Six Spirits Chapter

五行妙用，難逃一理之中。進退存亡要識變通之道。命之理微，聖人罕言。正官佩印，不如乘馬。詩釋：正官無印本無權，佩印如何又不然。只為印多官洩氣，不如乘馬得高遷。七煞用財，豈宜得祿。詩釋：財星生旺殺傷身，四柱全無倚靠神。天命相從成貴象，運行得祿受孤貧。

The Five Phases have countless variations and applications, yet they all follow a single principle; the distinction between advancement and retreat, existence and demise depends entirely on understanding flexibility. The subtleties of destiny are profound, so sages rarely discuss them. This passage aims to explain the inherent nature and favorable or unfavorable aspects of each of the Six Spirits: "True Official," "Seven Killers," "True Seal," "Offspring Seal," "True Wealth," "Offspring Wealth," "Food God," and "Wounding Official." First, we discuss "True Official with Seal is worse than Riding a Horse": the poem explains that a True Official without a Seal cannot display its authority. But why is it worse when a Seal is present? Because too many Seals drain the energy of the Official star. Since the Official generates the Seal and the Seal generates the self, the position of the Official becomes empty. Therefore, it is better to "Ride a Horse" — let the Official star sit on Wealth, allowing Wealth to generate the Official — thus achieving higher status. Next, we discuss "Seven Killers using Wealth, should not have a Favorable Post": the poem explains that a strong Wealth star is like giving power to the Seven Killer to harm the self. If there is no supporting deity in the four pillars, such a destiny is actually better to follow the trend of the Killer and form a noble pattern of submission to the Killer. Once the fortune moves to a place where the day master has a favorable post, the day master becomes strong and resists the Killer, breaking the pattern of submission, leading to isolation, poverty, and hardship.

印逢財而罷職。詩釋：印綬貪財德有傷，難從天地立綱常。更無比動來相救，罷職偷閒歸故鄉。財逢印以遷官。詩釋：身旺誠能掌大財，財多身弱便生災。遷官何處求根本，歲運還須有印來。命當夭折，食神孑立逢梟。詩釋：七殺重重主太柔，食神一位立當途。梟神印綬無財救，夭折芳魂逐水流。

When the official star meets the wealth star, one will lose their official position. The poem explains that if the official star becomes attached to the wealth star, virtue will be harmed, making it difficult to establish order in the world; if the column does not have 'twin stars' or 'robber stars' to seize wealth and save the official star, then one can only resign and return home. Conversely, 'wealth meets official star and promotes official position': the poem explains that a strong body can indeed control great wealth, but if there is too much wealth and the body is weak, disaster will follow; to ask about the fundamental reason for promotion, one must look at whether the year or the fortune has the official star to generate the body, allowing the day's main star to bear the wealth and official position. As for 'destiny of early death, the food star stands alone meeting the hawk star': the poem explains that seven killers are repeated, and the day's main star is too weak, relying solely on a single food star to control the killers; at this time, the hawk star, which is the biased official star, comes to seize the food star, and if there is no wealth star in the column to control the hawk star and save the food star, the controlling killer star is cut off, and the person dies young, their soul drifting away with the water.

運至凶危，羊刃重逢破局。詩釋：用財不有殺重來，羊刃逢之必奪財。再遇刃鄉應破局，傷妻敗業見非災。爭正官不可無傷。詩釋：官星一位比肩重，爭奪之間最有凶，傷盡直須官不用，自無冰炭到胸中。歸七煞最嫌有制。詩釋：比肩本是無知物，一見傷官勢必歸。第恐食神來制之，喪家心事自成灰。

When one's fortune progresses to a dangerous place, it is mostly because of the repeated meeting of "Yangren" that the overall structure is broken. The poem explains that originally wealth was taken as the main element, but the seven killers come heavily, and when Yangren also appears, Yangren will certainly take away the wealth; if the year and fortune also move to the land of Yangren, the structure is completely broken, leading to the harm of wife and failure of career, with continuous misfortunes. "Competition for the official star should not be without injury": the poem explains that the official star is only one, while the same zodiac signs are numerous, and the competition for one official position is the most dangerous; at this time, it is better to use the injurious star to completely injure the official star, and to abandon the official position, thus avoiding the inner conflict of having both ice and charcoal. "Returning to the seven killers is most disliked when controlled": the poem explains that the same zodiac signs are things that do not know when to advance or retreat; when they see the injurious star, they will follow it and release themselves to produce the injurious star; what is most feared is that the food star comes out to control the seven killers, and when the killer is completely controlled, the same zodiac signs have nowhere to go, leading to the collapse of family business and the fading of heart's desires.

官星煞地，難守其官。詩釋：正官純雜殺如頑，荊棘門居特立難。情性豈無君子恨，堅冰當道虎狼關。煞在官鄉豈能變煞。詩釋：殺多堅佞性偏剛，混入官星禮儀邦。頑石豈能變化，依然心事尚豺狼。貪財壞印擢高科，印分輕重。詩釋：印旺偏官弱不堪，用財生殺豈為貪。只愁印薄逢財旺，未許蟾宮把桂攀。

The official star falls in the place of seven killers, and thus the official cannot be held. The poem explains that a pure official star, once mixed with seven killers, becomes unruly in nature, like living among brambles, making it hard to maintain personal virtue; how could a person's heart not harbor regret as a gentleman? Alas, the ice is strong and the tigers and wolves are at the gate. "The killer cannot change into a killer when it is in the official's territory": the poem explains that those with many killers are stubborn and cunning, inclined to be fierce and fierce. Even if the official star, which represents a country of propriety and righteousness, is mixed in, can a piece of stubborn stone change so easily? Deep down, it remains the heart of a wolf. "Desiring wealth harms the seal and attains high rank, the seal's strength varies": the poem explains that when the seal is strong but the biased official is weak and cannot be used, one takes wealth to generate the killer to match the seal. How can this be called "desiring wealth harms the seal"? Therefore, the old saying "desiring wealth harms the seal" should be viewed according to the strength of the seal. Be careful, if the seal was already thin, and wealth is strong and harms the seal, then do not expect to win the moon palace's prize.

