly Stem is most important. However, the Earthly Branch should not be neglected. Even if the Supreme Sovereign and other elements in the chart have generating or overcoming relationships, it is generally not advisable for them to clash or conflict with the Day Stem or the Great Destiny (Da Yun). The most dangerous situation is "Heavenly Stem Overcomes and Earthly Branch Conflicts" (Tian Ke Di Chong). When the year and the Great Destiny conflict, if the Day Stem is strong and well-placed, the danger is not great; but if the Day Stem is weak, it will certainly bring misfortune. If the Day Stem is in conflict with the Supreme Sovereign (Day Stem Offends the Year Sovereign), and the Day Stem is strong and prosperous, there will be no harm; but if the Day Stem is weak and confined, it will certainly be disastrous. If the Supreme Sovereign offends the Day Stem, the principle is the same. Therefore, when dealing with the Supreme Sovereign, harmony is most important, and we cannot apply the same approach as with the Great Destiny. Some people may have a favorable Wood in their Great Destiny, but if they also encounter Wood in the current year, it may become harmful, due to conflicts and clashes. According to this principle, the fortune and misfortune will always be accurate.

庚辰、丁亥、庚辰、丁丑／戊子、己丑、庚寅、辛卯、壬辰、癸巳。庚辰日地，生於亥天干丁火併透，辰亥皆藏甲乙，足以用火。初運戊子己丑，晦火生金，未遂所願。庚運丙午年，庚坐寅支截腳，天干兩丁，足可敵一庚，又逢丙午年，捷，搒下知縣；寅運官資頗豐；辛卯截腳，局中丁火回克，仕至郡守；壬辰水生庫根，篤壬申年，兩丁皆傷，不祿。

Four Pillars: Gengchen, Dinghai, Gengchen, Dingchou; Grand Years: Wuzi, Jichou, Gengyin, Xinmao, Renchen, Guisi. The day stem Gengchen is born in the month of Hai. Both the month and hour stems have Ding fire visible, so fire can be used as the official (官). In the early years, during the Wuzi and Jichou Grand Years, damp earth obscured fire and generated metal, leading to unfulfilled wishes. During the Geng Grand Year, encountering the Bingwu year: Geng metal is seated on the Yin branch, which is called 'cutting the foot' (截脚). The two Ding fires in the sky are sufficient to counteract the single Geng metal. Also, encountering the Bingwu flow year with strong fire, he passed the imperial examination and was immediately appointed as a county magistrate. During the Yin Grand Year, the official salary was quite generous. During the Xinmao Grand Year, the Xin metal is also 'cutting the foot'. The Ding fire in the chart turns back to overcome it, and he became a prefect. During the Renchen Grand Year, water meets the Chen repository and becomes strong. In the Renshen year, both Ding fires are injured, and he eventually passed away.

乙未、戊子、庚辰、丁丑／丁亥、丙戌、乙酉、甲申、癸未、壬午。庚辰日無，生於子月，未土破子水，天干木火，皆得辰未之餘氣，足以用木生火。丙運入泮。癸酉年行乙運，癸合戊化火，酉是丁火長生，均以此年必中，殊不知乙酉截腳之木，非木也；實金也。癸酉年水逢金生，又在冬令，焉能合戊化火？必克丁火無疑酉中純金，乃火之死地，陰火長生之說，俗傳之謬也；恐今八月又建辛酉，局中木火皆傷，防生不測之災。竟卒於省中。

