Distinguishing Between Branches and Their Conflicts

（一）寅申已亥之沖，兩敗俱傷。假如寅申逢沖，申中庚金，克寅中甲木，寅中丙火未嘗不克申中庚金。甲中壬水，克寅中丙火，寅中戊土，未嘗不克申中壬水，戰克不靜也。或為主克，或得令，或眾多，可佔優勢。反是則挫敗矣。

The eight types of branch conflicts are as follows. The first is the conflict among the four branches: Yin, Chou, Si, and Hai. These four branches usually result in mutual harm. For example, the conflict between Yin and Chou: the metal in Chou (Geng) overcomes the wood in Yin (Jia), while the fire in Yin (Bing) may also overcome the metal in Chou (Geng); the water in Chou (Ren) overcomes the fire in Yin (Bing), while the earth in Yin (Wu) may also overcome the water in Chou (Ren). Both sides are in constant conflict. To determine the winner, one must consider which side is the main overcomer, which side is supported by the month's stem, and which side has more strength. The side that satisfies these conditions will be stronger, while the opposite will be defeated. The four branches of birth (four yin branches) each contain three heavenly stems, so this type of conflict is particularly complex.

（二）辰戌丑未之沖，本氣皆為土，乃屬同類，不過沖動而已，無戰剋意也。故逢沖動，土因激起而愈旺。至所藏之神，辰中癸水，克戌中丁火，戌中辛金，克辰中乙木，當以得令或眾多占優，反是則敗。丑中辛金癸水，能克中乙木丁火，丑易取勝地未。然亦須兼看時令與多寡，方可取決耳。（三）子午酉卯之沖，以所藏最簡，勝敗亦最易分。子中癸水，克午中丁火。午中己土，克子中癸水。酉中辛金，純克卯中乙木。以木氣言，子可勝午，酉可勝卯。再看時令與多寡，不難立決矣。

Second, the four branches Chen, Xu, Chou, and Wei are in mutual conflict. Their main elements are all earth, so they are merely stirred up, not actually fighting. Therefore, once stirred, the earth becomes even stronger due to the stimulation. As for the residual elements stored in the four reservoirs: the癸water in Chen overcomes the丁fire in Xu, and the辛gold in Xu overcomes the乙wood in Chen. The side that is in season or has more quantity will prevail, and the opposite will be defeated. The辛gold and癸water in Chou can overcome the乙wood and丁fire in Wei, so Chou is more likely to overcome Wei. However, it is also necessary to consider the season and the quantity to make a decision. Third, the four branches Zi, Wu, Mao, and You are in mutual conflict. The elements they contain are very simple, and the outcome is easy to determine. The癸water in Zi overcomes the丁fire in Wu, the己earth in Wu overcomes the癸water in Zi, and the辛gold in You simply overcomes the乙wood in Mao. Considering the main elements alone, Zi can overcome Wu and You can overcome Mao. If we also consider the season and the quantity, the outcome can be determined immediately.

（四）兩支相沖，一在年，一在時，俗名海底沖。實則地位遠隔，全無沖意，如人之遠達兩地，豈能接觸相戰。（五）兩支相沖，一在年，一在日，或一在月，一在時。間隔一位，沖力減輕。（六）兩支相沖，一為日主之旬空，沖力亦減（旬空詳後）。（七）如午年午月子日，只作午月子日相沖，不作午年子日相沖。（八）如午年子月午日，若午力強，則子午之沖擊極暫。蓋兩強午而一弱子，勝敗立分也。若子力強。則其沖勢劇烈矣。蓋兩弱午而一強子。勢均力敵也。

Fourth, when two branches are in opposition but one is in the year and the other in the hour, it is commonly called 'underwater conflict'; in reality, they are too far apart to have any real opposition, just as two people living in different places cannot come into contact or fight. Fifth, when two branches are in opposition but one is in the year and the other in the day, or one in the month and the other in the hour, with one branch in between, the force of the opposition is reduced. Sixth, when two branches are in opposition and one of them falls exactly on the day master's旬空, the force of the opposition is also reduced—this topic will be discussed in detail later. Seventh, if the year branch is午, the month branch is午, and the day branch is子, only the午 in the month and the子 in the day are considered to be in opposition, not the午 in the year and the子 in the day, as the closer pair is chosen. Eighth, if the year branch is午, the month branch is子, and the day branch is午: if the strength of午 is strong, the conflict between子 and午 will be brief, because two strong午 will quickly overcome the weak子; but if the strength of子 is strong, the conflict will be more intense, because two weak午 facing a strong子 will be evenly matched, leading to a prolonged struggle.

支合種類。（一）六合 子與丑、寅與亥、卯與戌、辰與酉、巳與申、午與未皆為六合。六合之理，蓋由日月合朔而來。十一月建子，合朔於丑，十二月建丑，合朔於子，故子丑六合。正月建寅合朔於亥。十月建亥，合塑於寅。故寅亥六合。（二）局合 亥卯未合成木局，寅午戌合成火局，巳酉丑合成金局，申子辰合成水局，皆為局合。局合之理，蓋取生旺墓一氣始終也（如亥卯未木局，亥為木之生地，卯為木這旺地，未為木之墓地也）。（三）方合 寅卯辰為東方，已午未為南方，申酉戌為西方，亥子丑為北方，皆為方合。方合之理，蓋取三支一氣聯貫也。

The Earthly Branches are combined in three types. The first is called "Six Harmony" (六合): Zi and Chou, Yin and Hai, Mao and Xu, Chen and You, Si and Shen, Wu and Wei, making six pairs. The principle of Six Harmony comes from the conjunction of the sun and moon at the same position in the sky. In the eleventh month, the Month Builder is Zi and the conjunction is Chou, so Zi and Chou are harmonious. In the twelfth month, the Month Builder is Chou and the conjunction is Zi, so Zi and Chou are harmonious again. In the first month, the Month Builder is Yin and the conjunction is Hai, while in the tenth month, the Month Builder is Hai and the conjunction is Yin, so Yin and Hai are harmonious. The other four pairs follow the same logic. The second is called "Triple Harmony" (三合), also known as "Three Harmonies": Hai, Mao, and Wei form a Wood Triple Harmony; Yin, Wu, and Xu form a Fire Triple Harmony; Si, You, and Chou form a Metal Triple Harmony; Shen, Zi, and Chen form a Water Triple Harmony. The principle of Triple Harmony is based on the continuous cycle of Growth, Prosperity, and Storage. For example, in the Wood Triple Harmony of Hai, Mao, and Wei, Hai is the Growth position of Wood, Mao is the Prosperity position, and Wei is the Storage position. The third is called "Directional Harmony" (方合), also known as "Three Convergences": Yin, Mao, and Chen converge to form the East; Si, Wu, and Wei converge to form the South; Shen, You, and Xu converge to form the West; Hai, Zi, and Chou converge to form the North. The principle of Directional Harmony is based on the three branches sharing the same directional energy and being connected from beginning to end. Among the three, Directional Harmony is the most specific, Triple Harmony is next, and Six Harmony is the lightest.

支合之影響。（一）六合 兩支相合，猶羈絆也。凶神逢合則減凶，吉神逢合則減吉。（二）局合 亥卯未合成木局，命中喜木則吉，忌木則凶。寅午戌合成火局，命中喜火則吉，忌火則凶。己酉丑合成金局，命中喜金則吉，忌金則凶。申子辰合成水局，命中喜水則吉，忌水則凶。（三）方合 寅卯震合為東方，命中喜木則吉，忌木則凶。已午未合為南方，命中喜火則吉，忌火則凶。中西戌合為西方，命中喜金則喜，忌金則凶。亥子丑合為北方，命中喜水則吉，忌水則凶。

The effects caused by branch combinations fall into three categories, each with different impacts. First, the Six Harmonies: when two branches combine, they bind each other, reducing the negative effects ofInauspicious Spirit if they combine, and also reducing the positive effects of吉神 if they combine. It does not change the nature of the Five Phases, but merely ties the two branches together. Second, the formation of a trinity: whenHai-Mao-Wei (Wood triad) combine, they form a Wood trinity; if Wood is favorable in a person's destiny, it brings good fortune, but if Wood is unfavorable, it brings misfortune. When寅午戌 combine, they form a Fire trinity; if Fire is favorable, it brings good fortune, but if Fire is unfavorable, it brings misfortune. When巳酉丑 combine, they form a Metal trinity; if Metal is favorable, it brings good fortune, but if Metal is unfavorable, it brings misfortune. When申子辰 combine, they form a Water trinity; if Water is favorable, it brings good fortune, but if Water is unfavorable, it brings misfortune. Third, the convergence of directions: when寅卯辰 converge, they form the East direction; if Wood is favorable, it brings good fortune, but if Wood is unfavorable, it brings misfortune (the original text mistakenly writes '震' for '辰'). When巳午未 converge, they form the South direction; if Fire is favorable, it brings good fortune, but if Fire is unfavorable, it brings misfortune. When申酉戌 converge, they form the West direction; if Metal is favorable, it brings good fortune, but if Metal is unfavorable, it brings misfortune (the original text mistakenly writes '中西戌' for 'Shen-You-Xu (autumn quarter)'). WhenHai-Zi-Chou (winter quarter) converge, they form the North direction; if Water is favorable, it brings good fortune, but if Water is unfavorable, it brings misfortune. It is evident that the trinity formations generate a new force of the Five Phases, which is quite different from the simple binding effect of the Six Harmonies.