運比用財纏萬貫，比得資扶。詩釋：見財不用是何哉？財多旺甚日干衰。得遇比肩資扶處，白手猶能聚大財。運到旺鄉身反弱。詩釋：身弱拖根微有助，未從七煞未從財。假饒歲運扶身記，戰敵無成力反衰。財旺劫處禍猶輕。詩釋：偏正財多禍必多，日干無力奈如何。真逢比劫分將去，省得貧魔與病魔。

When one's fortune meets a fellow stem (比肩) and then can utilize wealth (财), they can accumulate vast riches, because the fellow stem helps strengthen the day stem. The poem explains, why can't one use wealth when it appears? It is because there is too much and too strong wealth, while the day stem is weak and unable to bear it; when the fellow stem comes to assist, even starting from nothing one can gather great wealth. "When the fortune reaches a prosperous place, the body becomes even weaker": the poem explains, when the body is weak and the root energy is weak, only receiving a little help, one cannot follow the seven deadly stars (七杀) nor the wealth stars (财星), thus being stuck between two extremes; even if the year or fortune supports the body, the strength is still insufficient to compete with enemies, leading to failure in conflict and further showing weakness. "When wealth is strong and the劫财 is present, the calamity is lighter": the poem explains, when both偏财 and正财 are abundant, calamities will certainly increase, but the day stem is unable to bear them; at this time, if the fellow stem or劫财 comes to share the burden, it actually reduces the纠缠 of poverty and illness.

財逢有傷，還忌陰謀之賊。詩釋：財無劫奪則無傷，支庫中間有暗藏。莫道小人不明露，豈知君子在高梁。殺無明制，當尋伏敵之兵。詩釋：並多七殺正相刑，明制無人慢自驚。沖出暗藏兵有用，馬陵樹下火燒林。貴人頭上戴財官，門充駟馬。詩釋：貴人互換得相成，上戴財官更顯明。進氣有根還有合，定從千里握兵刑。

The wealth star is injured, and one must also be cautious of hidden conspiracies by thieves. The poetic explanation says that wealth is only injured if劫财 comes to take it away; what is truly worrying is that the hidden treasure in the earth branches still contains劫财; do not think that small people who are not openly visible are harmless, for the virtuous may be resting on the beam, while someone is secretly watching below. "The killer has no clear control, so one should seek the hidden enemy's troops": the poetic explanation says that when seven killers appear and mutually harm each other, there is no clear controlling god in the column, and one can only be frightened in vain; at this time, the hidden food god and injurer in the earth branches are brought out, and this hidden army becomes useful, just like Sun Bin setting a trap under the big tree on the Ma Ling Road, and using fire as a signal to defeat the enemy all at once. "The nobleman wears wealth and officialdom on his head, the gate is filled with four horses": the poetic explanation says that the Tianyi Nobleman and the nobleman exchange positions and complement each other, and the wealth and officialdom are worn on top, making the pattern even clearer; the incoming god has a root and a combination, and must certainly possess a thousand miles of land, controlling the military power and the authority of punishment.

生旺宮中藏劫殺，勇奪三軍。詩釋：長生劫煞本非奇，生旺宮中卻正宜。舉鼎有為真足羨，每從邊塞拂旌旗。為跨馬以亡身。詩釋：歲運逢財日主貪，又無比刃與成行。格中若見如斯局，此命危亡立馬看。因得祿而避位。詩釋：官星失馬不為官，得馬登庸理自然。只恐此身行遇祿，解還金帶向林泉。

The long life and prosperity positions conceal jiesha, and those with such configurations possess courage and strength capable of seizing the general's position. The poetic explanation states that long life accompanied by jiesha is not particularly remarkable, but when it falls into a position of birth and prosperity, it becomes most suitable; such people can lift a cauldron with their strength, and their achievements are enviable, often commanding banners on the frontier. "To ride a horse and perish": the poetic explanation says that when the year or destiny meets wealth and the daily stem is greedy for wealth, and there are no siblings, yangren, or similar elements to support the self, if such a configuration appears in the chart, the fate of this person is doomed to danger, visible even from standing still. "Because of receiving a禄, one retreats from position": the poetic explanation states that if the official star loses its "horse" — which is the wealth star — it cannot become an official, and only through the wealth star generating it naturally can one attain officialdom; the fear is when this person encounters a禄 in their destiny, with siblings or rivals seizing the wealth, causing the official star to lose its nourishment, and thus they must remove their golden belt and retreat to the woods and springs.

印解兩賢之厄。詩釋：兩殺重來威制重，食神無奈見梟神。柱中有印能成化，丁火奚能害此身。財勾六國之爭。詩釋：比刃貪官圖利名，無財彼此自相寧。黃金一見成戰局，惹起燕齊魏趙爭。眾煞混行，一仁可化。詩釋：偏官疊見將何救，制殺無如化殺高。行去不勞重見食，疾之已甚禍相遭。

The印星 can resolve thepredicament caused by two virtuous forces clashing. The poem explains that when two seven杀s press down, their power is overwhelming, and normally one would use the food god to control them. However, if the food god meets the hawk god, it becomes a struggle. If the birth star is present in the column, it can transform the killing force into a nurturing energy, so how could the killing force of the丁 fire harm the body? "The wealth star triggers the conflict among six states": the poem explains that the peer and the Yangren both desire official positions and wealth. As long as there is no wealth in the column, they can coexist peacefully. But once the wealth star appears, like gold, conflict immediately arises, just like Yan, Qi, Wei, and Zhao fighting over interests. "When many evil forces are mixed, one benevolence can transform them": the poem explains that when the偏官 appears repeatedly, what can save the situation? Controlling the killing force is not as effective as transforming it. Transforming the killing force means using the birth star to bring the killing energy to nourish the body, using benevolence to tame violence. When traveling through different fortunes, there is no need to repeatedly see the food god to forcefully control it. Excessive attack may bring disaster.

