Li Xuzhong's Book of Destiny, Volume 7 of the Approved Four-Treasury Collection, under the category of the Son of Heaven, with a summary.

李虛中命書三卷，術數類五，命書相書之屬。

Li Xuzhong's Book of Destiny consists of three volumes and is classified in the Siku Quanshu under the category of "techniques and numerology" in the section of "books on destiny and physiognomy." This classification indicates that Qing dynasty scholars regarded it as a specialized work for calculating human destiny, longevity, and fate, placing it alongside geomancy, divination, and physiognomy, each in its own separate category.

臣等謹案：《李虛中命書》三卷，舊本題鬼谷子撰，唐李虛中注。虛中字常容，魏侍中李沖八世孫，進士及第，元和中官至殿中侍御史。韓愈為作墓誌銘，見於《昌黎文集》。後世傳星命之學者皆以虛中為祖。愈墓誌中所云：「最深五行書，以人之始生年月日所值日辰支干相生勝衰死王相，斟酌推人壽夭貴賤、利不利，輒先處其年時，百不失一二者」是也。然韓但極稱其說之汪洋奧義、萬端千緒，而不言有所著書。

The editors of the Four Treasuries Collection carefully note: "Li Xuzhong's Book of Destiny" consists of three volumes. The old edition is attributed to Guiguzi of the Zhou dynasty, with Li Xuzhong of the Tang dynasty as the commentator. Li Xuzhong, whose name was Changrong, was the eighth-generation descendant of Li Chong, a high-ranking official of the Northern Wei dynasty. He passed the imperial examination and held the position of Palace Attendant and Inspector of the Imperial Court during the Yuanhe period of Emperor Xianzong of Tang. Han Yu once wrote a epitaph for him, which is included in the "Changli Scholar's Collection of Writings." Later generations who practiced the art of star and destiny divination regard Li Xuzhong as their ancestor. Han Yu's epitaph mentions that Li Xuzhong was most proficient in the Five Phases texts. He could determine the mutual generation and overcoming relationships between the heavenly stems and earthly branches corresponding to a person's birth year, month, and day, and analyze the strength of the elements such as "decline," "death," "strength," and "prosperity." He would then carefully deduce a person's lifespan, social status, and the success or failure of their endeavors. Often, he would first point out the specific year and season when the prediction would come true, with only one or two errors in a hundred attempts—this refers precisely to this discipline. However, Han Yu only highly praised the depth and complexity of Li Xuzhong's theories, without mentioning that he had written any books.

《唐書·藝文志》亦無是書之名，至《宋志》始有《李虛中命書格局》二卷，鄭樵《藝文略》則作《李虛中命術》一卷、《命書補遺》一卷，晁公武《誦書志》又作《李虛中命書》三卷，焦氏《經籍志》又於命書三卷外別出《命書補遺》一卷，名目卷數皆參錯不合。世間傳本久絕，無以考證其異同，惟《永樂大典》所取其文尚多完具，卷帙前後亦頗有次第，並載有虛中自序一篇，稱司馬季主於壺山之陽遇鬼谷子，出遺文九篇，論幽微之理，虛中為掇拾諸家註釋成集云云。

The book's title and number of volumes differ among various sources. The book is not listed in the "Artful Literature Catalogue" of the "New Book of Tang," but appears as "Li Xuzhong's Book of Destiny: Patterns" in two volumes in the "Artful Literature Catalogue" of the "History of the Song." Zheng Qiao's "Comprehensive Literature Catalogue" records it as "Li Xuzhong's Destiny Art" in one volume and "Supplement to the Book of Destiny" in another volume. Chao Gongwu's "Reading Notes in the Prefecture" refers to it as "Li Xuzhong's Book of Destiny" in three volumes. Jiao Hong's "National History Catalogue of Classical Literature" lists it as three volumes of the "Book of Destiny" plus an additional volume of "Supplement to the Book of Destiny." The titles and volumes are inconsistent with each other. The popular versions circulating in the folk have long been lost, making it impossible to verify these differences. Only the version preserved in the "Yongle Encyclopedia" remains relatively complete, with a coherent sequence of volumes and includes a preface by Li Xuzhong, describing how司马季主 met Guiguzi on the south side of Hushan Mountain, Guiguzi presented nine essays, discussing profound and subtle doctrines, and Li Xuzhong collected annotations from various schools to compile this work. The officials compiling this list of conflicting entries aim to show that the title and number of volumes of this book became confused after the Song Dynasty. The current edition is based on the compilation from the "Yongle Encyclopedia," not the original form of the Tang Dynasty's original manuscript.

詳勘書中義例，首論六十甲子，不及生人時刻干支，其法頗與韓愈墓誌所言始生年月日者相合；而後半乃多稱「四柱」，其說實起於宋，與前文殊相謬戾。且其他職官稱謂多涉宋代之事，其不盡出虛中手尤為明甚。中間文筆有古奧難解者，似屬唐人所為；又有鄙淺可嗤者，似出後來附益。真偽雜出，莫可究詰。疑唐代本有此書，宋時談星學者以說闡入其間，託名於虛中之注鬼谷，以自神其術耳。今以其議論精切近理，多得星命正旨，與後來之幻測恍惚者不同，故依晁氏原目釐為三卷著之於錄，以存其法，而於其依託之顯然者則各加案語隨文糾正，俾讀者勿為所惑焉。

Carefully checking the structure of the book: it begins by discussing the sixty Jiazi Nayin sound elements, without involving the stem and branch of the birth time, which matches exactly the statement by Han Yu's epitaph that "it is calculated by the year, month, and day of birth." However, the latter part repeatedly mentions the "four pillars," and the concept of the four pillars—year, month, day, and time—actually emerged in the Song dynasty, which is in sharp contradiction with the earlier text. Moreover, many of the official titles mentioned in the book relate to the institutional practices of the Song dynasty, indicating that the entire work is not entirely the work of Li Xuzhong. This is especially evident. The text has parts that are ancient and obscure, as if written by a Tang dynasty writer; and other parts that are crude and laughable, as if added by later people. The true and false are mixed together, making it impossible to trace each part clearly. Based on this, it is speculated that there was originally such a book in the Tang dynasty. Later, people who practiced star and destiny calculation in the Song dynasty added their own interpretations to it, falsely attributing it to Li Xuzhong's commentary on Guiguzi's writings, in order to sanctify their own methods. Now, because the book has precise and reasonable arguments, and aligns well with the essential principles of the school of star and destiny, it is different from later vague and mystical speculations. Therefore, it was compiled into three volumes in the Siku Quanshu according to Chao Gongwu's original catalog, in order to preserve this school of thought. For parts clearly attributed falsely, annotations are added to correct them, so that readers will not be misled.

乾隆四十六年九月恭校上。總篡官臣紀昀、臣陸錫熊、臣孫士毅，總校官臣陸費墀。

The compilation was completed in the 46th year of the Qianlong era, in the ninth month, and respectfully presented. The chief editors were three officials: Ji Yun, Lu Xixiong, and Sun Shiye. The chief proofreaders were Lu FeiChi. This is the standard concluding statement at the end of the prefaces of each book in the Siku Quanshu, indicating the year and month when the book was entered into the collection and the officials who handled it.

昔司馬季主居壺山之陽，一夕雨餘，風輕月朗，有叟踵門，自謂鬼谷子。季主因與談天地之始，論河洛之書，箕子九疇、文王八卦，探跡幽微造化。至曉，出遺文九篇，包括三才，指陳萬物。季主得而明之，每言人之禍福時數，吉凶應如神察，為當時所貴。今餘得其舊文稽考，頗經證效。惟歷世之久，篇目次序似乎乖異，其五行之要尚或備載。餘恐其本術將至湮沒，故掇拾諸家註釋成集，非敢補於缺文，且傳之不朽，高明君子毋我誚焉。

In ancient Han dynasty, there was a man named Sima Jizhu who was skilled in divination and lived to the south of Hushan mountain. One night, after the rain had stopped, the wind was light and the moon was bright, an old man came to visit him, claiming to be Guiguzi. Sima Jizhu discussed the principles of the beginning of the universe with him, talked about the River Chart and the Lo Book, and spoke of the Nine Categories recorded in the "Book of Documents · Hongfan" and the Eight Trigrams developed by King Wen of Zhou. They explored the subtle and profound traces of the workings of nature. They talked until dawn, when the old man presented nine essays, which covered the principles of heaven, earth, and humanity, the three essentials, and explained the principles of all things in a clear and detailed manner. Sima Jizhu obtained these nine essays and understood them, and after that, whenever he discussed people's misfortunes and fates, and the timing of auspicious and inauspicious events, his predictions were accurate as if divinely perceived, thus gaining great respect from the people of his time. Now I, Li Xuzhong, have obtained these old texts and examined them, finding them to have considerable verification. However, due to the long period of transmission, the order of the chapters seems to be disordered. Fortunately, the essential principles of the Five Phases for predicting destiny are still largely preserved. I fear that this art may eventually be lost, so I have collected annotations from various schools and compiled them into a collection. I do not dare to claim that I have completed the missing parts, but only hope that it may be passed down forever. I ask the wise gentlemen not to mock me.