（一）局合應以旺支最為重要。亥卯未，卯為旺支。己酉丑，酉為旺支。寅午戌，午為旺支。申子辰，子為旺支。若亥卯、卯未、已酉、酉丑、寅午、午戌、申子、子辰，雖只兩支相合，因有旺支，其力非輕，僅稍遜三支全合而已。若亥未、已丑、寅戌、申辰、亦兩支相合，因無旺支，其力最弱，幾無合意也。（二）方合以三支全者可合，若只二支，湧合論。（三）六合以緊貼則合，間隔一位或二位，即不能合。

There are ten types of branch combinations. First, in the case of a complete combination, the "strong branch" is most important: for the Wood triad (Hai-Mao-Wei), Mao is the strong branch; for the Metal triad (Si-You-Chou), You is the strong branch; for the Fire triad (Yin-Wu-Xu), Wu is the strong branch; and for the Water triad (Shen-Zi-Chen), Zi is the strong branch. If only two branches are present, such as Hai-Mao, Mao-Wei, Si-You, You-Chou, Yin-Wu, Wu-Xu, Shen-Zi, or Zi-Chen, even though they do not form a complete triad, since they contain the strong branch, their strength is still considerable, only slightly less than a complete triad. This is called a half combination. If the combination consists of Hai-Wei, Si-Chou, Yin-Xu, or Shen-Chen, even though they are two branches, they do not include the strong branch, and their strength is very weak, almost negligible. Second, for a square combination, all three branches must be present to be considered a combination; only two branches are not considered a combination. Third, for the Six Harmonies, the two branches must be adjacent to form a harmony; if there is one or two branches between them, the harmony cannot be formed.

（四）方合局合而三支全者，有一閒字間隔，仍作合論。只二支而間隔，即不能合。（五）六合而一支屬旬空，合力減輕。（六）如戊日寅月，全成東方，俱以殺論。戊日卯月，全成東方，俱以官論。戊日辰月，全成東方，視寅卯之勢孰重，以分官殺。其餘仿此。（七）如二卯一戌，或二寅一亥，皆六合之妒合也。然地支多藏干，較天干為複雜，且六合這成，非由於陰陽生克，故其妒力，遠不若天干妒合之重也。

Fourth, if the three branches are complete and the two trines are combined, even if there is an irrelevant character in between, it is still considered as a trine; if only two branches are present and they are separated, then the trine is not formed. Fifth, if one of the branches in the Six Harmonies falls on the旬空 (ten-day hollow), the strength of the harmony is reduced. Sixth, for example, if the day master is Wu Earth born in the寅 (Tiger) month, and the earthly branches form the Eastern Wood (寅卯辰), this entire wood is generally considered as seven杀 (seven deadly enemies)—the Jia Wood kills Wu Earth, and both are yang, hence it is considered as a seven杀. If the day master is Wu Earth born in the卯 (Rabbit) month and the earthly branches form the Eastern Wood, then it is generally considered as 正官 (proper official)—the Yi Wood kills Wu Earth, and they are yin and yang, hence it is considered as an official. If the day master is Wu Earth born in the辰 (Dragon) month and the earthly branches form the Eastern Wood, then it depends on which side,寅 or卯, has more strength, and accordingly, it is judged as either official or seven杀. The same reasoning applies to other day masters. Seventh, for example, two卯 (Rabbits) paired with one戌 (Dog), or two寅 (Tigers) paired with one亥 (Pig), are both considered as 妒合 (jealous trines) within the Six Harmonies. However, since the earthly branches contain more hidden heavenly stems, the situation is more complex than with heavenly stems, and since the formation of the Six Harmonies is not based on yin-yang generation and destruction, its competitive and jealous forces are not as intense as those of jealous trines among heavenly stems (the original text's "这" is a mistake for "之").

（八）如寅卯辰東方，若柱中有二寅，或二卯，或二辰。如亥卯未木局，柱中有二亥，或二卯，或二未，皆不作妒合論，且滿足以增加合力也。（九）如寅卯辰東方，見亥字是為生方這神，見未字是為方克之財，皆非局混方也。（十）如亥卯未木局，見寅字是其同氣，見辰字是其財神，皆非方混局也。

Eighth, for example, if the pillar contains two Yins, or two Maos, or two Chens, forming the East direction, or if it contains two Hais, or two Maos, or two Weis, forming the Wood trinity, these are not considered as conflicting harmonies, but rather they actually enhance the strength of the harmony—since a direction or trinity consists of multiple branches of the same element, unlike the Six Harmony which is a one-to-one pairing (the original text's '满' should be read as '适'). Ninth, if the East direction is formed by Yin, Mao, and Chen, and another Hai appears in the pillar, Hai is the god that nourishes this direction, with water generating wood; if another Wei appears, Wei is the wealth that the direction controls, with wood controlling earth. These two cases are not considered as 'mixing a direction into a trinity'. Tenth, if the Wood trinity is formed by Hai, Mao, and Wei, and another Yin appears in the pillar, Yin shares the same element as the Wood trinity; if another Chen appears, Chen is the wealth god of wood. These two cases are also not considered as 'mixing a direction into a trinity'. The term 'mixing' refers to two valid combinations interfering with each other; the above cases do not interfere with each other, so there is no need to be concerned.

地支相刑，以局加方取之。亥卯未木局，加亥子丑之方，故亥刑亥，卯刑子，未刑丑。申子辰子局，加寅卯辰之方，故申刑寅，子刑卯，辰刑辰。寅午戌火局，加巳午未之方，故寅刑巳，午刑午，戊刑未。巳酉丑金局，加申酉戌之方，故巳刑申，酉刑酉，丑型戌。內除未刑丑，申弄寅，繫相沖外，故以寅刑巳，己刑申及丑刑戌、戌刑未為三刑，子卯為相刑，辰午酉亥為自刑。然細究之，殊無圓滿之理義，但雖不知其所以然，於命理亦無害也。

Earthly Branches mutual punishment is formed by placing the Triple Harmony structure upon the Triple Convergence structure. The Wood Triple Convergence (Hai-Mao-Wei) is placed upon the Northern Triple Convergence (Hai-Zi-Chou), and each position is matched accordingly, resulting in Hai punishing Hai, Mao punishing Zi, and Wei punishing Chou. The Water Triple Convergence (Shen-Zi-Chen) is placed upon the Eastern Triple Convergence (Yin-Mao-Chen), resulting in Shen punishing Yin, Zi punishing Mao, and Chen punishing Chen (the original text's "Zi" in "Shen-Zi-Chen" is a mistake for "Water"). The Fire Triple Convergence (Yin-Wu-Xu) is placed upon the Southern Triple Convergence (Si-Wu-Wei), resulting in Yin punishing Si, Wu punishing Wu, and Xu punishing Wei. The Metal Triple Convergence (Si-You-Chou) is placed upon the Western Triple Convergence (Shen-You-Xu), resulting in Si punishing Shen, You punishing You, and Chou punishing Xu. Among these twelve combinations, the groups Wei punishing Chou and Shen punishing Yin are actually mutual conflicts, so they are excluded. The remaining groups, Yin punishing Si, Si punishing Shen, Chou punishing Xu, and Xu punishing Wei, are called "Three Punishments." Zi and Mao are called "mutual punishment," while Chen, Wu, You, and Hai are each called "self-punishment." However, upon closer examination, this method of arrangement does not have a fully coherent rationale. Although the reasoning behind it is unclear, it can still be used in fortune telling without harm.

（一）寅刑己、己刑申、丑型戌、戌刑未為三刑。（二）子卯為相刑。（三）辰、午、酉、亥為自刑。

The three types of branch punishments are as follows. First, the mutual punishments between the branches:寅 is punished by巳,巳 is punished by申,丑 is punished by戌, and戌 is punished by未. These are collectively called "Three Punishments." The branches 寅,巳,申 mutually punish each other forming one group, while the branches 丑,戌,未 mutually punish each other forming another group, hence called Three Punishments (the original text mentions "寅刑己" and "己刑申," where "己" is a mistake for "巳," and "丑型戌" where "型" is a mistake for "刑"). Second, 子 and 卯 mutually punish each other, called "mutual punishment." Third, when 辰 meets 辰, 午 meets 午, 酉 meets 酉, and 亥 meets 亥, the same branch meets again and causes punishment, called "self-punishment."

（一）寅刑巳，乃木火相生。巳刑申，己申本合。丑形戌，戌刑未，皆屬同類之土。子卯相刑，又為水相生。辰刑辰，午刑午，酉刑酉，亥刑亥，本支自刑，更無戰意，故刑與沖異，兩支相弄，不過動搖而已，無勝敗之分也。禍福之力極輕，一經間隔，尤為平淡。

The effect of刑 is actually quite mild. The branch 寅 is in conflict with 巳, but 寅 wood and 巳 fire are originally in a mutual generation relationship. 巳 is in conflict with 申, but 巳 and 申 are originally a pair of Six Harmony (the original text mistakenly wrote 「己申本合」 as 「己」 instead of 「巳」). 丑 is in conflict with 戌, and 戌 is in conflict with 未, all of which are of the same type of earth (the original text mistakenly wrote 「丑形戌」 as 「形」 instead of 「刑」). 子 is in conflict with 卯, but 子 water and 卯 wood are also in a mutual generation relationship (the original text mistakenly wrote 「又为水相生」 as 「又为水木相生」). 辰 is in conflict with 辰, 午 with 午, 酉 with 酉, and 亥 with 亥, which are all self-conflicts within the same branch, and there is no notion of conflict or struggle. Therefore, 刑 is quite different from 冲. When two branches are in conflict, they merely shake each other slightly, without any clear winner or loser, and the influence of good or bad fortune is very light. Once the positions are separated, the effect becomes even more neutral.