一煞倡亂，獨力可擒。詩釋：一殺為妖應有限，不逢財印本為福。只消一食能歸我，何必干支制伏多。印居殺地，化之以德。詩釋：甲木逢申用煞神，縱然無火未傷身。中藏壬水生歸化，惟恐干支見土神。印居殺地，齊之以刑。詩釋：偏財偏官坐一宮，不能為福卻為凶。局中要解侵凌患，制伏還須用一沖。

There is only one seven killer emerging to cause chaos, and it can be captured with the strength of one person alone. The poetic explanation says that the power of a single killer is ultimately limited. As long as it does not meet wealth to generate it or is not combined with the official star, it can actually be a blessing. It is sufficient for one food god to be used to control it; there is no need for all the branches and stems to be arranged with controlling deities. "When the official is in the killer's position, it can be transformed by virtue": the poetic explanation says that for a day master of jia wood encountering shen, the geng metal in shen is the seven killer. Even if there is no bing or ding fire to control the killer in the column, it does not necessarily harm the body, because shen also contains ren water. The killer can generate the official, and the official can generate the body, thus naturally being resolved. The only fear is that if there is another wu or ji earth in the branches and stems to overcome the ren water. The next title still reads "The official is in the killer's position," but according to the meaning, it should be "The wealth is in the killer's position" due to a mistake. The poetic explanation says that the biased wealth and the biased official are in the same position. The wealth generates the killer, which attacks the body. Not only can it not be a blessing, but it becomes a calamity. To resolve this invasion, one needs to use a conflict to control it. The previous one uses virtue to transform, and this one uses punishment to correct, which are two methods of treatment.

兄弟破財財得用。詩釋：此法從虛邀祿馬，天干不動地支沖。但愁綰合併填實，用力艱難未有功。殺官斯主主須從。詩釋：只力豈能支旺煞，無根端的只相從。他行他運成家業，我運身強業反空。一馬在廄，人不敢逐。詩釋：一財得所不遮搓，天地明明眾所看。計取秋毫應不許，除非私向中探。

Brothers — that is, the same zhi and劫财 — although they may cause loss, the wealth is thus made useful. The poem explains that this method is to remotely invite the official and horse from the empty place; the heavenly stems remain still, relying on the earth branches' opposition to bring out the hidden official and wealth. One should be careful if there is a combination or if the empty position is filled by a real character, then all efforts would be in vain. "The killer official is the master, the master must follow": the poem explains that a single day stem cannot withstand a strong killer; if the day stem is entirely rootless, it can only submit to the killer's power and form a following pattern. When it comes to the years of strong killer and strong wealth, which belong to others, it can establish a family and career. But when it turns to the years that help strengthen the self, the following pattern is broken, and the family and career become empty. "A single horse is in the stable, people dare not chase it": the poem explains that a single wealth star is in its proper place, unobstructed and uncontested, clearly visible in the world, known by all. One cannot even attempt to take a bit of it, unless secretly taking it from behind.

一馬在野，人共逐之。詩釋：庫墓藏財財不露，有何疑忌有何妨。誰知比劫能為福，暗竊陰謀不敢當。財臨生劫庫破生宮，兼奉兩家宗祁。詩釋：局中財以神為家，財要根深印要華。若使破根財不立，螟蛉過繼定無差。身坐比肩成比局，當為幾度新郎。詩釋：我成我局必傷妻，比占妻宮總不宜。鴛帳豈能諧白髮，無如冷落自家知。

A heavenly stem representing wealth is exposed in the open, and everyone comes to chase it. The poetic explanation says that wealth is hidden in the four earthly branches of Chen, Xu, Chou, and Wei, which are the burial places of wealth, and not exposed outside. What is there to be suspicious or harmful about? Who would have thought that a rival or a partner in wealth could sometimes bring fortune, but secret schemes that steal from behind are ultimately not seen by others. — According to this explanation and the previous one, the meanings are exactly reversed, so one must be careful when reading. "Wealth meets the birth and destruction of the branch in the burial place, and serves both families' ancestors": the poetic explanation says that within a single chart, wealth should be based on the god that generates me, and wealth must have deep roots, while the official (which represents the mother) must be flourishing. If the roots are broken and the wealth cannot stand, the day's ruler has nowhere to rely on, and must be adopted by another family, serving both families' ancestral rites, which is unavoidable. "The self sits with a rival, forming a rival structure, and becomes several new grooms": the poetic explanation says that if I myself form a rival structure, it will certainly harm the wife, as the rival occupies the wife's position, which is not suitable. In the marital bed, how can one remain together until old age? The coldness and loneliness are known only by oneself.

父母一離一合，須知印綬臨財。詩釋：正宗偏財同一所，悲歡離合豈能辭。印財生祿同鄉者，立業成家尚有之。夫妻隨娶隨傷，蓋為比肩伏馬。詩釋：比肩原伏妻財下，七煞藏身奪未成。乍見食神來制煞，鼓盆難免嘆壯生。子為子填，孤磋伯道。詩釋：欲求子位在生時，填食休囚恐沒兒。不解孤貧原有命，理怨天道忒無知。

The parents come together at times and part at others, which is due to the influence of the official star and the wealth star being in the same position. The poem explains that the true official and the biased wealth are crowded in the same place, and the wealth overcoming the official is like the child overcoming the mother, so joy and sorrow, union and separation are inevitable. If the official, wealth, and official's fortune are all in the same area and do not interfere with each other, then establishing a career and family still holds some hope. "Spouse is taken and then lost, because the same zodiac is hidden beneath the wife's wealth." The poem explains that the same zodiac is originally hidden beneath the wife's wealth, and the seven deadly stars are also hidden within. They intended to use the deadly stars to control the same zodiac but failed. Suddenly, the food star comes out to control the deadly stars, leaving the same zodiac uncontrolled, making the wife's position unstable. The grief of losing a wife, as described in the Zhuangzi story of beating the coffin and singing, is unavoidable in middle age. "The son is filled, yet remains childless, lamenting the lack of a son." Jin dynasty's Deng You, who took the name Bo Dao, abandoned his son to save his nephew during a time of chaos, and remained childless all his life. People lamented, "Heaven is without knowledge, making Deng Bo Dao childless." The poem explains that to seek a son, one must look at the birth time's position of the son. If the food star at the hour is filled and falls in a weak and confined position, one may not have a son. Those who do not understand that being childless is destined will only blame heaven for being unfeeling.

