Li Xuzhong's Book of Destiny, Volume Two

體重須鬼，祿輕須官，刑雖全，敗雖孤，夫須鮮，妻須倍，吉須顯煞，凶須沉昧，天盤須會，地帶須連。五行本重須鬼損裁；祿輕須官，如甲人祿位雖辛亦貴；四柱之刑各須全見；八敗之地不畏本氣在孤病；夫須鮮者，已不可見甲眾也；妻須倍者，甲見已在旺地也；五行在吉神方須顯然見其清氣，凶位見五行須得凶煞沉昧，斯能無害；甲丙庚壬須左右朝揖，是天盤須會也；亥子丑寅卯須交連左右，是地帶須連也。

Here are ten key principles: When the original element is too strong, it needs a 'ghost' to cut and reduce it; when the official energy is weak, it needs an official to support it; when there is a crime, it should be fully present; when in a ruined position, it should be isolated and unsupported; the husband (what I am controlled by) should be few, and the wife (what I control) should be many; good spirits should be clearly visible, while evil stars should be hidden and dormant; heavenly stems should face each other and meet; earthly branches should connect on both sides. Explaining each sentence: When the original energy of the five elements is too strong, it needs a 'ghost' to cut and reduce it; when the official energy is weak, it needs an official to support it, for example, even if the person born in the year of Jia has the stem Xin in the禄 position, it is still considered auspicious; when there are three crimes in the four pillars, each one should be fully present to count; if in the eight ruined positions, as long as the original energy is not in a lonely or sick position, there is no need to fear; the phrase 'husband should be few' means that Jia should not appear too often; the phrase 'wife should be double' means that Jia should see Ji sitting in a strong position; when the five elements are in a good spirit position, they should clearly show their pure energy; when in a bad position, the evil stars should be hidden and dormant, thus causing no harm; the four yang stems Jia, Bing, Geng, and Ren should surround each other on both sides, which is called 'heavenly stems must meet'; the earthly branches Hai, Zi, Chou, Yin, and Mao should connect on both sides, which is called 'earthly branches must connect'.

干全順則為清，氣完和者為貴。如甲乙丙丁戊為十於全，須歲胎月日時順則為清；如水在申子辰中，或在女子丑中制用，氣完乃為貴。陰附陽帶歲則富貴，陽合陰背本則虛浮。陽支互合，陰干不來朝命，及本向衰，則無有用也。

Heavenly Stems are considered "clear" when they are complete and arranged in order. When the energy is full and harmonious, it is called "noble." For example, if Jia, Yi, Bing, Ding, and Wu are arranged in sequence, they are considered clear only if they follow the order of year, birth, month, day, and hour. Similarly, if the Nayin water element falls within the Triple Harmony Water trinity of Shen, Zi, and Chen, or within the Triple Convergence Water trinity of Hai, Zi, and Chou, and can control and transform the elements to be used effectively, then it is considered noble. Yin Stems that rely on Yang Stems and are accompanied by the year are indicative of wealth and honor. However, if a Yang Stem combines with a Yin Stem but turns away from its original destiny, it becomes superficial. If only Yang Branches combine with each other and Yin Stems do not support the original destiny, and the original destiny is in a declining state, then it is entirely useless.

應凶觀空而無空，旺相得空而尤利。應煞害刑在空亡無合，動不為凶也；旺相處明暗合，或逢天月德見空亡亦吉。至若空亡有用，賴虛中而有應。夫響之有聲，莫非中虛也。至若鐘鼓之聲，虛中則擊而嗚遠，若實之則不應。是以大人之命，要虛中，德必居空，空自旺有用，乃有大聲之應器也。

When a凶 (malevolent) aspect falls on Kongwang (empty void), it is as if there is no Kongwang at all; when a prosperous and strong position meets Kongwang, it is especially beneficial. If harmful, injurious, or criminal aspects fall on Kongwang without forming a conjunction, even if they are triggered, they do not become harmful. In prosperous and strong positions, if there are clear or hidden conjunctions, or if they meet Heavenly Virtue and Monthly Virtue along with Kongwang, it is equally auspicious. As for why Kongwang can be useful, it entirely depends on 'middle emptiness' to produce a response: anything that can produce a sound must have a middle emptiness. Just like the sound of bells and drums, which are hollow in the middle, a single strike produces a far-reaching sound; if they were filled solidly, they would not produce any sound. Therefore, the fate of a nobleman requires 'middle emptiness,' and the virtuous spirits must reside in the position of Kongwang. When Kongwang itself is prosperous and can be used, it becomes the instrument that produces a loud sound. The name Li Xuzhong was precisely chosen with this meaning, and this is the most meaningful passage in the entire text.

庫中鬼勿取生旺，繼衰殃。當生旺者更引旺處，福與禍並庫中之鬼，如甲見辛未，金見己丑。木本離而化薪，金趨坎而育水。木見火多，或木重運至離宮，則化柴薪也。雖金生於水，然子勝而母負也。

The "ghost" contained within the storage is not to be led to a place of birth and prosperity, otherwise it will bring about decline and misfortune. If something is already in a place of birth and prosperity, and is further led to a place of even greater prosperity, both fortune and misfortune will come together. Moreover, the storage still contains the ghost; for example, Jia wood meets Xinwei (Wei is the storage of wood and Xin is the ghost of wood), and Nayin metal meets Jichou (Chou is the storage of metal and Ji earth contains the hidden ghost of metal). Wood naturally tends toward the position of Li (Fire, southern direction) and transforms into firewood, while metal naturally tends toward the position of Kan (Water, northern direction) and nourishes water. If wood meets too much fire or if the wood's energy is too strong and it moves to the position of Li, it will be burned up as firewood. Although metal can generate water, when water becomes strong, it becomes the child strong and the mother weak, causing metal to be harmed instead.

水有火，火有金，金有木，木有土，土有水。如壬中有丁，丙中有辛，庚中有乙，甲中有己，戊中有癸。干備而祿備，命成而財成，身有地而官行，貴賤自此而見矣。乾為天祿，要正氣而有地，備足貴扶之類；支為命，納音為身，身命順旺，財在中也。又能先論納音輕重而分干祿命財，更身有命，則貴可知也。

Among the Five Phases, each contains implicitly the one that harmonizes with it: water contains fire, fire contains metal, metal contains wood, wood contains earth, and earth contains water. This refers to the Five Harmony among the Heavenly Stems: Ren contains Ding (Ding-Ren harmony), Bing contains Xin (Bing-Xin harmony), Geng contains Yi (Yi-Geng harmony), Jia contains Ji (Jia-Ji harmony), and Wu contains Gui (Wu-Gui harmony). When the Heavenly Stems are complete, the禄 (favorable position) is also complete; when the destiny pattern is formed, the wealth is also formed; when the body (Nayin sound element) is in a favorable position, the official star (authority) can function properly—thus distinguishing between high and low status becomes clear. Specifically, the Heavenly Stems are called 'Heavenly禄', requiring the essential energy to be pure and supported by the Earthly Branches, as well as assistance from noble spirits. The Earthly Branches are called 'destiny', and the Nayin sound element is called 'body'; when the body and destiny are smooth and strong, wealth is naturally present. Further, by first assessing the weight of the Nayin sound element, one can determine the order of the Heavenly禄, Earthly destiny, and wealth, and with the body supported by the destiny, whether one is of high status becomes evident.