唐元和初載九月十三日殿中侍御史李常容虛中序。案：唐惟天寶、至德稱「載」，此序後元和而亦稱「載」，是即作偽之一證。

The signature reads: "Written in the early years of the Yuanhe era of Emperor Xianzong of the Tang dynasty, on the thirteenth day of the ninth month, by Li Changrong (also known as Xuzhong), with a preface." The annotators of the Siku Quanshu pointed out that during the Tang dynasty, the character "year" was referred to as "zai" only during the Tianbao and Zhide eras. Since this preface was written during the subsequent Yuanhe period yet still uses the character "zai," this is one piece of evidence indicating that the preface was falsely attributed to a later person.

甲子天官藏，是子旺母衰之金，溺於水下而韜光，須假火革，有旺盛之氣，方可以揚名顯用。（命入貴格，明暗取官。）乙丑祿官承，乃庫墓守財之金，不嫌鬼旺之方，喜見祿財之地，水土砥礪，忽然有氣，亦可以為器成材。（平和貴格，不須祿到。）

The sixty Jiazi (Heavenly Stems and Earthly Branches combinations) each correspond to a "Nayin" Five Phases element. Both Jiazi and Yichou belong to the "Sea of Water" Metal. This book uses the Nayin element of the year pillar as the foundation of a person's destiny, with all aspects of strength, decline, generation, and overcoming based on the Nayin element. This approach is fundamentally different from the later Zi Ping method, which focuses on the Day Stem. When reading, one must first distinguish clearly. The Jiazi combination is called "Tian Guan Cang" (Hidden Official), representing Metal that is strong in its mother (Water) but weak in its mother (Earth). The Water is strong, but the Earth, which generates Metal, is weak. The Metal is submerged in the Water, its brilliance obscured, and must be refined by Fire to restore its strength, allowing it to gain recognition and be used in the world. Li Xuzhong's commentary says that this combination falls into a noble destiny, and both the visible Heavenly Stem and the hidden Earthly Branch "Official" (a god that controls the person) can be used. The Yichou combination is called "Lu Guan Cheng" (Lucky Official), representing Metal stored in a treasury, guarding wealth. It is not afraid of encountering the "Ghost" (a god that harms the person) in its strong position, but prefers to see the "Lucky" and "Wealth" positions. With Water and Earth to grind and refine, the Metal's strength can suddenly return, allowing it to become useful. The commentary says this is a peaceful noble destiny, and it is not necessary to necessarily reach the "Lucky" position.

丙寅祿地元，是子母相承之火，先煙後焰，抽其明而三進，喜木為助，嫌水陵遲，五行相養，雖在死方，亦可光耿。（命入貴格，不用子祿。）丁卯貴祿奇，乃本旺祿休之火，惟欲陰旺，惡處盛陽，若火木相資，連於艮震之方，必能變鼎味而成享禮也。（欲逢官鬼，始得貴奇。）

The position of Bingyin is called "Ludiyuan," with a Nayin sound element of furnace fire. It belongs to the fire of mother and son succession: the wood of寅 generates the fire of丙, mother and son mutually generating each other. When fire arises, it first produces smoke and then becomes flame, its brightness gradually emerging and increasing threefold. It likes wood to assist it and dislikes water that suppresses and delays it. As long as the Five Phases mutually nurture each other, even if it falls into the death ground of fire, it can still remain bright and resolute. The annotation says that this position enters a noble pattern, without needing the "zi lu" (the original text here has a note questioning whether "zi" should be "gān"). The position of Dingmao is called "Guiluqi," which is fire whose original strength is still vigorous but whose禄 is already exhausted. It only hopes for the strength of yin, and fears being in a place of excessive yang. If it receives mutual nourishment from fire and wood, and continues to the directions of Gen (Northeast) and Zhen (East), it will surely be like seasoning in a cauldron, transforming raw into cooked, achieving the rites of sacrifice—symbolizing the person's ability to shoulder great responsibilities. The annotation says that it needs to meet the "official ghost" (a deity that restrains the person) to restrain it, thereby showing its noble and unique nature.

戊辰神頭祿，乃華實兼榮之木，愛乎水土，忌見火金，有所養於金，乃英實之命也。相乘可貴，不畏鬼臨。己巳地奇備，乃氣勝體剛之木，生逢對旺干鬼相加，或木來比助、金伐以成，為棟樑之材，皆得終美。貴無官鬼，須見角音。

"The Wuchen" is named "Shentoulu," with the Nayin sound element of Great Forest Wood. It is a type of wood where flowers and fruits flourish simultaneously. It loves the nourishment of water and soil, and it dislikes encountering fire or metal. If the metal's克制 is just right, it can actually become a nurturing force, resulting in a good destiny where both flowers and fruits are abundant. The note says that when they multiply and support each other, they can be valuable, and they are not afraid of "ghosts" (metal that克制 them) being present. "The Jisi" is named "Diqibei," a type of wood with great strength surpassing its form and a hard texture. When it is born in the旺 direction opposite to itself, even if the heavenly stem "ghost" is present or there is assistance from similar wood, or it is cut by a metal axe, it can still become a栋梁 material, with a favorable outcome. The note says that the value of this type lies in not encountering the official ghost, but it needs to see the "Jueyin" (wood belonging to the five tones) for assistance.

庚午天祿承，是含輝始育之土，氣數未備，惟喜旺方，得數己完，尚嫌水重，若獨祿會命旺身絕，豈是貴地。祿鬼自處，不假官鬼。辛未祿自藏，乃自本立形之土，有火相助，得木相乘，水輕木重亦可以小康，若敗而乘祿，多方為厚載之福。喜見干連，不畏木重。

"The Gengwu" is named "Tianlu Cheng," with a Nayin sound element of path-side soil. It is soil that contains brilliance and is just beginning to form; its qi and numbers are not yet complete, and it only likes to move toward the flourishing direction. Even if its qi and numbers are fully supplemented, it still dislikes too much water. If it meets its own禄 alone, but the destiny (earthly branch) is strong and the body (Nayin) is weak, it cannot be considered a noble place. The note says that it already possesses both禄 and ghost, so it does not need to borrow external officials and ghosts. "Xinwei" is named "Luzicang," being soil that takes shape based on its own qi. With fire to assist and wood to support, even if water is light and wood is heavy, it can achieve a moderate state. If it is in a declining place but possesses the禄 qi, and is cultivated in many ways, it becomes a blessing that can support all things. The note says it prefers to see the heavenly stems connected and mutually generating, and does not fear excessive wood."

壬申地天祿，乃自仕權制之金，剛而有斷，愛土木而嫌火重，雖居財旺身衰，亦主清華之貴。真假財官，貴之為貴。癸酉貴符印，乃剛銳利用之金，不嫌絕敗，惟畏鬼多，若平易而不相刑，當有自然之材器。庚辛無鬼，不假官貴。

The Renshen (壬申) is known as "Earth Heaven禄" (地天禄), with the Nayin sound element of Jianfeng Jin (剑锋金). It is self-reliant, capable of taking responsibility, and possesses authority and the ability to make decisions. Its nature is strong and decisive, with a preference for earth and wood (as earth generates it and wood is its wealth). It dislikes excessive fire; even in a pattern where wealth is strong but the self is weak, it still indicates a position of clear dignity and importance. The note explains that whether it is real wealth and official position or borrowed wealth and official position, if it can achieve dignity, it will be dignified. The Guiyou (癸酉) is known as "Luxury Symbol Seal" (贵符印), also of Jianfeng Jin. It is a sharp metal that can be utilized. It is not afraid of being in a dead or ruined position, but it fears too much "ghost" (the fire that overcomes the self). If the destiny pattern is smooth and there are no conflicts or punishments, it will naturally become talented and accomplished. The note explains that if the metal of Geng and Xin is not overcome by the ghost, there is no need to borrow the official star to achieve dignity.