人命有遇刑而操威柄者。四柱本吉耳，有遇刑而猥凶禍者，四柱本凶耳，非必皆刑之故。考相刑之法，或三，或二，或一，例既偏駁雜亂，而又無確然之理，為命學立說中，最不足深信者也。或有地支丑戌未全，寅已申全。而輒遭糾紛者，蓋支中藏神之生克，過於雜亂所致，非因相弄之故耳。

In a person's birth chart, those who encounter self-punishment but still hold great power have an originally auspicious four pillars; those who encounter self-punishment and repeatedly suffer misfortunes have an originally inauspicious four pillars, and it is not necessarily due to the self-punishment. When examining the method of self-punishment, there are cases where three branches form a group, cases where two branches form a group, and cases where a single branch self-punishes. The system is inconsistent and disorderly, and there is no clear reasoning. Among various interpretations in fortune telling, this is the least reliable. Some people who have the branches of Chou, Xu, and Wei together, or the branches of Yin, Si, and Shen together, often encounter disputes, because the hidden heavenly stems within these branches produce excessive and chaotic interactions of generation and overcoming, not because of self-punishment.

支害之影響。地支相害由相合而來，沖我合神，故謂之害。子合丑而未沖之，故未害子。丑合子而午沖之，故午害丑。寅合亥而已沖之，故已害寅。卯合戌而辰沖之，故辰害卯。辰合酉而卯沖之，故卯害辰。已合申而寅沖之，故寅害巳。午合未而丑沖之，故丑害午。未合午而子沖之，故子害未。申合己而亥沖之，故亥害申，酉合辰而戌沖之，故戌害酉。戌合卯而酉沖之，故酉害戌。亥合寅而申沖之，故申害亥。總而計之，以六支害六支。沖其合我者，必合其沖我者。人命逢支害，影響分四種：

The concept of Earthly Branches being harmed is derived from their mutual harmony: if a branch is originally harmonious with me, but another branch comes to conflict with that harmonious branch, it is called "harm." Zi (rat) and Chou (ox) are harmonious, but Wu (horse) conflicts with Chou, so Wu harms Zi. Chou and Zi are harmonious, but Wu (horse) conflicts with Zi, so Wu harms Chou. Yin (tiger) and Hai (pig) are harmonious, but Si (snake) conflicts with Hai, so Si harms Yin. Mao (rabbit) and Xu (dog) are harmonious, but Chen (dragon) conflicts with Xu, so Chen harms Mao. Chen (dragon) and You (rooster) are harmonious, but Mao (rabbit) conflicts with You, so Mao harms Chen. Si (snake) and Shen (monkey) are harmonious, but Zhen (dragon) conflicts with Shen, so Zhen harms Si. Wu (horse) and Wei (sheep) are harmonious, but Zi (rat) conflicts with Wei, so Zi harms Wu. Wei (sheep) and Wu (horse) are harmonious, but Zi (rat) conflicts with Wu, so Zi harms Wei. Shen (monkey) and Si (snake) are harmonious, but Hai (pig) conflicts with Si, so Hai harms Shen. You (rooster) and Chen (dragon) are harmonious, but Xu (dog) conflicts with Chen, so Xu harms You. Xu (dog) and Mao (rabbit) are harmonious, but You (rooster) conflicts with Mao, so You harms Xu. Hai (pig) and Yin (tiger) are harmonious, but Shen (monkey) conflicts with Yin, so Shen harms Hai. In total, each of the six branches is harmed by another, forming a mutual harm relationship. If a branch conflicts with the harmonious branch of another, it must also be harmonious with the branch that conflicts with it. When a person's birth chart encounters Earthly Branches that are harmful, the effects can be divided into four categories.

（一）如子午相沖，子勝午敗。有丑合子害午，若子為吉神，午為凶神，則丑合子是減輕吉力。雖害吉，不比午沖之甚，是減輕懲凶之力，乃不利於命局也。若子為凶神，午為吉神，則丑合子，是減輕凶力。雖害午，不比沖午之甚，減輕損吉之力，乃利於命局也，故害者直等於沖合併見耳。（二）只兩支相害，而無沖，於命局上無甚影響。（三）兩支相害，其一逢合，以合論吉凶。（四）兩支相害，地位間隔，不以害論。

First, for example, if the branch Zi and Wu are in opposition, Zi wins and Wu loses. If at this time another branch Chou comes to join Zi, then Chou is considered harmful to Wu. If Zi is a beneficial god and Wu is a harmful god, then Chou joining Zi reduces the power of the beneficial god; although it also harms Wu, it is not as severe as Wu being opposed by Zi. This is like weakening the power to punish the harmful god, so it is unfavorable for the destiny chart. Conversely, if Zi is a harmful god and Wu is a beneficial god, then Chou joining Zi reduces the power of the harmful god; although it harms Wu, it is not as severe as Wu being opposed by Zi. This is like reducing the damage to the beneficial god, so it is favorable for the destiny chart. Therefore, 'harm' is essentially when a combination and opposition occur together. Second, if two branches are harmful to each other but there is no opposition, it has little effect on the destiny chart. Third, if two branches are harmful to each other and one of them is joined by another branch, then the effect is judged based on the joining. Fourth, if two branches are harmful to each other but are separated, they are not considered harmful.

命有地支沖合刑害，錯綜並見者。若用神在於天干，無須多議。若用神在於地支，則必先以沖合刑害之力，輕重較量，然後取用為妥，特立法例六則如下：（一）刑沖合害並見，以緊貼者為有力。如丑年子月寅日午時，子丑貼子午間隔，作合不作沖。（二）方合之力，大於局合，是以方合局合併見，以方合論。局合之力。大於六沖，是以局合與六沖見，以局合論。六沖之力，大於六合，是以六合與六沖並見，以六沖論。六合之力，大於刑害，是以六合與刑害並見，以六合論。

Some birth charts have conflicting, harmonious, penal, and harmful relationships among the earthly branches. If the useful god is in the heavenly stem, there is no need for further discussion; but if the useful god is in the earthly branch, then it is necessary to first weigh the strength of the conflicting, harmonious, penal, and harmful relationships before selecting the useful god. For this purpose, six rules are established. First, when conflicting, harmonious, penal, and harmful relationships are all present, the one that is closest is considered the most powerful. For example, if the year branch is丑, the month branch is子, the day branch is寅, and the hour branch is午: 子 and丑 are adjacent, while 子 and午 are separated by one branch, so it is considered as 子丑 harmonious, not as 子午 conflicting. Second, the strength of various relationships has a hierarchy: square harmony is stronger than circular harmony, so when square harmony and circular harmony are both present, square harmony is considered; circular harmony is stronger than six conflicts, so when circular harmony and six conflicts are both present, circular harmony is considered; six conflicts are stronger than six harmonies, so when six harmonies and six conflicts are both present, six conflicts are considered; six harmonies are stronger than punishment and harm, so when six harmonies and punishment and harm are both present, six harmonies are considered. This rule actually establishes a hierarchy of strength: square harmony is the strongest, followed by circular harmony, then six conflicts, then six harmonies, and punishment and harm are the weakest.

（三）局合而三支全者，旺支逢沖而緊貼，以沖論。旺支逢沖而間隔，以局合論。局合而只二支，亦然。（四）局合而三支全者，非旺支逢沖，雖緊貼，亦不以沖論，局合而只二支，亦然。（五）方合見沖，作合不作沖。（六）注重本身力量，如丑年子月午日，在理。六沖之力。大於六合，應作子午沖，不作子丑合。然若局中丑土有力，既佔優勢，則作合而不作沖矣。

Third, when the three branches are complete and the combination is harmonious: if the strong branch is being clashed and is closely adjacent, it is treated as a clash; if the strong branch is being clashed but is separated, it is still treated as a harmonious combination. Even if only two branches form a half combination, the same rule applies. Fourth, when the three branches are complete and the combination is harmonious: if the branch being clashed is not the strong one, even if it is closely adjacent, it is not treated as a clash—because the strong branch is the mainstay of the combination, and if it is disturbed, the combination will be broken. The same applies to half combinations. Fifth, when a square combination meets a clash, the combination is considered, not the clash; the triple combination is most specialized, and a clash cannot break it. Sixth, finally, we must also consider the strength of each branch in the individual's chart. For example, if the year branch is Chou (丑), the month branch is Zi (子), and the day branch is Wu (午): according to principle, the force of a clash (six clashes) is greater than that of a harmonious combination (six harmonies), so it should be considered as Zi-Wu clash rather than Zi-Chou combination; however, if the Chou earth in the combination is strong and dominant, it will still be considered as a combination rather than a clash. This shows that the first five rules are general principles, while this last one is a flexible rule.

刑沖剋合害，變化多端，再舉數例如後：乙丑 庚辰乙亥戊寅。（天干）月庚合年乙，又合日乙。其情不專，（地支），寅亥六合。乙丑乙酉庚午戊寅。（天干）月乙合日庚（地支）酉丑金局，寅午火局。庚申乙酉乙卯丁丑。（天干）年庚合月乙。（地支）卯酉沖，酉丑隔位而不合。

The changes of刑 (trouble), 冲 (conflict), 克 (overcoming), 合 (harmony), and 害 (harm) are complex. Here are a few more examples. The first example is Yichou, Gengchen, Yihai, Wuyin: In the heavenly stems, the month stem 庚 is both in harmony with the year stem 乙 and the day stem 乙, which is a case of 妒合 (jealous harmony) because it is harmonizing with both sides. In the earthly branches, 寅 and 亥 are in aSix Harmony (six harmony). The second example is Yichou, Yiyou, Gengwu, Wuyin: In the heavenly stems, the month stem 乙 is closely in harmony with the day stem 庚. In the earthly branches, 酉 and 丑 form a half-union of the metal element, and 寅 and 午 form a half-union of the fire element. The third example is Gengshen, Yiyou, Yimao, Dingchou: In the heavenly stems, the year stem 庚 is in harmony with the month stem 乙. The day stem 乙 is separated by one position and does not participate in the harmony. In the earthly branches, 卯 and 酉 are in conflict; between 酉 and 丑, there is 卯 in between, so the harmony cannot be formed.