妻宮妻守，賢齊孟光。詩釋：妻宮妻守無相剋，五煞桃花未有緣。誰知謝安財堪比，相夫應各孟光賢。入庫傷宮，陰生陽死。詩釋：五陽歸庫無生氣，故有傷官入庫名。天地未嘗生意息，返魂猶在五陰生。幫身陽刃，喜合嫌沖。詩釋：柱逢羊刃本為凶，合煞成權最有功。破局喪身困憊甚，偏官忘合正官沖。

The wife's palace is guarded by the wife star itself, indicating a wife of virtue comparable to Meng Guang of the Eastern Han dynasty. The poem explains that when the wife's palace and wife star do not mutually control each other, and the chart does not contain the five evils, taohua, or other licentious influences, one might wonder if such a wealth star can be compared to the family tradition of Xie An. In such a case, the wife's respect for her husband is characterized by Meng Guang's modesty and respect. The phrase "入库伤宫，阴生阳死" means that when the five yang stems enter the storage, they lose their life qi, hence the term "injury from the warehouse." However, the vitality of heaven and earth never ceases; although yang dies, yin still lives, and the chance of revival lies with the five yin stems. "Helping the body with yang blade, preferring harmony and fearing conflict" refers to the yang blade being inherently凶, but when it harmonizes with the seven killers, it transforms into power, which is highly beneficial. However, once the structure is broken, one may suffer a fatal loss, becoming extremely exhausted and distressed. Therefore, the yang blade desires to harmonize with the biased official to gain power, and fears being attacked by the official.

權刃復行權刃，刀藥忘身。詩釋：偏官羊刃要均停，赫赫飛揚萬里名。用神更行權煞地，英雄難免喪刀兵。財官再遇財官，貪汙罷職。詩釋：祿無求進俸無餘，輕節清高幾不如。行到財官遇俸祿，貪汙歸去浪嗟吁。祿到長生原有印，清任加官。詩釋：官強印旺皆為貴，印旺官強用不齊。祿到長生官得地，九重雨露沐光來。

The two "power weapons" of Yangren and Qiansha are already in a proper configuration. If another power weapon appears in the fortune, it will lead to death by weapons or medicine. The poem explains that the偏官 (biased official) and Yangren must be equal in strength and evenly matched to achieve a grand reputation that reaches far and wide. If the useful god is further encountered in a place of power and authority, it will result in one-sided emphasis, and even heroes may perish by weapons. "When wealth and officialdom meet wealth and officialdom again, corruption and dismissal follow": the poem explains that originally, salary is limited and there is no desire for advancement; if one remains virtuous and upright, it is acceptable. However, if one's fortune leads to a place where wealth and officialdom are abundant, greed arises, and eventually one is dismissed from office due to corruption, ending in regret. "When the official's fortune reaches the place of growth, there is an official seal, and promotion follows": the poem explains that strong official power and a strong official seal are both signs of high status, but often these two cannot both be effectively used. If one's fortune reaches the place of growth, and the official star is properly positioned, then there will be the illumination of the imperial court's rain and dew, and one will be promoted further in a position of clear responsibility.

馬行帝旺舊無傷，官途進爵。詩釋：偏正之財用得輕，不逢妒合與傷刑。健馳帝旺臨官處，積白堆黃享大名。財旺身衰，逢生即死。詩釋：孤寒何意獲多財，正欲相求若自捱。忽遇有情生旺處，苟貪惹得喪身災。刃強殺薄，見煞生官。詩釋：健逢羊刃一財輕，意在生官不敢生。七殺俱來成配合，得蘇財困旺官星。茲法玄玄之妙，今頗習而成章。少助愚蒙，並明萬一。

When the wealth star reaches its peak of prosperity without being harmed, one can advance in officialdom. The poem explains that both the biased wealth and the proper wealth are not heavily used, and they do not meet with jealousy, harm, or punishment and clash. The wealth, in its strong and flourishing state, moves through the Prosperity and Officialdom positions, accumulating mountains of silver and gold, and enjoying great fame. "When wealth is strong but the body is weak, encountering something that brings life leads to death": the poem explains that a lonely and poor person has no intention of gaining much wealth, but when trying to seek it, it feels as if they are forcing themselves. Suddenly encountering a wealthy star that brings life and prosperity, they greedily pursue it, which instead brings about disaster. "Strong Yangren and weak killer star, encountering a killer star brings officialdom": the poem explains that when the body is strong and encounters Yangren and the wealth star is weak, one originally intends to use the wealth to generate officialdom to restrain Yangren. However, due to the weakness of wealth, they dare not generate officialdom. When the seven killer stars arrive together, combining with Yangren to form a pattern, the wealth then awakens from itspredicament and turns to generate and strengthen the officialdom star. The conclusion of the whole passage says: this method is extremely profound and mysterious. Now it has been thoroughly studied and compiled into a text, just to help the ignorant a little, explaining one part out of a hundred.

今夫立四柱而取五行，定一運而關十載。清濁純駁，萬有不齊，好惡是非，理難執一。是必先觀氣象規模，乃富貴貧窮之綱領畢具，次論用神出處，凡死生窮達之精微盡知。乃若一陽解凍。註釋：冬月水成冰凍，盛寒時也。至後則一陽發動，暖氣初生，有火得用，則雖堅冰寒凍，亦可解矣。

To determine the Five Phases through the four pillars, one must first establish the next major period of ten years, which relates to fortune and misfortune. A person's destiny may be clear or turbid, pure or mixed, with countless differences. What is favorable and what is unfavorable, right and wrong, cannot be rigidly fixed. Therefore, one must first examine the overall "climate" of the entire destiny chart; the general outline of wealth, poverty, nobility, and humility is already included. Then, one should discuss the origin of the "useful god." The subtle aspects of life and death, success and failure will be fully understood. This section aims to address this order: first distinguish the clarity and turbidity, the high and low of the overall destiny climate, and then focus on the selection of each individual god. For example, "one yang thaws the ice": the commentary says that in the winter month, water freezes into ice, which is the time of extreme cold; after the winter solstice, one yang begins to arise, and warm energy starts to appear. If there is fire in the destiny, even if it is frozen and cold, it can thaw the ice.