甲戌祿臨官，乃墓成息用之火，不求壯旺，欲物平資，福祿可以高厚。入格可貴，干不必官。乙亥地祿承，為氣散游魂之火，生於木火榮方，上下不逢相制，僅而成達，多助尤崇。真官相制，得貴亦崇。

The term "Jia Xu" is called "Lu Lin Guan," with the Nayin sound element of mountain top fire. It represents fire that has entered its resting place and is waiting to be used, not seeking to be strong and vigorous, but rather relying on external harmony for sustenance, which allows for great fortune and official rank. The note states that as long as it fits the pattern, it can be considered noble, and the heavenly stem does not necessarily need to show an official star. The term "Yi Hai" is called "Di Lu Cheng," representing fire that has already dispersed, like a wandering soul. It is born in a place where wood and fire are flourishing, and neither the upper (heavenly stem) nor the lower (earthly branch) are restricted, allowing for some degree of success. If it receives more support, its status becomes especially high. The note says that if there is a real official star to restrain it, it will also achieve great honor.

丙子天祿承，乃深沉停會之水，若會源得生，用制於東南，為出常之器。自有真官，佳期祿會。丁丑祿自守，乃漸下欲流之水，得水土相承，經於敗地，源脈不斷，可升而濟物，功德昭著也。丑有癸藏，不明見官。

"Bingzi" is known as "Tianlu Cheng," with the Nayin sound element of "Jiannxia Shui," which is water that is deep, still, and accumulates: if it can connect with a water source and receive Life Qi, and if it is used in the Southeast direction of wood and fire, it possesses an extraordinary structure. The commentary states that it already carries a true official star, and the best time is when the fortune reaches the禄 (favorable position)."Dingchou" is known as "Lu Zi Shou," which is water that gradually flows downward and is about to rush: it receives support from water and earth, even if it passes through a declining area, its source and flow remain unbroken, allowing it to rise as clouds and rain to nourish all things, demonstrating great merit. The commentary states that Chou originally contains癸 (Kui) water, and it is not suitable for the official star to be clearly visible.

戊寅地官承，乃生體安和之土，若資之以火土俱盛，金旺之榮，雖多反制，尚可高崇，為不常之用。得官不旺，貴出自然。己卯地官承，為鬼旺體堅之土，生於金重木多，而見財重，乃富貴長遠。得官不旺，貴出自然。

The "Wuyin" is called "Di Guan Cheng," with the Nayin sound element of city head soil, which is a harmonious and vitalizing earth: if fire is used to nourish it, making both fire and earth strong, and with the presence of strong metal bringing honor, although there are many controlling deities that may impose restrictions, it can still achieve a high status and accomplish extraordinary usefulness. The annotation says that receiving the official star but the official star is not too strong, the noble atmosphere naturally arises. The "Jimao" is also called "Di Guan Cheng," which is earth that is solid in nature despite being controlled by a strong wood (the ghost, which is the wood that controls me): when born in an environment with heavy metal and abundant wood, and seeing thick wealth stars, it can achieve wealth and longevity. The annotation says that the official star should not be too strong either, so the noble atmosphere naturally arises.

庚辰祿暗會，乃顯光之金而未成材，金剛土重，得期相會，無炎火之官，乃大臣之制。不假祿合，祿干剋期。辛巳地官承，為資始之金，身堅而體柔，欲平火之制，若金助土成，則為光大之器。丙官在下，務貴於祿。

The Gengchen (庚辰) is named "Lù àn huì" (禄暗会), with the Nayin sound element of white wax gold, representing gold that has already begun to shine but has not yet matured. This gold is hard and has a heavy earthy quality. If it can meet its proper conjunction on time and is not subjected to intense fire as the official star, it forms the pattern of a high-ranking minister. The note explains that it is not necessary to rely on the conjunction of the禄 (Lù), as the heavenly stem's禄 will naturally exert its restraining power on schedule. The Xinsi (辛巳) is named "Dì guān chéng" (地官承), representing gold that has just begun to receive nourishment. Its body is firm but its nature is soft, and it hopes to be tempered by a peaceful fire. If it receives assistance from gold and the earth supports it, it will become a great and useful object. The note explains that the official star of丙 fire is hidden within the巳, and the value lies in the禄.

壬午天官合，乃化薪之木，畏在火強，得水資之，或處生旺而逢土，亦可富貴。若獨見金制在死敗之鄉，非長久之命。丁壬德合，寄任旺官。癸未祿自備，為伐根之木，氣敗而體柔，不嫌金制，喜水之榮，及會元而借生主，乃重器成德之材。癸在巳中，喜逢甲乙。

"Renwu" is known as "Tian Guan He," with the Nayin sound element of Willow and Poplar wood, representing wood that has already been turned into firewood: it most fears strong fire, and benefits from water to nourish it; or if it is in a prosperous and strong location and meets earth, it can achieve wealth and honor. If only metal comes to restrain it and it is in a dead or declining place, it is not a long life. The note says that Ding and Ren form a harmonious combination, allowing for reliance and employment of a prosperous and strong official star. "Guiwei" is known as "Lu Zi Bei," representing wood whose root has already been cut off: its energy is declining and its body is weak, it does not fear metal to restrain it, but prefers water to nourish it; when it regains its vital energy and receives the support of its nurturing element, it becomes a valuable material capable of achieving great deeds. The note says that the nobleman of Gui is in Si, and it prefers to meet甲 and 乙, which are the same type of wood.

甲申地祿生，乃源泉之水，務有資助流長而無鬼，則為運廣之淵，可享高厚之福。祿始生，要干生旺而無官。乙酉貴還命，乃母旺進趨之水，若資以金、濟用以火，自乾東而震北，亦超卓輔弼之用。干之無官，會合而貴。

"The Jiashen stem is called 'Earth Wealth Born,' with the Nayin sound element of well spring water, representing the water from a living spring: it must be supported so that it flows continuously, and there should be no 'ghost' (killing earth) to block it, thus becoming a vast deep pool, capable of enjoying high and thick blessings. The note says that the wealth qi is just beginning, requiring the heavenly stem to be in a place of birth and prosperity without encountering official stars. The Yiyou stem is called 'Luxury Returning to Life,' representing water in its prime and advancing continuously: if gold is used to support it and fire is used to regulate it, flowing from the northwest Qian position to the east and from the east Zhen position to the north, it can become an outstanding assistant talent. The note says that there are no official stars in the heavenly stem, and its nobility is obtained through the combination of the branch and stem."

丙戌祿德合，乃祿資支附堅固、火鍾之土，若資之以木，光耀不群，蓋本重不須旺也。自有卒符，不畏偏貴。丁亥地貴符，乃福壯臨官之土，若潤之以水，麗澤以金，處魁罡坤艮之方，可以顯功遂名。貴守官藏，真鬼德旺。

The Bingxu is called "Lu De He," with the Nayin sound element of roof soil. It is soil strengthened by the禄气 (favorable fortune) and supported by the heavenly stem and earthly branch, gathering fire energy. If wood is used to nourish it, it will shine brightly and surpass common standards, because its inherent energy is already thick and strong, so it does not need to be at its peak. The note says that it carries the "Su Fu" deity within itself, so it is not afraid of the nobleman in an improper position. The Dinghai is called "Di Gui Fu," a soil with abundant fortune, in the officialdom position. If water is used to moisten it and metal to enhance it, and if it is located in the direction of Qiu Gang (Chen and Xu) and Kun (southwest) and Gen (northeast), it can establish achievements and gain fame. The note says that the noble energy is retained while the official star is hidden, and the true "ghost" actually enhances the virtue.

戊子天祿合，乃神龍之火，利於震巽，不畏水刑，支干得官皆可顯用，水木盛則尤佳。自有癸財，不必會祿。己丑神頭祿，乃餘光不凡之火，惟期體重，不假奇財，若祿有資而命有成，方人康榮之貴局。貴財相會，無祿亦榮。

The "Wuzi" is named "Tianluhe," with the Nayin sound element of霹雳 fire, known as the fire of the divine dragon: it is favorable to travel in the directions of Zhen (East) and Xun (Southeast) wood, and it does not fear water coming to刑克. As long as the heavenly stem and earthly branch obtain official stars, it can achieve success and be employed. If water and wood are strong, it is even better. The note says that it already has癸 water as wealth, so there is no need to meet the禄. The "Jichou" is named "Shentoulu," which is a fire of extraordinary brilliance: it only requires its own body to be substantial and thick, without needing to rely on extraordinary wealth stars. If the禄 provides support and the destiny is accomplished, it enters the noble and prosperous rank. The note says that when the nobleman and wealth star meet, even if the禄 is not present, it can still achieve honor and prosperity.