祿為君子之性，命為定性，身為用性，時納音為居性。言性則可至於命，祿主貴，故為君子之性；支為定局，取其屬以見人之定性；納音主財能器，為用性也；有時則三元之氣備，所以見人居止動靜情性也。

"The禄" (Heavenly Stem) represents the virtue of a gentleman, "命" (Earthly Branch) represents one's inherent nature, "身" (Nayin sound element) represents the applied nature, and the nayin of the birth time represents the nature of one's dwelling. Discussing nature and disposition can lead to understanding one's destiny:禄 indicates honor and prominence, so it is called the nature of a gentleman; the Earthly Branch forms a fixed situation, and by taking the Five Phases it belongs to, one can see a person's fixed character; the nayin relates to wealth, ability, and capacity, so it is called the applied nature; with the birth time, the three elements are complete, thus revealing one's disposition in daily activities. These four layers assign the Heavenly Stem, Earthly Branch, nayin, and birth time to different levels of nature and disposition, forming the framework of this book for discussing human character.

貴氣無地，賤生貴中；本賤有時，貴生賤內。本於日時土旺相保和，卻得貴氣來，時上衰敗，始貴終賤；四柱落在貧賤氣中，而時運在旺方，逢時之貴氣，賤中反貴。貴絕處觀殃，因貴賤中亡；賤臨貴鬼旺，賤向貴中死。貴備之氣至絕處更帶鬼，雖貴人死於終賤；主本賤臨鬼旺而有鬼氣來承，雖賤而後亦貴。

If the noble energy lacks support from the earthly branches, poverty and low status will arise from the noble energy. A naturally low status person who receives a good time, will see noble energy emerge from the low status. For example, if the day and hour columns have earth in a prosperous and strong state and they harmonize with each other, and noble energy comes in, but the hour column falls in a declining position, then it is first noble but eventually low. Conversely, if all four pillars are in poor and low status, but the fortune moves to a prosperous position, and the noble energy coincides with the right time, then it is from low status to become noble. When noble energy reaches its decline, it should be checked whether there is disaster, because the noble may die in poverty. A low status destiny that meets noble energy when the ghost energy is strong, will lead to death while moving from low to noble. In detail: if a person with complete noble energy reaches its decline and also has ghosts, even though it is a noble person, it will ultimately die in decline. A person originally of low status who meets strong ghost energy, but also has ghost energy to support and resolve it, even though it starts from low status, can eventually become prominent.

支干太和而塞，夫婦失時而凶。五行支干納音專位相和則蹇剝，如甲子逢己巳在秋生，又見甲午沖命，兩金克己巳木也。三元有地而貴，四柱遞合而崇。三元俱有用得地，必富貴清顯；胎月日時交互相合而朝命，即是崇貴相輔清顯之命也。

When the heavenly stems and earthly branches are overly harmonious, it can lead to blockage and obstruction. If the husband and wife (the two paired elements) are not in harmony with the proper season, it indicates misfortune. If the Five Phases, heavenly stems, earthly branches, and nayin sound elements each occupy their own positions and are overly harmonious, it can result in stagnation and decline. For example, if Jiazi (Sea Metal) meets Jisi (Great Forest Wood) in autumn, and at the same time Jiawu (Sand River Metal) comes to clash with the native's stem, the two metals together will overcome the wood of Jisi, creating such a situation. Conversely, if the three elements each have their proper positions, it brings great fortune; if the four pillars are layered and harmonious, it brings high status. If the three elements are all properly used and have strong positions, one is certainly wealthy and distinguished. If the胎, month, day, and hour pillars are mutually harmonious and support the native's stem, it indicates a noble and upright destiny.

變通拙而蔽於神，執一明而瞽於眾，辨明真假消息盈虛。陰陽無形，為道至妙，須在智識變通為比，察觀真假消息盈虛，則靈於神明。守位則正，失方則邪。如甲寅乙卯在亥卯未乃得正體，若居巳酉丑之方，謂之失位，他皆仿此。

Those who are not good at adapting will be misled by the names of divine and ominous forces; those who rigidly adhere to a single principle may think they understand, yet they are blind to the many changes around them. Therefore, one must discern truth from falsehood, the waning and waxing, the full and empty. Yin and yang have no form, and as the "Dao," they are extremely subtle. They rely entirely on human wisdom to adapt and classify. Those who can discern truth and falsehood, and grasp the changes of fullness and emptiness, are more accurate than the divine. To remain in one's proper position is called "correct," while losing one's position is called "wrong." For example, Jiayin and Yimao originally belong to wood, but when they fall within the wood trinity of亥,卯,未, they are in their proper form. If they fall within the metal trinity of巳,酉,丑, they are considered to have lost their position. The rest should be understood in the same way.

陰生陽死，逆順相因。甲氣申方，乙絕酉位。四時一陽生、六陰死，然陽道行左，陰道行右。如甲乙皆木也，甲陽生亥而順行，至午則死；乙陰在午而逆行，至酉為絕。

Where yin energy arises, yang energy meets its end; reversal and progression are mutually causal. The energy of Jia (甲) reaches its end at Shen (申), while the end of Yi (乙) is at You (酉). Throughout the four seasons, the beginning of one yang is precisely where six yins are exhausted. However, yang moves to the left (clockwise), while yin moves to the right (counterclockwise). For example, Jia and Yi both belong to wood: Jia is yang wood, which is born in Hai (亥) and progresses in the clockwise direction, reaching Wu (午) as its end. Yi is yin wood, which is born in Wu (午) and moves in the counterclockwise direction, reaching You (酉) as its end. This is the general rule of the twelve long life stages, with yin and yang progressing in opposite directions. When reading this book to discuss decline and prosperity, one must first establish this method.