三伏生寒。註釋：夏已炎極，至後則一陰發生。三伏中暑深陰盛，為火退寒生之漸，所謂夏草遭霜也。陽亢不制，亢則害也。註釋：此象亢陽無制，更不包藏陰物。而運又行東南，則陽剛失中，而必至為害也。用此者孤貧兇暴。剛而能柔，吉之道也。註釋：此言五陽生於陰月，干支夾合陰柔之物，運道又行陰柔之鄉，乃為吉也，用此者縱然寒賤，終必榮華。

"The Three Heat Periods Bring Cold": The commentary explains that summer has become extremely hot, and after the Summer Solstice, a bit of yin begins to quietly emerge. During the Three Heat Periods, the heat is at its peak while yin gradually increases, marking the beginning of the retreat of fire and the emergence of cold, which is why even grass in summer may be frosted. "Excessive Yang Without Restraint, Excess Causes Harm": The commentary explains that this image refers to excessive yang that is not restrained, and if the pillar also lacks any yin elements, and if the person's fortune moves toward the Southeast, where yang is strong, yang will lose its balance and inevitably cause harm. People with such a destiny are lonely, poor, and have a fierce temper. "Strength With Flexibility Is the Way of Good Fortune": The commentary explains that this refers to five yang heavenly stems born in a yin month, with yin elements between the heavenly and earthly stems, and the fortune path also moving toward yin regions, which is auspicious. People with such a destiny may start from humble origins, but will eventually achieve honor and prosperity. It is evident that the difference in fortune does not lie in yin and yang themselves, but in their excess or balance.

柔弱偏枯，小人之象。註釋：此象不中之道也，四柱中但見陰柔，而不入格。干支又不包陽，則終於柔懦。用此者機心陰險，無所不至。剛健中正，君子之風。註釋：四柱中陽而藏陰，剛柔得中，不犯破克刑沖，用此者德行過人，忠直蓋世，故曰君子之風。過於寒薄，和暖處終難奮發。註釋：四柱純陽，生於十月絕五陰之根，日干又見寒弱，而無剛健之氣，縱遇和暖之，亦難發達。

"The image of weakness and deficiency, a sign of a petty person": the commentary says that this pattern does not follow the middle and upright path; in the four pillars, only yin softness is present without forming a structure, and there is not even a trace of yang energy between the heavenly stems and earthly branches. In the end, it leads to weakness and timidity. Those with such a destiny are cunning and sinister, capable of doing anything. "Strong and upright, the style of a gentleman": the commentary says that the four pillars are mainly yang, yet contain hidden yin energy; strength and softness are balanced, without any conflict, destruction, or clash. Those with such a destiny have outstanding virtue and integrity, hence called the style of a gentleman. "Too cold and thin, it is hard to rise even in warm conditions": the commentary says that the four pillars are entirely yang stems, yet born in the tenth month, the roots of the five yin stems are cut off. The day stem appears cold and weak, lacking strong and vigorous energy. Even if one encounters a warm and favorable environment in their destiny, it is difficult to achieve success.

過於燥烈，水激處反有凶災。註釋：四柱純火，生於夏至之前，火性炎烈，佳遇水激，不惟不能制，而反致害矣。用此者夭折孤貧。過於執實，事難顯豁。註釋：執實者，用一而不通也。假如用官無財，用印無殺，多合少成者，遇事終無顯達。過於清冷，思有淒涼。註釋：此言金水過於清寒，不遇和暖之運，平生獨食孤眠，生涯寂莫，人不堪期憂矣。

"The excessive heat and intensity may lead to misfortune and calamity": the commentary explains that if all four pillars are fire and the person is born before the summer solstice, the fire is extremely fierce. At this time, if water comes to counteract it, it cannot control the fire, but instead brings disaster. People with such a destiny may die young and live in poverty. "Being overly rigid and inflexible, things are difficult to achieve": the commentary explains that being rigid means clinging to one thing without knowing flexibility. For example, if the official star is used but there is no wealth to nourish it, or if the seal is used but there is no seven killer to nourish the seal, and the column has many combinations but few achievements, then in matters, one will never reach success. "Being overly cold and clear, thoughts are filled with melancholy": the commentary explains that this refers to a situation where gold and water are excessively cold and bleak, and the person's fortune does not meet warm and harmonious conditions. Throughout life, they live alone, sleep alone, and their life is lonely and isolated. The sorrow and bitterness are unbearable. These three points all emphasize the concept of "excess": the atmosphere should be harmonious and moderate. When it is biased to the extreme, it becomes a problem.

過於有情，志無遠達。註釋：局中之物，不可過於有情，若遇有情，則牽迷不能自脫，外衣所見矣，其志安能遠達哉！過於用力，成亦多難。註釋：凡注中得自然之妙為妙，若用力扶持，終為不美，其成就終必艱難矣。過於貴人，逢災自愈。註釋：八字中原多貴人，二德扶用財官，不有刑破，雖居顛沛之中，亦無妨矣。過於惡殺，遇福難亨。註釋：八字中原多惡殺，三刑六沖，又與財官反背，縱遇財官之地，將何享福之基。

"Too much affection, ambition cannot reach far": The commentary says that within a single chart, the heavenly stems and earthly branches should not be overly harmonious. If they are always combining and connecting, they will be entangled and confused, unable to extricate themselves, and their vision will remain limited to the immediate and superficial, how can their aspirations reach far? "Too much effort, success comes with much difficulty": The commentary says that true excellence in a birth chart comes from natural harmony. If one tries too hard to support and adjust, it will ultimately not be good. Even if success is achieved, it will certainly come with great difficulty. "Too much noble assistance, disaster leads to recovery": The commentary says that if a birth chart contains many noble people, and is also supported by Heavenly Virtue and Monthly Virtue, and is not subjected to punishment or clash, then even if one is in a state of hardship and wandering, it will not be a problem. "Too much evil killer, encountering fortune is hard to enjoy": The commentary says that if a birth chart contains many evil killers, with three punishments and six clashes all present, and they are also contrary to wealth and official positions, then even if one's fortune reaches wealth and official positions, there will be nothing to serve as the foundation for enjoying happiness.