庚午乙酉庚辰已卯。（天干）月乙合年庚，又合日庚，其情不專。（地支）辰酉合，卯辰缺寅，故不作方合。卯酉間辰，故不能沖。丙午庚寅已卯丁丑。（天干）丙庚相剋而庚敗，作克不作合。（地支）寅午三合，成半火局。寅卯缺辰，不作方合。甲午庚午乙丑丁丑。（天干）庚甲相剋而甲敗，作合不作克。（地支）二午自刑，月午日丑變相害，然皆於命局無影響。

The fourth construction: Gengwu, Yiyou, Gengchen, Jimao. In the heavenly stems, the monthly stem Yi combines with both the annual stem Geng and the daily stem Geng, indicating an unstable relationship, which is considered a jealous combination. In the earthly branches, Chen combines with You to form the Six Harmony; Mao and Chen only have two branches, missing a Yin, so they do not form the Eastern trinity. Mao and You are separated by Chen, so they do not form a conflict. The fifth construction: Bingwu, Gengyin, Jimao, Dingchou. In the heavenly stems, Bing and Geng mutually control, and Geng is defeated, so it is considered a control relationship rather than a combination. In the earthly branches, Yin and Wu form a half-fire trinity; Yin and Mao are missing a Chen, so they do not form the Eastern trinity. The sixth construction: Jiawu, Gengwu, Yichou, Dingchou. In the heavenly stems, Geng and Jia mutually control, and Jia is defeated, but the daily stem Yi is close to the monthly stem Geng, so it is considered a combination rather than a control. In the earthly branches, two Wus form self-punishment, and the monthly Wu and daily Chou are mutually harmful, but these have little effect on the overall chart (the character 'change' in 'month Wu and day Chou change into mutual harm' is likely an addition).

庚午壬午甲申甲子。（天干）庚壬接近，庚甲間隔，以生論，不以克論。（地支）二午自刑，申子三合成地水局。丙午庚寅甲申乙丑。（天干）丙庚先克，庚甲不克。（地支）寅木得令，寅千又三合，故申不能沖寅。乙未庚辰甲寅乙丑。（天干）乙庚先合，庚甲不克。（地支）丑未遠隔而不沖，寅辰缺卯而非方合。

The seventh construction: Gengwu, Renwu, Jiashen, Jiazi: In the heavenly stems, Geng is close to Ren, and Geng is separated from Jia by one stem, so it is considered that Geng generates Ren, not that Geng overcomes Jia. In the earthly branches, two Wus self-punish; Shen and Zi form a half-water trinity (the original text's "three harmonies form earth water trinity" should be "half" instead of "three harmonies"). The eighth construction: Bingwu, Gengyin, Jiashen, Yichou: In the heavenly stems, Bing first overcomes Geng, so Geng cannot overcome Jia. In the earthly branches, Yin wood is in command, and Yin and Wu form a half-fire trinity (the original text's "Yin thousand" should be "Yin Wu" instead of "thousand"), so Shen does not overcome Yin. The ninth construction: Yiwei, Gengchen, Jiayin, Yichou: In the heavenly stems, Yi and Geng first harmonize, so Geng cannot overcome Jia. In the earthly branches, Chou and Wei are far apart and do not clash; Yin and Chen are separated by one Mao, so they cannot form the eastern trinity.

乙亥己卯辛未丁酉。（天干）乙乙相剋。丁辛相剋。（地支）亥卯未三合。酉雖沖卯，乃不緊貼，不作沖論。乙亥癸未己卯癸酉。（天干）己癸相剋，乙己遠隔而不克。（地支）卯酉沖而緊貼，故亥卯未木局，力量減輕。甲子丁丑壬午甲辰。（天干）丁壬相合。（地支）子丑貼近，子午間隔，作合不作沖，丑午雖害，無甚影響。

The tenth construction: Yihai, Jimao, Xinwei, Dingyou. In the heavenly stems, the year stem Yi is in mutual control with the month stem Ji (the original text says 'Yi Yi' but the next 'Yi' is actually 'Ji', a mistake). The day stem Xin is in mutual control with the hour stem Ding. In the earthly branches, Hai, Mao, and Wei form a triple harmony of wood. Although You is in opposition to Mao, the two branches are not closely adjacent, so it is not considered as opposition. The eleventh construction: Yihai, Guiwei, Jimao, Guiyou. In the heavenly stems, Ji and Gui are in mutual control; Yi and Ji are far apart, so the control is not effective. In the earthly branches, Mao and You are closely adjacent and in opposition, so the strength of the triple harmony of wood formed by Hai, Mao, and Wei is reduced. The twelfth construction: Jiazi, Dingchou, Renwu, Jiachen. In the heavenly stems, Ding and Ren are in mutual harmony. In the earthly branches, Zi and Chou are closely adjacent, so they form a harmonious relationship, while Zi and Wu are separated by one branch, so it is not considered as opposition. Although Chou and Wu are in mutual harm, it has no significant effect.

丙辰庚子壬申己酉。（天干）丙庚相剋。（地支）申子辰三合水局，申酉缺戌，不作方合。丙辰丙申壬子辛丑。（天干）丙壬相剋，丙辛間隔不合。（地支）申子辰三合水局。子丑雖合，因力不及三合，故不成立。丙子辛丑乙未壬午。（天干）丙辛相合。（地支）六沖之力，大於六合故作丑未沖論，不作子丑及午未合論。丙子辛丑甲午辛未。（天干）丙辛相合。（地合）六害之力，小於六合，故作子丑合，午未合，不作丑午害。

The thirteenth combination: Bingchen, Gengzi, Renshen, Jiyou. In the heavenly stems, Bing and Geng are mutually controlling. In the earthly branches, Shen, Zi, and Chen form a triple harmony of water. Shen and You are missing a Xu, so they do not form a western triple harmony. The fourteenth combination: Bingchen, Bingshen, Renzi, Xinchou. In the heavenly stems, Bing and Ren are mutually controlling; Bing and Xin are separated by one stem, so they do not form a harmonious pair. In the earthly branches, Shen, Zi, and Chen form a triple harmony of water. Although Zi and Chou have the meaning of six harmony, their strength is less than that of triple harmony, so they do not form a harmonious pair. The fifteenth combination: Bingzi, Xinchou, Yiwei, Renwu. In the heavenly stems, Bing and Xin form a harmonious pair. In the earthly branches, the force of six clashes is greater than that of six harmony, so it is considered as Chou and Wei clashing, not as Zi and Chou harmonizing or Wu and Wei harmonizing. The sixteenth combination: Bingzi, Xinchou, Jiawu, Xinwei. In the heavenly stems, Bing and Xin form a harmonious pair. In the earthly branches, the force of six harms is less than that of six harmony, so it is considered as Zi and Chou harmonizing, and Wu and Wei harmonizing, not as Chou and Wu clashing (the original text says 'earthly harmony' but should be 'earthly branches'). The last two combinations have the same year and month stems but different day and hour stems, leading to completely different outcomes. This clearly demonstrates the usefulness of the previous table of the order of importance.

天月德之構成。（一）天德 正月丁日、三月 壬日、四月 辛日、六月甲日、七月癸日、九月丙日、十月乙日、十二月庚日。二、五、八、十一月無天德。（二）月德 亥月、卯月、未月逢甲日，寅月、午月、戌月逢丙日，巳月、酉月、丑月庚日，申月、子月、辰月逢壬日。

Heavenly Virtue and Monthly Virtue are two auspicious deities. The method to determine Heavenly Virtue is as follows: those born in January encounter Ding day, those born in March encounter Ren day, those born in April encounter Xin day, those born in June encounter Jia day, those born in July encounter Gui day, those born in September encounter Bing day, those born in October encounter Yi day, and those born in December encounter Geng day. Those born in February, May, August, and November have no Heavenly Virtue. This book only considers the day stem, which differs slightly from the old method that also considered the earthly branch. The method to determine Monthly Virtue is as follows: those born in the亥 month, 卯 month, or 未 month encounter Jia day; those born in the寅 month, 午 month, or 戌 month encounter Bing day; those born in the巳 month, 酉 month, or 丑 month encounter Geng day; and those born in the申 month, 子 month, or 辰 month encounter Ren day. This is based on the yang stems of the Triple Harmony Formation: the wood formation takes Jia, the fire formation takes Bing, the metal formation takes Geng, and the water formation takes Ren.

天月德之吉。（一）人命日干，值天德或月德。命吉者，增吉；命凶者，減凶。（二）人命日干，值天月二德（如辰月午日），尤能增吉減凶。（三）人命日干，既值天德或月德，若他干再臨天月德，為吉神則福力位隆，為凶神則暴橫益化，例如：

The four auspicious aspects of Heavenly Virtue and Monthly Virtue are as follows. First, if a person's day stem coincides with Heavenly Virtue or Monthly Virtue, a naturally auspicious destiny will become even more auspicious, while a naturally inauspicious destiny will have its inauspiciousness reduced. Second, if the day stem coincides with both Heavenly Virtue and Monthly Virtue, the effect of enhancing auspiciousness and reducing inauspiciousness is even greater. For example, the original text cites "Chen month Wu day." According to the method of Monthly Virtue mentioned above, the day of Chen month should be Ren, and the character "Wu" here may be a mistake. Third, if the day stem has already coincided with Heavenly Virtue or Monthly Virtue, and another Heavenly Virtue or Monthly Virtue appears on another heavenly stem, then if this character is a beneficial deity, its blessings will be especially abundant; if it is a harmful deity, its harmful nature will be somewhat mitigated. The original text says "Fuli wei long" (blessings will be especially abundant), where "wei" should be "bei" (double). Below are two examples.

