Li Xuzhong's Book of Destiny, Volume Two

清氣陽為天，杳杳而上沖乎陽；濁氣陰為地，冥冥而下從其物。太虛之先，升寂何有？至精感微而真一生焉，真一運靈而元氣自化。自化元氣者，乃無中之有、有中之無，廣不可量，微不可察，氤氳漸著，混漠無倪，萬象之端，朕兆於此。於是有清通澄朗之氣化而為天，濁滯煩昧之氣積而為地。故清者自濁而澄，高者自下而上。天高而浮，地厚而沉。浮者有彰動之象，故為陽；沉者有寂沒之理，故為陰。清者上騰，高而純陽，故充滿；濁者下沉，密而純陰，故冥寂。而萬物從化之，故沖於上者為陽而生萬物，沉於下者為陰而成萬物，然而實始於一者也。

The light and subtle qi belongs to yang and becomes heaven, rising upward in a vast and boundless manner to the yang position; the heavy and turbid qi belongs to yin and becomes earth, descending in a dark and obscure way to adhere to all things. Before the great void, there was a state of rising and falling, stillness and extinction, with nothing existing originally; until the most refined elements began to interact, the "true one" qi emerged. The true one qi transformed into the spirit's mechanism, and the primordial qi then naturally changed. This naturally changing primordial qi contains both nothingness and existence, and is vast beyond measure and subtle beyond perception; it diffused and gradually became distinct, chaotic and boundless, revealing the initial signs of all phenomena. Thus, the clear and penetrating qi formed heaven, and the turbid and stagnant qi formed earth. Therefore, clarity arises from turbidity, and height comes from below. Heaven is high and light, while earth is thick and heavy; the floating has a manifest and restless appearance, so it belongs to yang, while the sinking has a quiet and hidden principle, so it belongs to yin. The clear qi rises upward, being high and pure yang, thus filling everywhere; the turbid qi sinks downward, being dense and pure yin, thus being dark and quiet. All things then arise from this. Therefore, the ascending yang qi produces all things, and the descending yin qi completes all things—yet ultimately, they all originate from that "one."

清濁交分，人物混成，造化始於無相，因而三生。太樸之散，乾坤之形，分體一定乎尊卑，有陰陽之相摩，有剛柔之相推，變動以行其道，經緯以成其事。凡垂象於天者，莫非文也；有高下之相傾，廣輪之相推，動靜之所生，形勢之所持，凡其質於地者，莫非禮也。

Clear and turbid aspects separate from each other, while humans and things are formed together; creation and transformation originate from a state without form, thus giving rise to the emergence of heaven, earth, and humanity. Once the primordial purity is dispersed, the forms of heaven and earth become apparent, dividing into distinct parts, with hierarchy established: there is mutual movement between yin and yang, and mutual interaction between hardness and softness. It carries out its principles through change, and accomplishes its achievements through vertical and horizontal arrangements. All images manifested in the heavens are without exception "wen" (culture or pattern); as for the mutual inclination of high and low, and the mutual extension of breadth and length, arising from movement and stillness, maintained by form and structure, all forms and substances formed on the earth are without exception "li" (ritual or propriety). Here, assigning "wen" and "li" to heaven and earth is to illustrate that heavenly phenomena have order, and earthly forms have structure. The reason why the five phases can determine fortune and misfortune is based on this order and structure.

故萬物生於其間者，亦且出機入機，出冥人冥，方生方死，方死方生，域於輪轉之地，而機之動不能自己。故草木黃落而菊始華，倉庚嗚而鷹以化。一根發之細，不知誰與之扶持；一昆蟲之微，不知誰與之生死。戢戢而動植，非物與之雕刻也；芸芸而歸根，非物與之揪斂也。自消自息，自智自力，自形自色，曾不知有造化之者，是人物混然而立也。

Therefore, all things existing between heaven and earth come forth from this mechanism and return to it, emerging from the unseen and returning to the unseen (the original text mistakenly writes '人' instead of '入'). Just as soon as something is born it is dying, and just as soon as it dies it is being born again. They are confined within an endless cycle, and the movement of this mechanism cannot cease on its own. Thus, when the grass and trees wither and turn yellow, chrysanthemums just begin to bloom; when the oriole sings, the hawk transforms into a dove. A single root as thin as a strand of grass does not know who supports it; a tiny insect does not know who governs its life and death. The dense multitude of creatures and plants is not shaped by anyone carving them into form; the myriad beings returning to their roots is not gathered back by anyone. They naturally cease and renew themselves, possess their own wisdom and strength, take on their own forms and colors, without ever realizing there is a 'creator'—humans and all things thus exist together in harmony within the universe.

則其光為日月，其文為星辰，其澤為雨露，其威為雷霆，辰集於房，月湛而明，日遄而化，此天之道也。其高為山嶽，其大為江湖，其文為草木，其富為百穀，載萬物而不懾，生萬物而無窮，此地之德也。高而為君父，貴而為王侯，大而為郡牧，下而為庶民，文於仁義忠信，富於財穀布帛，成而祀天地，靈而驅萬物，此人之事也。莫大乎天，莫厚乎地，莫靈於人，是以因於天體，成於地儀，範圍天地之化三才，由一而生也。

Heaven's brightness is shown in the sun and moon, its patterns in the stars, its grace in rain and dew, and its authority in thunder and lightning; the sun and moon and stars gather at the Room Mansion, the moon is clear and bright, the sun moves swiftly and nurtures all things — this is the way of Heaven. Earth's elevation is shown in mountains and hills, its vastness in rivers and lakes, its patterns in grass and trees, and its abundance in all grains; it carries all things without fear of their weight, and nurtures all things without end — this is the virtue of Earth. Among people, the highest in position are the king and father, the most honored are the king and marquis, the most powerful are the prefects and governors, and the lowest are the common people; they display their culture through benevolence, righteousness, loyalty, and trustworthiness, and their wealth through grain, cloth, and silk, and after achieving success they worship Heaven and Earth, using their spirit to control all things — this is the affairs of human beings. There is nothing greater than Heaven, nothing thicker than Earth, and nothing more spiritual than human beings; therefore, humans rely on Heaven's form and use Earth's laws, encompassing Heaven and Earth's nurturing to become the Three Principles, and the Three Principles all originate from that single principle.

天一地二，蓋乾坤之體。坤為土也，乾為金，金亦土也，為水母。天一地二，奇偶之策也。三奇為乾，三偶為坤，是一而兩之之義也。故陰陽自始者謂之太始，陰陽自明者謂之太極。則萬物之始於乾也，亦由天地之所資以始，是以知乾為之太始；萬物之所資生於坤也，亦由天地之所資以生，是以知坤為之太極。故乾之卦所以在西北，坤之卦所以在西南。以乾為太始，以坤為大極，可知矣。是以太始之極，一而兩之，作乾坤之象，金土同體而異名，有此見一數之終始也矣。

"The concept of 'Heaven one, Earth two' refers to the fundamental nature of the Qian and Kun trigrams. Kun represents earth, and Qian represents metal, but metal originates from earth, so metal can also be considered as earth. At the same time, metal is the mother of water. 'Heaven one' and 'Earth two' represent the odd and even numbers used in counting: when all three lines are odd, it forms the Qian trigram; when all three lines are even, it forms the Kun trigram. This is the meaning of 'dividing one into two.' Therefore, the beginning of yin and yang is called 'Tai Shi,' and the manifestation of yin and yang is called 'Tai Ji.' All things begin with Qian, which starts by relying on the qi of heaven and earth, so Qian is called Tai Shi. All things are nourished by Kun, which sustains life by relying on the qi of heaven and earth, so Kun is called Tai Ji. Therefore, in the later heaven trigram arrangement, the Qian trigram is placed in the northwest, and the Kun trigram is placed in the southwest. Thus, the reason why Qian is Tai Shi and Kun is Tai Ji becomes clear. Therefore, Tai Shi divides into two, forming the image of Qian and Kun; metal and earth share the same origin but have different names—this shows how the number 'one' runs through everything."

四正四隅，何遐邇之為正？艮為土也，應乎坤；巽為風也，風出木。乾坤艮巽，四隅也，而為天地之大紀；坎離震兌，四正也，而為乾坤之大綱。曾不知廣輪之艮而有會通之情也。然則萬物之始終莫盛乎艮，故應乾坤之節制；莫始於巽，故為風。然風非出於木，而鼓舞於萬物，為事由動之生息也，故巽繼於震。

The four cardinal directions and the four intermediate directions do not have distinctions of near or far, right or left. The Earthly Element (Geng) belongs to Earth and corresponds with the Earth Trigram (Kun); the Wind Trigram (Xun) is associated with wind, which originates from wood. The Trigrams of Heaven, Earth, Earth, and Wind are located in the four intermediate directions, yet they represent the great framework of heaven and earth. The Trigrams of Water, Fire, Thunder, and Metal are in the four cardinal directions, yet they embody the great principles of Heaven and Earth. People often fail to realize that the position of Geng in the vast directional layout has a meaning of connection and communication. The beginning and end of all things are nowhere more prominent than Geng (which signifies both end and beginning), so it follows the regulation of Heaven and Earth. The movement of all things is nowhere more prior than Xun, hence it is associated with wind. However, wind is not literally born from wood; it moves all things because all affairs originate from 'movement' and thus generate energy. Therefore, in the sequence of the Eight Trigrams, Xun immediately follows Zhen (Thunder), which represents movement.