五行絕處，祿馬扶身。註釋：凡遇絕處，不可便指為凶。蓋凶處亦有福神相助，如木絕於申，申有壬水為印，庚戊為財官，皆我所用之物，不能傷身。四柱奇中，比肩分福。註釋：古以官為貴，以財為奇，局中得遇財官，乃為吉矣。如見比肩則無忌憚，爭官劫財，福無全美。陰陽固有剛柔。註釋：陽剛陰柔，天地之道也。此言剛柔之道，雖陰陽之中，抑且不能去者也。

"When the Five Phases are in their dead places, the horse and official (Lù Mǎ) support the body": The commentary explains that whenever a person encounters the dead place of the Five Phases, it should not be immediately judged as bad fortune. Even in bad places, there may be benevolent deities assisting. For example, wood is in its dead place in the hour of Shen, but within Shen there is hidden壬 water, which is the "seal" (Yìn), and also庚 metal and戊 earth, which are the "official" (Gān) and "wealth" (Cái). These are all useful elements to me and cannot harm the body. "In the four pillars, the same zodiac sign shares the fortune": The commentary explains that ancient people considered the official (Gān) as noble and wealth (Cái) as extraordinary; when the destiny chart contains wealth and official, it is considered auspicious. However, when the same zodiac sign appears, it dares to compete for the official and seize wealth, thus the fortune cannot be complete. "Yin and Yang inherently have hardness and softness": The commentary explains that Yang represents hardness and Yin represents softness, which is the way of heaven and earth. Here, the principle of hardness and softness, although contained within Yin and Yang, is something that cannot be removed at all—throughout the entire discussion of the clarity, turbidity, height, and depth of the atmosphere, it ultimately comes down to the distinction between hardness and softness.

干支豈無顛倒。註釋：顛之倒之，反覆之謂之，如干有壬癸甲乙丙丁，支有亥子丑之類是也。父無子而不獨。註釋：木以火為子息，四柱中如無丙丁巳午之位，則無子矣。若地支暗畜有火，亦不為無子矣。子有父而反孤。註釋：木以水為父母，若被損克，則不得其所。如甲乙日生於亥子之年月，值四季，水被土傷，所生之人失矣，豈不孤哉！

"Are the heavenly stems and earthly branches not reversed?" The commentary explains that "reversed" means the order is inverted. For example, the heavenly stems are arranged as Ren, Gui, Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, and the earthly branches are arranged as Hai, Zi, Chou, etc. When the sequence is out of order, it is considered reversed. "A father without a son is not alone." The commentary explains that wood takes fire as its offspring. If the four pillars do not contain Bing, Ding, Si, or Wu, it is considered as having no son. However, if the earthly branches contain hidden fire, it is not considered as having no son, so the father will not be alone. "A son with a father becomes lonely." The commentary explains that wood takes water as its parents. If the parents are harmed or restrained, they cannot be properly supported. For example, if Jia or Yi wood is born in the year or month of Hai or Zi, and the year or month also coincides with the seasons of Chen, Xu, Chou, or Wei when earth is strong, the water will be harmed by earth, and the god that nourishes me will be lost. Thus, the son will become lonely instead.

生尚可以再生。註釋：局中之物，原有長生，先被克損，歲運復遇生旺之地，身力復強，如再生也。死不可以復死。註釋：凡柱中之物，原值死絕之宮，復來歲運，再遇死地，不為更凶之論，蓋死無二也。即死亦非為鬼。註釋：木值春生，得時乃旺。柱中雖遇死絕之中，若運行生旺之鄉，亦不為之死也。逢生又不成人。註釋：木值秋生，失時乃弱。柱中雖遇生旺之官。若運行衰絕之一地，終不為之生地。

"Life can be renewed": The commentary says that the original substance in the chart has the qi of growth. It was first harmed by being overcome, but when it meets a place of growth and strength in the year or in the big cycle, its strength is restored, as if it were reborn. "Death cannot be repeated": The commentary says that the substance in the pillar originally sits in a dead or exhausted place. If it meets another dead place in the year or big cycle, it is not considered even worse, because death occurs only once, not twice. "Even if dead, it is not a ghost": The commentary says that wood born in spring is strong when it is in season; even though it is in a dead or exhausted place in the pillar, if it meets a place of growth and strength in the big cycle, it should not be considered as dead. "Meeting growth does not make it a person": The commentary says that wood born in autumn is weak when it is out of season; even though it meets a place of growth and strength in the pillar, if it meets a place of decline and exhaustion in the big cycle, it is still not considered as a place of growth. The discussion of life and death should be considered together with the monthly command and the sequence of time, and not based solely on the twelve cycles of a single character.

五行各得其所者，歸聚成福。註釋：凡五行不可虛名失位，俱要得令歸坦，方能為貴，若歸聚一局，妙不可言。一局皆失其垣者，流蕩無依。註解：凡日主用神，俱要著落之處。如四柱中不得通根有靠，又遇空亡死絕，則終無成立，必然飄蕩失所矣。大運折除成歲。註釋：大運者，八字之表裡也。取用乃度其淺深，成歲須知多寡是也。

"Those of the Five Phases each in their proper place will gather to form fortune": The commentary explains that the Five Phases should not merely exist in name but must be in their proper positions, each in its season and on its proper path, in order to achieve status; if they can gather into a complete configuration, it is even more remarkable. "When all are lost from their proper places, they drift without support": The commentary explains that the day master and the Useful God must have their proper positions; if in the four pillars they cannot root and find support, and encounter Kongwang or dead or dying positions, they will ultimately fail to stand firm, and certainly drift without a place to return. "The great destiny is reduced to a year": The commentary explains that the great destiny is the outer and inner of the birth chart; to select the Useful God, one must measure its depth, and to calculate the years, the three days are reduced to one year, and one must first calculate the number of days between the birth date and the solar term.

小運逆順由時。註釋：小運者，補大運之不足而立名也。古人以男起丙寅，女起壬申，以是定逐年禍福，鮮有不左。予嘗見一秘書，以為男女小運，皆由生時而行之，順逆亦以年定。六合有功，權尊六部。註釋：凡四柱中，有刑沖剋破，木為凶論，得神挽回有力者，即反為祥，其福高厚。

"The small yearly cycle follows the trend of the time": The commentary explains that the small yearly cycle is a separate term established to complement the major yearly cycle. According to old methods, for male fate calculations, the small yearly cycle always starts from Bingyin, and for female fate calculations, it always starts from Renshen, using it to determine the fortune and misfortune of each year, with very few errors. Zhang Nan once mentioned that he had seen a secret manuscript which proposed that both male and female small yearly cycles should start from the time of birth, and whether they proceed forward or backward should be determined by the yin and yang of the year's stem. He was arguing against the old method of using a fixed starting point. "Six Harmonies bring merit, and the authority surpasses six departments": The commentary explains that if there are punishments, conflicts, defeats, or destruction in the four pillars, they are usually considered ominous. However, if a deity appears to rescue the situation and has sufficient strength, it can turn into a blessing, resulting in great fortune and the ability to hold a high position in six departments.