子為天正，歲時始於一陽；寅為地首，陽備人興於甲。建子之月一陽生焉，是為歲首，則一日建子，子時當為一日之首。建寅之月草木甲拆，則陽氣備、歲時興；建寅之時則人興，寢日事始，非天道之始，為地首矣。

The Zi (子) is called "Heavenly Beginning" (天正), as the sequence of time for one year and one day begins here with the first emergence of Yang energy; the Yin (寅) is called "Earthly Beginning" (地首), as it is here that Yang energy becomes complete and human affairs begin to arise along with the sprouting of grass and trees. Specifically, when the Month Builder (月建) is in Zi, it is the eleventh month, and the first Yang energy begins, which marks the beginning of the heavenly cycle. Following this logic, within a day, the Zi hour (子时) is considered the beginning of the day, as it is the time when the day's cycle starts. When the Month Builder is in Yin, it is the first month, and grass and trees split their shells to sprout, indicating that Yang energy is now complete and the seasonal cycle becomes active; within a day, the Yin hour (寅时) is when people begin to become active, rising from sleep and initiating various activities—this is not the beginning of the heavenly cycle, but rather the beginning of the earthly cycle, hence it is called "Earthly Beginning." This distinction explains the difference between the summer calendar starting with Yin and the Zhou calendar starting with Zi.

天左中而左吉，地右半而坤鄉。太陽法天，正月自子左行，至六月在未，未小吉也，以是子為天正也。月建法地，自正月建寅，至六月在未，未坤之境也，而天地異見而至同焉。

The heavenly path moves to the left, and when it reaches the middle, it encounters a favorable deity. The earthly path moves to the right, and when it reaches halfway, it arrives at the territory of the Earth trigram. The movement of the sun follows the heavenly path: in the first lunar month, the sun is at Zi, moving left in sequence, and by the sixth lunar month, it reaches Wei. Wei is called "Xiao Ji" in the Six Rén Deities. Therefore, Zi is considered the heavenly beginning. The month builder follows the earthly path: in the first lunar month, the month builder is at Yin, and when counting sequentially through the months, by the sixth lunar month it reaches Wei, which belongs to the territory of the Earth trigram. Heaven and Earth start from different points and follow different paths, yet they eventually converge at the same position, Wei. This is clear evidence that heaven and earth take different paths but ultimately converge.

先天後地，宮土其中，人中貴神，丑上己土，正體大吉，形體小吉。言天自子行，太陽至未如月建至寅，然往而中會於未，終於丑，故宮土其中也。天地自寅子左右行，至中而終於丑，常中於地之道者，未有人中之貴神，丑為大吉，未為小吉，巳同丑未之體，左右天地中會其方小吉，所以立貴神用巳丑為家也。夫貴神者，在天為紫微星，在地為天乙貴神，領諸干神助地旋德，奉天行道以及乎人。

First we discuss the heavens, then the earth. The palace tone of the earth element is located in the center, while the earthly noble spirit is situated at the position of the earthy己 (Ji) in the丑 (Chou) position. The true form of Chou is called 'Great Auspiciousness,' and the form of Wei is called 'Minor Auspiciousness.' This means that the heavens begin from Zi and move forward, with the sun reaching Wei, just as the month builder (month god) reaches Yin. Moving forward, they meet at Wei and finally stop at Chou, so the palace tone of the earth element is located in the center of heaven and earth. Heaven and earth each start from Yin and Zi, moving to the left and right respectively, and both terminate at Chou. Those who usually reside in the center of the earth's path are not yet considered the earthly noble spirits. Chou is Great Auspiciousness, Wei is Minor Auspiciousness, and Si shares the same body as Chou and Wei. The left and right paths of heaven and earth meet here, and this direction is also called Minor Auspiciousness. Therefore, when establishing the heavenly noble spirit, it is located at Si and Chou. The so-called noble spirit, in the heavens is the Purple Micro Star, and on earth is the heavenly noble spirit, which commands all the heavenly spirits, assists the earth's path in its rotation of virtue, and carries out the heavenly way to benefit mankind.

戌亥為天之成，辰巳為地之往，故貴神逢天則左，遇地則右。言亥為地之陰極，戌為天之神極，守萬物成功卑用之位，是謂天之成也。巳乃地之陽極，辰為天陰之始，是萬物榮枯往來進功。又戌為魁成，辰為罔斡，故貴神逢天地真運進退之所，領諸神避之，故逢天則左行，遇地則右行也。

The earth branch Wu and Hai are places where the heavenly path is completed, and the earth branch Chen and Si are places where the earthly path proceeds. Therefore, the noble god moves to the left when encountering the heavenly position and to the right when encountering the earthly position. In detail: Hai is the extreme yin of the earth, and Wu is the extreme divine of the heaven. They guard the place where all things achieve their success and then retreat to a humble position, which is called "heaven's completion." Si is the extreme yang of the earth, and Chen is the beginning of the heavenly yin. This is exactly where all things flourish and wither, proceed and regress, and fulfill their functions. Furthermore, Wu is called "Tiankui" and governs completion, while Chen is called "Tian Gang" (the original text says "wang wan") and governs the turning and coordination. Therefore, when the noble god encounters the true movement and retreat of heaven and earth at critical points, it leads all the gods to retreat. Thus, when encountering the heavenly position, it moves left in a regular sequence, and when encountering the earthly position, it moves right in a reverse sequence. This is the origin of the Tianyi Nobleman arranging its daytime and nighttime paths, moving in both forward and reverse directions.

天乙不守魁罡，庚辛陰陽合異。天罡、天魁是天地造化立事、營始成終之位，二辰主生殺之權、行刑政之統。天乙紫微以吉德善輔，行道而不亂，典彝行令而不殺戮，惟以正道尊嚴天德，故分旦募之位以別相儀，陰陽之卜以當進退。人能審是，則見五行盈虛之異用矣。

The Tianyi Nobleman does not fall in the positions of Chen or Xu, which are the Heavenly Gang and the Heavenly Kui. Although Geng and Xin both belong to metal, the Nobleman associated with yin and yang differs. The Heavenly Gang (Chen) and Heavenly Kui (Xu) are positions established by heaven and earth for creating achievements and initiating affairs, marking the beginning and end. These two positions hold authority over life and death, and implement laws and governance. The Tianyi Purple Micro, on the other hand, supports with auspicious virtue, follows the path without disorder, manages regulations, issues commands, and does not resort to killing. It upholds the Heavenly Virtue through righteousness. Therefore, it distinguishes between day and night (morning and evening) to differentiate rituals, and determines advance and retreat according to yin and yang. If a person can examine this level, they can discern the differences in the application of the Five Phases' fullness and emptiness.