庚寅地奇備，不避刑沖，寧辭衰敗，乃五行堅實之木，若得和柔之氣，德貴相符，必作顯揚大用。祿位生旺，得官鬼成。辛卯貴沖命，自旺經制之木，不畏霜雪，氣節凌雲，可制之以金，損之以火，而逢旺相即成巨室之材。若平易而無金，火生於曲直之會，亦為貴重矣。祿命相擊，不畏官耗。

"Gengyin" is named "Di Qi Bei," with the Nayin sound element of cypress and pine wood. It does not avoid刑 and 冲, nor does it refuse 衰 and 败; it is the most solid wood among the Five Phases. If it further receives harmonious and moistening energy, the virtue spirit and noble spirit align, and it will certainly achieve fame and prominence, taking on great responsibilities. The annotation says that the official position is in a place of birth and prosperity, and further supported by official ghosts to complete it. "Xinmao" is named "Gui Chong Ming," a type of wood that is strong but has been shaped. It is fearless of frost and snow, with a noble spirit reaching the clouds. It can be shaped by metal and reduced by fire. Once it meets a prosperous phase, it becomes a great material for building large houses. If the destiny is smooth without metal, but fire is generated within the "curved and straight" (wood group) conjunction, it is equally valuable. The annotation says that the禄 and 命 conflicting is not a problem, and it is not afraid of official stars consuming it.

壬辰祿清潔，乃會貴守成之水，五行不雜，在兌坎之間無物來制，文明清異之資，可享高厚之福。喜於寅亥，見戌亦清。癸巳地帶合，乃流遠澄清之水，若溢之以水，在火木榮方，音中無土，則有濟物惠施之德也。真氣得用，官氣尤清。

"Renchen" is a person named "Lu Qingjie," with the nayin sound element of flowing water. It is water that gathers the noble spirits and maintains stability without loss. The five phases are pure and unimpeded, located between the metal and water of the west (Dui) and north (Kan), without anything to restrain it. It possesses the quality of bright literary talent and refined elegance, capable of enjoying great blessings. The annotation mentions that it favors the presence of寅 and亥 (water and wood growth places), and also finds clarity and nobility in the presence of戌. "Guisi" is a person named "Di Taihe," representing flowing water that travels far and remains clear. If more water is added, and it is situated in an area where fire and wood flourish, and there is no earth mixed in the nayin sound element, it possesses the virtue of benefiting all things and bestowing favors upon others. The annotation states that its true energy is practical, and the official star energy is especially clear and upright.

甲午天符祿，乃沙汰之金，志大而有節操，或零火蓋之而嚴，或旺金集之而剛，不遇丁壬，始可陶熔之寶。祿神敗而食子，欲妻剛而子旺。乙未祿印綬，乃強悍剛礦之金，欲金相用在火盛處，父子相乘，皆為珍寶。德神當位，喜見印官。

The Jiawu stem is called "Heavenly Talisman and Wealth," with the Nayin sound element of Sand Middle Gold, which is gold refined from sand: it has great ambition and integrity; or it may have scattered fire covering it, making it appear orderly, or strong gold gathering around it, making it appear strong; as long as it does not meet with Ding or Ren (Ding and Ren transform into wood, which would drain its energy), it is a valuable metal that can be melted and cast. The note says that the Wealth Spirit has declined and produced a Food God's son, so it hopes for a strong wife (wealth) and numerous offspring. The Yiwei stem is called "Wealth, Seal, and Inheritance," which is a rough and strong ore-like gold: it hopes that gold can be used where fire is strong, with the father (metal) and son (fire) supporting each other, both able to be refined into treasures. The note says that the virtue spirits are in their proper positions, and it prefers to see the Seal Star and Official Star.

丙申地官承，乃無資之火，金木壯旺而有制，得干生即為厚實，若祿盛而無依，即灰飛而不焰矣。官在生方，不須癸壬。丁酉貴自承，乃平易無為之火，得木旺則大炎見，木多則成用，得火助則不清，在火位則常存，人生得此，無不貴豪。丁連丙貴，見合不清。

"Jia Shen" is named "Di Guan Cheng," with the Nayin sound element of fire beneath a mountain. This fire is without support and cannot sustain itself; metal and wood are strong and mutually restrain each other. If the heavenly stem supports it, it becomes substantial and reliable. However, if it is only strong in its own power without support, it will be like ashes scattered by wind, unable to ignite. The note says that if the official star is in the position of growth, there is no need for Yin and Gui water. "Ding You" is named "Gui Zi Cheng," representing an ordinary fire. If it receives strong wood energy, it will shine brightly; too much wood will make it very useful. If fire is added, it becomes impure. If it is in the position of fire, it can last long. A person encountering this will certainly be prosperous and noble. The note says that Ding and Jia together bring honor, but if there is a combination, it becomes impure.

戊戌神頭祿，乃不材之木，喜逢水旺乃可資榮，豈厭生成，伐宜金敗，真運自然，不嫌祿鬼，方可高崇。明合暗官，成於旺方。己亥地官承，乃糞水育苗之水，水多土而臨旺，皆有成就，然逢敗絕為殃，亦主富貴榮盛。干支財祿，瞿彼官鬼。

The Wuxu stem is named "Shentoulu", with the Nayin sound element of plain earth wood, which is a useless tree: it thrives only when encountering strong water, and does not dislike the qi of its origin; it is suitable to be cut when the metal qi is weak, and true fortune naturally comes; it does not mind the presence of "Lugui" (a deity that harms the self), thus achieving high status. The note says that when there is harmony in open positions and official positions in hidden positions, success comes from the prosperous direction. The Jihai stem is named "Di guan cheng", the next after plain earth wood in the Nayin sound element, which is water used to cultivate rice seedlings from manure soil: abundant water and strong earth can lead to achievements; however, encountering ruined or dead positions brings calamity; if properly combined, it indicates wealth and honor. The note says that there should be wealth and official positions in the heavenly stem and earthly branch, and one should be cautious of the official ghost that harms the self.

庚子天雲日承，乃氣過浮虛之土，得重土相資，水木不剛即享福壽。官鬼不刑，衰絕自保。辛丑祿承庫，乃氣衰就本之土，欲承之以火，制之以木，或重遇木土有刑沖，須假祿元生旺，造化應斯，功名可立。官鬼不加，祿剛則貴。

"The Gengzi" is named "Tianyun Riricheng," with the Nayin sound element of wall soil. This soil is overly light and floating; if it receives support from thick and solid soil, and if water and wood are not too strong, it can enjoy happiness and longevity. The note says that as long as officials and ghosts do not harm or oppress, even if it is in a declining or dead position, it can still protect itself. "The Xinchou" is named "Lucheng Ku," representing soil that has declined and returned to its original state. It hopes to receive fire to support and wood to regulate; or if it encounters wood and soil repeatedly along with punishments and conflicts, it must rely on the禄 (favorable official) element to be in a thriving and vigorous position. If the transformation and creation are arranged in this way, fame and official rank can be established. The note says that if officials and ghosts do not affect it, and the禄 (favorable official) energy is strong and healthy, it can attain high status.

壬寅地會義，乃藏用體柔之金，喜土資之以旺，財官不可太剛，若能應此，富貴始得久遠。艮土包命，祿須貴旺。癸卯貴會源，乃財旺體弱之金，財命相乘，喜身在生旺之方，或得真官真氣，無不配合，貴源莫不易而厚祿也。貴源多會，不在多逢。

"Renyin" is named "Dihuiyi," with the nayin sound element of golden foil. It is a type of gold that is hidden and waiting to be used, with a soft body. It likes to have earth to nourish and strengthen it, and wealth and official positions should not be too strong. If such a combination is achieved, wealth and honor can last long. The note says that the earth element from the Gen direction surrounds the destiny, and the official position should be in a prosperous and noble place. "Guimao" is named "Guihuiyuan," which is gold that is wealthy but has a weak body. Wealth and destiny support each other, and it likes the nayin element to be in a place of birth and prosperity. If it also receives true official position and true energy, there will be no failure in mutual support, and the source of nobility is not difficult to obtain, with abundant official position. The note says that the nobility comes from proper combination, not from encountering many instances.