三刑得用，威震邊疆。註釋：刑本不吉，得用者富貴聰明，無用者孤貧凶夭。何以為得用？三刑有氣，日主剛強。何以為無用？三刑無氣，日主衰弱。天地包藏神得用，豁達胸襟。註釋：如八字中不見亥申二字，得左右之神拱起二字，兼有貴氣，不落空亡，須當顯豁。風雨激烈貴無虧，發揚姓字。註釋：巳為風門，卯為雷門，八字中虛拱二位，更有貴人歲運，若逢沖起，必能發達。

"Three Punishments are effective, commanding authority at the borders": The commentary explains that punishment itself is not auspicious, but if it is used by a person who is wealthy and intelligent, it can be beneficial; if not used, it leads to poverty and misfortune. How is it considered effective? When the Three Punishments have strength and the day's ruler is strong. How is it considered ineffective? When the Three Punishments lack strength and the day's ruler is weak. Clearly, the fortune or misfortune does not lie in the punishment itself, but in whether the day's ruler can bear it. "Heaven and Earth conceal the divine, and the divine is effective, with a broad-minded spirit": The commentary explains that for example, if the original八字 does not contain the characters Hai (亥) and Shen (申)—Hai being the heavenly gate and Shen the earthly gate—but these are virtually formed by surrounding elements, and accompanied by noble qualities without falling into Kongwang, the spirit naturally becomes broad and open. "Storms and winds are intense, but nobility remains unimpaired, leading to fame": The commentary explains that Si (巳) is the wind gate, and Mao (卯) is the thunder gate. If these two are virtually present in the八字, and when the year or destiny meets a noble person, upon encountering a clash, it will be stimulated and lead to success and fame.

賊地成家，賊亂家亡身必喪。註釋：此法如歲月日中，有神爭合為妻，月支陷弱其中，欲出而不可得，故曰賊地。更得歲月之神自刑，無暇合我，得時支乘機與月支成合，是謂賊地成家。富貴不淺，大運去賊則安，再見賊亂，其家必亡而身喪矣。梁材就斷，木多金缺用難成。註釋：夫木本賴金斷以成器，若金被神留合，不能克其木，卻要木與金為鄰，就彼雕琢可也。若木盛金弱，則雖就金，亦不能斷而有用，木與金作合，彼此兩強，乃為貴論。

"The thief's land forms a family, the thief causes chaos and the family perishes, the body is inevitably lost": The commentary explains that this method refers to when there are other deities in the year, month, or day that compete for the conjunction with my wife star, and the wife star is trapped in the month's branch and cannot escape. Therefore, it is called "thief's land." If the deities of the year and month happen to self-punish, they cannot come to assist, and the hour's branch takes the opportunity to form a conjunction with the month's branch, rescuing the wife star. This is called "thief's land forms a family," indicating great wealth and honor. When the great destiny removes the thief, it becomes stable; but if the thief comes again, the family will perish and the body will be lost. "The beam is broken, with too much wood and insufficient metal, the use cannot be completed": The commentary explains that wood must rely on metal to be shaped into a tool. If the metal is held by other deities and cannot effectively control the wood, then the wood must be adjacent to the metal, so that it can be shaped by the metal. If there is too much wood and the metal is weak, even if the wood is close to the metal, it cannot be shaped and thus cannot become a beam. Only when the wood and metal are in conjunction and both sides are strong can it be considered valuable. The relationship between wood and metal is exactly the relationship between "material" and "worker," and if one is too strong or too weak, it cannot be made into an object.

純陽地戶包陰，兵權顯赫。註釋：八字純陽，本為偏黨，殊不知子寅辰午申戌，暗拱丑卯巳亥未酉之陰，二象相濟，則反全天地之正氣，發福菲小。獨虎天門帶木，臺閣清高。註釋：凡歲月得寅一位，卻要時帶天門，虎必朝天，甲日柱內更有卯未合局，木盛生風，風從於虎，豈不美哉！若刑沖剋破，不得印綬財官則無用矣。

"The land of pure yang embraces yin, and military power is prominent": The commentary says that if the eight characters are all yang, they tend to be biased toward one side. However, the six yang branches—zi, yin, chen, wu, shen, and xu—secretly flank the six yin branches—chou, mao, si, hai, wei, and you—thus balancing yin and yang, preserving the integrity of heaven and earth, and bringing great blessings. "A solitary tiger at the heavenly gate with wood, indicating high moral standing": The commentary says that if the year or month contains yin, which belongs to the tiger, and the hour branch also contains hai, the heavenly gate, then the tiger faces the heavenly gate. If the day stem is jia wood, and the column also contains mao, wei, and yin to form a wood trinity, the wood becomes strong and generates wind, and the wind follows the tiger, which is very favorable. However, if it suffers from punishment and clash, or if it does not match the official, wealth, or minister, it will be of no use.

學堂逢驛馬，山斗文章。註釋：凡身坐長生之位，皆為學堂，更得驛馬交馳，又得高大氣象。帶財煞貴人者，文章瀟灑出塵。日主坐咸池，江湖花酒。註釋：咸池，又名桃花煞，男女逢之，必然淫亂，多因花酒流落江湖。若見財官貴德同宮，反得標格清奇，富貴安享，大忌刑合，只喜空亡。福滿須防有禍。註釋：凡用印生身，乃為我之福也。運行比印旺地，生扶太過。福滿處豈無禍生，是以君子須知防也。

"The Xuetang meets the Post-horse, mountains and stars of literature": The commentary says that when the day master sits on the position of Growth, it is called "Xuetang." If it also receives the Post-horse, which signifies movement and travel, the aura becomes grand and lofty. If accompanied by wealth, officials, or noblemen, the literary style becomes refined and detached, and the reputation is as lofty as the great mountains and stars. "The day master sits on Xianchi, rivers and lakes of wine and flowers": The commentary says that Xianchi is also known as Taohua, a harmful star. When encountered by men or women, it inevitably leads to licentiousness, and they often fall into the world of wine and women. If wealth, officials, noblemen, and the monthly virtue and heavenly virtue are all in the same palace, they can instead produce a unique and refined style, enjoying wealth and security. It is most disliked when there are conflicts or combinations, but it is preferable when it falls into Kongwang. "Full of blessings, beware of calamity": The commentary says that using the seal to generate the day master is my own blessing. However, if the chart moves to a place where the same or similar elements are strong, the generation and support become excessive, and the place of full blessings will inevitably bring calamity. Therefore, gentlemen must know how to prevent it. This is still about the concept of "excess" in terms of aura: when full, it invites loss, and it is the same idea as the previous statements about "excess with noblemen."