魁為大煞，正月厭元；亥為地將，正期神合。魁主肅殺揪斂之辰，寅為和氣生育之首，故正月生體以九月為厭元；亥為登明，正月將與合德期合也。德將無厭，清華總領之人；德合月承，金殿凰臺之貴。亥人正月生，得亥而無戌；又此月生人，天德在丁，月德在丙，更與四柱德合。若人生有天月二德朝命承之，必歷顯位。

Heavenly Virtue (Tian De) and Monthly Virtue (Yue De) are important in divination. Tian Kuai (Xu) is a Great Sha. In the first lunar month, the "Yan Yuan" falls on Xu. Hai is the earthly Month General, which corresponds exactly with the first lunar month. Since Xu is the position associated with strictness and gathering in, while Yin is the beginning of harmonious and nurturing energy, those born in the first lunar month take Xu as their Yan Yuan. In Six Rats (Liu Ren) divination, Hai is called "Deng Ming," the Month General of the first lunar month, which harmonizes with the Month Builder Yin. If both the Virtues and the Month General are present without conflicting with the Great Sha, the person will be of noble and distinguished status, holding power over a region. If the Virtues align with the Month General, the person will possess a noble and illustrious aura, like the Golden Hall or the Phoenix Platform. Specifically, those born in the year of Hai in the first lunar month have Hai in their destiny without Xu; furthermore, those born in the first lunar month have Tian De at Ding and Yue De at Bing. If these two Virtues align with the four pillars, it is even better. If a person has both Tian De and Yue De supporting their destiny and are properly connected, they will certainly hold prominent positions in their career.

金墜於土，乾坤妙用無方。金土一也，主色麗而堅剛於土，陽自陰生而尊於陽。土重而金生，金強而育水，水流而歲成，木交而火熾。清者自濁而澄，靜者乃動之機，是土重則金生矣。溼生土，土生金，故云金生水；水實地中行，非假金，故云金土一也。水既生旺，則木榮長矣，木相摩而火熾。

Gold falling into the earth, the subtle function of Heaven and Earth has no fixed place. Gold and earth are originally one, but gold is more brilliant and stronger than earth; yang is born from yin, yet is more exalted than yin. Thick earth produces gold, strong gold nourishes water, flowing water brings growth to wood, and friction among woods causes fire to flourish. Clearness arises from turbidity, stillness is the key of movement, so when earth becomes thick, gold is generated. Moisture produces earth, earth produces gold, hence it is said that gold generates water; in reality, water flows underground and does not necessarily depend on gold, so it is also said that gold and earth are originally the same. When water is vigorous, wood flourishes; when wood rubs against wood, fire becomes intense. This passage connects the five phases in a cycle, serving as the conclusion of the book's doctrine that gold and earth are one.

火無我也，夫薪歸土。火遇土不能生鬼，在旺方看五行之輕重。火無相托物現形，故謂之神；青赤而為父子，故火天木則化灰塵也。盈虛相代，逆順相成，未始有生，未始有死，綿綿無窮，妙應無方，用之不匱，乃五行之陰陽。

Fire has no physical form; when firewood is burned up, it returns to earth. When fire meets earth, it cannot produce "ghosts," so at this time, one should measure the relative strength of the Five Phases in the direction of prosperity. When fire has nothing to rely on, it cannot manifest its shape, so it is called "spirit"; green (wood) and red (fire) are father and son, so when fire burns up wood, the wood turns into dust (the original text says "fire heaven wood," which should be "fire burns wood," there is an error in the text, but we retain the original). Fullness and emptiness alternate, reversal and order complement each other; there is never a true birth, nor a true death, continuous and endless, the subtlety of change has no fixed direction, and the resources are inexhaustible—this is the yin and yang of the Five Phases.

測於無形，不執手相乃得真際。五行支干相因而生，納音五行周運無窮。陰陽之道不見聲形，無以比擬，執相之論直須盡神據披變通，乃不亂用。或有陽守陰多而利，陰逢陽盛而殃。一者眾之歸，故陽多得陰而利；陰卑而陽盛，故一陰眾陽必多殃競。

To measure things in the invisible realm, without being confined to superficial appearances, one can attain the true essence. The Five Phases arise through the interaction of Heavenly Stems and Earthly Branches, and the Nayin sound elements cycle endlessly without end. The principles of yin and yang cannot be heard or seen, and cannot be compared to anything else. Any discussion that clings to physical forms must exhaust one's thoughts and penetrate the principles of change, to avoid misapplication. Sometimes yang remains in its proper position while yin is abundant, which can be beneficial; sometimes yin meets with excessive yang, which can lead to disaster. Because "one" is the ultimate destination of all, when there is an excess of yang and it receives a single yin, it becomes advantageous; but since yin is inherently weak and yang is too strong, when a single yin confronts many yangs, it will inevitably bring about many calamities and conflicts.

日遇隔角孤，有用陽就妻而成家；婦若奔夫，二位雖貴，合六馬。以年為夫，以日為婦。如日在孤絕隔角，卻於年上有吉神之氣，宜陽就陰為吉。如甲辰得己酉，是陽不往合其陰也，為婦奔夫，禮所屈也。若己丑合甲子，是夫位有貴神，財命進旺，故從夫也。

If the day pillar encounters isolation, Guchen, and is separated, it needs the yang to approach the yin, or the husband to approach the wife, in order to form a family. If it is the other way around, with the wife pursuing the husband, even if both are of high status, it is only considered to conform to the number of the six horses. Here, the year pillar is regarded as the husband and the day pillar as the wife (still following the book's position that the year is the basis). If the day pillar is in a place of isolation and separation, but the year pillar has the qi of auspicious deities, then it should be the yang approaching the yin, which is considered auspicious. For example, if Jia Chen meets Ji You, the yang does not actively approach the yin, resulting in the wife pursuing the husband, which is considered a matter of humility in terms of propriety. However, if Ji Chou approaches Jia Zi, the husband's position has a noble deity, and both wealth and destiny are in a flourishing state, so the wife following the husband is natural and appropriate.

先上清而得之下濁，後下濁而升越上清。先取上之輕清為用神之福，次看濁氣居下。上雖清而不秀，則取下濁有用之氣為福，所升越為上矣。

First take the clear qi from above; if what is obtained is instead the turbid qi from below, then later this turbid qi from below can rise and become clear qi above. The order of deduction is: first take the light and clear qi from above as the beneficial god's fortune; then look at the turbid qi in the lower position. If the upper position is clear but not refined, then turn to take the truly useful qi from the lower turbid qi as the fortune. Once it rises and surpasses, it becomes the clear qi above. This shows that clear and turbid are not fixed; the key is whether they are useful.