甲辰祿馬承，乃始壯之火，欲多生我，或會本源，卻無炎光之極，自然超卓，水輕而無土，亦可騰達矣。甲丙生寅，明我生氣。乙巳地官承，乃進功之火，欲輔助之不息，不必旺極，得木火相乘，雖死敗而可貴。或同音煞丙，亦生貴。

"Jiachen" is named "Lu Ma Cheng," with the Nayin sound element of covered lamp fire, representing a fire that is just vigorous. It hopes for more wood to nourish it or to return to its origin, without reaching the extreme of blazing heat, thus naturally surpassing others. Light water without being covered by earth can also lead to success. The note explains that both Jia and Bing are born in寅 (Yin), clearly indicating the source of life energy. "Yisi" is named "Di Guan Cheng," representing a fire that is in the process of achieving success. It hopes for continuous support, without reaching the peak of strength; with mutual assistance between wood and fire, even if it falls into the place of death or failure, it can still achieve prestige. The note also mentions that encountering Bing with the same Nayin sound element can still generate noble qualities.

丙午神頭祿，乃至陰之水，發於陽明，蒸氣氤氳，何所不及，處金木旺而沖刑祿，得炎而財盛，始可貴矣。身同官鬼，不避掩沖。丁未祿文承，乃祿旺育生之水，宜於水火之中，得五行死敗之氣，祿干自旺，財貴會於乾方，乃富貴顯揚之用，惟嫌土在旺鄉，即非長久。喜遇丙丁，畏官當用。

The position of Bingwu (丙午) is named "Shen Tou Lu" (神头禄), with the Nayin sound element of Tian He Shui (天河水), which is extremely yin water arising in the extremely yang position. Yang energy rises and water vaporizes, spreading everywhere. It is located in a position where metal and wood are strong and clash with its wealth, yet it receives the heat of fire, which promotes wealth. This is considered noble. The note says that the body (Nayin water) and the official ghost (fire) share the same position, so there is no need to avoid or conceal the clash and control. The position of Dingwei (丁未) is named "Lu Wen Cheng" (禄文承), which is water with strong wealth and in the stage of nurturing and growth. It is suitable to be in the area between water and fire, receiving the energy of the Five Phases' dead and declining phases to gather and consolidate. The heavenly stem of wealth itself is strong, and wealth and nobility converge in the northwest direction of Qian (乾). This forms a pattern of great wealth and prominence. However, it is only a drawback if earth falls in the strong area, blocking it. The note says it prefers to meet the fire of Bing and Ding, but fears the official star being in charge and in use.

戊申地符會，乃柔順發生之土，喜臨四季，得木為榮，獨居水火榮方，未得尊高之著。真官符用，不畏鬼臨。己酉貴承，乃子旺母衰之土，喜火土之榮，慶從革之地，或水輕木柔，亦是滋生之德，倘能應此，軒冤非難。不必正應，要臨辛丙。

The "Wushen" is named "Difu Hui," with the Nayin sound element of Great Pass Road Earth, which is a yielding and nurturing earth capable of generating all things. It prefers to be in the months of Chen, Xu, Chou, and Wei, and benefits from the presence of wood to guide and harmonize it. If it is alone in a place where water and fire are strong, it will not attain a noble and esteemed position. The note says that if the true official star and symbol deity are suitable, then fear of "ghosts" (wood that harms the person) is unnecessary. The "Jiyou" is named "Guicheng," which is earth that is strong in the metal element but weak in the earth element. It prefers the glory of fire and earth, and also enjoys being in the "Congge" (metal) land. If water is light and wood is gentle, it is also considered a nurturing virtue. If such combinations are achieved, it is not difficult to attain the rank of a high official with ceremonial robes and caps. The note says that one does not need to seek a direct correspondence with the correct position, but rather to be present with Xin and Bing.

庚戌祿符源，乃鈍弱成用之金，火輕金重，魁罡相乘，可以休逸，福祿自然，忌木火之極，則命迪蹇。旺逢妻鬼，遇鬼反榮。辛亥地祿印，乃木旺祿休之金，得平火之革，然後制於克伐，或沖擊於金水之中，得以平安守職，富貴優遊。喜於金助，不畏丁鬼。

The "Gengxu" person is named "Lu Fu Yuan," with the Nayin sound element of "Chai Chuan Jin" (ornamental jewelry gold). This is a type of gold that is somewhat dull and weak in power but can still be shaped into something useful. When the fire is light and the gold is heavy, and there is also the influence of the魁罡 (Kui Gang, a term referring to the combination of the Earthly Branches Chen and Xu), one can enjoy a peaceful and comfortable life, with happiness and honor naturally coming about. However, one should avoid excessive wood and fire, as this would make the path of life difficult and obstructed. The annotation says that when this person is strong and encounters wife wealth and ghostly evils, encountering the ghostly evils can actually bring about honor and distinction. The "Xinhai" person is named "Di Lu Yin," which is gold that is strong in wood energy but weak in禄气 (Lu Qi, which refers to the禄, or official rank, in the Chinese system). This gold needs to be tempered and transformed by a balanced fire before it can withstand criticism and hardship; or if it is impacted within the realm of metal and water, it can still maintain its position safely, achieving wealth and ease. The annotation says that this person prefers assistance from metal and is not afraid of the ghostly fire represented by Ding.

壬子神頭祿，乃體柔用剛之木，居旺相而得金，遇貴地而無火，則可以揚名當世。祿旺須官，音盛畏鬼。癸丑祿得源，乃剛柔相濟之木，水土承於旺方，則生育利物，金制於生成，皆可以立功立事，惟恐生旺逢火。祿居北地，畏鬼掩沖。

"Renzi" is named "Shen Tou Lu," with the Nayin sound element of mulberry and silk tree, representing a type of wood that is soft in nature but strong in use. When it is in a prosperous and strong position and receives metal to shape it, and when it encounters a Nobleman's place without encountering fire to burn it, it can achieve fame in the world. The note says that when the禄 (favor) is strong, it needs an official star to restrain it; if the Nayin energy is too strong, it fears being controlled by ghosts. "Guichou" is named "Lu De Yuan," representing a type of wood that is both strong and flexible. When water and earth are in the prosperous position, it can nurture all things and benefit others; if metal control occurs during the generation stage, it can achieve great accomplishments; however, it is feared when the prosperous period coincides with fire that consumes its energy. The note says that when禄 (favor) is in the northern water land, it fears being obscured or controlled by ghosts.

甲寅神頭祿，乃淵深處靜之水，若資之木旺土衰，則為奇特貴異。庚辛不畏，清在丁壬。乙卯神頭祿，乃死中受氣之水，雖敗無妨，或會源於音地，木有不達之者，此一水皆喜土而清，若水多而無土，則為伏寒之氣。癸馬為官，勝於戊己。

"The Jiayin (甲寅) is known as 'Shen Tou Lu' (神头禄), with the Nayin sound element of Daxixishui (大溪水), representing deep still water. If it receives strong wood and weak earth to support it, it becomes an extraordinary and noble destiny. The note says it does not fear the metal of Geng and Xin, and its refinement lies in the combination of Ding and Ren. The Yimao (乙卯) is also called 'Shen Tou Lu' (神头禄), representing water formed in the state of being born but in a dead place. Although it is in a declining position, it is not a problem; if it meets the source of water in the same Nayin element, the wood will not be blocked. This water prefers to have earth to show purity; if there is too much water without earth, it becomes a hidden cold and stagnant energy. The note says that using the驿马 (post-horse) of Gui as the official star is superior to using Wu and Ji earth."

丙辰祿自裕，乃發施養生之土，喜於火助，不畏掩沖，夫如是者，自然榮貴。水在庫中，無官自裕。丁巳神頭祿，是絕中受氣之土，喜逢土助，不畏死敗，惟能朝命建元，可以文章妙選。上下火乘，鬼無害也。

"Bingchen" is a person named "Lusu Yu," with the Nayin sound element of sandy soil. This type of soil is capable of spreading vitality and nurturing all things. It likes to have fire to assist it and is not afraid of being covered or clashed with. If it can be like this, it will naturally achieve honor and prestige. The annotation says that water is stored in the warehouse of Chen, so even without an official star, it will naturally be prosperous. "Dingsi" is a person named "Shentou Lu," which is earth formed in a place of absolute depletion. It likes to meet with earth to assist it and is not afraid of dying or ruined places. As long as it can support its own destiny and establish its original energy, it can be selected through literary talent. The annotation says that there is fire above and below to support it, so the "ghost" cannot cause harm.