Four Pillars: Yiwei, Wuzi, Gengchen, Dingchou; Great Years: Dinghai, Bingxu, Yiyou, Jiashen, Guiwei, Renwu. The day stem Gengchen is born in the month of Zi. The year branch Wei earth breaks the Zi water. The heavenly stems' wood and fire get their roots from the remaining qi in Chen and Wei earth. Therefore, wood can be used to generate fire. In the Bingxu Great Year, he passed the examination and became a scholar. In the Guiyou year, he was in the Yiyou Great Year. Everyone said that Gui and Wu combine to form fire, and You is the growth place of Ding fire, so he would certainly pass the examination that year. But he did not realize that Yiyou is a cutting wood, named wood but actually metal. The Guiyou year's water is generated by metal, and since it is the winter season, how can it combine with Wu to form fire? It is certain to damage Ding fire. You contains pure metal, which is the death place for fire. The saying "yin fire is born in You" is a popular misconception. Renshi firmly concluded: fear that this year's August will again meet Xinyou month, causing both wood and fire in the chart to be injured, and there must be unexpected disaster. The person actually died in the provincial capital.

戊子、乙卯、丙寅、丁酉／丙辰、丁巳、戊午、己未、庚申、辛酉。丙寅日元，生於卯月，木焱工旺，土金皆傷，水亦休囚。細運丙辰丁巳，遺業消靡戊午己未燥土，不能生金洩炎，經營虧空萬金，逃出外方；交庚申辛酉二十上，竟獲居奇之利，發財十餘萬。

Four Pillars: Wuzi, Yimao, Bingyin, Dingyou; Great Destiny: Bingchen, Dingsi, Wuwu, Jiwei, Gengshen, Xinyou. The day stem Bingyin is born in the month of Yimao, where wood and fire are strong. Earth and metal are injured, and water is weak and confined. In the early years, during Bingchen and Dingsi, the family's inheritance was completely spent. During Wuwu and Jiwei, the dry earth does not generate metal and cannot control the intense fire, leading to a loss of tens of thousands of taels. He had to flee to another place. When he reached Gengshen and Xinyou, metal was strong and the wealth star became prominent. He made profits by hoarding goods, gaining wealth of more than ten thousand taels.

丙申、癸巳、丙午、甲午／甲午、乙未、丙申、丁酉、戊戌、己亥。丙午日元，生於巳月午時，群比爭財，逼干癸水。初運甲午刃劫猖狂，父母早亡；乙未助刃家業敗盡；交丙申丁酉，貧乏不堪，交戊戌稍能立腳。

Four pillars: Bingwu, Guisi, Bingwu, Jiawu; big years: Jiawu, Yiwei, Bingshen, Dingyou, Wuxu, Jihai. The day stem Bingwu is born in the month of Si and hour of Wu, with all the trines competing for the wealth star, forcing the癸water in the month stem to dry up. In the first big year Jiawu, the Yangren and劫财 are rampant, leading to the early death of the parents; in the Yiwei big year, the wood and earth support the Yangren, causing the family business to be completely ruined; when entering the Bingshen and Dingyou big years, although moving into the metal element, the heavenly stems are still covered by the trines, resulting in extreme poverty; when entering the Wuxu big year, the earth can drain the fire and control the water, allowing a slight foothold to be established.

何為戰？原注：如丙運庚年，謂之運伐歲。若日主喜庚，要丙降，得戊得丙者吉；日主喜丙，則歲不降運，得戊巳以和為妙。如庚坐寅午丙之力量大，則歲亦不得不降，降之亦保無禍，庚運丙年，謂之歲代運，日主喜庚，得戊己以和丙者吉；日主喜丙，則運不降歲，又不可用戊巳洩丙助庚。若庚坐寅午丙之力量大，則運自降歲，亦保無患。

What is meant by "war" (战)? The original note says: For example, if one is in the Bing (丙) decade and encounters a Geng (庚) year, this is called "the decade attacks the year" (运伐岁). If the day's ruler favors Geng, then the Bing fire should be subdued, and it is favorable if Bing is released by Wu (戊) earth or controlled by Ren (壬) water. If the day's ruler favors Bing, then the year should not subdue the decade, and it is best to have Wu or Ji (己) to harmonize between the two. If Geng metal is sitting on Yin or Wu, and Bing fire is stronger, then the year will also be subdued, and there will be no harm. Conversely, if one is in the Geng decade and encounters a Bing year, this is called "the year attacks the decade" (岁伐运): if the day's ruler favors Geng, it is favorable to have Wu or Ji to harmonize with the Bing fire. If the day's ruler favors Bing, then the decade should not subdue the year, and it is also not advisable to use Wu or Ji to release Bing and assist Geng. If Geng metal is sitting on Yin or Wu, and Bing fire is stronger, then the decade will naturally subdue the year, and there will be no harm.