甲子己丑是天地合，輕重自分；丁亥壬辰清潔會，支干尤亨。彼我往來皆在囚死，故雖有貴者不能拔萃，猶不若己丑見甲子是也。丁亥地貴符，壬辰祿清潔，丁壬合氣為木生於亥，而更辰與亥為秀，德合貴氣互換，乃清潔也。若壬辰生而得丁亥，未為盡善。

Jiazi is paired with Jichou, which is a mutual combination of heavenly stems and earthly branches, but there is a distinction in their weight; Dinghai is paired with Renchen, which gathers pure and clean energy, and the relationship between the heavenly stems and earthly branches is especially smooth. In the case of Jiazi and Jichou, their mutual interaction falls into the areas of imprisonment and death, so even if there is noble energy, it cannot stand out, and it is actually better to reverse the order so that Jichou leads to Jiazi. As for Dinghai, its position is called "earthly noble symbol"; Renchen, its position is called "noble purity." Ding and Ren combine to form the energy of wood, and wood's growth is in Hai, plus the compatibility between Chen and Hai as excellence, with virtue and noble energy alternating, so it is called pure. However, if someone is born in the year of Renchen but receives Dinghai, with the order reversed, it is not perfectly complete.

寅中有甲，得陰土以為妻，方知甲與己合，丑寅未會。甲乙寅未相合，甲寅同體，丑未同己，故寅見丑未為合。子巳體壬丁之會，卯申同乙庚之交，丙午辛酉無干不為破刑，癸始亥中，辰戌得同乎戊。此乃有無之相承，異乎六合之配偶。此言皆天地同道而分，一二三生而陰陽數異而為支干，故同體者支配干合矣。

The wood hidden in the寅 branch is Jia wood, which finds its wife in the yin earth Ji, thus making it clear that Jia and Ji are compatible. Therefore, the branches Chou, Yin, and Wei can come together. Jia and Yi are compatible with Yin and Wei because Jia and Yin are of the same kind, and Chou and Wei are both Ji earth, so when Yin meets Chou and Wei, they form a harmonious relationship. Similarly, the water hidden in the Zi branch and the fire hidden in the Si branch can be considered as the meeting of Ren and Ding; the wood hidden in the Mao branch and the metal hidden in the Shen branch represent the meeting of Yi and Geng; Bingwu and Xinyou, as long as there is no conflict in the heavenly stems, do not count as a break or a punishment. The energy of Gui originates from the Hai branch, and Chen and Xu both belong to Wu earth. All these are relationships where presence and absence connect with each other, differing from the paired relationships in the Six Harmonies of the earthly branches. This passage explains that heaven and earth originate from the same source and then diverge, emerging from one, two, and three, with different numbers of yin and yang leading to the distinction between heavenly stems and earthly branches. Therefore, the branches that are of the same kind combine with their corresponding stems to form harmonies.

同形則貴在巖廊，六合或清居邦教。辰亥子巳之數皆同形之合，故貴而遇者必高大；六合專位，貴為清選。連屬不言孤寡清絕，一作純粹，可勝乖違。如亥得寅戌、寅見丑未，或支干朝會包裡貴人連屬，本命雖犯孤寡亦吉。如壬辰丁亥午巳未，雖主木乖違，卻有清純秀氣，可以為福。

Those who have the same form in their combinations are esteemed in the court and government halls; those with the Six Harmony are often appointed to important positions in the state's educational and moral affairs. The numbers of Chen and Hai, Zi and Si are all considered same-form combinations, so if someone's destiny meets these and is also noble, their status will certainly be high. Those who have the Six Harmony each occupying their own position are esteemed in the selection of officials. If the heavenly stems and earthly branches are connected and continuous, there is no need to consider Guchen and Guasu or purity and clarity. Some versions say "pure," meaning that pure energy can overcome discord. For example, if Hai is accompanied by Yin and Xu, or Yin is accompanied by Chou and Wei, or if the heavenly stems and earthly branches support and meet together, enclosing the noble person in the middle, then even if the birth chart has Guchen or Guasu, it is still auspicious. Another example is when Renchen, Dinghai, and Wu Si Wei appear together, even though they may be discordant in the wood element, they still have a clear and refined energy, which can bring good fortune.

大凡多取真形，慎勿專持假體。寅午戌氣禧於申，更觀干頭之輕重；合守安馬於戌，全要無形；土馬守於離，陽晶應於子。五行支干配用，先推真者為用，則五行之妙見也。火體氣病散禧於申，須看干頭所配生殺、三支輕重，以論乎吉凶。三合季地乃華蓋下之暗馬，會之者亦當富貴，大忌沖破之處。土無正氣，寄於離火為精神，而祿應於子也，則土水為夫婦，由水之於火，正守子午之位。

In general, one should focus on the true form rather than rely solely on borrowed shapes. The trinity of寅, 午, and 戌 forms a fire trinity, and its energy stops at 申. It is also necessary to consider the weight of the heavenly stems. The post-horse is placed on 戌 to wait, and its hidden nature is essential. The earth's post-horse is stationed at 离, while the sun (yang essence) should be at 子. In all cases of the five phases and stem-branch combinations, first determine the true element to serve as the useful god, and the mystery of the five phases will be revealed. The form of fire stops at 申, where it becomes sick and disperses. It is necessary to examine whether the heavenly stem is supportive or harmful, and the relative strength of the three earth branches, to judge fortune and misfortune. The trinity of three harmonies converges at the four seasonal positions of 辰, 戌, 丑, and 未, which is the hidden post-horse beneath Huagai. Those who can form this trinity are destined for wealth and honor, and it is most undesirable if it falls in a position that is broken or conflicting. Earth itself does not have a fixed position, but it relies on 离 fire to serve as its spirit, and its fortune is at 子. Thus, earth and water form a marital relationship, since water is at 子 and fire is at 午, each occupying their respective positions.

三元失地，雖貴而弗貴；上下得真，雖賤而未賤。三元失地，雖貴者必遭貶而不康寧；如甲子得壬子己丑、甲寅乙卯癸亥戊辰，乃天地之吉氣，雖賤而不知卑矣。蓋陽盛則禧陽，陰極則殺陰是也。陰陽各得專位而不為遇極，雖身受死絕，亦有富貴之理。凡論陰陽勝負，必分真假邪正，斯可矣。

If the three elements lose their proper position, even if there is noble energy, it will not bring true nobility. If both upper and lower elements possess genuine energy, even if one is born in humble circumstances, he will not remain lowly. Those who lose their proper position in the three elements, even if they attain high status, will inevitably face disgrace and lack peace. Conversely, cases like Jiazi meeting Renzi, Jichou, Jiayin and Yimao meeting Guihai and Wuchen are all auspicious energies of heaven and earth. Although born in humble circumstances, they will not remain self-deprecating. In general, when yang reaches its peak, it ceases; when yin reaches its extreme, it turns to destruction. As long as yin and yang each occupy their proper positions without reaching extremes, even if one is in a dead or desperate situation, there is still a way to achieve wealth and honor. When discussing the conflict between yin and yang, one must first distinguish between true and false, right and wrong, before any accurate judgment can be made.