坎離未判以清濁明水火，震兌之前以左右用金木。天一地六相合生水，地二天七相合生火。言水則含知而內明，言火則崇禮而外照。內明足以應物，外照足以知人。知人者無所不知，應物者無所不應。故清之為水得天一，辰中是奇內而天一、偶外而地六，其為卦也曰坎；故濁之為火得地二，辰中是偶合而地二、奇外而天七，其為卦也曰離。夫二者本水火南北之分，為乾坤男女之體，亦由清濁判於自然也。

Before the differentiation of the Trigrams Kan (Water) and Li (Fire), the concept of clear and turbid was already used to distinguish water and fire; before the arrangement of the Trigrams Zhen (Thunder) and Dui (Lake), the concept of left and right was already used to assign metal and wood. The heavenly number one combines with the earthly number six to produce water, and the earthly number two combines with the heavenly number seven to produce fire. Regarding water, it contains wisdom and is internally clear; regarding fire, it upholds propriety and shines outwardly. Internal clarity is sufficient to respond to all things, and external illumination is sufficient to recognize others; being able to recognize others means knowing everything, and being able to respond to things means being able to respond to all. Therefore, the clear aspect becomes water, receiving the heavenly number one: its inner position is an odd number belonging to the heavenly one, and its outer position is an even number belonging to the earthly six, forming the Trigram Kan; the turbid aspect becomes fire, receiving the earthly number two: its inner position is an even number belonging to the earthly two, and its outer position is an odd number belonging to the heavenly seven, forming the Trigram Li. These two are originally the positions of north and south for water and fire, also the essence of heaven and earth, male and female, and both originate from the natural differentiation of clear and turbid.

天三地八相合而生木於東方，木生風以動之，故為卦曰震；地四天九相合而生金於西方，金生水以澤物而物脫之，故為卦曰兌。然東木受西金之制，而左言木右言金者，是震男兌女尊卑之義也。

Heavenly numbers three and earthly numbers eight combine to produce wood in the east; wood generates wind that moves all things, so the trigram is called "Zhen." Earthly numbers four and heavenly numbers nine combine to produce metal in the west; metal generates water that moistens all things and allows them to shed their form, so the trigram is called "Dui." Although wood in the east is restrained by metal in the west, when arranging them, the wood is mentioned first, followed by the metal, because Zhen represents the elder son and Dui represents the younger daughter. The order follows the principle of hierarchy and respect. This also indicates to later scholars that the arrangement of the Five Phases in directions is not only about generation and control, but also involves a system of human relationships and hierarchical symbolism.

易八卦者以剛柔相半，連四象者分逆順而生成。易以八卦兼三才而兩立，為天地廣輪之體用，故始三，一而為乾、二為坤，生六六九九之變，為四象五行之數。然後聖人分陰分陽、迭用柔剛以相易之，故天地位而成章也。列萬匯而象之，以別盛衰矣。四象者，大而為日月星辰，廣而為金木水火。八卦由四象而兩制之，則有陰中之陽、陽中之陰，寒暑運行而萬物化育也。

The eight trigrams of the Book of Changes consist of one yang line and one yin line each, with half being yang and half being yin. The four yao connected to the trigrams differentiate between reverse and forward movement to accomplish the process of generation. The Book of Changes uses the eight trigrams to encompass the three elements of heaven, earth, and humanity, with each pair standing opposite to each other, representing the body and function of the vastness of heaven and earth. Therefore, starting from the trigrams composed of three lines, the first trigram is Qian (Heaven), the second is Kun (Earth), from which arise various changes of six sixes and nine nines, forming the numbers of the four yao and the Five Phases. Then the sages divided yin and yang, alternately using soft and hard lines to make them change and transform, thus enabling heaven and earth to each occupy their proper positions and the principles of culture and order to be established. Then they listed myriad things and took their forms, to distinguish between prosperity and decline. The so-called four yao, when viewed from a larger perspective, are sun, moon, and stars; when viewed from a broader perspective, they are metal, wood, water, and fire. The eight trigrams are formed by dividing the four yao into two, thus resulting in yang within yin and yin within yang; cold and heat thus operate, and all things are thus generated and nurtured.

二儀分列，各包四象之形；乾坤音土，遂作五行之用。天地為二儀，則上有日月星辰運於無為，下有金木水火濟於有用。金生於土而聚於土者，然乾坤本一而立二，為清濁之別，包括四象為五行，以盡天地之數，備萬物之成終也。

Two principles are established and each contains the forms of the four images; the sounds of the Heaven and Earth trigrams both return to the earth element, thus forming the functions of the Five Phases. Heaven and Earth are the two principles: above there are sun, moon, and stars which move without action, and below there are metal, wood, water, and fire which actively assist all things. Metal is born from the earth and gathers back into the earth, so metal and earth can be considered as one; Heaven and Earth originally form one body but are divided into two, differing only in their clarity and turbidity; including the four images leads to the Five Phases, used to exhaust the numbers of Heaven and Earth and fully encompass the generation and termination of all things. This book discusses the Nayin sound element with the unity of metal and earth as its core, and this passage is precisely its theoretical foundation.

一而兩之道，法乎自然；八卦九宮，乘陰陽以數。道生一，一雖立而道未離也；一生二，二名成而道斯遠矣。是故道非數，而數之所生；一非二，而一之所出。陰陽之在天地，其妙有機，而物之所始；其顯有數，而物之所生，始終如一。一有二而不可以相無，然陰雖有佐於陽，陽實始之而無恃焉；陽雖有賴於陰，陰實由之而不與焉。

The principle of "one divided into two" is modeled after nature; the Eight Trigrams and the Nine Palaces both rely on yin and yang and use numbers to deduce. The Dao gives rise to "one," and although "one" is established, the Dao has not left it; "one" gives rise to "two," and once the name "two" is established, it gradually moves away from the Dao. Therefore, the Dao itself is not numbers, yet numbers arise from it; "one" itself is not "two," yet "two" comes from "one." Yin and yang exist between heaven and earth, their subtlety lies in their interplay, and all things begin from this; their manifestation lies in numbers, and all things are generated from this, running through the entire process as one. Where there is "one," there is also "two," and the two cannot be lacking from each other; however, although yin supports yang, yang actually originates on its own without relying on yin; although yang depends on yin to complete its function, yin is merely following along and does not participate in the origin.

是陽常始而陰常成，陽常唱而陰渾和，有自然之理，故陽奇陰偶迭用生成。而天五地六，二五而成十，五十有五之策，所以行變化而明鬼神也。故乾坤之策萬有一千五百二十，當期之日，當萬物之數。四營成易，十有八變成卦，發剛柔而生爻，以八八於四維，則居中者盡乎九也。

Therefore, yang always begins and yin completes; yang initiates and yin responds. This is the natural order. Hence, yang takes odd numbers and yin takes even numbers, alternating to generate effects. The number of heaven is five, and the number of earth is six. Two fives make ten, and the total number of heaven and earth is fifty-five, which is used to promote change and reveal the mysterious. Therefore, the number of lines in the Qian and Kun trigrams together totals 11,520, which exactly corresponds to the number of days in a year and the number of all things. The method of divination in the Book of Changes requires four procedures to form one change, and eighteen changes to form one hexagram. From the movement of yang and yin, the lines of the hexagram are generated. By combining the eight trigrams into sixty-four hexagrams and distributing them in the four directions and their corners, the number in the center becomes exhausted at nine.

五行分陰陽為十干，清而不下；五支易剛柔為十支，濁而不上。天地之數各成於五。然始立甲者，本乎上之氣申乾坤皆土之義，始於甲乙丙丁，次生戊己庚辛壬癸，如一之有二，而為十干之氣，主曰清則騰而生，故不同下之五行也。五支，言道生一而支散為五，以成五行之數，乃濁者下沉而生二五如十，剛分支列於乾坤之廣輪，如甲之生乙、丙之生丁之義，故寅則運於卯、巳則運於午。然而同類為陰陽，而不同支干之生。

The Five Phases each divide into yin and yang, thus forming the ten Heavenly Stems. Their energy is clear and does not sink down. The Five Branches each change into soft and hard, thus forming the twelve Earthly Branches (here, the term 'ten branches' is used), whose energy is turbid and does not rise up. Both the numbers of Heaven and Earth are based on five as a unit. As for why it begins with 'Jia', it is based on the idea that the energies above are clear and the energies below are turbid, and that 'Heaven and Earth return to Earth'. Starting with Jia, Yi, Bing, Ding, then giving rise to Wu, Ji, Geng, Xin, Ren, Gui, just as 'one' contains 'two', forming the energies of the ten Heavenly Stems. Because they are clear, they rise up and spread out, differing from the Five Phases below. The term 'Five Branches' refers to the idea that the Dao produces one, and the branches are divided into five, used to complete the number of the Five Phases. This is the sinking of turbid energy, with two fives generating ten, the distribution of strong energy, and the arrangement of the branches' positions within the vast directions of Heaven and Earth. It is like Jia giving rise to Yi, Bing giving rise to Ding, so after Yin comes Mao, and after Si comes Wu. However, the continuation of similar elements is merely the movement of yin and yang, and is not the same as the generating relationship between the Heavenly Stems and Earthly Branches.

土逐四時之氣，故有十二支。十二支以夫婦為體，十干以父子相乘。四時乃四季也，順四象之用，然四象為兩立成八支，惟土者本天地，各五而兩之，則分四支列乎四維，以終四象之變。蓋辰戌同體，丑未同形，子陽亥陰，寅陽卯陰之類，如夫婦之同體；甲生乙，乙生丙類，如父子相生，本乎一而為五。

The Earthly Branches arise from the movement of the four seasonal energies, hence there are twelve branches. The twelve branches are structured like a couple, while the ten Heavenly Stems are ordered according to the generative relationship between father and son. The four seasons correspond to the four trigrams, each taking effect in turn. The four trigrams, when paired, could form eight branch positions, but since Earth is fundamental to heaven and earth, the numbers five from heaven and five from earth are each doubled, thus producing four branch positions which are arranged over the four directions of Chen, Xu, Chou, and Wei. These four positions serve to complete the transformation of the four trigrams. Therefore, Chen and Xu are of the same nature, Chou and Wei are of the same form. Zi is yang and Hai is yin, Yin is yang and Mao is yin, and so on, just like the unity of husband and wife. Meanwhile, Jia generates Yi, Yi generates Bing, and so on, similar to the generative relationship between father and son. All of these originate from 'one' and are divided into 'five'.