戊午天祿備，乃神發離明之火，旺中受絕，喜木助於衰方，忌火乘於己旺，生之應此，必作魁英。真假居壯，水盛不傷。己未神頭祿，乃成功之火，得季夏之炎陽，守小吉之貴地，生自東北之南，有所資附則能享福厚矣。甲巳扶持，不須更旺。

The "Wuwu" position is named "Tianlu Bei," with the Nayin sound element of "Heavenly Fire." It is a divine fire originating from the position of Fire, which reaches its peak and then declines, preferring wood from the declining position to assist it, and avoiding fire that is already strong. If one's birth time aligns with these principles, they will surely become a top scholar. The note explains that both true and false energies are in their prime, and even abundant water cannot harm it. The "Jiwei" position is named "Shentou Lu," representing a fire that has already achieved success. It receives the intense heat of the late summer season, holds the precious position of "Xiao Ji" (a name of a divine general in the Six壬 system), and rises from the Northeast towards the South. If it has support, it can enjoy great blessings. The note states that with the support of Jia and Ji, further strength is not needed.

庚申神頭祿，乃未堅柔末之木，春相夏旺，金重而得火，土重而得水，則為出常之器。不畏陽官，要官鬼旺。辛酉神頭祿，乃未堅柔末之木，春相夏旺，金重而得火，土重而得水，則為出常之器。不畏陽官，要官鬼旺。

The entry for "Gengshen" mentions a person named "Shentoulu," with the Nayin sound element of pomegranate wood, which is a type of wood that has not yet hardened and whose branches are tender. In spring it is in its prime, and in summer it is vigorous. If the metal energy is too strong, it can be controlled by fire; if the earth energy is too strong, it can be moistened by water. This is an extraordinary disposition. The commentary states that it is not afraid of the official stars of yang dry branches, but rather prefers strong official ghosts. The next entry, which is titled "Xinyou," has identical text to the "Gengshen" entry, clearly indicating that it is a duplicated passage from copying. The correct explanation for "Xinyou" appears later. This entry is recorded as it appears in the original text without any deletions or additions based on other versions.

辛酉神頭祿，乃包秀結英之木，喜於生旺，忌見金多，得土水相乘為物之貴，二者各旺而不得水，亦為奇特之材。不嫌官鬼，厭甲為財。壬戌祿官順，乃杳冥之水，喜於死敗，要土之擊發，則能博施之功及物也。正氣自守，持祿亦榮。

The Xinyou (辛酉) is named "Shentoulu" (神头禄), which is a type of tree that is just beginning to bloom and bear flowers: it prefers a flourishing and vigorous atmosphere, and dislikes too much metal; if it receives support from earth and water that complement each other, it becomes a precious treasure; even if earth and water are each in their prime but lack the water to moisten, it is still an extraordinary material. The annotation says it does not mind officials or ghosts, but it dislikes having Bing wood as wealth. The Renxu (壬戌) is named "Luganshun" (禄官顺), with the Nayin sound element of Great Ocean Water, representing deep and unpredictable water: it prefers to be in a state of death or decline (water that is still and deep), and needs earth to stimulate it, so that its broad and generous benefits can be extended to all things. The annotation says that by maintaining its own integrity, it can also achieve honor and prominence.

癸亥神頭祿，乃始進成終之水，喜逢貴地，忌在祿鄉，三元相反，福慶自然，蓋其為用也大而廣，故不可以守常為尚，須升而為雨霧，散而為江河，乃為大用也。

The "Guihai" (癸亥) is a single entry known as "Shentoulu" (神头禄), which is water that has just begun to take form but is located at the end of the sixty Jiazi (甲子) cycle. It prefers to meet noblemen and avoids being in the land of禄 (Lù). Even if the three elements (dry禄, branch destiny, and nayin body) are opposite to each other, good fortune and celebration will naturally arrive. Because this water has great utility, it cannot be considered superior by sticking to conventional rules; instead, it must rise and transform into clouds, rain, smoke, and mist, or flow and spread into rivers and streams, thus fully realizing its great function. The sixty Jiazi nayin (纳音) comes to an end here, with all discussions based on the nayin of the year pillar. This is precisely the fundamental distinction between the Li Xuzhong school and the later Zi Ping method.

此六十位五行支干相乘，要分輕重。若金溺水下，火出水上，木不得金之所制，木無成也，如甲子、乙亥是也。金溺水下，火出水上，金不得火之所制，金無成也，如辛亥之金是也。夫如是而推伏現之情，則造化之機自理。鬼谷子以此十二音五行分輕重之用，以推通變之妙者，尚恐人執守方隅，故言稱顯隱可測，造化之說也。

The above sixty positions are all formed by the interaction of the Five Phases with the earthly branches. The key is to distinguish the relative importance of each. For example, if metal is submerged beneath water, and fire floats upon water, wood cannot be shaped by metal, so wood cannot become useful. This is the case with Jiazi and Yihai. Similarly, if metal is submerged beneath water and fire floats upon water, metal cannot be tempered by fire, so metal cannot become a useful object. This is the case with Xinhai. By thoroughly investigating the hidden and manifest aspects of the Five Phases, one can naturally understand the principles of nature. Guiguzi used these twelve groups of Nayin Five Phases to determine the importance of each element, thus exploring the profound changes and transformations. He was still worried that later generations would rigidly adhere to certain directions or fixed rules, so he specially explained that both manifest and hidden aspects can be known—this is exactly his intention in discussing the principles of nature.

本家貴人命者，如甲人有戊、有庚、有丑、有未是也，大貴；如甲人得丁丑、辛未，又其次也，蓋甲年丑上遁得丁、未上遁得辛也。更有一種貴人，亦為福甚重，得者必貴：甲戊庚得乙丑、癸未，乙得庚子、戊申，己得丙子、甲申，丙丁得丁酉、乙亥，壬癸得乙卯、癸巳，六辛得丙寅、戊午是也。甲陽木，戊陽土，庚陽金，皆喜土位，而未者土之正位，丑者土之安靜之地，故以牛羊為貴；然細分之，則甲尤喜未，庚尤喜丑，各歸其庫也。

The so-called "native nobleman" refers to the Tianyi Nobleman corresponding to the heavenly stem of one's birth year. For example, a person born in the year of Jia would have the Tianyi Nobleman if their four pillars include Wu, Geng, Chou, or Wei. This indicates great fortune. If a person born in the year of Jia has the pillars Dingchou and Xinwei, this is of a slightly lesser rank—because when Jia year starts, the hidden stem of the month and hour shows Ding at Chou and Xin at Wei, and the stem and branch match perfectly. There is also another type of nobleman, whose fortune is also very strong, and those who possess it will certainly achieve great status: those with Jia, Wu, and Geng stems receive Yichou and Guiwei; those with Yi stem receive Gengzi and Wushen; those with Ji stem receive Bingzi and Jiashen; those with Bing and Ding stems receive Dingyou and Yihai; those with Ren and Gui stems receive Yimao and Guisi; and those with Xin stem receive Bingyin and Wuwu. The reasoning is as follows: Jia is Yang Wood, Wu is Yang Earth, and Geng is Yang Metal, all of which favor the Earth position. Wei is the true position of Earth, and Chou is the quiet place of Earth, so cattle (Chou) and sheep (Wei) are considered noble. If we further analyze, Jia especially favors Wei, and Geng especially favors Chou, each returning to their own storage place.

戊子、戊寅、戊午喜丑，丑者火人胎養之鄉；戊辰、戊申、戊戌喜未，未者木人之庫、土人生旺之地也。乙者陰木，己者陰土也，陰土喜生旺，陰木喜陽水，所以鼠猴為貴；然乙尤喜申，申者木之絕鄉也，己尤喜子，子者坤之正位也。丙丁屬火，火墓在戌；壬癸屬水，墓在辰；辰戌為魁罡之地，貴人所不臨，故尋寄火貴於酉亥，寄水貴於卯巳，皆歸靜復之鄉。六辛陰金喜陽火生旺之地，故以馬虎為貴。雖然，宜以納音互換推尋，須皆和則其貴為福；若丙寅火得酉，則火至此焉足為貴哉。廣錄。

The three combinations of Wu Zi, Wu Yin, and Wu Wu all like Chou, because Chou is the place of birth and nurture for those with a fire destiny. The three combinations of Wu Chen, Wu Shen, and Wu Xu all like Wei, because Wei is both the burial place for those with a wood destiny and the flourishing place for those with a earth destiny. Yi is yin wood, Ji is yin earth; yin earth prefers a flourishing atmosphere, and yin wood prefers nourishment from yang water, so the nobleman is associated with the rat (Zi) and the monkey (Shen). In more detail, Yi especially likes Shen, because Shen is the place where wood reaches its end (a place of despair where renewal occurs), and Ji especially likes Zi, because Zi is the proper position of Kun earth. Bing and Ding belong to fire; the burial place of fire is Xu. Ren and Gui belong to water; the burial place of water is Chen. Chen and Xu are places called "Kui Gang," where the nobleman does not reside, so the nobleman of fire is assigned to You and Hai, and the nobleman of water is assigned to Mao and Si, all being places of quiet return. Xin is yin metal, which likes the flourishing place of yang fire, so the nobleman is associated with the horse (Wu) and the tiger (Yin). Although this is the case, one should also consider the nayin sound elements in relation to each other, and it is essential that all five phases are harmonious for the nobleman to truly bring good fortune. For example, Bing Yin nayin is fire in the furnace; if it reaches You (the place where fire dies), how can fire be considered noble? This passage is cited from "Guang Lu."