任氏曰：戰者克也。如丙運庚處，謂之運克歲，日主喜庚，要丙坐子辰，庚坐申辰，又局中得戊己洩丙，得壬癸克丙則吉：如丙午寅，局中又無水土制化，必凶，如庚運丙年，謂之歲克運，日主喜庚則凶，喜丙則吉；喜庚者要庚坐申辰，丙坐子辰；又局中逢不土制化者吉，反此必凶，喜丙者依此而推。

Ren Shi said: The term "zhan" refers to overcoming. For example, if one is in the Bing stem cycle and encounters a Geng stem year, this is called "the cycle overcomes the year." If the day's main stem favors Geng, then the Bing fire should be in a water position such as Zi or Chen, and the Geng metal should be in a metal and water position such as Shen or Chen. Additionally, if there is Wu or Ji to drain the Bing fire and Ren or Gui to overcome the Bing fire in the chart, it will be favorable. However, if the Bing fire is in a fire position such as Wu or Yin, and there is no water or earth to control or transform it, then it will be disastrous. Conversely, if one is in the Geng stem cycle and encounters a Bing stem year, this is called "the year overcomes the cycle." If the day's main stem favors Geng, then it will be unfavorable, but if it favors Bing, then it will be favorable. For those who favor Geng, Geng should be in Shen or Chen, and Bing should be in Zi or Chen, and there should be water and earth to control and transform it, which will be favorable; otherwise, it will be disastrous. For those who favor Bing, the reasoning is the same but reversed.

辛卯、甲午、丙辰、庚寅／癸巳、壬辰、辛卯、庚寅、己丑、戊子。丙火生於午月，旺刃當權，支全寅、卯、辰、土從木類，庚辛兩不通根，初交癸己壬辰，金逢生助，家業饒裕，其樂自如：辛卯金截腳，刑喪破耗，家業十敗八九。忍受運丙寅年克妻，庚坐寅支截腳，丙寅歲克運，又庚絕丙生，局中無制化之神，地甲午月木從火勢，凶禍連綿，得疾而亡。

Four pillars: Xin Mao, Jiawu, Bingchen, Gengyin; great years: Guisi, Renchen, Xinmao, Gengyin, Jichou, Wuzi. The fire of Bing is born in the month of Wu, which is its strong and sharp position. The earthly branches include Yin, Mao, and Chen, forming the full eastern trinity, and even the earth of Chen is transformed by wood. The heavenly stems of Geng and Xin gold do not have roots. In the early years, when the great years were Guisi and Renchen, water could generate gold and assist wealth, leading to a prosperous family and ease. However, during the Xin Mao great year, the Xin gold was cut off, leading to injuries, loss, and the destruction of most of the family's fortune. In the year of Bingyin during the Geng great year, the Geng gold sitting on the Yin branch was cut off, and the Bingyin year's ruler also harmed the great year. Additionally, the Geng gold at Yin was in its dead position, while the Bing fire at Yin had growth. There was no balancing or controlling force in the chart. At the same time, the month of Jiawu had wood following the fire's strength, leading to continuous misfortune and eventually illness and death.