三才有陰陽之天地，五行運物化之人倫。分明陽則為天地，立父子則為人倫，故干陽也亦有乙丁巳辛癸之為陰，支陰也亦有子寅辰午申戌之為陽，是知陰陽之相覆，奇偶相匹。故萬物化成，生者為父為母、為子為孫，配之為夫為婦，以別人倫之要也。

Among the three elements, heaven and earth are divided into yin and yang. The movement of the Five Phases gives rise to the ethical relationships among human beings. To distinguish clearly: yin and yang are heaven and earth, and establishing father-son relationships defines human ethics. Therefore, heavenly stems are inherently yang, but among them, Yi, Ding, Ji (the original text says 'Si'), Xin, and Gui are yin; earthly branches are inherently yin, but among them, Zi, Yin, Chen, Wu, Shen, and Xu are yang. From this we can see that yin and yang interpenetrate each other, and odd and even numbers correspond to each other. Therefore, after all things take form, those that generate me are my parents, those I generate are my children and grandchildren, and those that correspond to me are my spouse. Using this relationship, we can distinguish the key aspects of human ethics. In the study of destiny, the concept of the Six Relations originates from this.

故曰甲己真宮，乙庚真商，丙辛真羽，丁壬真角，戊癸真徵。甲木二五之始，名而為土，六位相成於己，故曰真宮。土生始成終，故金次於土。羽，水之音；角，木之音；徵，火之音。此十干皆天之清氣，生數成於五，至六而為偶，為陰陽之始，作天地之真運。然而真運在天，必自地而得之矣。何則？天罡本乎辰也，陽動而陰靜，得十二常轉位，自甲子為始，至於辰則見戌，是地之功也。故甲之為土明矣，是知直運在天，自地而得之也。

Therefore, Jia combines with Ji to form the "True Palace" (Palace is associated with earth), Yi combines with Geng to form the "True Shang" (Shang is associated with metal), Bing combines with Xin to form the "True Yu" (Yu is associated with water), Ding combines with Ren to form the "True Jiao" (Jiao is associated with wood), Wu combines with Gui to form the "True Zheng" (Zheng is associated with fire). Jia originally belongs to wood, being the beginning of the numbers of heaven and earth, but here it is called earth, because counting from Jia to Ji involves six positions and thus forms earth, hence called True Palace. Earth can both generate the beginning and complete the end, so metal follows immediately after earth. Yu is the sound of water, Jiao is the sound of wood, Zheng is the sound of fire. These ten heavenly stems belong to the clear qi of heaven, their generating numbers complete at five, and when reaching six they become even numbers, marking the beginning of the union of yin and yang, forming the true transformation of heaven and earth. However, although the true transformation occurs in heaven, it must be obtained from the earth. Why? The "Heavenly Gang" originally resides in the Chen position. Yang is active, yin is passive, and the twelve earthly branches constantly change their positions. Starting from Jiazi, counting to the Chen position, one arrives at Xu—this is precisely the function of the earth. Thus, the reason why Jia transforms into earth is clear: although the true transformation is in heaven, it must be obtained through the earthly branches.

寅午戌火體，亥卯未木體，申子辰水體，巳酉丑金體，斯非真體，乃五行生旺庫之地，土則從四事成之。四象之體而終皆土，故戊至辛而金之土也。六十納音者，配由十干十二支，周而終之數也。干支相乘，歸天地始終之數，為六十也。

The trinity of Yin, Wu, and Xu forms the shape of fire, while Hai, Mao, and Wei form the shape of wood. Shen, Zi, and Chen form the shape of water, and Si, You, and Chou form the shape of metal. These four groups of triple harmony are not the true essence of the five phases, but rather the convergence of growth, prosperity, and storage. Earth relies on these four groups to manifest itself. In the end, the forms of the four elements all return to earth, so the progression from Wu to Xin clearly shows that metal originates from earth. As for the 'sixty nayin sounds,' they are formed by pairing the ten heavenly stems with the twelve earthly branches, cycling through one complete cycle. The stems and branches multiply with each other, returning to the numbers of heaven and earth, totaling exactly sixty positions.

自生成而言之，則水得一，火得二，木得三，金得四，土得五；感物化而言之，則火得一，土得二，木得三，金得四，水得五。生成者，天地生成之數；物化則五行支干相成納音之數也。法乎天地，支干數乘。此十干配天，十二支配地，而合成萬物動靜之機，充合端委之數也。

From the perspective of 'generation,' water is paired with one, fire with two, wood with three, metal with four, and earth with five, following the system of the River Chart where Heaven begins with one and produces water, and Earth begins with two and produces fire. This represents the sequence in which Heaven and Earth generate all things. From the perspective of 'transformation,' however, fire is paired with one, earth with two, wood with three, metal with four, and water with five, which is the numerical system used in determining the Nayin sound elements. These two systems must not be confused: the former represents the order in which Heaven and Earth generate all things, while the latter is the numerical system used when the Five Phases are paired with the Heavenly Stems and Earthly Branches to form the Nayin sound elements. When calculating, one follows the pattern of Heaven and Earth, multiplying and adding the numbers of each Heavenly Stem and Earthly Branch. The ten Heavenly Stems correspond to Heaven, the twelve Earthly Branches to Earth, and together they form the mechanism of the movement and stillness of all things, completing the number system from beginning to end.

支干配則甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥支數四。自九之數損之又損也。然於巳亥者，不由巳而存，乾之一二，坤之二三，是道始一至三，錯綜而生諸數，以合乾坤覆載之功。若夫前所謂支干之配，則道生一，一生二，二生三，三之又三，則九為陽生。言數以甲己為造化之首，子午為陰陽之至，取極之數而先稱九，而後損之八七五□□□也。

The rules for assigning numbers to the Heavenly Stems and Earthly Branches are as follows: Jia and Ji, Zi and Wu, are all assigned the number nine; Yi and Geng, Chou and Wei, are assigned eight; Bing and Xin, Yin and Shen, are assigned seven; Ding and Ren, Mao and You, are assigned six; Wu and Gui, Chen and Xu, are assigned five; Si and Hai are assigned four. This sequence starts from nine and decreases step by step. However, the Si and Hai branches do not follow the natural order of Si. Instead, they are derived from the first two numbers of Qian (Heaven) and the second and third numbers of Kun (Earth), meaning the Dao begins with one and the count reaches three, generating the numbers through mutual interaction. This is used to align with the functions of Qian covering and Kun bearing. As for the numbers assigned to the Heavenly Stems and Earthly Branches mentioned earlier, the principle is that the Dao produces one, one produces two, two produces three, and three multiplied by three gives nine, which is the extreme of the yang number. Therefore, when establishing the numbers, Jia and Ji are taken as the beginning of creation, and Zi and Wu as the extremes of yin and yang. The number nine is first used, then the numbers decrease in sequence to eight, seven, and five. Here, the original text is missing the word "six" and "four" and other decreasing numbers, so the missing characters are retained as they are without any conjectural supplementation.

子寅同途，歲上辰下，未可俱言，其支先甲後子納音金者數也，始父母之氣而成音，離天地則見名數。子得同壬，寅得同甲，歲木辰水，如寅為木二合，若見子而得寅者，亦是甲子之金，不可獨言木也。甲臨於子而金者，是支干化納音之數也。干支五行始因天五地五之數變，而納音九八七六五四之數相成，上下而得，卻須坎離五六之數也。

The trine of Zi and Yin is on the same path, one above the year position and the other below the Chen position, so they cannot be treated as one. The statement 'before Jia and after Zi, the Nayin is metal' refers to numbers: first there is the qi of the heavenly stem and earthly branch (the parents' qi), then the sound of the Nayin is formed, and once separated from the numbers of heaven and earth, only the name and number remain. The original qi of Zi is the same as Ren, and the original qi of Yin is the same as Jia; the year belongs to wood, and Chen belongs to water. For example, Yin is wood and combines with other branches, but if Zi and Yin appear together, it is still the Jiazi position, which is metal, and cannot be considered solely as wood. When Jia is on Zi and the Nayin is metal, this is the numerical logic of the heavenly stem and earthly branch transforming into the Nayin. The five elements of the heavenly stem and earthly branch originally come from the numbers of heaven five and earth five, then they are combined using the numbers nine, eight, seven, six, five, and four of the Nayin, adding them up above and below; however, the final determination of the归属 is made by the number five of Kan (water) and the number six of Li (fire).

天五地五則為造化之先，除其數則納音之用。天地變通，二五為十，終成萬物。始一終五皆陽，合之為六則陰，為六五數外，即天地數所納五行之數也。假令水得五者，是本音以土權礙也，然後有音，故丙子丁丑共得三十之數，而六五皆土，而得納音為水也。

The numbers of Heaven and Earth, five each, are the fundamental numbers of creation that come first; by removing these numbers from the total sum, the remaining numbers are used for the Nayin sound element. The transformation of Heaven and Earth is continuous, and the two fives combine to make ten, thus completing all things. From one to five are all yang numbers, and when combined they make six, which is yin. After removing the numbers six and five, the remaining numbers are the Five Phases numbers included in the Heaven and Earth numbers. For example, water is paired with five because water itself has no sound and needs earth to block and accumulate it before it can produce sound. Therefore, the numbers for the pillars Bingzi and Dingchou are: Bing seven, Zi nine, Ding six, Chou eight, totaling thirty. Thirty is exactly six fives, all belonging to earth and completely consumed, leaving the remainder as five, thus the Nayin is water (Bingzi and Dingchou are precisely the涧下水, which is water of the gully).