父子之行年同體，子享父利；夫婦之祿馬並傷，妻殃夫病。年父時子，生我為父，克我為子，二者氣用在行年上分吉凶，各隨其用以分休咎。年祿日馬、日祿年馬，各有時害，則夫婦並傷也。

If the flow years of the father and son fall on the same position, the son can benefit from the father's influence. If the husband's and wife's fortune and horse power are both harmed, the wife will suffer and the husband will fall ill. Here, the year pillar represents the father and the hour pillar represents the son; those that nourish me are considered the father, and those that overcome me are considered the son. The qi and usefulness of these two are determined by the flow year to distinguish fortune and misfortune, each according to their respective uses. As for when the year pillar has a fortune and the day pillar has a horse, or the day pillar has a fortune and the year pillar has a horse, and both encounter obstacles from the season, this indicates that both husband and wife are harmed.

五墓為歲藏之地，時貴亦妨；四孟是孤絕之方，帶煞必克。四季為五行之墓，萬物之所終也，生時逢之，雖會吉而貴，亦主妨害尊親也。四孟上有孤辰氣絕，若更見亡神動煞歲利，亦主妨害父母也。

The four positions of Chen, Xu, Chou, and Wei, together with the earth's tomb, are collectively called "Five Tombs," which are places where things are stored and collected for the year and age. If the time of birth falls in these positions, even if it is accompanied by noble stars, there will be obstacles. The four positions of Yin, Shen, Si, and Hai are the places of Guchen and absolute depletion. If these are further accompanied byInauspicious Sha (malevolent stars), there will certainly be harm. Because the four seasons of Chen, Xu, Chou, and Wei are the storage places of the Five Phases, where all things come to an end, if the time of birth falls in these positions, even if it meets auspicious deities and shows prestige, it will still indicate harm to elders and relatives. The positions of the four Meng (younger) have Guchen and the original energy is depleted. If they also meet Wangshen, movingInauspicious Sha (malevolent stars) and conflict with the favorable years and months, they will also indicate harm to parents.

子午乃陰陽之至，卯酉為日月之門，死敗全逢，刑猶壽考。四仲時生主無妨敗，若年死敗有生，主有壽及父母。有祿者干支生成，動則周觀；闕祿者財命身祿，行遊一理。干祿破傷，五行不秀，須推財命，不可一揆推其官鬼，至於行運亦不論干頭祿馬矣。

The positions of Zi and Wu represent the extremes of yin and yang, while Mao and You are the gates where the sun and moon rise and set. Those born in these four central positions may encounter all the harmful and destructive energies, yet they can still live long. Those born at the times of Zi, Wu, Mao, or You are not affected by obstacles or damage. If the year pillar is in a position of death or destruction but has life qi to save it, the person will live long and also benefit their parents. Those with a fortune that includes a禄 (favorable position) have their heavenly stem and earthly branch in an orderly arrangement; once they move, they should be considered as a whole. Those without a禄 must examine the aspects of wealth, life, body, and禄 together. If the禄 in the heavenly stem is broken or damaged and the five phases are not clear and distinct, one should instead examine wealth and life, not just the official and ghostly aspects. When discussing the fortune of a person's journey through life, the禄 and horse in the heavenly stem are no longer considered.

祿位有無，認於官鬼；官鬼兌馳，災殃並亂。身有地、祿氣無刑，更要干中無官鬼；有官鬼雖貴而多殃。身土遇火生而漸利，命水得金降而優長。金多須火，或從革以成名；木重得金，揉曲直而任使；水流不止，息土以攘之；火盛無依，惟水以濟之。生命喜於生旺，祿干不嫌剋制。金重無火而集旺於酉中，亦可以成名；木重須金，如無金而亥卯未，亦為曲直理斷之任使。水流不止，惟土以防之；水流不進，欲以土克發，仍有水土之輕重。如火之盛旺，左右無木，須得水制方成既濟，使不極也；火輕則不然。

Is the official position secured or not, one must determine from the official ghost (official ghost). When official ghosts intersect and move rapidly, calamities will come together. The body (nayin) should have the branch to support it, and the official position should not be harmed. It is also good if the heavenly stem does not have official ghosts. If there are official ghosts, even though one is prosperous, there will be many calamities. Those with nayin belonging to earth encountering fire that generates it will see gradual benefits; those with nayin belonging to water receiving metal that generates it will have long-lasting momentum. Specific application: when there is much metal, it needs fire to refine it, or follow the nature of 'from revolution' to achieve fame; when there is much wood, it needs metal to cut it, and process the curved and straight wood into useful objects; when water flows continuously, it needs earth to stop and block it; when fire is too strong and has no support, only water can regulate it. The native prefers to be in a position of birth and prosperity, but the heavenly stem's official position does not fear being restricted. If there is much metal without fire, as long as it is gathered in the strong position of You, it can still achieve fame; if there is much wood and there is no metal, but the branch forms the wood triple (Hai-Mao-Wei), it can still be used for the curved and straight nature. When water flows continuously, only earth can block it; when water does not flow forward, earth is needed to control and promote it, but one must also consider the relative strength of water and earth. For example, if fire is strong and there is no wood on both sides, water must be present to restrain it, forming the 'Already Completed' hexagram and avoiding excess; if fire is weak, it should not be treated this way.

丙寅丁卯，秋冬宜以保持；戊午庚申，彼我得之超異。木不南奔，火無西旺，故火木至秋冬勢恐不久。庚申石榴木夏旺，故喜戊午；蓋天官旺而有榴之木性得時。戊午乃旺極之火氣，喜於甲見天馬相資也。

Bingyin and Dingmao have the Nayin sound element of furnace fire. They need careful protection in autumn and winter. Wuwu and Gengshen, when they meet, will be outstanding. Wood should not go entirely southward (fire land weakens its energy), and fire cannot thrive in the west. Therefore, fire and wood may find it difficult to sustain their strength in autumn and winter. Gengshen has the Nayin sound element of pomegranate wood, which is strongest in summer. Thus, it prefers to meet Wuwu, because at this time the heavenly official is at its peak, and the pomegranate wood's wood nature is exactly in season. Wuwu has the Nayin sound element of heavenly fire, which is at its peak. It prefers to meet Jia and sees the Heavenly Horse to support it.