戊辰丙辰壬午壬寅。壬生辰月，天月二德並臨，火土林立，主弱不堪，幸有時壬幫扶。而時上之壬，既為吉神，又值天月德，則此命之福力倍隆宜矣。辛未丙寅丁巳庚子。丁生寅月為天德，木火太旺為患，雖丙火克庚而勝，凶神，幸丙在寅月，為天月，德並臨，亦可稍減其凶也。（四）天月德本身遭克，不以吉論。

The first chart: Wu Chen, Bing Chen, Ren Wu, Ren Yin. The壬 water is born in the辰 month, which is exactly where the monthly virtue is located. The four pillars have many fire and earth elements, making the day's main element weak. Fortunately, the heavenly stem壬 comes to support it. The壬 in the hour position is a beneficial god in the destiny, and it also meets the heavenly virtue and monthly virtue. Therefore, the fortune of this chart is naturally abundant. The second chart: Xin Wei, Bing Yin, Ding Si, Geng Zi. The day is Ding, born in the寅 month, which perfectly matches the heavenly virtue. The four pillars have excessive wood and fire, causing a problem. The heavenly stem丙 fire is also attacking the heavenly stem庚 gold in the hour, and it is dominant. Normally,丙 is aInauspicious Spirit, but since it is born in the寅 month, which is the place where both heavenly virtue and monthly virtue are present, its harmful nature is slightly reduced. The fourth point: if the heavenly virtue and monthly virtue are attacked, they cannot be considered as beneficial.

驛馬之構成。亥卯未年逢已，寅午戌年逢申，申子辰年逢寅，巳酉丑年逢亥。驛馬之影響。（一）命中吉神為馬，大則超遷之喜，小則順動之利。（二）命中凶神為馬，大則奔蹶之患，小則馳馬逐之勞。（三）驛馬逢沖，譬之加鞭，吉則愈吉，凶則愈凶。（四）驛馬逢合，等於繫足，吉凶皆為羈絆而遲發。（五）日干坐馬，栗六多動。

The method of determining theThe Post-horse (Post-horse) is as follows: if the year's branch is亥, 卯, or 未, then 见巳 (the presence of 巳) is the驿马; if the year's branch is 寅, 午, or 戌, then 见申 (the presence of 申) is theThe Post-horse; if the year's branch is 申, 子, or 辰, then 见寅 (the presence of 寅) is the驿马; if the year's branch is 巳, 酉, or 丑, then 见亥 (the presence of 亥) is theThe Post-horse. This is based on the position of the long life (长生) in the Triple Harmony Formation (三合局), and the opposite branch of that position is considered theThe Post-horse. Since opposition signifies movement, it is called the Post-horse. The influence of theThe Post-horse has five aspects. First, if a fortunate deity in the destiny is theThe Post-horse, it may bring great joy such as promotion and advancement, or minor convenience through favorable movement. Second, if an adverse deity in the destiny is theThe Post-horse, it may cause great troubles such as hardship and toil, or minor burdens from constant travel. Third, if theThe Post-horse is further opposed, it is like giving the horse an extra whip, making good things even better and bad things even worse. Fourth, if theThe Post-horse is in conjunction, it is like tying up the horse's legs, delaying the manifestation of both good and bad influences due to restraint. Fifth, if the day stem is seated on theThe Post-horse, the person will be constantly busy and restless, with much activity and little stillness (「栗六」means 「碌碌」, indicating restlessness and busyness).

貴人之構成。甲日見丑或見未，乙日見子或見申，丙日見酉或見亥，丁日見酉或見亥，戊日見丑或見未，己日見子或見申，庚日見丑或見未，辛日見寅或見午，壬日見卯或見巳，癸日見卯或見巳。貴人之吉。（一）助吉解凶。（二）聰明。（三）易得人之信仰及互助。貴人所忌。（一）忌沖或合。（二）忌落旬空。

"The Nobleman" refers to the Tianyi Nobleman mentioned in命书 (destiny books). The method of determining it is as follows: for Jia day stems, the Nobleman is found in Chou or Wei; for Yi day stems, in Zi or Shen; for Bing day stems, in You or Hai; for Ding day stems, in You or Hai; for Wu day stems, in Chou or Wei; for Ji day stems, in Zi or Shen; for Geng day stems, in Chou or Wei; for Xin day stems, in Yin or Wu; for Ren day stems, in Mao or Si; for Gui day stems, in Mao or Si. Each day stem is paired with two branches. Old texts divide these into Yang Nobleman and Yin Nobleman. The benefits of having a Nobleman are threefold: first, it can assist in good fortune and relieve misfortune; second, it indicates a person's intelligence; third, it makes it easy to gain others' trust and support. The things to avoid regarding the Nobleman are two: first, it is unfavorable if it is in conflict or in conjunction—conflict causes the Nobleman to be unstable in its position, and conjunction ties up the Nobleman; second, it is unfavorable if it falls in the旬空 (decade void), as it becomes empty and not substantial.

文昌之構成。甲日見巳，乙日見午，丙日見甲，丁日見酉，戊日見申，己日見酉，庚日見亥，辛日見子，壬日見寅，癸日見卯。文昌之吉。（一）逢凶化吉。（二）智慧聰明過人。（三）文采風流。文昌所忌。（一）忌沖或合。（二）忌落旬空。

The method of determining "Wenchang" (literary virtue): On Jia day, it is found in Si; on Yi day, in Wu; on Bing day, in Shen (the original text says "Jia" but this is a mistake for "Shen"); on Ding day, in You; on Wu day, in Shen; on Ji day, in You; on Geng day, in Hai; on Xin day, in Zi; on Ren day, in Yin; on Gui day, in Mao. Careful examination shows that this refers to the officialdom position of each day's stem's food god. The food god represents refined qi, hence the name Wenchang. The benefits of Wenchang are threefold: first, it can turn misfortune into good fortune; second, it signifies extraordinary wisdom and intelligence; third, it indicates literary talent and elegance. The things to avoid regarding Wenchang are two: first, it is unfavorable if it is in conflict or in conjunction; second, it is unfavorable if it falls in the旬空 (decade void).

旬空之構成。甲子、乙丑、丙寅、丁卯、戊辰、己巳、庚午、辛未、壬申、癸酉、此十天為甲子旬。凡生此十日，此支見戌或見亥，戌亥皆屬旬空。甲戌、乙亥、丙子、丁丑、戊寅、乙卯、庚辰、辛巳、壬午、癸未、此十天為甲戌旬。凡生此十日，地支見申或見酉，申酉皆屬旬空。

"Xun kong" is also called kongwang. The ten heavenly stems are paired with the twelve earthly branches, and each ten days form a shen. In each shen, there are two earthly branches that cannot be paired with the heavenly stems. These two branches are considered kongwang for the person born in that shen. The first shen includes the ten days: Jiazi, Yichou, Bingyin, Dingmao, Wuchen, Jisi, Gengwu, Xinwei, Renshen, and Guiyou. For anyone born on these days, if their four pillars contain Xu or Hai, then Xu and Hai are considered kongwang (the original text says "this branch sees Xu," where "this" should be "earthly"). The second shen includes the ten days: Jiaxu, Yihai, Bingzi, Dingchou, Wuyin, Jimao, Gengchen, Xinsi, Renwu, and Guiwei (the original text says "Yimao" should be "Jimao"). For anyone born on these days, if their four pillars contain Shen or You, then Shen and You are considered kongwang.

甲申、乙酉、丙戌、丁亥、戊子、己丑、庚寅、辛卯、壬辰、癸巳，此十天為甲申旬。凡生此十日，地見午或見未，午未皆屬旬空。甲午、乙未、丙甲、丁酉、戊戌、己亥、庚子、辛丑、壬寅、癸卯、此十天為甲午旬。凡生此十日，地支見辰或見巳，辰巳皆屬旬空。

The third ten-day period consists of the days Jia Shen, Yi You, Bing Xu, Ding Hai, Wu Zi, Ji Chou, Geng Yin, Xin Mao, Ren Chen, and Gui Si. These ten days are known as the Jia Shen ten-day period. Anyone born on these days, if their earthly branch includes Wu or Wei, then Wu and Wei are considered empty in the ten-day cycle (the original text has a missing character "branch" in "地见午"). The fourth ten-day period consists of the days Jia Wu, Yi Wei, Bing Shen, Ding You, Wu Xu, Ji Hai, Geng Zi, Xin Chou, Ren Yin, and Gui Mao. These ten days are known as the Jia Wu ten-day period (the original text mistakenly writes "Jia" instead of "Shen" in "丙甲"). Anyone born on these days, if their earthly branch includes Chen or Si, then Chen and Si are considered empty in the ten-day cycle. The sixty jiazi are divided into six ten-day periods, each with two branches that are considered empty, and this pattern continues in sequence.

甲午、乙未、丙甲、丁酉、戊戌、己亥、庚子、辛丑、壬寅、癸卯、此十天為甲午旬。凡生此十日，地支見辰或見巳，辰巳皆屬旬空。 甲辰、乙巳、丙午、丁未、戊申、己酉、庚戌、辛亥、壬子、癸丑、此十天為甲辰旬。凡生此十日，地支見寅或見卯，寅卯皆屬旬空。 甲寅、乙卯、丙辰、下巳、戊午、乙未、庚申、辛酉、壬戌、癸亥，此十天為甲寅旬。凡生此十日，地支見子或見丑，子丑皆屬旬空。

This is the last three decades of the "Six Jia Ten Days Empty" table, which is read in exactly the same way as the first three decades: each line first lists the ten day stems that belong to a particular decade, then indicates the two zodiac signs that are missing in that decade. "Ten Days Empty" is also called "Kongwang," referring to the two zodiac signs that are not included in a particular decade. If a person is born on one of the ten days in a decade, and their birth chart's zodiac sign includes the two zodiac signs that are not part of that decade, those two zodiac signs are considered to be in the "Kongwang" position. The fourth decade starts with Jiawu and includes Jiawu, Yiwei, Bingshen, Dingyou, Wuxu, Jihai, Gengzi, Xinchou, Renyin, and Guimao; for people born on these ten days, if their zodiac sign includes Chen or Si, then Chen and Si are considered empty. The fifth decade starts with Jiachen and includes Jiachen, Yisi, Bingwu, Dingwei, Wushen, Jiyou, Gengxu, Xinhai, Renzi, and Guichou; for people born on these ten days, if their zodiac sign includes Yin or Mao, then Yin and Mao are considered empty. The sixth decade starts with Jiayin and includes Jiayin, Yimao, Bingchen, Dingsi, Wuwu, Jiwei, Gengshen, Xinyou, Renxu, and Guihai; for people born on these ten days, if their zodiac sign includes Zi or Chou, then Zi and Chou are considered empty. The method of checking is always based on the day stem: first determine which decade the day stem falls into, then check whether the year zodiac, month zodiac, or hour zodiac includes the two zodiac signs that are missing in that decade.