辛卯、甲午、乙卯、乙酉／癸巳、壬辰、辛卯、庚寅、己丑、戊子。乙木生於午月，卯酉緊沖日祿，月干甲木臨絕，五行無水，夏火當權洩氣，傷官用劫，所忌者金。初運壬辰癸巳，印透生扶，平順之境；辛卯運，惟辛酉年沖去卯木，刑喪克破；至庚運丙寅年，所忌者金，而丙火克去之，局中無土水洩制丙火，又炎逢生，金坐絕，入泮，得舒眉曲也。

Four Pillars: Xin Mao, Jia Wu, Yi Mao, Yi You; Grand Destiny: Gui Si, Ren Chen, Xin Mao, Geng Yin, Ji Chou, Wu Zi. The wood of Yi was born in the month of Wu, and the hour branch You metal closely conflicts with the day branch Mao wood, which is the禄 (lucky post). The month dry branch Jia wood is in the place of death and decay in Wu, and there is no water at all in the Five Phases. Summer fire is dominant and drains the wood's energy, which is considered 'Wang Gan' (offensive official) and requires the use of similar elements to support the body. The thing to avoid is metal. In the early Grand Destiny of Ren Chen and Gui Si, the印星 (imperial star) appears on the dry branch to generate and support, which was relatively smooth. In the Xin Mao Grand Destiny, the year of Xin You conflicts with the Mao wood, causing injury, loss, and failure. In the Geng Grand Destiny year of Bing Yin, the thing to avoid is Geng metal, but Bing fire overcomes it. There is no earth or water in the chart to control the fire. Fire gains growth in the presence of the wood of Bing Yin, and metal sitting on Bing Yin is in a state of death, so he was able to pass the imperial examination, and his worries were finally eased.

何為沖？原注：如子運午年，謂這運沖歲，日主喜了，則要助子，又得年之干頭，遇制午之神，或午之黨多，干頭遇戊甲字者必凶。如午運子年，謂這歲沖運，日主喜午而子之黨多，干頭助子者必凶；日主喜子，而午之黨少，干頭助子者必吉，若午重子輕，則歲不降，亦無咎。

What is "冲"? Original note: For example, if one is in the Zi (Water) decade and encounters a Wu (Fire) year, this is called "the decade conflicts the year." If the day's main element favors Zi (Water), one should support Zi water, and the heavenly stem of the year should meet a god that can control Wu fire. If Wu fire has many allies and the heavenly stem also encounters Wu earth or Ji wood, which support Wu fire, then it will be disastrous. Conversely, if one is in the Wu (Fire) decade and encounters a Zi (Water) year, this is called "the year conflicts the decade": if the day's main element favors Wu and Zi has many allies, and the heavenly stem also supports Zi, it will be disastrous; if the day's main element favors Zi and Wu has few allies, and the heavenly stem supports Zi, it will be auspicious; if Wu is strong and Zi is weak, then the year cannot subdue the decade, and there will be no harm.

任氏曰：沖進破也。如子運午運，謂之運沖歲。日主喜子，要干關逢庚壬，之進之干頭逢甲丙，亦無咎；如子之干頭遇丙戊，午這干頭遇庚壬，亦有咎，日主喜午，子之干頭逢甲戊，午這干頭遇甲丙，則吉；如子這干頭遇庚壬，午之頭遇甲丙，則凶。如午運子年謂這歲沖運，日主喜午要午之干頭逢丙戊，子之干頭遇甲丙，則吉；如午之干頭遇丙戊，子之頭遇庚壬，九凶。可類推。

Ren Shi said: The term "chong" refers to breaking through. For example, if one is in the Zi (Water) decade and encounters the Wu (Fire) year, this is called "yun chong sui" (decade conflicts with year). If the day's main element (day stem) prefers Zi water, then the Zi dry stem should be supported by Geng or Ren (metal) to help it. Even if the Wu dry stem has Jia or Bing (wood) to assist Wu, there would be no harm. However, if the Zi dry stem is instead attacked by Bing or Wu (fire) and the Wu dry stem is instead supported by Geng or Ren, then there would be misfortune. If the day's main element prefers Wu fire, then the Zi dry stem having Jia or Wu (wood) to drain water and control it, and the Wu dry stem having Jia or Bing (wood) to assist fire, would be auspicious. But if the Zi dry stem is instead supported by Geng or Ren (metal) to help water, and the Wu dry stem only has Jia or Bing (wood), then it would be inauspicious. Another example is when one is in the Wu (Fire) decade and encounters the Zi (Water) year, called "sui chong yun" (year conflicts with decade): if the day's main element prefers Wu, then the Wu dry stem should have Bing or Wu (fire) and the Zi dry stem should have Jia or Bing (wood) to transform water into fire, which would be auspicious. However, if the Wu dry stem has Bing or Wu (fire), but the Zi dry stem has Geng or Ren (metal) to help water, then it would be inauspicious. Other cases can be inferred in a similar way. (This passage contains many errors, and the meaning has been clarified based on the surrounding context.)