天乙貴人者，三命中最吉之神也。若人遇之，主榮名早達，官錄易進。若更三命皆乘旺氣，終登將相公卿之位。大小運行年至此，亦主遷官進財，一切加臨至此，皆為吉兆。三命指掌。

Tianyi Nobleman is the most auspicious deity among the three destinies (Gan禄, Zhi命, and Nayin body). If a person's destiny includes Tianyi Nobleman, it indicates early fame and easy attainment of official positions and俸禄. If all three destinies are also in a prosperous state, the person may eventually reach high official ranks. When the big destiny, small destiny, or current year's destiny aligns with the position of Nobleman, it signifies promotion in official position and increase in wealth. Any combination of auspicious or inauspicious deities affecting this position will turn into favorable omens. This passage is from the "Sanming Zhipang."

論貴神優劣：乙丑文星貴神，乙未華蓋貴神、截路空亡，丁未退神、羊刃貴神（一雲半吉），己未羊刃貴神（一雲半吉），辛未華蓋貴神（一雲空亡大敗），癸未伏神、華蓋貴神。己上甲戊庚人月日時貴神。

Below is the analysis of the superiority and inferiority among various noble gods. For those with the heavenly stems Jia, Wu, and Geng, the Tianyi Nobleman is located in Chou and Wei. Therefore, the rank of the noble gods is determined by the appearance of Chou or Wei in the month, day, or hour pillars: Yichou is the "Wen Xing Gu Shen" (literary star noble god), which governs literary talent; Yiwei is the "Huagai Gu Shen" (Huagai noble god), but it also incurs "Jie Lu Kongwang" (interrupting empty loss), making it auspicious yet with some loss; Dingwei is both the "Tui Shen" (retreating god) and the "Yang Ren Gu Shen" (sheath sword noble god), and some say it is only half auspicious; Jiwei is the "Yang Ren Gu Shen" (sheath sword noble god), and some also consider it only half auspicious; Xinwei is the "Huagai Gu Shen" (Huagai noble god), while another view considers it to belong to "Kongwang Da Bai" (empty loss great defeat); Guiwei is the "Fu Shen" (hidden god) and also the "Huagai Gu Shen" (Huagai noble god). All these are the noble gods seen by those with the stems Jia, Wu, and Geng in the month, day, or hour pillars. The term "Huagai" refers to a star name, which signifies solitude and artistic culture, and should not be misunderstood by splitting the characters.

甲子進神貴神，丙子交神貴神，戊子伏神貴神，庚子德合貴神，壬子羊刃貴神，甲申截路空亡貴神（一雲半吉），丙申大敗貴神，戊申伏馬貴神，庚申建祿馬貴神，壬申大敗貴神（一雲半吉）。己上乙巳人月日時貴神。乙酉破祿貴神，丁酉喜神貴神（一雲大敗），己酉進神貴神，辛酉建祿交貴神，癸酉伏神貴神（一雲吉），乙亥天德貴神，丁亥丈星貴神。己上丙丁人月日時貴神。

For those with the heavenly stem of Yi or Ji, the Tianyi Nobleman is located at Zi and Shen. Therefore, when the Zi or Shen heavenly stems appear in the month, day, or hour, they are classified as follows: Jiazi is "Advancing God Nobleman," Bingzi is "Meeting God Nobleman," Wuzi is "Hidden God Nobleman," Gengzi is "Heavenly Virtue Nobleman," and Renzi is "Yangren Nobleman." Jiashen is "Cutting the Road Empty Wasteland Nobleman" (one source considers it half good), Bingshen is "Great Defeat Nobleman," Wushen is "Hidden Horse Nobleman," Gengshen is "Established Rank and Post-horse Nobleman" (both rank and post-horse are present, making it most effective), and Renshen is "Great Defeat Nobleman" (one source considers it half good). The above are the noblemen for Yi and Ji in the month, day, and hour (the original text here mistakenly writes "Yisi" instead of "Yi Ji"). For those with the heavenly stems of Bing and Ding, the nobleman is located at You and Hai. Therefore, when the You or Hai heavenly stems appear in the month, day, or hour, they are classified as follows: Yiyou is "Breaking Rank Nobleman," Dingyou is "Happy God Nobleman" (one source considers it Great Defeat), Jiyou is "Advancing God Nobleman," Xinyou is "Established Rank and Meeting God Nobleman," Guiyou is "Hidden God Nobleman" (one source considers it good), Yihai is "Heavenly Virtue Nobleman," Dinghai is "Literary Star Nobleman" (i.e., the literary star). The above are the noblemen for Bing and Ding in the month, day, and hour.

甲午進神貴神，丙午交羊刃貴神（一雲半吉），戊午伏羊刃貴神，庚午文星截路貴神（一雲半吉），壬午祿旺氣貴神，甲寅文星建祿貴神，丙寅文星貴神，戊寅伏馬貴神，庚寅破祿馬貴神，壬寅截路貴神。己上六辛人月日時貴神。乙卯天喜貴神，丁卯截路貴神（一雲半吉），己卯進神貴神，辛卯交破祿貴神，癸卯旺祿貴神，乙巳正祿馬貴神，丁巳九天祿庫貴神，己巳九天祿馬庫貴神，辛巳截路貴神（一雲半吉），癸巳伏馬貴神。己上壬癸人月日時貴神。

For those with the Heavenly Stem of Xin (six Xin days and years are collectively known as 'six Xin'), the Tianyi Nobleman is located in Wu and Yin. Jiawu is 'Advancing God Nobleman', Bingwu is 'Meeting Yangren Nobleman' (some say half good), Wuwu is 'Hidden Yangren Nobleman', Gengwu is 'Literary Star Intercepting Road Nobleman' (some say half good), Renwu is 'Wealth and Strength Nobleman'. Jiayin is 'Literary Star Establishing Wealth Nobleman', Bingyin is 'Literary Star Nobleman', Wuyin is 'Hidden Horse Nobleman', Gengyin is 'Breaking Wealth and Horse Nobleman', Renyin is 'Intercepting Road Nobleman'. The above are the Nobleman positions for those with the Heavenly Stem of Xin in the month, day, and hour. For those with the Heavenly Stems of Ren and Gui, the Nobleman is located in Mao and Si. Yimao is 'Heavenly Joy Nobleman', Dingsi is 'Intercepting Road Nobleman' (some say half good), Jimao is 'Advancing God Nobleman', Xinmao is 'Meeting Breaking Wealth Nobleman', Guimao is 'Prosperous Wealth Nobleman'; Yisi is 'Correct Wealth and Horse Nobleman', Dingsi is 'Nine Heavens Wealth Repository Nobleman', Jisi is 'Nine Heavens Wealth and Horse Repository Nobleman', Xinsi is 'Intercepting Road Nobleman' (some say half good), Guisi is 'Hidden Horse Nobleman'. The above are the Nobleman positions for those with the Heavenly Stems of Ren and Gui in the month, day, and hour.

凡如此己上貴神，若與祿馬同窠，不犯交退伏神，支干相合者，定須官高職清。若無德更值空亡、交退伏神、五行無氣，至死不貴。緊要在月日時支干相合則為吉，不然乃庸常流也。並同金書命訣。

The various noble deities mentioned above, if they share the same column with "Lu" (Wealth) and "Yi Ma" (Post-horse), and do not conflict with "Jiao Shen" (Crossing God), "Tui Shen" (Retreating God), and "Fu Shen" (Hidden God", and if the branches and stems are mutually harmonious, then one will certainly hold a high official position and hold an important and clean post. Conversely, if there are no virtuous deities, and one encounters Kongwang (Empty Wasteland), Jiao Shen, Tui Shen, and Fu Shen, and the Five Phases have no strength, then throughout one's life, one will not achieve prominence. The key lies in the stems and branches of the month, day, and hour columns must be harmonious to be auspicious; otherwise, one will be an ordinary person. This rule is consistent with what is recorded in the "Jin Shu Ming Jue".