火得一者，是火無音，因水沃之然後有音，故戊子己丑共得三十一數，而除六五而有一數，而納音得火也。木得三者，蓋木有本音，故壬子癸丑共得二十八數，而有五之數是三數，而納音得木也。金得四者亦金是木音，而甲子乙丑共得三十四數，而除六五之數外是四數，乃金也。土得二者，蓋土本無音，火陶之然後有音，故庚子辛丑共得三十二數，而除五六之數而納音為土也。故經云：「先甲後子納音金者數也。」得此則彼可知也。

Fire is paired with one, because fire itself is silent and produces sound only when water is poured on it; the numbers for Wuzi and Jichou are five, nine, nine, and eight, totaling thirty-one. Subtracting thirty (six fives), the remainder is one, so the Nayin sound element is fire (Wuzi and Jichou are precisely霹雳火, Thunder Fire). Wood is paired with three, because wood itself produces sound; the numbers for Renzi and Guichou are six, nine, five, and eight, totaling twenty-eight. Subtracting twenty-five (five fives), the remainder is three, so the Nayin sound element is wood (Renzi and Guichou are precisely桑柘木, Mulberry and Locust Wood). Metal is paired with four, because metal also needs to be struck by wood to produce sound; the numbers for Jiazi and Xinchou are nine, nine, eight, and eight, totaling thirty-four. Subtracting thirty, the remainder is four, so the Nayin sound element is metal (Jiazi and Xinchou are precisely海中金, Sea Salt Metal). Earth is paired with two, because earth itself is silent and produces sound only when burned and shaped by fire; the numbers for Gengzi and Xinchou are eight, nine, seven, and eight, totaling thirty-two. Subtracting thirty, the remainder is two, so the Nayin sound element is earth (Gengzi and Xinchou are precisely壁上土, Wall Earth). Therefore, the classic text says, "First Jia then Zi, and the Nayin is metal, referring to the numbers." Once this example is understood, the rest of the fifty-two can be deduced in the same way.

自乾而生順，從坤而產逆，陰陽機括於五行，五行之體依八卦。父生順，母生逆。假如甲己干正月建丙寅，丙丁火，故木生順；母己之干在木死為逆，故甲為父、己為母。在寅之家，天一生水，則由乾為屬金，金水也，故自乾生而順及納音，即甲子乙丑金為首。蓋乾納甲子，即是天五地五於坤數中生逆，其終數而生，亦由先九而從至四數也。陰陽者乾坤，故金土一而兩之以備五行，五行分體用而為八卦。

The sequence starting from the Qian trigram is in a forward direction, while the sequence starting from the Kun trigram is in a backward direction; the mechanism of yin and yang is all based on the Five Phases, and the forms of the Five Phases depend on the Eight Trigrams. The father represents the forward sequence, and the mother represents the backward sequence. For example, Jia and Ji are compatible; in the year of Jia and Ji, the month builder starts at Bingyin in the first lunar month. Bing and Ding belong to fire, and wood generates fire, so wood is in a forward sequence; however, the mother's side, Ji earth, starts from the dead ground of wood, so it is in a backward sequence—thus Jia is the father and Ji is the mother. In the branch of Yin, the first heavenly stem is Jia, and water is generated from the metal of Qian. Metal generates water, so starting from the Qian trigram in a forward sequence to match the sound element, the first of the sixty stems and branches is Jiazi and Yichou, which are metal. The Qian trigram takes Jiazi as its stem, which is the number five of heaven and five of earth, and in the Kun trigram's backward sequence, it starts from the final number and goes back, first taking nine and then decreasing sequentially to four. Yin and Yang are Qian and Kun, so metal and earth are originally one but divided into two names to complete the Five Phases; the Five Phases are further divided into form and function, resulting in the Eight Trigrams.

火愛乾為會，水利巽而享，歲守坤鄉，金藏艮位。乾純陽也，處西北，故至亥而顯明。水性本下，巽出東南順下也，故水己為利也。坤則成物，歲以終之，故至申萬物介然守禮；用艮終始萬物而仕於坤，故金至寅終藏於土下。

Fire finds harmony in the Qian position, Water is most favorable in the Xun position, the year star (Wood) resides in the Kun direction, and Metal is hidden in the Gen position. Qian is the pure Yang trigram, located in the Northwest, so Fire reaching亥 (Northwest) instead shows brightness — this is the principle of revival in adversity. Water by nature flows downward, and Xun is located in the Southeast, thus Water reaching Xun is most advantageous. Kun governs the completion of all things, so the Wood year star reaches this point and comes to an end, hence when reaching the Shen position, all things retreat and remain in order. Gen is both the end and the beginning of all things, and is subject to the Kun earth, so Metal reaching the Yin position comes to an end and is hidden beneath the earth. These sentences explain the waxing and waning of the Nayin Five Elements through the positions of the Eight Trigrams, complementing the later method of discussing the Twelve Long Lifes.

木落糞本，水流趨末，火顯諸用，金蔽於光。各任性鄉，故守坤鄉；水趨末則利巽方，火顯用則愛於乾，金蔽於光則又藏於艮也。水土金性本下，木火性本巍。水流就溼，土積而載，金重而沉，故日本下。巍者，上也，木漸上而火性炎上。

Leaves fall down and turn into fertilizer, returning to their origin; water always flows toward the end, fire shows its utility, and metal's brilliance is hidden and not revealed. Each follows the direction inherent to its nature. Therefore, wood remains in the direction of Kun; water, flowing toward the end, finds advantage in the direction of Xun; fire, showing its utility, prefers the direction of Qian; metal, concealing its brilliance, hides in the direction of Gen. Water, earth, and metal inherently descend: water always flows to low and damp places, earth accumulates to support all things, and metal is heavy and sinks. Thus they are said to be "inherently downward." "Weir" means upward: wood grows layer by layer upward, and fire's nature is even more to rise upward.

沉者得形而上騰，升者期卑而高會。水得土而木生，是土克水而生木，木之克土而上騰，則水土之氣自木而上也。火得水而上為既濟，蓋推五行之性，沉者、升者皆必以形為用也。

When something sinks and takes form, it can rise upward; but something that rises must first dwell in a low position before it can reach high. Water gains earth to produce wood, which is an instance of earth controlling water yet giving rise to wood. Wood then turns back to control earth and grows upward, so the qi of water and earth rises through the wood. Fire gains water and establishes communication above and below, forming the image of 'Already Completed'. This shows that when investigating the nature of the Five Phases, whether something is sinking or rising, its function can only be discussed when it takes a tangible form. This is precisely the intention of this book to emphasize Nayin (tangible images) rather than focusing solely on the empty principles of heavenly stems and earthly branches.

以坎為離，精玄者能知；易兌作震，通鬼神而作旨。庚申辛酉木在巳申酉之中，亦當作金，或卯人遇三酉之類而可言金，餘準此推之，則妙窮造化，但以本納音為用。所謂「易兌作震通鬼神而作旨」，此也。假令丙午水得癸巳月、丙寅日、戊戌時，己午木為火之本方，寅戌午之正體，又上下俱火，雖納音為水，多變作炎上之火看；或水多人金在巳午未生，而不犯本命支，更干頭有氣，亦宜作火看，不可謂之休囚。此所謂「以坎為離，精玄妙者為能知」。

Taking water from the Kan trigram as fire from the Li trigram, only those who thoroughly understand the profound principles can comprehend it; transforming metal from the Dui trigram into wood from the Zhen trigram, only those who can communicate with spirits and deities can grasp its meaning. For example, the nayin sound element of Gengshen and Xinyou is originally that of pomegranate wood, but since their branches are seated in the metal positions of Si, Shen, and You, they should also be considered as metal. Similarly, a person born in the卯 year encountering three You years can also be considered as metal. The rest can be deduced in the same way, thus exhausting the subtleties of creation and transformation—yet always taking the original nayin sound element as the fundamental. What is meant by 'transforming Dui into Zhen and understanding the mysteries of ghosts and spirits' refers to this flexible approach. Another example: a person with the nayin sound element of Tianhe Water (heavenly water) who is born in the Bingwu year, has the Guisi month, Bingyin day, and Wuxu hour, the wood of Wu is originally the direction of fire, and the combination of Yin, Wu, and Xu forms the complete shape of the fire trigram. Since both the upper and lower branches and stems are fire, even though the original nayin sound element is water, it is mostly viewed as 'Yan Shang' fire. Similarly, if there is an abundance of water, and metal is born in the months of Si, Wu, and Wei without conflicting with the person's own branch, and there is also a strong presence in the heavenly stem, it should still be considered as fire, not simply regarded as weak and confined. This is the meaning of 'taking Kan as Li, only those who understand the profound and subtle can know it.'