何為和？原注：如乙運庚處、庚運乙則和，日主喜金則喜，日主喜木則不吉；子運丑年，丑運子年，日主喜顤早吉，喜水則不吉。

What is meant by "harmony"? The original note says: For example, if during the Yi period one encounters a Geng year, or during the Geng period one encounters a Yi year, since Yi and Geng are compatible, this is called "harmony." If the day's stem favors metal, this is favorable; but if the day's stem favors wood, it is not auspicious. Similarly, if during the Zi period one encounters a Chou year, or during the Chou period one encounters a Zi year, since Zi and Chou are compatible: if the day's stem favors earth, this is favorable; but if the day's stem favors water, it is not auspicious.

任氏曰：和者合也。如乙運庚處，庚運乙年，合而能化，喜金則吉，合而不化，反為羈絆，不顧日主之喜我，則不吉矣。喜庚亦然，所以喜庚乾必要木金得地，乙木無根，則合要化為美矣。若子丑之合，不化亦是克不，喜水者必不吉也。

Ren Shi said: The concept of "he" refers to harmony or combination. For example, when one is in the Yi cycle and encounters a Geng year, or in the Geng cycle and encounters a Yi year, the two elements combine and transform into each other. If the day's main element favors metal, this is auspicious. However, if the combination does not transform, this combination becomes an obstacle. The two deities become preoccupied with their own connection and neglect the day's main element's preferences, which is inauspicious. The same applies to situations that favor Geng: therefore, for a combination to be successful, metal must have a proper position in the chart, and the Yi wood must be rootless, allowing the combination to transform, which is favorable. As for Zi and Chou combining, even if they do not transform, the earth still controls the water, and if the day's main element favors water, it will certainly be inauspicious.

何為好？原注：如庚運辛年，辛運庚年，申支酉年，酉支申年，則好。日主喜陽，則庚與申為好；喜陰，則辛與酉為好。凡此皆宜類推。

What is meant by "good"? The original note says: For example, when traveling through the Geng cycle and encountering the Xin year, or traveling through the Xin cycle and encountering the Geng year, or traveling through the Shen cycle and encountering the You year, or traveling through the You cycle and encountering the Shen year, since they are of the same nature, this is called "good." If the day's ruler prefers Yang, then Geng and Shen are considered good; if it prefers Yin, then Xin and You are considered good. All such cases should be inferred in the same way.

任氏曰：好者，類相同也。如庚運申年，辛運酉年，是為真好，乃支之祿旺，自我本氣歸垣，如家室之可住。如庚運辛年，辛運庚年，乃天干之助，如朋友之幫扶，究竟不甚關切，必先要量運通根，自然依附為好；如運無根氣，其風見勢衰而無依附之情非為好也。

Ren Shi said: What is called "good" is when similar elements are close to each other. For example, when traveling through the Geng period and encountering the Shen year, or traveling through the Xin period and encountering the You year, this is truly "good" —— Shen and You are the禄 and 旺 places of Geng and Xin. Each of their own energies returns to their proper place, just like a person having a home to stay in. As for traveling through the Geng period and encountering the Xin year, or traveling through the Xin period and encountering the Geng year, this is merely assistance between heavenly stems, like help from friends, which is not very close. One must first consider whether this particular period has its root in the earthly branches. Only when it has a root can it naturally rely on something, and then it can be considered "good." If this period has no root at all, then it is like a person who leaves without any sentiment when his strength declines, and it cannot be called "good."