十天干，配十二地支，凡經十日，必有二支遺空。如甲子日至癸酉日，戌亥二支，未在其內。故甲子旬中戌亥為旬空。餘可類推。

The Heavenly Stems consist of ten, while the Earthly Branches have twelve. When they are paired in sequence, every ten days the Earthly Branches will always have two extra that do not match with the Heavenly Stems. These two leftover branches are called 「遗空」. For example, starting from the Jiazi day and proceeding in order to the Guiyou day, ten days are used up with all the Heavenly Stems from Jia to Gui. The branches Xu and Hai have not yet been paired, so in the Jiazi sheng (ten-day period), Xu and Hai are considered empty. The same principle applies to the other five shengs: the Jiaxu sheng has Shen and You as empty, the Jiashen sheng has Wu and Wei as empty, the Jiawu sheng has Chen and Si as empty, the Jiachen sheng has Yin and Mao as empty, and the Jiayin sheng has Zi and Chou as empty. Thus, the concept of 「旬空」 is not an arbitrary divine omen, but rather the two inevitable empty positions that remain when the Heavenly and Earthly Stems are paired. The reasoning is very straightforward.

（一）旬空逢沖，則沖力減輕。 （二）旬空逢刑，則刑力減輕。 （三）旬空逢合，則合力減輕。 （四）旬空逢害，則害力減輕。 （五）吉神為旬空，其吉虛而不實。 （六）凶神為旬空，其凶虛而不實。 （七）吉運或吉年為旬空，則吉力減輕。 （八）凶運或凶年為旬空，則凶力減輕。

When a character is in the state of falling empty (旬空), its power is weak and insubstantial. Any interaction involving it will have reduced effectiveness. There are eight such cases. First, when a branch in the empty state meets a conflicting branch, the force of the conflict is weakened. Second, when it meets a branch that is subject to punishment (相刑), the force of punishment is weakened. Third, when it meets a branch that is in a harmonious relationship (相合), the force of harmony is weakened. Fourth, when it meets a branch that is harmful (相害), the force of harm is weakened. Fifth, if a beneficial god (吉神) in the八字 is sitting on a position of falling empty, the benefit is insubstantial, appearing good but not effective. Sixth, if a harmful god (凶神) is sitting on a position of falling empty, the harm is also ineffective and will not actually occur. Seventh, if the "big year" (大运), which changes every ten years, or the "current year" (流年), which is determined by the heavenly stem and earthly branch of the current year, is originally beneficial, but meets a falling empty state, its beneficial effect is reduced. Eighth, if the "big year" or "current year" is originally harmful, but meets a falling empty state, its harmful effect is also reduced. The general principle is one sentence: if something is empty, it is insubstantial; if it is insubstantial, it lacks strength. Whether it is good or bad, it should be considered as weak.

日主旺，官星微，無財星，日主足以敵官者。 日主旺，官星微，傷食重，無財星，日主足以欺官者。 日主旺，官星弱，日主之氣，生助他神而去官者。 日主旺，官星弱，官星之氣，依日主之勢者。 日主旺，無財星，官星輕，食傷重，官星無依倚者。 日主旺，官無根，日主不顧官星，合財星而去者。 日主弱，食傷重，印綬輕者。 日主弱，食傷重，無印綬，有財星者。

In female destiny, the "official star" (a heavenly stem that controls the day stem and has opposite yin-yang attributes) is considered the husband star, and the nature of marriage, whether proper or improper, depends on whether the husband star is in the right position and in harmony. The following eight patterns all indicate that the husband star is misplaced and the day stem is not controlled by the husband star, which old texts generally categorized as "indulgent and low morals." In reality, these patterns refer to unstable relationships and being with the wrong people. First, the day stem is strong, the official star is weak, and there is no wealth star to nourish the official star, so the day stem is strong enough to resist the official star. Second, the day stem is strong, the official star is weak, and the "hurt official" and "food god" (heavenly stems that are generated by the day stem, collectively called food and hurt) are heavy, and there is no wealth star to mediate between them, so the day stem turns to oppress the official star. Third, the day stem is strong and the official star is weak, the day stem's energy does not support the official star but instead supports other heavenly stems, leaving the official star behind. Fourth, the day stem is strong and the official star is weak, the official star has to rely on the day stem's strength to survive. Fifth, the day stem is strong, there is no wealth star in the chart, the official star is weak and the food and hurt stars are heavy, making the official star isolated. Sixth, the day stem is strong, the official star has no root, and the day stem ignores the official star, directly combining with the wealth star. Seventh, the day stem is weak, the food and hurt stars are heavy, and the "imprint" (heavenly stems that nourish the day stem) is light, unable to control the泄身 (exhausting the body) heavenly stems. Eighth, the day stem is weak, the food and hurt stars are heavy, there is no imprint to protect the day stem, and there is also a wealth star that further exhausts the food and hurt stars, making the body even weaker and the relationship even more unstable.

食傷當令，財官失勢者。 官無財滋，比劫生食傷者。 滿局傷官無財者。 滿局官星無印者。 滿局比劫無食傷者。 滿局印綬無財者。

The following six situations all indicate that the husband's star is weak and unable to establish itself. The ninth situation is when the food and injury stars occupy the 'month's branch' (the earth branch of the birth month, which is the main climate of the entire chart) and are in power, while the wealth star and official star lose their strength, and the husband's palace is weak. The tenth situation is when the official star does not receive nourishment from the wealth star, and the 'twin' and 'robber' stars (which are gods similar to the day master, collectively called 'bi jie') go to nourish the food and injury stars, turning around to control the husband. The eleventh situation is when there are many injury stars throughout the chart without the wealth star to transform them, and the injury stars directly clash and control the official star, leaving the husband's star nonexistent. The twelfth situation is when there are many official stars throughout the chart without the seal star to mediate and transform the official stars into nourishment for the day master, leading to an excess of officials becoming a harmful star, and the day master being harmed by them. The thirteenth situation is when there are many twin and robber stars throughout the chart without the food and injury stars to guide and transform them, resulting in a group of robbers competing for wealth, harming both the husband and the wealth. The fourteenth situation is when there are many seal stars throughout the chart without the wealth star to control the seal stars, leading to an excess of seals causing stagnation in the day master, with the mother being strong and the child weak. Wei's listing of these fourteen situations aims to explain that for a woman's fortune, looking at the husband is not just about whether there is an official star, but whether the official star has a root and whether it has a harmonious relationship with the day master, and whether the day master is willing to be controlled by it.

衡命論疾病宜以五行配五藏。木為肝，金為肺，水火腎，火為心，土為脾。命中水太過或不及，肝必有病。金太過或不及，肺必有病。水太過或不及，腎必有病。火太過或不及，心必有病。土太過或不及，脾必有病。故五行貴和，和則無疾。所謂五行和者，非生而不克，全而不缺之謂，乃貴乎洩其旺神，瀉其有餘也。蓋有餘之旺神瀉，不足之弱神受益矣。若強制旺神，寡不敵眾，觸怒其性，旺神不能損，弱神反受傷矣。是以旺神太過者宜洩，不太過者，方宜克耳。

To assess the health issues in a person's destiny, one should match the Five Phases to the five internal organs: wood corresponds to the liver, metal to the lungs, water to the kidneys, fire to the heart, and earth to the spleen. If wood is excessive or deficient, the liver will be diseased; if metal is excessive or deficient, the lungs will be diseased; if water is excessive or deficient, the kidneys will be diseased; if fire is excessive or deficient, the heart will be diseased; if earth is excessive or deficient, the spleen will be diseased. Therefore, the Five Phases should be in harmony. Harmony does not mean that only mutual generation should be present and mutual control excluded, nor does it mean that all five phases must be present. True harmony lies in releasing the excess energy of the dominant phase and guiding away the surplus. Once the excess is released, the weak phases naturally benefit. If one forcefully suppresses the dominant phase, it will be overwhelmed and become even more powerful, angering it. The dominant phase will not be weakened at all, while the weak phase will suffer first. Therefore, when a phase is overly strong, it should be released (by following its energy to the next phase). Only when the strength is not excessive should it be controlled.

財即是妻，可以通論。然有富而妻陋，或妻賢而貧者，何也？蓋或財得用，而日支為忌神，或財不足，而日支為喜神。妻星與妻宮，難以兩全其美耳。

In fortune telling, the wealth star represents the wife, and the wealth and wife can generally be considered together. However, there are cases where a person may have great wealth but an unkind wife, or a kind wife but poor family conditions. Why is this? Because when assessing the wife, one must consider two aspects: first, the "wife star," which is the wealth star in the birth chart; and second, the "wife palace," which is the earthly branch of the day pillar (the day branch is close to the main heavenly stem, hence considered the wife's position). Some people have the wealth star as the overall useful god, leading to prosperity in their family, but their day branch is occupied by the hostile god, resulting in a poor wife despite wealth. Others have a weak wealth star, limited resources, but their day branch is the favorable god, leading to a good wife despite poverty. The wife star and wife palace are two different factors, and it is difficult to have both perfect. When analyzing a birth chart, they must be considered separately, and one cannot simply judge based on the amount of wealth.