故以庚申乙卯為夫婦之本宗，子癸亥壬丁為丙蛇之寄位。此論干祿也。季主所謂先南北之陽以辨東西之陰，陰祿陽而陽祿陰，金自金而木自木，故金木自然而得專位；水火土從造化，故陽寄於陰而陰寄陽也。

Therefore, Gengshen and Yimao are regarded as the original positions of husband and wife. The癸 in the Zi branch, the壬 in the Hai branch, the丁 and the丙 in the Si position (the snake position) are considered as the positions where they are寄托. This passage discusses the "Lü" (favorable position) of the heavenly stems. Sima Jizhu said: first distinguish the yang positions of north and south, then differentiate the yin positions of east and west. Yin stems寄托 their Lü in yang positions, and yang stems寄托 their Lü in yin positions; metal remains as metal, wood remains as wood, so the metal and wood elements naturally occupy their own positions (Geng's Lü is in Shen, Xin's Lü is in You, Jia's Lü is in Yin, Yi's Lü is in Mao). As for water, fire, and earth, they need to寄托 according to the changes of nature, so yang stems寄托 in yin positions and yin stems寄托 in yang positions (for example, Bing and Wu's Lü is in Si, Ding and Ji's Lü is in Wu, Ren's Lü is in Hai, and Gui's Lü is in Zi).

勞而不息，驛居病方。五行支病處而為驛，驛所以休息也。馬得縱橫，更觀乎干；生而不運，以氣建推之。以申子辰水位處驛為病也，以寅為驛，所謂馬必以氣建者，而驛之為馬也。且甲子人正月丙為馬，然不在正月，亦自得地位建丙，亦是馬，故曰馬得縱橫矣。珞碌子云：「見不見之形，無時不有。」正謂此也。

Human affairs are full of toil and hardship, yet the "Post-horse" is precisely located in a position of illness. The Five Phases in the Earthly Branches are considered as the Post-horse when they are in their sickly position, because a post station is originally a place for people to rest. Whether the Post-horse can be flexibly used depends on the Heavenly Stems; if it only appears but cannot move, then the influence of the Month Builder should be considered. For example, in the triple harmony of water in the combination of Shen, Zi, and Chen, the sickly position of water is in Yin, so Yin is considered the Post-horse. The Post-horse must be determined according to the influence of the Heavenly Stems and the Month Builder, and thus the post station becomes the horse. Another example is someone born in the Jiazi year, who in the first lunar month is transformed into Bingyin, so Bing is his horse. Even if he is not born in the first lunar month, as long as another Earthly Branch position is transformed into Bing, it is still considered the horse. Therefore, it is said that the horse can move freely. Luolu Zi says, "The form that is seen or not seen exists at all times," which refers exactly to this principle.

出五行之外者，生死在乎我；居清濁之內者，存亡從數焉。凡修德養性、煉假守真，靈臺內靜，反覆還元，神遊六合之外，必造五行之先，則欲生欲死、欲隱欲顯皆由乎我，是謂神仙真人矣，豈由天地鬼神時數所拘哉。此欲人之自修，不可專滯乎命；彼生死猶可任，況修德致祥、轉禍為福。夫人居清濁之內，皆由情性善惡死生而未能逃五行之數者，何也？蓋未嘗能煉陽純陰、煉陰純陽，雖存念至道，亦不能出於清濁之間，徒自苦形而不逃存亡之數也。

Those who can transcend the Five Phases have control over their own life and death; those still caught within the realms of purity and impurity can only submit to fate. Anyone who cultivates virtue, purges the false self, and guards the true nature, making their inner mind quiet and returning repeatedly to its original state, allowing their spirit to wander beyond the four directions of heaven and earth, must have already reached the state before the Five Phases were differentiated. In such a state, one can choose to live or die, to hide or appear, as they wish. This is called a divine immortal, who is no longer bound by heaven and earth, ghosts and spirits, or the course of time. This passage encourages self-cultivation and warns against being stuck in fate. If even life and death can be controlled by oneself, how much more so can one cultivate virtue to bring good fortune, transform misfortune into blessing? As for ordinary people caught between purity and impurity, their nature is either good or evil, and their life and death, misfortune and blessing all fall within the Five Phases' decree. Why is this so? Because they have not transformed yang into pure yin or yin into pure yang. Although they may mentally aspire to the ultimate truth, they still cannot escape the realm between purity and impurity, only wasting their physical form and still unable to escape the decree of existence and non-existence.

元命勝負，三元者干祿、支命、納音身，各分衰旺之地。三元各分生旺庫之地而為九命，是主祿主三會也。干主名祿貴權，為衣食受用之基；支主金珠積富，為得失榮枯之本；納音主材能器識，為人倫親屬之宗。乾為天元祿，故主貴爵衣食之正本也；支為地元財命，至此比形立象，始終之元，故主貧富運動榮枯；納音為人元身命，故主賢愚好丑、形貌材能度量，凡有生則披我生克愛憎，故為人倫親眷也。

When discussing the strengths and weaknesses of one's destiny, one must first establish the "Three Elements" (San Yuan): the heavenly stem represents "Wealth" (Lu), the earthly branch represents "Destiny" (Ming), and the Nayin sound element represents "Body" (Shen). Each of these three elements must be analyzed in terms of their decline and prosperity. Each of the Three Elements is further divided into three locations: Growth (Changsheng), Prosperity (Diwang), and Storage (Mukù), forming the "Nine Destinies" (Jiu Ming). This constitutes the fundamental framework for determining the main wealth and the three harmonies. The heavenly stem governs status, salary, honor, and authority, serving as the foundation for sustenance and material benefits; the earthly branch governs the accumulation of gold and jewels, being the root of gain and loss, prosperity and decline; the Nayin sound element governs ability, capacity, and insight, being the basis for the relationships among the Six Relations. Specifically, the heavenly stem is the wealth of the heavenly element, thus governing rank and the fundamental aspects of clothing and food; the earthly branch is the wealth and destiny of the earthly element, where form and physical manifestation are established, being the fundamental origin that determines all things, thus governing wealth, movement and stillness, and prosperity and decline; the Nayin sound element is the body and destiny of the human element, thus governing wisdom, beauty, and capacity, as well as the relationships of love and hate, and the interactions of those who are born. This Three Elements framework is the core structure of all the reasoning in this book.

支干納音之氣，順四柱以定休囚；祿馬神煞之方，分二儀以求勝負。劫災天歲遇用處不能為凶，祿馬奇舉逢破處未始為福。三元五行亦各分四季定休旺之氣。於中所用神煞乃天之清氣，支中所用神煞乃地之濁氣，凡言神煞各分天地二氣，勝負吉凶支煞自有諸例言。劫災天歲四煞雖凶，若支干配合有用則為福祿之神；祿馬奇舉雖干之清氣、富貴之神，主福祿尊貴，若支神配合為破敗者，則反為貧賤凶害之煞。

The energies of the heavenly stems, earthly branches, and nayin sound elements must be determined according to the four pillars to assess their prosperity and decline. The positions of the official, horse, and various deities and ominous forces should be analyzed by distinguishing between heaven and earth to determine their strengths and weaknesses. If the four ominous forces, namely jiesha, zaisha, tiansha, and suisha, encounter useful positions, they will not bring misfortune. Conversely, if the auspicious forces such as the official, horse, and three marvels fall into ruined positions, they may not bring fortune. The five phases should also be assessed according to the four seasons to determine their prosperity and decline. All deities and ominous forces on the heavenly stems belong to the clear energy of heaven, while those on the earthly branches belong to the turbid energy of earth. When discussing deities and ominous forces, it is essential to first distinguish between the energies of heaven and earth. As for the outcomes of victory or defeat and fortune or misfortune, the ominous forces on the earthly branches follow established examples. Although the four ominous forces, namely jiesha, zaisha, tiansha, and suisha, are generally considered ominous, if they are harmoniously combined with the earthly branches and are useful, they can become deities of fortune and prosperity. The official, horse, and three marvels, although belonging to the clear energy of the heavenly stems and considered deities of wealth and honor, bringing fortune and prestige, can become deities of poverty, low status, and misfortune if they are combined with the earthly branches in a ruined configuration. Therefore, whether a deity or ominous force is auspicious or ominous does not depend on its name, but on its combination.

四柱者，胎月日時。三元為萬物之本，四柱乃五行之輔佐，亦猶乾坤之有四時，上有四象，人有四肢。故珞碌子云：「根在苗先，實從花後。」者，四柱有偏枯，則隨所主而論之。

This book refers to the "four pillars" as the positions of the fetal, month, day, and hour (different from the later system of Zi Ping, which uses year, month, day, and hour as the four pillars). The three elements are the fundamental aspects of all things, while the four pillars are the auxiliary elements of the Five Phases, just as Heaven and Earth have four seasons, the sky has four images, and the human body has four limbs. Therefore, Luolu Zi says: "The root grows before the sprout, and the fruit forms after the flower." If the four pillars are imbalanced or incomplete, they should be interpreted based on the position they represent. Readers should note that this book takes the nayin sound element of the year pillar as the main destiny, with the fetal, month, day, and hour pillars serving as auxiliary elements. This is entirely different from the later Zi Ping method, which takes the day stem as the main element and uses the year, month, day, and hour as the four pillars.

胎主父母祖宗者十分，主事者二分。萬物之根本，固在我名之先有也，故主祖宗者十分。然而根在物之先而花實苗之後，雖主事二分，亦當以胎為本氣。

The胎元 position is very significant in matters concerning parents, ancestors, and the family lineage, accounting for ten parts, but only two parts in relation to the individual's career. This is because the fundamental essence of all things exists prior to one's own name and status, so when discussing ancestors, it holds full ten parts. However, although the root exists before the plant, flowers and fruits come after the sprout. Therefore, even though the胎元 accounts for only two parts in terms of authority, when casting a horoscope, it should still be regarded as the original energy.

月主時氣者十分，主事者六分。月為建元，分四時之休旺，故主三元氣用所出十分。是月與時為賓主以輔三元，故主立氣立事十分，是將來臨月分，亦定災福之六分。

The Moon pillar holds ten parts in governing the seasonal energies and six parts in governing human affairs. The Moon is called "Jianyuan," which divides the four seasons into their periods of rest and strength. Therefore, the origin of the three elements' energies comes entirely from it, making it fully responsible for the energies. The Moon and the Hour pillar mutually support the three elements as host and guest, thus holding ten parts in establishing the energy dynamics and achieving accomplishments. When future运势 arrive at a particular month, it also determines six parts of misfortune and fortune.