時居日祿，當得路於青雲；五馬交加，可致身於黃閣。生月生日兩祿干在時，如敏少宰己巳年、己巳月、己巳日、庚午時是也。注云：甲日得寅時須有氣而能朝命，主本三無氣亦可清貴，但壽福不永耳。年月日時胎五馬不閒，定為文儒之貴；若年馬、時馬、華蓋馬及二位天馬不閒亦是，如王安中左丞乙卯年、丁亥月、乙巳日、丁亥時是也。

If the time of birth is exactly the stem's luck, then one can achieve success on the path to high office; if the five post-horse positions meet together, one can reach the prestigious halls of government. It is said that if both the month and day stem's luck are concentrated at the hour, for example, a minor official named Min with a birth chart of Jisi year, Jisi month, Jisi day, and Gengwu hour—Ji's luck is in Wu, which is exactly the hour. Ancient annotations say: if someone born on a Jia day has a寅 hour (Jia's luck is in寅), it must have strength and support from the surrounding stems; even if the three elements of the birth stem have no strength, they can still achieve a clear and noble status, but their lifespan and fortune will not be long. If the post-horse positions in the year, month, day, hour, and胎 are all occupied, it is certainly the prestige of a scholar-official; if only the year's post-horse, hour's post-horse, Huagai's post-horse, and the two Heavenly Horses are occupied, it is also considered this pattern. For example, the left chancellor Wang Anzhong has a birth chart of Yimao year, Dinghai month, Yisi day, and Dinghai hour. These two examples use Song dynasty official titles, which is also one of the evidence that the Four-Corner Library scholars identified the inclusion of Song dynasty views in the book.

丁壬喜乎丙辛，乙庚愛乎甲己。言彼有此，辨一分氣，是得一分三之義，乃氣相生也。甲午愛官旺，辛酉忌生旺。強悍砂袱之金，欲得官鬼有生旺之氣，亦可為貴，旺不必為官也。辛酉氣絕之木，欲生旺以為榮，然金中之木，金木未成器，為貴美亦可矣。

The combination of Ding and Ren prefers Bing and Xin. The combination of Yi and Geng prefers Jia and Ji. This means that if one side has something, the other side also has it. By distinguishing the qi, it is the principle of 'gaining one part of three,' because the two qi naturally generate each other. The position of Jiawu prefers the official star to be strong and prosperous. However, the position of Xinyou dislikes being born and strong. Jiawu's Nayin sound element is sand-in-the-middle gold, which is strong and contains sand. It hopes to have the official ghost and the official ghost to have a strong and prosperous qi, which can also lead to nobility—prosperity does not necessarily require holding an official position. Xinyou's Nayin sound element is pomegranate wood, which is wood that has already lost its vitality. It hopes to reach a place of birth and prosperity to achieve honor and distinction; however, since it is wood within metal, both metal and wood are not yet formed, it is also acceptable to maintain its noble and beautiful state.

物之未哄，盛衰有漸。物生有漸則堅實，蓋其進銳者其退速，是以五行之命貴在中庸之氣。以慶為吉，慶弗吉；知凶遠凶，凶敗無。作福作威，返福為禍；知命畏天，轉禍為福。

Things have not yet become prosperous or flourishing, and prosperity and decline come gradually. All things grow in order and thus become solid. If progress is too rapid, retreat will also be swift. Therefore, the Five Phases theory of destiny values the middle way most. Taking joy as necessarily auspicious leads to inauspiciousness; foreseeing danger and avoiding it far away removes misfortune. Those who rely on power to dominate and enjoy blessings will turn blessings into calamities; those who understand heaven's mandate and maintain reverence can transform calamities into blessings. These two sentences have moved from divination to self-cultivation, continuing the previous statement "Those outside the Five Phases have life and death in their own hands."

有根而無苗，實貧而尚可甘食；本氣絕而花繁，縱子成而味拙。根基主本有氣，雖食運不扶合，亦可作六親優備、平生自足之命；三元四柱本無旺氣，得到福祿之運，亦乍舉乍勝，不可以大榮達也。

Those with roots but no sprouts, though genuinely poor, can still enjoy simple meals; those whose main energy has already died but whose flowers are flourishing, even if they bear fruit, the taste is not good. This means: those with solid roots and main energy, even if their fortune of sustenance does not come to support them, can still have all six relations present and be self-sufficient throughout their lives; conversely, those whose three elements and four pillars originally lack vitality, once they encounter a fortunate and prosperous period, can only have occasional good fortune, but cannot achieve great wealth and high status for life.

君子小人之用，否泰各端；支煞納音之情，體何揆。支干配祿馬貴神，君子之事也；納音財帛支煞，小人之用也。乃分君子小人兩端推之。

A gentleman and a petty person each occupy one side in matters of taking and using; as for the malevolent influences of the earthly branches and the characteristics of the nayin sound element, how should we measure their essence? The benefits, horses, and noble spirits associated with the heavenly stems and earthly branches belong to the path of the gentleman; while the wealth and material gains governed by the nayin sound element and the malevolent influences of the earthly branches belong to the path of the petty person. Therefore, when interpreting a person's fate, we should examine the two aspects of gentleman and petty person separately: one path concerns titles, ranks, and prestige, and the other concerns material wealth and tangible benefits, and they should not be confused.

寅申巳亥生成，而有子有孫；祿命身源衰旺，而存終辨始。四孟上見四柱之生旺，更不必推，乃有子有孫也。又說須是六合相合方論此，如見六害卻無息也。如癸亥年庚申月壬寅日乙巳時，卻無嗣。先看三元輕重，次看四柱盛衰，既見主本高低，乃論運中得失。

If the positions of Yin, Shen, Si, and Hai are fully established, then descendants will flourish; the prosperity or decline of the official, life, and destiny stems should be analyzed by looking back from the end to the beginning. If the vital energy of the four pillars is strong and flourishing in the positions of the first quarters, there is no need for further analysis, as there will naturally be sons and grandsons. There is another view that it must be in harmony with the Six Harmonies to make such a judgment; if there is the Six Harm, then there will be no descendants. For example, in a year of Guihai, a month of Gengshen, a day of Renyin, and an hour of Yisi, all four first quarters are present, yet there are ultimately no descendants. Therefore, the order of deduction is: first examine the importance of the three elements, then assess the prosperity and decline of the four pillars, and only after determining the relative strength of the main elements can the gains and losses in one's fortune be discussed.