此格有三：干合為上，支合次之，無合又次之。如甲子己未，此為上格，蓋甲己合也。無死絕沖破空亡，更有福神助之，當極一品之貴宰；有死絕為鄙吝殺也，如有死絕沖破空亡之類，只作正郎員郎，然多難無福耳。如戊子己丑，此為次格，若無死絕沖破空亡，須作兩制兩省，少年登科，當居清要華近之選，更有福神相助為兩府矣；有死絕即減作正郎員郎，亦須有職名；若有沖破空亡，只作一多難州縣官，晚年得至朝官極矣。

Nobleman forming a proper configuration is divided into three ranks: those with heavenly stems matching are the highest, those with earthly branches matching are next, and those with no matching are the lowest. For example, Jiazi paired with Jiwei belongs to the highest rank, because Jia and Ji have matching heavenly stems. If the person's chart does not contain dead or absolute positions, does not have conflicts, broken connections, or Kongwang, and has the blessing gods supporting, they can become a high-ranking official such as a prime minister. If they have dead or absolute positions, they become a harmful star, and those with dead, absolute, conflicts, broken connections, or Kongwang can only become officials such as a physician or a wealthy official, and they will face many difficulties and lack good fortune. Another example is Wuzi paired with Jichou, which belongs to the second rank: if there are no dead, absolute, conflicts, broken connections, or Kongwang, they can hold positions such as the two departments of the imperial court and the two provinces, and achieve success at a young age, holding important and close positions to the emperor. If they have the blessing gods supporting, they can enter the two offices of the central government and the military council. If they have dead or absolute positions, they will be reduced to the rank of a physician or a wealthy official, but they will still have an official title. If they have conflicts, broken connections, or Kongwang, they will only be a local official suffering many difficulties, and in their old age, they can at most become an official in the capital.

如辛未庚寅，此為第三等，若無死絕沖破空亡，即作正郎卿監，少達歷清要差遣，更有福神為之助，往往為兩制矣。若有死絕，即作員郎京朝官；更有沖破空亡，平生多難，只作州縣卑冗之官，縱得改官易位，壽不永矣。五命林開。

For example, the combination of Xinwei and Gengyin falls under the third category. If it does not involve death, decline, conflict, or Kongwang, one can attain the rank of official in charge of medicine and health, or a high-ranking official, achieving success at a young age and holding important and clean posts. If further aided by a fortunate deity, one may rise to the level of the two systems. However, if it involves death or decline, one can only serve as a civilian official or a central government official. If it also involves conflict, destruction, or Kongwang, one will face many misfortunes and difficulties throughout life, only able to hold low-ranking, scattered posts at the county or town level. Even if one manages to change positions and ranks by chance, one's lifespan will be short. This passage is from the "Wu Ming Lin Kai." These three categories illustrate that even when a nobleman forms a proper pattern, the actual level of success depends on whether there are death, decline, conflict, destruction, Kongwang, or fortunate deities involved.

紫虛局：「貴人交互人多貴，旺氣相乘館殿資，切莫五行傷著主，令人閒地冷清虛。」寸珠尺璧：凡月日時互換見貴，太歲不帶者不貴。

The "Purple Void Bureau" has a mnemonic verse that says: When the nobleman in one's fate appears and interacts with others, this person is likely to achieve high status; if further strengthened by successive layers of prosperity, they will have the qualifications to hold important official positions; one must never let the Five Phases harm the main destiny, otherwise they will end up in a state of idleness and wasted time. The "Inch Jewel and Foot Tile" adds: Whenever the month, day, and hour pillars exchange to meet the nobleman, but the master pillar (year pillar) does not carry the nobleman, it still does not count as being noble—this shows that this book always takes the year pillar as the fundamental of one's destiny, and even if other pillars are good, the year pillar must have a root.

貴合貴食：有貴合則官位穹崇，所作契合；有貴食則祿豐足，所成造望。如甲戊庚貴在丑未，甲得己丑己未，戊得癸丑癸未，庚得乙丑乙未；乙巳貴在申子，乙得庚子庚申，己得甲子甲申；丙丁貴在亥酉，丙得辛酉辛亥，丁得壬寅壬辰。如此之類，謂之貴合。

Now let us discuss the two methods of "Tianyi Nobleman Harmony" and "Tianyi Nobleman Food." If a person's destiny includes Tianyi Nobleman Harmony, their official position will be high and prominent, and their actions will align with the superior's wishes. If a person's destiny includes Tianyi Nobleman Food, their salary will be abundant and sufficient, and their achievements will gain reputation. The method of calculating Tianyi Nobleman Harmony is as follows: find the branch where the Tianyi Nobleman is located, then deduce the heavenly stem that harmonizes with the original stem. For example, the Tianyi Nobleman of Jia, Wu, and Geng is located in Chou and Wei. Jia harmonizes with Ji, so Jia people have Guichou and Jiwei as Tianyi Nobleman Harmony; Wu harmonizes with Gui, so Wu people have Gui Chou and Gui Wei; Geng harmonizes with Yi, so Geng people have Yichou and Yiwei. The Tianyi Nobleman of Yi and Ji is located in Shen and Zi. Yi harmonizes with Geng, so Yi people have Gengzi and Gengshen; Ji harmonizes with Jia, so Ji people have Jiazi and Jiashen (the original text mistakenly says 'Yisi' instead of 'Yi Ji'). The Tianyi Nobleman of Bing and Ding is located in Hai and You. Bing harmonizes with Xin, so Bing people have Xinhai and Xinyou; Ding harmonizes with Ren, so Ding people have Renyin and Renchen. And so on, all of these are called Tianyi Nobleman Harmony.

甲食丙、乙食丁，丙丁貴在酉亥，甲得丙寅丙辰，乙得丁酉丁亥；庚食壬、辛食癸，壬癸貴在卯巳，庚得壬申壬戌，辛得癸卯癸巳。如此之類，謂之貴食。有貴合則官多稱意，有貴食則祿多稱意，二者兼之，官高祿重，無往不利。閻東叟書。

The method of determining "贵食" is as follows: the heavenly stem that is the "food god" of the original stem is positioned on the "nobleman position" of the food god itself. For instance, Jia uses Bing as its food god, and Yi uses Ding as its food god. The nobleman positions of Bing and Ding are You and Hai, so Jia people have Bingyin and Bingchen, and Yi people have Dingyou and Dinghai. Similarly, Geng uses Ren as its food god, and Xin uses Gui as its food god. The nobleman positions of Ren and Gui are Mao and Si, so Geng people have Renshen and Renxu, and Xin people have Guimao and Guisi. Such cases are called "贵食." A person with "贵合" tends to have an official position that matches their expectations; a person with "贵食" tends to have a salary that meets their wishes; if both are present, they will have high rank and generous salary, and everything will go smoothly. This passage is from the book written by Yan Dongshou.

天乙貴神合者，謂天乙在貴神，亦合上是也。甲戊庚在子午，乙己在丑巳，丙丁在寅辰，壬癸在申戌，辛在亥未，皆主大福。遇兩合以上者主貴。三命提舉。

The concept of "Tianyi Nobleman and the Heavenly God in Harmony" refers to the Tianyi Nobleman himself sitting in a position that is harmonious with him. The matching method is as follows: for the heavenly stems Jia, Wu, and Geng, they are paired with Zi and Wu; for Yi and Ji, they are paired with Chou and Si; for Bing and Ding, they are paired with Yin and Chen; for Ren and Gui, they are paired with Shen and Xu; and for Xin, they are paired with Hai and Wei. If such harmonious combinations appear in a person's birth chart, they indicate great fortune. If two or more such harmonies are present, it signifies great prestige. This passage is from the "Sanming Tijiu." The original text reads "Jia Wu Geng in Zi, Wu Yi Ji in Chou, Si Bing Ding in Yin, Chen Ren Gui in Shen, Xu Xin in Hai Wei," but the punctuation is confused. Now, the text is read according to the pairing of heavenly stems and earthly branches, and the original wording is preserved.