日主未得氣者十分，主事者八分；時主用度進退向背、力氣勝負皆十分，吉與凶同。日主月內四時向背之氣十分，三元貴賤之氣及胎本共時八分；時主元吉凶及胎月日之氣皆十分，故言吉凶變異勝負之力同等也。

The day pillar holds ten parts when it has not yet received the vital energy, and eight parts in matters concerning people affairs; the hour pillar, regardless of whether it deals with the advancement or retreat, direction or opposition, or the strength and weakness of energy, holds ten parts, with equal weight for good and bad fortune. In detail: the day pillar holds ten parts in the four seasonal directions and their oppositions within a month, and eight parts in the three elements of importance and inferiority, combined with the fetal origin and the hour pillar; the hour pillar holds ten parts in the inherent good and bad fortune, as well as the energies of the fetal, monthly, and daily pillars, thus it holds equal weight in the changes of good and bad fortune and the rise and fall of strength compared to other pillars. These are the rules given in this book for determining the weight of the four pillars, and when making a judgment, one should take and discard according to the weight.

九命論互相奔刑反順生煞，以別源流。三元四柱祿馬為九命，須遞相往來，取刑沖德合逆順盛衰，以定清濁之理。先看重輕盛衰尊卑逆順，次分彼我緊慢情意，相續干音親義四柱，然不合沖類干頭配合之理。先看三元支干本意，以辨四柱之力：有形視形氣之厚薄，凡化象之有性，操用度之淺深，勿論得地不得地，辨尊卑之勝負也。凹柱相沖然無配合納音，取賓主保義情親，以定勝負。

The theory of "nine lifelines" discusses the mutual conflict, punishment, reversal, obedience, mutual generation, and formation of calamity among the various elements, used to distinguish the source and flow of destiny. Adding the three yuan, four pillars, and the benefits of official position and horse, they are collectively called nine lifelines. They must be examined in relation to each other, considering the aspects of punishment, conflict, virtue, harmony, and the order of strength and decline, to determine the clarity and turbidity of destiny. The order of deduction is: first, examine the strength, decline, hierarchy, and order of each element; second, distinguish the closeness or distance of their relationships and the direction of their affections; then connect the intimacy and righteousness between heavenly stems and nayin elements to the four pillars. For those that do not form harmony but only conflict, they should be analyzed according to the principles of compatibility between heavenly stems. In summary, first examine the intentions of the three yuan stems and branches themselves to determine the strength of the four pillars: for those with form, observe the thickness of their form and energy; for those that transform into a form, observe their nature, temperament, and depth of their resources. It is not necessary to focus only on whether they are in a favorable position or not; what is important is to determine who is superior among the hierarchy. When the four pillars conflict with each other and the nayin elements do not form harmony, then consider whether the relationship between the main and secondary elements preserves affection and intimacy, and use this to determine the outcome.

大抵年為本則日為主，月為使則時為輔。年為日之本，日為命主，如君之有臣、父之有子、夫之有婦、國之有王，是胎月生時為主本之扶援，欲得以序相承順也。

In general, the year pillar is the root, the day pillar is the master, the month pillar is the messenger, and the hour pillar is the assistant. The year is the root of the day, and the day is the master of one's destiny. The relationship between the two is like that of a ruler and his minister, a father and his son, a husband and his wife, or a country and its king. The fetal origin, month pillar, and birth time are the assistants and supports of the master and the root. They should ideally follow in order, supporting each other in a harmonious way rather than contradicting. Although it says "the day is the master of destiny," this master is still established based on the year. The fundamental aspect of the entire chart remains the nayin sound element of the year pillar. This should not be confused with the approach of Zi Ping method, which specializes in taking the day stem as the self.

主本保合，未有貧賤之人；時日乖違，豈有久榮之理。主本保和相育為貴。年剋日減力也；日克年雖主貴氣，亦多迪剝；況日時俱克於年，乖離尤甚也。三元入墓，日時自旺，雖運並絕逢鬼，鬼亦不能取。本人墓中卻主相輔，行在旺鄉，雖逢並絕更來加身，命雖災而未至死厄。

The main and the root maintain harmony, and there will be no poor or lowly people; if the time pillar and the day pillar are in conflict, how can there be lasting honor and prosperity? When the main and root are harmonious and support each other, that is considered noble. If the year pillar overcomes the day pillar, its strength is reduced; if the day pillar overcomes the year pillar, although it may indicate noble status, there are often obstacles and setbacks; and if both the day and time pillars overcome the year pillar, the conflict becomes even more severe. If all three pillars are in the墓 (burial) position, but the day and time pillars are strong and flourishing, even if the fortune meets the 并 (conjunction) and 绝 (decline) positions again, the 鬼 (ghost) cannot harm it. If the main destiny is in the墓 (burial) but receives support, and the fortune moves to a旺 (prosperous) position, even if the 并 (conjunction) and 绝 (decline) positions come together, there may be misfortune in destiny, but not death.

四柱集旺，運逢於祿馬，祿馬無用。三元四柱俱到旺處，或生時又使過，若曾發祿於閒地，雖逢祿馬而必災。過與不及、游移顛倒，氣數中庸應期而發。五行喜剛柔得中，三命忌盛衰太過。

When the qi of the four pillars is too strong, encountering a禄 and a马 in the big運 will make the禄 and 马 ineffective. If both the three yuan and four pillars reach a prosperous place, or if the birth time's qi is excessive, and previously the禄 was already established in a leisurely place, then even encountering a禄 and 马 will certainly bring misfortune. Anything that is excessive or insufficient, fluctuating or reversed, is inauspicious; only when the qi is balanced can it manifest at the right time. The Five Phases value moderation between rigidity and flexibility, and the three destinies most fear extreme prosperity or decline—this is the general principle of the entire book regarding prosperity and decline.

方信陽唱陰和，須分干正支邪。陰靜陽從，更忌祿衰鬼旺。如乙酉得甲辰，雖天地合，卻甲喂辛，見乙畏酉，金火畏死地逢子也。又如戊逢癸亥，是干正支邪；戊午丙子，支正干邪；然水火陰陽相和，則不如干合為正也。又如丙辰見中為祿衰，土逢壬為鬼丁，人見乙卯癸卯之類。

This confirms the principle that yang initiates and yin responds. However, it is essential to distinguish whether the heavenly stems are considered correct and the earthly branches as incorrect, or the reverse. Yin represents stillness, while yang follows. It is especially undesirable for the禄 (favorable) energy to decline while the 鬼 (malevolent) energy becomes strong. For example, when Yiyou meets Jiachen, although both heavenly stems and earthly branches match, Jiachen is afraid of Xin, and Yi is afraid of You metal. Metal and fire both fear falling into a dead position and encountering Zi water. Another example is when Wu meets Guihai; the heavenly stem is correct while the earthly branch is incorrect. When Wuwu pairs with Bingzi, the earthly branch is correct while the heavenly stem is incorrect. Although these combinations achieve harmony between water and fire, they are not as pure as when heavenly stems match. Another case is when Bingchen meets a certain position, causing the禄 to decline, and when Tu meets Ren, it becomes a 鬼. A person with Ding as their day stem encountering Yimao or Guimao falls into this category. This passage has many errors and omissions in the original text (such as 'Jia wei Xin' should be 'Jia wei Xin'), and I have recorded it without changes.

必死有生，凶中反吉。如庚子見丁卯，死而得生；甲子見戊寅，凶中反吉。旺衰之理審量生克，輕重之名須識向背。三元旺地畏忌衰處好生，須臨時審其輕重。如壬申癸酉本重，壬寅癸卯本輕，卻取輕重扶持為用，始分向背之力氣。

In the midst of certain death there is often the potential for life, and in dangerous situations, good fortune may emerge. For example, when Gengzi (Wall Earth) meets Dingmao (Cauldron Fire), it is in a state of death but receives the support of fire; when Jiazi (Sea Metal) meets Wuyin (City Earth), it is in a dangerous situation but gains good fortune. When discussing the principles of strength and decline, one must carefully consider the relationship of generation and control; when discussing the categories of importance and lightness, one must distinguish between facing and being backed. When the three elements are in a strong position, the danger is that they may shift to a weak position; when they are in a weak position, the good is that they may meet supportive elements. One must examine their importance at the moment. For example, the Nayin sword-like metal of Renshen and Guiyou is strong in its own nature, while the Nayin gold foil metal of Renyin and Guimao is weak in its own nature. The light and heavy must be used to support each other, so that the strength and weakness of facing and being backed can be clearly distinguished.

輕得地而可敵重衰，重無地而制之輕敗。如土制水，則丙辰丁巳之土能制丙子癸亥之水也；壬申癸酉之金雖重，卻遇戊子己丑丙寅丁卯之火，雖金重亦受制於火，蓋火向旺、金絕方也。

If the lighter side gains strength, it can resist the heavier but weak side; if the heavier side loses strength, it may be overcome by the lighter side. For example, earth controls water: the sand in the middle of the river (Bingchen and Dingsi) have strength and can control the stream water (Bingzi) and the great sea water (Kuihai). Another example is the sword sharpness metal (Renshen and Guiyou), which though strong, is overcome by thunder fire (Wuzi and Jichou) and furnace fire (Bingyin and Dingsi), because at that time fire is in its strong position while metal is in its dying position. Therefore, light and heavy are not fixed; they must be considered together with their positions and strength.