木主仁，火主禮，金主義，水主智，土主信。八字中五行不戾，中和純粹，則有惻隱謙讓數實之情。若偏枯混濁，太過不及，則有是非乖逆驕傲之性矣。 火多無制，急躁而欠涵養。水多無制，聰穎而意志不堅，亦且好動。木多無制，情重而仁厚。金多無制，精干而敏銳。土多無制，茲厚而好靜。

The Five Phases each correspond to a particular virtue: Wood represents benevolence, Fire represents propriety, Metal represents righteousness, Water represents wisdom, and Earth represents sincerity. When the Five Phases in a person's八字 are harmonious and balanced, the person tends to have compassionate, humble, and sincere character traits. However, if the Five Phases are imbalanced or mixed, with one Phase being excessive and another deficient, the person is likely to develop quarrelsome, rebellious, or arrogant temperaments. Specifically, if Fire is excessive without restraint, the person is impetuous and lacks cultivation. If Water is excessive without restraint, the person is intelligent but lacks determination and is easily restless. If Wood is excessive without restraint, the person is emotional and kind-hearted. If Metal is excessive without restraint, the person is shrewd and quick-witted. If Earth is excessive without restraint, the person is steady and prefers quietness. Here, "without restraint" refers to the absence of characters in the chart that can restrain or drain the excessive energy of that particular Phase.

同一金之日干，其八字，有旺相、太過、不及三類。而金多、木多、火多、水多、土多，又各不同。其性情共計八類，分列如次。 （一）旺相譽高義重體健神清威武剛烈臨事果決 （二）太過尚勇無謀多欲損剛刻薄內毒喜淫好殺 （三）不及思深決少事多挫志性雖好義為之不終 （四）金多剛直尚勇見義必為過不自知思禮好勝 （五）木多辨分曲直利害兼資置德懷念朋友失意 （六）火多口才辨利好禮寡義動止寬和心中鄙吝 （七）水多計慮不勝為人無恩臨事齷齪或是或非 （八）土多無中有成口儉心慈作為闇昧多處嫌疑

When the Day Stem is metal, the Eight Characters (Ba Zi) can be further divided into three categories: 'Prosperous and Strong' (Wang Xiang), 'Excess' (Tuo Guo), and 'Deficient' (Bu Ji). In addition, one must examine which of the Five Phases is most prevalent in the chart, with categories formed based on the abundance of metal, wood, fire, water, or earth. Altogether, there are eight categories, listed as follows: (1) Prosperous and Strong: High reputation, strong sense of righteousness, strong physique, clear mind and spirit, dignified and resolute, decisive in matters. (2) Excess: Impulsive and lacking in strategy, excessive desires that damage one's integrity, mean-spirited, harboring harmful intentions, fond of indulgence and violence. (3) Deficient: Deep thinking but slow to decide, frequent setbacks in endeavors, lack of perseverance, although fond of righteousness, often starting well but failing to finish. (4) Excess of Metal: Straightforward and bold, ready to act when justice is at stake, overstepping without realizing it, polite yet competitive. (5) Excess of Wood: Able to distinguish right from wrong, capable of balancing interests, willing to cultivate virtue, yet often disappointed due to concern for friends. (6) Excess of Fire: Sharp speech and eloquent, respectful but lacking in righteousness, outwardly gentle, yet internally stingy. (7) Excess of Water: Overthinking with limited ability to act, forgetting past kindnesses, being confined in dealings, uncertain in distinguishing right from wrong. (8) Excess of Earth: Seems to achieve nothing but eventually succeeds, speaks sparingly yet has a kind heart, acts subtly, often in ambiguous situations. To interpret this table: first determine the Five Phase of the Day Stem, then assess the overall strength of the chart, then identify which Five Phase is most prevalent, and then refer to the corresponding category.

同一木之日干，其八字，有旺相、太過、太及。三類。而金多、木多、火多、水多、土多，又各不同。其性情共計八類，分列如次： （一）旺相 仁慈敏厚，心懷惻隱 姿致秀麗 形狀慷慨 （二）太過 性拗心偏 嫉妒不仁計慮繁亂 襟懷瑣破 （三）不及 執性太柔 治事無規 胸懷不正 吝嗇堅鄙 （四）金多 剋制憔悴 剛而無斷 動思靜悔 舉義不常 （五）木多 柔性泛交 曲直自循 多學不實 聰明華潔 （六）火多 馳騁聰明 好學不切 明知故犯 善決發 （七）水多 漂流不定 言行相違 處事不寧 趨時委曲 （八）土多 取檢自信 奢而不奔 伏柔伏烈 言必鑑人

When the Day Stem is Wood, it is also divided into three categories: prosperous and strong, excessive, and insufficient. It is further categorized according to the excess of five elements: metal, wood, fire, water, and earth, resulting in eight types, as follows. (1) Prosperous and strong: compassionate, gentle, and generous, with a graceful appearance and a broad-minded disposition. (2) Excessive: stubborn in nature, narrow-minded, jealous and lacking in kindness, with confused thoughts and a petty and easily broken spirit. (3) Insufficient: overly weak in determination, lacking in order and method in affairs, with an improper heart, being stingy and shallow-minded. (4) Excess of metal: wood is overcome by metal, leading to a withered appearance, a strong exterior but lack of decisiveness, quick to act but quick to regret, and an inability to maintain consistent virtue. (5) Excess of wood: gentle in nature with a wide circle of friends, with a tendency to follow one's own way, learning much but not solidly, being intelligent but fond of superficial appearances. (6) Excess of fire: wood and fire are in harmony, with intelligence displayed openly and a tendency to be ambitious, eager to learn but not practical, acting despite knowing it is wrong, yet being quick to decide when faced with matters. (7) Excess of water: water overflows and wood floats, leading to unstable movements and a lack of consistency between words and actions, causing restlessness in affairs, and a tendency to follow trends and compromise for survival. (8) Excess of earth: restrained and confident, though luxurious, not overly competitive, with a changeable nature that alternates between softness and intensity, and a tendency to use others as a mirror for self-reflection.

同一水之日干，其八字，有旺相。太過，不及三類。而金多。木多，火多，水多，土多又各不同。其性情共計八類，分列如次： （一）旺相　智高量遠　計深慮密　執性聰明　學識過人 （二）太過　是非好動　飄蕩多淫　機詐詭譎　慘酷無極 （三）不及　反覆不常　膽小無略　性昏無賴　智識蔽塞 （四）金多 好義不實 志大多淫 智勝義負 賦性靈強 （五）木多 流而不止 執志反柔 臨事汗漫 奢儉失中 （六）火多 崇禮伉餐 深慮多憂 猛斷後悔 栗六少成 （七）水多 沉潛伏溺 小巧多權 苗而不秀 聲聞過情 （八）土多 沉潛窒塞 內利外鈍 忍而多恨 信義無決

When the day stem is water, it is still divided into three categories: prosperity and strength, excess, and deficiency. It is further divided into five types according to the emphasis on metal, wood, fire, water, and earth, resulting in eight categories, as follows. (1) Prosperity and strength: high wisdom, far-reaching vision, deep planning and thorough consideration, intelligent and clever by nature, with outstanding knowledge. Water represents wisdom, and its moderate balance produces this kind of character. (2) Excess: prone to disputes and restlessness, wandering and indulgent in pleasures, cunning and deceitful, ruthless when angry. (3) Deficiency: fickle and indecisive, timid and lacking strategy, dull-minded and close to being a scoundrel, with blocked intellect and poor judgment. (4) Excess of metal: metal generates water, causing water to be excessive and flowing freely, being generous but not practical, having great ambition but indulgent in desires, possessing intelligence but lacking righteousness, naturally sharp and strong. (5) Excess of wood: water is drained by wood, flowing without stopping, originally determined to hold on but becoming soft, acting without clear direction, either extravagant or stingy, losing balance. (6) Excess of fire: water and fire oppose each other, valuing etiquette and enjoying luxury, deep thinking with much worry, bold decisions but regretting afterwards, busy with trivial matters and achieving little. (7) Excess of water: overly submerged and hidden, being petty and using cunning, like rice stalks developing grains but not blooming flowers, reputation exceeding reality. (8) Excess of earth: earth controls water, causing it to stagnate, being submerged and blocked, internally sharp but externally slow, patient but accumulating resentment, valuing trust and righteousness but lacking decisiveness.

同一火之日干，其八字，有旺相、太過、不及三類。而金多、木多、火多、水多、土多，又各不同。其性情共計八類，分列如次。 （一）旺相 性速辨明 文章明敏 好事華飾 實學欠乏 （二）太過 酷烈傷物 執性爆燥 朝歡夕泣 每多傾危 （三）不及 生性巧佞 謹畏守禮 小有辨才 大事無決 （四）金多 志不自好 勝辨而剛 禮義失中 直而招謗 （五）木多 自恃威福 聰明志懦 靜則志明 好辨是非 （六）火多 崇禮義汩 明外昏內 自華而儉 不可速達 （七）水多 為德不均 巧而忘禮 多易多難 計深反害 （八）土多 立用沉密 利害敢為 言清行濁 執而不變

When the Day Stem is fire, it is still divided into three categories: prosperous and strong, excessive, and insufficient. Combined with the emphasis of the Five Phases, there are eight types, listed as follows. (1) Prosperous and strong: quick-tempered, clear-minded, articulate and quick in writing, likes to embellish appearances, but lacks solid learning. (2) Excessive: fire is fierce and harms things, temper is stubborn and irritable, happy in the morning but weeping in the evening, actions often verge on danger. (3) Insufficient: naturally cunning and almost sycophantic, cautious and respectful, has some eloquence, but is indecisive in major matters. (4) Excess of metal: fire overcomes metal and weakens its strength, cannot hold firm to one's aspirations, likes to argue and display strength, loses balance in propriety and righteousness, because being too straightforward invites criticism. (5) Excess of wood: wood nourishes fire and leads to arrogance, self-important and domineering, intelligent but timid in spirit, clear-minded when calm, but eager to argue about right and wrong. (6) Excess of fire: reveres etiquette to the point of drowning righteousness, outwardly bright but inwardly confused, pretends to be modest while showing off, and things are difficult to accomplish quickly. (7) Excess of water: water overcomes fire, and benevolence is uneven, clever but forgets propriety, things are sometimes easy and sometimes difficult, overthinking leads to harm. (8) Excess of earth: fire nourishes earth and weakens its energy, steady and meticulous in conduct, dares to act when facing gains and losses, speaks with high moral standards but acts in a murky way, stubborn and unwilling to change.