造化起於元，亦止於貞。再肇貞元之會，胚胎嗣續之機。原注：三元皆有貞元。如以八字看，以年為元，月為亨，日為利，時為貞。年月吉者，前半世吉，日時吉者，後半世吉。以大運看，以初十五年為元，次十五年為亨，中十五年為利，後十五年為貞。元亨運吉者，前半世吉，利貞運吉者，後半世吉，皆貞元之道。

The process of creation begins with "Yuan" and also concludes at "Zhen"; when "Zhen" is exhausted, "Yuan" arises again, restarting the cycle of Yuan and Zhen. This is precisely the critical period for the continuation of descendants and the formation of new life. Original commentary: The four virtues of "Yuan, Heng, Li, Zhen" in the "Zhou Changes" (I Ching) are present in the three elements of heaven, earth, and humanity. If we consider the eight characters (Ba Zi), the year represents Yuan, the month Heng, the day Li, and the hour Zhen. If the year and month are auspicious, the first half of life is favorable; if the day and hour are auspicious, the latter half of life is favorable. If we consider the ten-year large cycles (Da Yun), the first fifteen years represent Yuan, the next fifteen Heng, the next fifteen Li, and the last fifteen Zhen. If the Yuan and Heng cycles are favorable, the first half of life is favorable; if the Li and Zhen cycles are favorable, the latter half of life is favorable—these are all manifestations of the principle of Yuan and Zhen.

然有貞元之妙存焉，非特絕處逢生、北盡東來之意也。至於仁之壽終矣，而既終之後，運之所行，果所喜者歟？則其家必興；果所忌者歟？則其家必替。蓋以父為貞，子為元也。貞下起元之妙，生生不息之機。予著此論，非欲人知考之年，而示天下萬世，實所以驗奕世之兆，而知數之不可逃也。學者勖之！

However, the concept of Zhenyuan has another profound meaning beyond the idea of "finding life in despair" or "when the northern energy is exhausted, the eastern energy comes." After a person's death, his major destiny continues to unfold. Is the subsequent fortune truly what he liked? Then his family will certainly flourish. Is it truly what he disliked? Then his family will certainly decline. This is viewing the father as "Zhen" and the son as "Yuan"—the profound meaning of Zhenxia Qiyuan lies precisely in the mechanism of continuous renewal. I write this discussion not merely to have people calculate the years of their deceased fathers, but to reveal to the world generations: this is indeed a premonition of the rise and fall of families across generations, so that people may understand that fate is unavoidable. Scholars should take this as a self-motivation!

任氏曰：貞元之理，河洛圖書之旨也；河洛圖書之旨，既先後天卦位之易也。先天之卦，乾南坤北，故西北多山，崑崙為山之宜；東南多水，大海為水之歸。是以水從山出，山見水止。夫九河瀉地，極汪洋澎湃之勢，溯其源，皆星宿也；夫五嶽插天，極崇降峻險之形，窮其本，皆崑崙也。惟人有祖父亦然，雖支分派衍，莫不皆出於一脈。

Ren Shi said: The principles of Zhenyuan are the essence of the Yellow River Chart and the Luo Writing; and the essence of the Yellow River Chart and the Luo Writing is the principle of change in the positions of the Earlier Heaven and Later Heaven Trigrams. In the Earlier Heaven Trigrams, Qian is in the south and Kun is in the north, so the northwest has many mountains, and Kunlun is the source of all mountains. In the southeast there is much water, and the great sea is where all waters converge. Therefore, water flows out from the mountains, and the mountains stop when they meet water. Nine great rivers flow over the land, reaching their fullest extent in vast and turbulent waters; tracing their sources, they all originate from the Star Mansion Sea. The Five Peaks rise into the sky, reaching their highest and most perilous forms; investigating their roots, they all originate from the Kunlun Mountains. Humans have ancestors and fathers, and it is the same: although there are many branches and leaves, none of them is not from the same bloodline.