各衰各旺，輕重自然。如辛卯見癸酉，戊午見丙子，乃旺處相敵，支氣不比，卻有相敵為變化發揚也。甲寅水見庚午辛未土，力氣各衰，水土和柔則有化育之道矣，餘準此。守凶煞者，在其尊者制其卑；生克交加，應得先者令其後。吉神凶煞四柱先後，干神可制支煞，更分生克之理。

Each element has its own decline and its own strength, and the balance between them is naturally clear. For example, when Xinmao (Cypress and Pine Wood) meets Guiyou (Blade-like Metal), or Wuwu (Heavenly Fire) meets Bingzi (Stream Water), both sides are in their strong positions and are in conflict; although the energies of the earthly branches are not similar, because they are evenly matched, they can produce changes and flourish. Another example is Jiayin (Great Stream Water) meeting Gengwu and Xinwei (Roadside Earth); both sides have already weakened, so water and earth can be gentle and harmonious, thus achieving the function of nurturing and transforming. Other cases can be inferred in the same way. As for controlling harmful influences, it depends on the superior position controlling the inferior one. When both generation and control are present, the one that first gains strength should dominate the one that comes later. In the four pillars, the good spirits and harmful influences have a sequence of appearance: heavenly stem spirits can control the harmful influences in the earthly branches, and further distinctions should be made according to the principles of mutual generation and mutual control.

五行相敵，二凶一吉。五行相敵，輕重相等，遇鬼二則為凶，一重為鬼，猶凶中反吉。復以輕重之理，方得貴賤之原。須以六十納音支干輕重取衰旺制度，方定貴賤也。

When the Five Phases are balanced, encountering two instances of "ghostly evils" (ghosts, which are spirits that harm the self) is considered凶 (unfavorable), while encountering only one instance is considered吉 (favorable). Specifically, when the Five Phases are equal and balanced, if two instances of "ghosts" (spirits that overcome the self) appear, it becomes unfavorable; if only one instance appears, it is considered favorable among the unfavorable. Further analysis must be conducted based on the principle of light and heavy to determine the origin of wealth and poverty. It is essential to follow the light and heavy characteristics of each of the sixty Nayin (sound element) heavenly stems and earthly branches, combined with the degree of their decline and strength, in order to determine the high or low status of a person's destiny. This sentence summarizes the method of this book for divining fate: do not judge the good or bad of individual spiritual omens, but first weigh the weight of the Nayin elements.

至如體輕用重不免漂沉，本重末輕廣謀自勝，主客從容優遊享福。如庚午辛未土本輕也，見壬戌癸亥丙子之水，是本輕用重反散流也。辛未年壬辰月甲申日甲戌時，此正應體輕用重之格。如庚子辛丑土見癸巳乙卯，是本重廣謀自負之人也。五行主客輕重等，以制用有法，水土和柔，金火平適，則康寧。

Further, if the inherent quality is light but the used element is heavy, one is prone to drifting and fluctuation; if the inherent quality is heavy but the end is light, then strategies are broad and distant, and one can achieve victory, with the host and guest calmly coexisting and enjoying peace and happiness. For example, the nayin sound element of Gengwu and Xinwei, which are roadside soil, have a light and thin nature. If they meet the great water of Renxu and Guisi, or the stream water of Bingzi, it is a case of using a heavy element with a light one, and the soil is reversed and scattered by the water, leading to loss. The example of a birth year of Gengwu, month of Renchen, day of Jiashen, and hour of Jiaxu exactly fits the pattern of 'light body and heavy use'. Another example is the nayin sound element of Gengzi and Xinchou, which are wall soil, with a thick and solid nature. When they meet the long flowing water of Kuisi and the great stream water of Yimao, it is a case of a heavy body with broad strategies and high self-esteem. In summary, the light and heavy of the five phases' host and guest should be balanced, and their mutual restriction and use should follow rules. Water and soil harmoniously support each other, and metal and fire are balanced and moderate, leading to a life of health and tranquility.

水得水多，則沉潛伏溺，小巧多權，苗而不秀，聲譽汪洋，然而富貴則無變通而勢不崢嶸矣。水得火多，則崇禮貪饕，自恃深慮多憂，猛斷後悔。水遇火多，其性如此，不妨名利也。水得木多，則流而不止，執志反柔，臨事汗漫，奢儉失中。水生木，木克土，土散而無止，故此情性也。

The following discusses a person's character based on the abundance of the Nayin sound elements. A person with much water: his nature is deep, reserved, even addicted; he is cunning and meticulous, full of schemes, like rice shoots forming grains but not blooming flowers—possessing talent but not showing it clearly. His reputation spreads widely, yet even if he attains wealth and honor, he lacks adaptability, and his demeanor cannot stand out. A person with much water and fire: he values etiquette but is greedy for food, self-reliant in intelligence, deep in thought, and often troubled. He acts decisively but too forcefully, and later regrets it. When water meets much fire, his nature is like this, yet it does not prevent him from seeking fame and fortune. A person with much water and wood: like water flowing out and not being contained, his aspirations seem firm but are actually weak. He is scattered and uncontrolled in matters, lacking balance between extravagance and frugality. Because water generates wood, and wood controls earth, once earth disperses, there is no barrier, so his nature is like this.

水得金多，則本末常安，多得資援，好義不實，智大多淫，智勝義負則性靈強。水得土多，則沉靜執塞，內利外鈍，忍妒多恨，信義無決。此論五行之性，不取神煞論也。

Water with a lot of metal: the beginning and the end are both secure, often able to receive help and support from others; likes to be loyal but lacks sincerity, has great intelligence but tends to be unrestrained; when intelligence overpowers loyalty, the mind becomes particularly flexible and strong. Water with a lot of earth: calm and stubborn, inner wisdom but outer dullness, able to endure but prone to jealousy and accumulating grievances, and when talking about trust and righteousness, lacks decisiveness. Note that all this refers to the inherent nature of the Five Phases themselves, without involving divine stars or煞 (sha) factors — this is consistent with the book's emphasis on the fundamental nature of the Five Phases and its light treatment of divine stars and their names.

火得火多，則崇禮義泊，明外昏內，自華而儉，既旺既己，不可速達。火星暴而無制，福至則禍來連。火得火多，則崇禮義泊，明外昏內，自華而儉，既旺即己，不可速達。火星暴而無制，福至則禍來連。

Those who have a lot of fire: they value ceremony but lack spirit, are bright on the outside but dim within, have elaborate appearances but live simply. Once the fire becomes extremely strong, it stops, and cannot quickly reach its peak. Fire is fierce and uncontrolled; when good fortune comes, misfortune follows. This passage is written twice in the original, differing only in the phrase "both strong and stopped" versus "once strong it stops," indicating a duplication in transmission. The current version is kept as is, without combining or altering the text according to other versions. Readers should treat it as a single entry.

火得木多，則自恃威福，聰明志懦，動思依輔，靜則志明，好辯是非。仁與禮不足，雖和而多忘。火得金多，則志不自勝，好辯而剛，禮義失中，直而招謗。火金兩強，故多克辯。火得土多，則立用沉密，利害敢為，言清行濁，執不通變。火絕得土，土蔽火光，故所適不變利。

People with a lot of wood in their fire: They rely on themselves to exert power and grant blessings, though they are intelligent, their will is weak. When they have an idea, they want to depend on others. When they are calm, their aspirations are clear. They like to argue about right and wrong. Such people lack benevolence and propriety, though they are polite, they are forgetful. People with a lot of metal in their fire: Their ambition is so strong that they cannot even control themselves. They are fond of argument and strong-willed, losing the middle path in both ritual and righteousness. Their straightforward nature brings them criticism. Because fire and metal are both strong, there is much conflict and contention. People with a lot of earth in their fire: They are steady and meticulous in their conduct. When facing matters of interest or harm, they are bold and decisive. Their words are lofty but their actions are murky. They are stubborn and inflexible. This is because fire is already in its decline and earth covers the fire's light, so their path is not adaptable and they do not gain benefits.

火得水多，則為德不均，巧而忘禮，多易多難，摭取艱險，計深反害。水火未濟，多智多傷。火得木多，則柔懦泛交，曲直自循，多學不實，聰明華沽。木主仁柔，色以表形。

People with a lot of water seen in fire: they show partiality in giving virtue, are crafty and forget propriety, and things suddenly become easy or difficult. They tend to choose difficult and dangerous paths, and their deep calculations end up harming themselves. This is because fire and water are not in harmony, and although there is much cleverness, there is also much damage. The next line originally says "fire gets much wood," but the commentary says "wood represents benevolence and softness," and since there is already a line about "fire gets much wood," it is clear that this should be "wood gets much wood," indicating an error in the original text. People with a lot of wood seen in wood are weak in character, avoid responsibilities, have shallow relationships, and follow the natural course of things, acting according to their own inclinations. They learn a lot but lack depth, are clever but appear somewhat superficial and artificial. Wood represents benevolence, virtue, and gentleness, and its manifestations are seen in appearance. The original error is retained as it is.