同一土之日干，其八字，有旺相、太過、不及三類。而金多、木多、火多、水多、土多、又各不同。其性情共計八類，分列如次。 （一）旺相 篤信神佛 不 爽信約 忠孝至誠 厚重可貴 （二）太過 執而不返 蔽塞不明 既愚且倔 古樸難用 （三）不及 不得眾情 不通事理 狠毒乖戾 堅嗇妄為 （四）金多 信而好義 剛而多躁 不能持重 處事無容 （五）木多 形勞志大 雜用狂從 用柔爽信 曲直黨情 （六）火多 施義忘親 外明少斷 奢儉失中，好禮口惠 （七）水多 貪功好進 凡順伏機 志善若昏 愛惡無義 （八）土多 重厚藏密 守信容物 或招毀謗 恩害敢為

When the Day Stem is Earth, it is still divided into three categories: prosperity and strength, excess, and deficiency, and further combined with the emphasis of the Five Phases, resulting in eight types. These are as follows: (1) Prosperity and strength: firm in belief in gods and Buddha, keeping promises, loyal and filial from sincere heart, being solid and valuable in character—Earth represents trust, and when it is in harmony, it is like this solid and reliable nature. (2) Excess: stubborn and unable to change, obstructed and ignorant, both foolish and stubborn, old-fashioned to the point of being unmanageable. (3) Deficiency: not favored by others, not understanding human affairs, cruel and perverse, stingy and stubborn, acting recklessly. (4) Excess of Metal: Earth generates Metal but the energy is drained, loyal and valuing righteousness, strong in nature but easily impetuous, unable to be steady, and unable to tolerate others in affairs. (5) Excess of Wood: Wood overcomes Earth, the body is busy and the ambition is great, the mind is scattered and easily follows blindly, using gentle methods but easily breaking promises, and being flexible only according to the feelings of relatives. (6) Excess of Fire: Fire generates Earth but is overly dry, showing kindness to outsiders while forgetting relatives, appearing clear but lacking decisiveness, indulgence and frugality out of balance, valuing etiquette but only giving empty words. (7) Excess of Water: Earth overcomes Water, the mind is scattered, greedy for achievements and eager to advance, always taking advantage of situations and hiding schemes, having good intentions but appearing confused, and having no sense of right and wrong in likes and dislikes. (8) Excess of Earth: solid and deeply hidden, loyal and able to tolerate, sometimes leading to slander, and willing to take both kindness and harm.

正印為用神，仁慈端方，惟正印太多，庸碌少成。梟神為用神，精明幹練，惟梟神太多，貪吝鄙嗇。正官為用神，光明正直，惟正官太多，意志不堅。七殺為用神，豪俠好勝，惟七殺太多，萎靡不振，傷官為用神，英明銳利，惟傷官太多；驕傲剛愎。食神為用神，溫厚恭良，惟食神太多，迂腐固執，比肩為用神，穩健和平，惟比肩太多，乖僻寡合。劫財為用神，敏捷奇巧，惟偏太多，敬這耽東。正為用神，克勤克儉，惟正財太多，懦弱無能。

The above discusses personality based on the Five Phases. Now let us consider this section from the perspective of the Ten Gods. The same god can be a virtue when it is used appropriately, but when it becomes excessive and causes disaster, it turns into a flaw. If the Useful God is the 正印 (the proper nurturing god, which is a yin god that nurtures me), the person is benevolent, kind, and upright. However, if there are too many 正印, the person becomes mediocre and unaccomplished. If the Useful God is the Owl Spirit (the biased nurturing god, which is a yang god that nurtures me), the person is intelligent and capable. However, if there are too many Owl Spirit, the person becomes greedy, stingy, and mean. If the Useful God is 正官 (the proper authority god, which is a yang god that controls me), the person is upright and honest. However, if there are too many 正官, the person becomes indecisive. If the Useful God is 七杀 (the biased authority god, which is a yang god that controls me), the person is heroic and ambitious. However, if there are too many 七杀, the person becomes weak and lacks spirit. If the Useful God is 伤官 (the damaging authority god, which is a yin god that controls me), the person is sharp-minded and intelligent. However, if there are too many 伤官, the person becomes arrogant and stubborn. If the Useful God is 食神 (the nourishing authority god, which is a yin god that controls me), the person is warm-hearted, respectful, and kind. However, if there are too many 食神, the person becomes narrow-minded and stubborn. If the Useful God is 比肩 (the companion god, which is a yang god that is similar to me), the person is stable and peaceful. However, if there are too many 比肩, the person becomes eccentric and unsociable. If the Useful God is 劫财 (the plundering wealth god, which is a yin god that is similar to me), the person is quick-witted and resourceful. However, if there are too many 劫财, the person becomes greedy and insatiable. If the Useful God is 正财 (the proper wealth god, which is a yin god that is similar to me), the person is diligent and thrifty. However, if there are too many 正财, the person becomes weak and incapable.

曲直格，仁厚。稼穡格，慈善，從革格，銳利。潤下格，圓活。炎上格，豪爽。從財、從財、從殺、從兒等格，循良。從旺、從強等格，剛健。化氣格，智慧。

Looking at personality from the perspective of 'pattern' or 'structure', the 'Curved and Straight Pattern' (when the day stem is wood and the branches form a complete wood pattern) indicates a person who is kind and generous; the 'Cultivation and Harvest Pattern' (when the day stem is earth and the four pillars are heavy with earth) indicates a person who is benevolent and charitable; the 'Following Transformation Pattern' (when the day stem is metal and the metal energy forms a complete pattern) indicates a person who is sharp and decisive; the 'Moistening and Descending Pattern' (when the day stem is water and the water energy forms a complete pattern) indicates a person who is flexible and adaptable; the 'Ascending Heat Pattern' (when the day stem is fire and the fire energy forms a strong pattern) indicates a person who is bold and open-hearted. These five patterns represent the exclusive dominance of each of the Five Phases. As for the external patterns such as 'Following Wealth', 'Following Official', 'Following Kill', and 'Following Child' (or 'Following Food and Suffering'), which involve sacrificing oneself to follow another, the person tends to be gentle and content with their role; the patterns such as 'Following Strength' and 'Following Vigor', which involve solely supporting the self, indicate a person who is strong and vigorous; the 'Transformation Pattern' (when the day stem combines with the adjacent stem to transform into another phase) indicates a person who is rich in wisdom.

同一身強八字。有抑者，有無抑者。其性情特黠，即分為二： （一）身強八字有抑者之性情特點 天性明白，豁達大度、順物而動，遇事能斷、常歡樂、好施與，多情多義、不畏不疑。 （二）身強八字無抑者（又不成外格）之性情特黠。 殘暴好鬥、性氣無常、不自檢束、不顧危亡、當惡侮善、持強凌弱。

Even when the eight characters are strong in terms of the self, one must also examine whether there are characters that restrain or consume the self. The presence or absence of such characters leads to a clear distinction in personality. First, when the self is strong and restrained: the nature is open-minded and intelligent, broad-minded and adaptable, able to act in accordance with circumstances, decisive in matters, often cheerful, generous and kind, sentimental and loyal, neither timid nor suspicious. This is when there are officials and killers to restrain, food and injuries to release, and wealth stars to consume, with the strength properly directed. Second, when the self is strong and not restrained by anything, and cannot form external patterns such as 'following strength' or 'following dominance': they are violent and aggressive, with unpredictable temper, unwilling to restrain themselves, indifferent to danger, promoting evil and bullying the good, relying on strength to oppress the weak. When the entire chart has no force to release the self, it can only burst out externally.

同一身弱八字，有扶者，有無扶者。其性情特黠，即分為二： （一）身弱八字有扶者之性情特黠。 生性儉約、不忘設施、深機密慮、寡合少遇、 多疑忌、拘禮節、言行相顧、儀貌整飭 （二）身弱八字無扶者（又不成外格）之性情特黠。 淫邪虛為、拘縮執拗、矜奇炫異、多非少是、萎靡怠情。作事無斷。

The same八字 with a weak day stem also needs to consider whether there are supporting characters. There are two types. The first type is when the day stem is weak but has support (such as the presence of a nurturing character or a similar character to assist the day stem): they are frugal but remember to help others, thoughtful and meticulous, have a limited circle of friends and few opportunities, are suspicious and cautious, adhere to etiquette, their words and actions are consistent, and their appearance is neat and proper. The second type is when the day stem is weak and lacks any support, and cannot form an external pattern such as 'following wealth' or 'following a harmful force': their behavior is immoral and superficial, they are timid and constrained yet stubborn, like to be unconventional to impress others, they confuse right and wrong, are listless and lazy, and lack decisiveness in their actions—since the day stem has no root, they naturally cannot stand firm in matters.

按推斷性情，其法多端，尤非學理民經驗合參，難得精確。且有可以意會。難能言傳者，乃貴科活看，而不可拘泥也。以上所述，不過舉其例耳。

The author's self-commentary states that the methods for deducing personality traits are numerous, and especially one must combine theoretical knowledge with practical experience in order to arrive at accurate judgments. There are also some aspects that can only be understood intuitively and are difficult to express in words, so it is important to approach them flexibly rather than rigidly adhering to rules. The examples listed above are merely a few instances. This commentary precisely reflects Wei Qianli's consistent attitude towards horoscope interpretation: rules serve as a ladder for entry, not as an iron measure for judging people.