故一陰生於坤之初，一陽生於乾之始，所以離為日體，坎為月體。而貞元之理，原於納甲，納甲之象，出於八卦。故父乾而母坤，震為長男，繼魄純黑而為坤象。坤者，猶貞之意也。初三光明三分，一陽初生，震之象也。震者，元之兆也。初八上弦，光明六分，兌之象也，兌者，猶亨之理也。十八日，月盈而虧缺三分，巽之象也。猶利之義也。是以貞元之道，循不之理，盛極而衰，否極而泰，亦此意也。

Therefore, one yin begins with the start of the Kun trigram, and one yang begins with the start of the Qian trigram. Hence, the Li trigram represents the body of the sun, and the Kan trigram represents the body of the moon. The principles of Zhenyuan originate from the method of Najia, and the imagery of Najia comes from the Eight Trigrams. Qian represents the father, Kun the mother, and Zhen the eldest son. At the time of the new moon, when the moon is completely dark, this is the image of the Kun trigram—Kun is like the meaning of Zhen. On the third day, the moon and sun shine together, with one yang beginning to emerge, which is the image of the Zhen trigram—Zhen signifies the omen of Yuan. On the eighth day, the moon is waxing and half bright, which is the image of the Dui trigram—Dui signifies the principle of Heng. On the eighteenth day, the moon wanes from fullness, losing three parts of its brightness, which is the image of the Xun trigram—this signifies the meaning of Li. Therefore, the way of Zhenyuan is the principle of cyclical change: when something reaches its peak, it begins to decline; when it reaches its extreme darkness, it turns to brightness. This is precisely what is meant by that.

觀此章之旨，不特人生在世，運吉者昌，運凶者敗，至於壽終之後，而行運仍在，觀其運之吉凶，而可知其子孫之興替。故其人既終之後，而其家興旺者，身後運必吉也；其家衰敗者，身後必運必怨也。此論雖造化有定，而數之不可逃，為人子者不可不知考之年，而善繼述之。

The purpose of this chapter is to explain that not only do people living on earth experience good fortune and prosperity or bad fortune and decline, but even after death, their fate continues. By observing the fortune and misfortune of their afterlife, one can foresee the rise or decline of their descendants. Therefore, if a family becomes increasingly prosperous after someone's death, it is because the fortune of that person after death was good; if the family gradually declines, it is because the fortune after death was bad. Although this discussion acknowledges that fate is predetermined and unavoidable, as descendants, one should not be ignorant of the yearly fortune of one's father. Knowing this allows one to properly inherit his aspirations and complete the unfinished endeavors of his life.

若考之身後運吉，自可承先啟後；如考之身後運凶，亦可安分經營，挽回造化。若祖宗富貴，自詩書中來，子孫享富貴，即棄詩書者；若祖宗家業，自勤儉中來，子孫享家業，即忘勤儉者，是割扶桑之干而接於文梓，未有不稿者，決渭河之水，而入於溼川，鮮有不濁者。河也？其本源各自不相附耳，學者當深思之。

If the fortune after the father's death is auspicious, it is natural to carry forward the legacy and start anew; if it is inauspicious, one can still remain content and manage affairs properly, turning misfortune into good fortune. Suppose the ancestors' wealth was earned through study and scholarship, yet the descendants enjoy wealth and abandon study; suppose the ancestors' family fortune was accumulated through diligence and frugality, yet the descendants enjoy the fortune and forget diligence and frugality—this is like cutting off branches from the Fushang tree and grafting them onto the Wenzi wood, which will inevitably wither; or like diverting the clear water from the Wei River into the turbid streams, which rarely remain clear. Why is this so? Because their origins are different and they cannot be connected. Scholars should reflect deeply on this.