木得金多，則剋制憔悴，剛而無斷，靜思悔動，譽義不常。義勝於仁，反吝於心。木得土多，則取舍自信，華而不奢，體柔伏剛，言必鑑人，智不自勝。仁輕信過，無禮節也。木得水多，則漂流不定，言行相違，處吉不寧，趨時委曲。木華水智，故多順取。木得火多，則馳騁聰明，好學不切，禮繁義亂，明他害己，善惡決發。火得木而熾，木無以自容。

People with excessive metal in their destiny: they are constantly restrained and appear weary and dispirited. They seem strong but lack decisiveness. When they are calm, they regret their actions. Their reputation and integrity cannot last. This is because righteousness has overshadowed benevolence, making their inner nature stingy. People with excessive earth in their destiny: they make decisions based on self-confidence, appear elegant without being extravagant, have a flexible body but can subdue the strong. They always consider the other person before speaking, but their wisdom is overwhelmed by their own stubbornness. This is because benevolence is light and trust is excessive, leading to the loss of propriety. People with excessive water in their destiny: they are unstable, their words and actions contradict each other. Even in favorable circumstances, they are not at peace. They follow trends and compromise for survival. Since wood represents literary talent and water represents cleverness, they often take shortcuts. People with excessive fire in their destiny: their intelligence is outwardly displayed, they are eager to learn but lack practicality. Their etiquette is complicated while their principles are confused. They illuminate others but harm themselves. Both good and evil manifest decisively. Fire gains strength from wood, and the wood itself has nowhere to go.

金得金多，則剛直尚勇，見義必為，過不自知，忘仁好義，思禮好勝。金重慾火，故思禮。金得木多，則辯分曲直，利害兼資，置德懷忿，朋友失義。仁義相伐，必有所失。金得火多，則口才辯利，好禮忘義，動止寬和，中心鄙吝。火勝於金，有義禮也。

People with a lot of metal: they are strong and upright, valuing courage and strength. When they see something they should do, they will definitely do it, but they do not realize their mistakes. They forget benevolence and prefer loyalty, thinking about propriety but always being eager to win. When metal is too strong, they long for fire to temper it, as fire represents propriety, so they think about propriety. People with a lot of metal and wood: they are good at distinguishing right and wrong, can handle both benefits and harms, but set aside gratitude and hold resentment, easily losing righteousness in friendship. This is a conflict between benevolence and righteousness, leading to inevitable loss. People with a lot of metal and fire: they are quick-witted and eloquent, pay attention to propriety but forget loyalty, behave generously and calmly, yet are stingy and petty inside. This is when fire overpowers metal, causing bias in righteousness and propriety.

金得水多，則計慮不深，為人無恩，臨事齷齪，或是或非。水重金藏，多計無剛。金得土多，則失中有成，口儉心慈，作為闇昧，多處嫌疑。金蔽土中，則求之者成。

People with a lot of water in their chart who have metal: their plans are not deep enough, they lack kindness in dealing with others, they are overly meticulous in matters, and they are indecisive in right and wrong. This is because water is too strong and suppresses the metal, so although they have many schemes, they lack decisive strength. People with a lot of earth in their chart who have metal: although their actions may lack balance, they can eventually achieve success; they speak little but are kind-hearted, their actions are not bright, and they often find themselves in suspicion. This is because the metal is buried in the earth and needs someone to uncover it; those who are willing to put in effort can achieve success.

土得土多，則重厚藏密，守信容物，或招毀謗，恩害敢為。土雖守信，深厚難知。土得金多，則信而好義，剛而多躁，不能持重，庶事無容。金上爭麗，兩不自持。土得木多，則形勞志大，雜好狂徒，用柔爽信，曲直黨情。木克土則信虧。

People with a lot of Earth: They are heavy and deep, trustworthy and tolerant, but sometimes this leads to slander. They are bold in both doing good and causing harm. Although Earth represents trustworthiness, its deep and heavy nature makes it hard to measure. People with a lot of Earth and Gold: They are trustworthy and loyal, but strong-willed and easily impulsive, unable to be steady. They cannot tolerate others. This is because Gold competes with Earth for beauty, and neither can hold on. People with a lot of Earth and Wood: They are busy and have great ambitions, with varied interests and a tendency towards recklessness. They use gentle methods but lose sincerity. Right and wrong are decided by personal bias. This is because Wood overcomes Earth, and thus Earth's 'trustworthiness' is diminished.

土得火多，則施義忘親，外明少斷，奢儉失中，好禮口惠。土得火助，信有所毀。土得水多，則貪功好進，泛順伏機，志善若昏，愛惡無義。土雖克水，水多則土失信。

People with a lot of fire in their Five Phases: they are willing to show loyalty to outsiders but forget about their relatives, their outward expressions are eloquent but they lack decisiveness, they are extravagant and frugal beyond measure, and they like to show respect but only give benefits in words. This is when earth receives too much help from fire, causing the virtue of 'trustworthiness' to be damaged. People with a lot of water in their Five Phases: they are greedy for fame and fortune, eager to advance quickly, they appear to be compliant everywhere but secretly have schemes, their intentions are originally good but seem dull and unclear, and their likes and dislikes have no standards. Although earth can overcome water, when there is too much water, earth loses its reliability. The above twenty or so points directly relate the abundance or scarcity of the Five Phases to personality and character, laying the foundation for the discussion of status, longevity, and fate in the following sections.

誠能以此更分輕重，明作為之性情，消息盈虛依於禍福，然後為能言。以前五行多寡論性情，而復推禍福正氣無刑。如庚祿在申，氣當用甲，如諸位中不見庚之刑甲，或他位見甲，即為無庚是也。名背之半，不見正錄，如得己而無乙，亦是所謂得一分三之說，雖背正祿必為福。

If one can truly distinguish between light and heavy, clarify a person's nature and disposition, and correlate the waxing and waning with fortune and misfortune, then one can speak of discussing destiny. Previously, we used the abundance or scarcity of the Five Phases to determine nature and disposition; next, we must also predict fortune and misfortune. The key lies in the purity of the original energy without being harmed or restricted. For example, the official position (Lü) of Geng is in Shen; the energy should take Ji as its use. If there is no Geng in the other columns to harm Ji, or if Ji appears elsewhere, it is as if there is no Geng, and Ji can safely be used. The phrase "half of the name's opposite" refers to not seeing the official position (Lü). For instance, if one has Ji but not Yi, this is the so-called "one becomes three" concept—although it deviates from the official position, it can still bring fortune.

馬無害，祿無鬼，食無亡，支合無元干，祿無厄。如甲子得丙寅為馬，見壬午及水在丙寅六合破利之上；如不見正氣，卻見他干在祿位，其祿干亦要無鬼也。倒食順食皆要無空亡亡神也；支神名合要無元辰，十干合處要無六厄。

The general principle is: the Post-horse should not be accompanied by the Six Harm, the禄 should not be accompanied by the ghost, the food and spirit should not be accompanied by the lost spirit, and the place where the earth branches are in harmony should not be attacked by the Yuanchen. For example, for a person born in Jiazi, Bingyin is the Post-horse. If there is Renwu or water falling into the branch that forms a harmony with Bingyin, the horse will be harmed. If the original position does not have the true energy, but the禄 appears on another heavenly stem, then the heavenly stem of the禄 must also not be attacked by the ghost. Both the inverted food (Xiaoshen du shi) and the proper food (Zhengshi) require that they do not meet Kongwang or Wangshen. The branches that are nominally in harmony should not appear with Yuanchen. The heavenly stems that are in harmony should not be attacked by Liu'e. These are all the conditions of 'good spirits must be pure'. If any one is missing, it will reduce the fortune.

旺無喪，衰無吊，妻無刃，財無飛，孟無孤，季無寡，生無劫，死無敗。如癸丑木命不要卯，此則旺無喪；如壬午木命不要辰，此則衰無吊。用制陰為妻，不可在羊刃上，故妻欲無刃。命後四辰曰飛廉，我克者為財，不可犯之。四孟之人不得見孤辰在命，四季之人不得見孤宿在地。長生處要不值劫煞，如乙巳丁酉乙丑見寅是也。死處忌見八敗沐浴金神。

There are eight taboos: the prosperous position should not have the Mourning-and-Condolence spirit, the declining position should not have the guest spirit, the wife's position should not have the Yangren, the wealth position should not have the Flying廉, those born in the four initial months (寅, 申, 巳, 亥) should not have Guchen in their fate, those born in the four seasonal months (辰, 戌, 丑, 未) should not have Guasu in their earthly branches. The place of growth should not have Jiesha, for example, in the case of Guichou with the sound element of mulberry and osier trees, wood is strong in卯, so the birth chart should not contain卯 (the two positions before丑 are the Mourning-and-Condolence spirit), this is called prosperity without mourning. In the case of Renwu with the sound element of willow trees, wood is weak in辰, so the birth chart should not contain辰 (the two positions after午 are the guest spirit), this is called decline without guests. The Yin dry branch that is controlled by me is considered the wife, and the wife should not fall on the Yangren. Therefore, the wife's position should not have the Yangren. The fourth position after the birth stem is called Flying廉, and what I control is wealth, so the wealth position should not be conflicting with it. Those born in the four initial months should not have Guchen in their fate, and those born in the four seasonal months should not have Guasu in their earthly branches. The place of growth should avoid Jiesha, for example, in the case of Yisi, Dingyou, and Yichou, all belong to the metal group ofSi-You-Chou (Metal triad), the place of growth is in巳 while Jiesha is in寅, so seeing寅 would be a violation. In the place of death and decline, one should avoid seeing the eight bad, bathing, and the golden spirit.

火無水，水無土，土無木；木須金，金須火。火無水降亦能自潤，水無土壅莫不成流，土無木制曠野安然；木須金克可以成材，金無火鍛不能成器。

The Five Phases also distinguish between 'no' and 'must': fire can exist without water, water can exist without earth, and earth can exist without wood; but wood must have metal, and metal must have fire. Explanation: fire can self-nourish even without water to subdue it; water can flow anywhere without earth to block it; earth can be peaceful and free without wood to restrain it. However, wood must be cut by metal to become useful tools; metal cannot become a tool without fire to forge it. These four sentences are the basic mnemonic for selecting the Useful God in this book — 'to overcome' is not necessarily harmful; the key is whether it is 'must'.