順往而亨，逆者則否，逆順之情從大小運而言之。言三元分於四柱，要互換生旺，然後以九命看二運，上要休旺相順為吉，勝負相逆為否。智仁禮信義，水木火土金，論十二數者，支干極也。水即言智，木則近仁，火則主禮，土則主信，金則主義，以支干相配五行，各有十二位也。

When the flow is in the right direction, things are smooth and unobstructed; when it is reversed, there is blockage. Whether something is reversed or in the right direction should be understood through the great and small years of destiny. This means that the three yuan are distributed among the four pillars, and they should exchange with each other to each attain prosperity and strength. Then, using the nine nines, we examine the great and small years of destiny; if the years are in harmony with the prosperous and strong phases, it is auspicious; if they are in opposition, it is inauspicious. As for the five virtues of wisdom, benevolence, propriety, faithfulness, and righteousness, they correspond to the five elements of water, wood, fire, earth, and metal. The so-called discussion of the twelve numbers refers to the comprehensive coverage of the heavenly stems and earthly branches. Water corresponds to wisdom, wood is close to benevolence, fire represents propriety, earth represents faithfulness, and metal represents righteousness. Each element is associated with twelve positions through the heavenly stems and earthly branches.

智仁則清，禮義則濁，信從四時之氣。水木和柔，主文章清秀；金火剛暴，主威武濁勇；土隨四時而有濁有清，當隨所犯而言之。清無地而後濁，濁有時而返清；清得地而轉清，濁會濁而愈濁。水木失地，雖貴必俗濁而為武人；金火得四時之十旺氣反清貴，而主文章繼世，為天下英賢秀士。如木生亥卯未而有水生之性也；金水有用，可武耀於疆場，為天下元帥。

Wisdom and Benevolence belong to the clear quality, while Rite and Righteousness belong to the turbid quality. Trust depends on the seasonal energies. Water and Wood are gentle and soft, indicating a clear and refined nature. Metal and Fire are fierce and intense, leading to a bold and turbulent quality. Earth varies with the seasons, sometimes clear and sometimes turbid, depending on what it interacts with. Clear energy, without the support of the earthly branches, will eventually turn turbid. Turbid energy, if it gets the right season, can return to clarity. The clearer the energy, the more it becomes clear with the support of the earthly branches; the more turbid it is, the more it becomes turbid. For example, if Water and Wood lack the support of the earthly branches, even if they are valuable, they will inevitably fall into common turbidity and become warriors. If Metal and Fire receive the strong energy of Earth in the four seasons, they can transform into clarity and nobility, indicating a lineage of scholars and becoming outstanding talents in the world. Another example is when Wood is born in the Wood trinity of亥, 卯, 未, it carries the nature of Water nurturing it. If Metal and Water are properly combined, they can display military prowess and become commanders of the world.

旺相之義，官鬼豈分；清濁之源，輕重可別。戊午火旺盛，見木水相乘，則官在其間也；如無水木，即須見祿。水木金火各先分所得納音之氣輕重，然後論所得之地，以辨輕重清濁。

Explaining the principles of prosperity and strength, there is no need to distinguish between officials and ghosts; explaining the source of clarity and turbidity, it is sufficient to discern lightness and heaviness. For example, the Nayin sound element of Wuwu is heavenly fire, which is already strong. If wood and water follow and support it successively, the official star is included within it; if there is no water or wood, then one must see the presence of the禄. For each of the elements water, wood, metal, and fire, one must first distinguish the lightness and heft of the Nayin sound element they receive, and then consider the position of the earthly branch, using this to determine lightness and heft as well as clarity and turbidity. This point once again demonstrates the book's emphasis on the thickness and thinness of qi rather than on the names and titles of deities and omens.

應得墓者，守成而無害；臨生旺者，自損抑則崇性。凡得五行在墓，其中見財富官貴者發旺，即已當功成身退，守之乃榮。本末皆旺，而運氣更臨生旺，是人富貴得時者，宜自謙退。

Those whose destiny is to enter the Storage (mùkù) should remain content and not advance further, as this causes no harm. Those whose destiny is in a state of flourishing and vitality should be willing to self-restrain, thus demonstrating true virtue. Whenever the Five Phases (wǔxíng) fall into the Storage, if there are also signs of wealth and official status that are flourishing, then one should achieve success and then step back, for preserving what one has is a mark of honor. As for those whose destiny is both strong in origin and in its later stages, and whose fortune again encounters a flourishing phase, such individuals are at the peak of their prosperity and should even more so practice self-restraint. These two sentences combine divination techniques with principles of conduct: when fullness is reached, one should diminish, which is both a principle of destiny and a lesson in human conduct.

祿馬氣聚，刑備貴全，清則清貴，濁則濁榮。祿馬在身命之刑位者，若見貴人全聚、德合生氣聚旺，不論清濁，皆主富貴。偶者則升，孤者則降。支干祿會，福祿集聚，則升清為上格；如不得天元一氣，若又支干孤絕、正氣刑破，卻逢身會旺相有貴者，當降為下品之格。

The qi of official rank and horse is gathered together, with punishments complete and noblemen fully present. Thus, the clear path becomes clear nobility, and the turbid path becomes turbid honor. Whenever official rank and horse fall in the position of punishment, if noblemen gather, virtue harmonizes, and life qi converges and becomes strong, regardless of whether it is clear or turbid, it indicates wealth and honor. When they come in pairs, they rise; when they are alone, they decline. If the heavenly stem and earthly branch meet in official rank qi, and blessings and official rank gather, they rise to the upper rank of clear nobility. But if they do not receive the unity of the heavenly stem, and instead have the heavenly stem and earthly branch isolated and the righteous qi broken, yet still meet with the body in a prosperous and strong state along with noblemen, they can only descend to the lower rank.

德將相扶，金印垂腰之貴；遞相揖讓，調鼎位極人臣。天月德臨月將，事合神，乃主紫綬金章之貴；支干六合清氣合四柱，支干左右朝命柱者，乃極品之貴人也。

The Deity Spirits and the Month General support each other, indicating a noble destiny marked by a golden seal; when the Heavenly Stems and Earthly Branches bow to each other in mutual respect, they can harmonize the court and attain the highest position in the court. Specifically, if Heavenly Virtue and Monthly Virtue are positioned above the Month General, and all matters align with the divine omens, this signifies a prominent official wearing purple sashes and hanging golden seals. If the Heavenly Stems and Earthly Branches form aSix Harmony (Six Harmony), and the clear energies align with the four pillars, with the Heavenly Stems and Earthly Branches supporting the native's pillar from both sides, then this indicates a person of the highest rank. This section concludes the chapter on "Rising and Falling, Clear and Turbid": whether rising or falling, clear or turbid, ultimately depends on whether the Heavenly Stems and Earthly Branches support and assist each other.