凶多未必無禎。註釋：局中原多官煞，再行官煞歲運，其凶乃甚。歷盡艱難，後必有制身旺之運，否極泰來之象。馬頭帶箭，生於秦而死於楚。註釋：此言驛馬。在時日之下者，若見有刑沖，謂之帶箭，主人決定異國喪亡也。馬後加鞭，朝乎南而慕乎北。註釋：凡取用驛馬，順則年取其日時，逆則時用其日主，馬無提攔，則縱肆而不可遏，如後再加刑沖，馬必疾行，終無安頓之地，主人一生勞碌，奔競四方。若刑沖之神，遇有三合六合，則不為加鞭矣。

" 'Misfortune is frequent but not without auspicious signs' : The commentary explains that if the native's chart already has many official stars and killing stars, and then encounters official or killing stars in the year or month, the danger becomes even greater. However, after enduring hardships, there will inevitably come a period of fortune where the killing stars are restrained and the self is strong, which is the image of turning bad luck into good fortune. 'The horse's head is shot with an arrow, born in Qin but dying in Chu' : The commentary explains that this refers to the post-horse. If the post-horse is located below the day or hour stem, and if it is also subjected to punishment and clash, it is called 'carrying an arrow', indicating that the person will certainly die in a foreign land. 'The horse is urged on further, looking south but yearning north' : The commentary explains that when taking the post-horse as a useful element, the forward direction is taken from the year to the day and hour, while the reverse direction is taken from the hour to the day stem. If the horse is not restrained or blocked by something, it will run wild and be uncontrollable. If further punishment and clash are added, the horse will gallop rapidly, ultimately having no place to rest, and the person will live a life of constant toil and striving in all directions. If the punishing and clashing element is restrained by triple harmony or six harmony, it will not count as further urging. These two aspects of the post-horse, one indicating it being stopped but with injury, and the other indicating it being in motion without restraint, are not signs of a stable and secure life.

一將當關，群邪自服。註釋：將者，貴重之神也。關者，要緊之處也。邪者，妒我之物也。假於甲乙日生於金旺年月，皆來克我，得丙丁透出干上，制殺為權，而殺自服矣。眾凶克主，孤力難勝。註釋：此言殺重身輕，孤獨無助者，蓋無當關可救之神也。則不能勝所克矣，決主夭疾。脫此輩忌見此輩。註釋：此言如甲己化土，脫木氣而從妻家，若見甲乙寅卯未亥，皆我比肩，則有原旺之藉，豈無咎哉。

"One general at the gate, all evils submit": The commentary explains that "general" refers to a noble deity, "gate" refers to a critical position, and "evils" are things that envy and harm me. For example, if a day master of wood (such as Jia or Yi) is born in a year or month where metal is strong, all the metals will come to overcome me. However, if Bing or Ding appears in the heavenly stem, it will control the strong metal and establish authority, and all the strong metals will naturally become obedient. "Many evils overcome the ruler, single force cannot overcome": The commentary explains this refers to a situation where the strong evil forces are overwhelming and the ruler is weak and isolated. Because there is no noble deity to save at the critical position, the day master cannot overcome the things that overcome it, and this will inevitably lead to early death and many diseases. "This kind should avoid this kind": The commentary explains that for example, if Jia and Ji combine to form earth, the wood energy has already been transformed and submitted to the wife's side. At this time, if Jia, Yi, Yin, Mao, Wei, or Hai (which are all wood-related) appear again, the wood will regain its former strength and the transformation pattern will be broken, how can there be no misfortune?

化斯神喜見斯神。註釋：如乙庚化金，喜見金旺，而妻得依其夫。丁壬化木喜見木旺，而子得依其母之類是也。驛馬無韁，南北東西之客。註釋：無韁，馬無合也。東西南北，無所不至矣。若遇此，必主飄零。桃花帶殺，娼妓隸卒之徒。註釋：桃花日時相見是也。不惟忌刑合有情，尤忌五煞同處，凡遇此者，不知禮義廉恥之徒也。

"Transformed spirit delights in seeing the spirit": The commentary explains that for example, if Yi combines with Geng to transform into metal, it is favorable to see strong metal, just as a wife relies on her husband; if Ding combines with Ren to transform into wood, it is favorable to see strong wood, just as a son relies on his mother. This is the same principle. The previous statement said that after transformation, it is unfavorable to see the original elements, while this statement says that after transformation, it is favorable to see new elements. These two should be considered together. "Post-horse without reins, a traveler in all directions": The commentary explains that "without reins" means the post-horse is not bound by its matching element; it can go anywhere in the four directions, and a person with such a destiny is destined for a life of wandering. "Plum blossom with malevolent influences, people like courtesans, soldiers, and servants": The commentary explains that this refers to plum blossom appearing in the day or hour positions. It is not only disliked when it is in conflict or harmonious with other branches, but especially disliked when it is with the five evils; anyone with such a destiny is considered to lack morals and ethics.

母子有始終之靠。註釋：如戊日坐辰，生於申月，然土以金為子，金養於辰，少倚母而自強，老得子而有靠。夫妻得生死相依。註釋：如丙丁坐子月，用酉金。然火以金為妻。金生於子，適夫家以養其身。火至酉亡，賴妻家以活其命。雙眼無瞳，火土熬乾癸水。註釋：癸水在人屬腎，為一身之基，兩目之本。目關五行，惟瞳屬水，水涸腎虛，則瞳無所依。

"The mother and child have a beginning and end to rely on": The commentary says, for example, if the day master is Wu earth sitting on Chen and born in the month of Shen, earth takes metal as its child, and metal is nourished on Chen; in youth, one relies on the mother to be strong, and in old age, one relies on the son for support. "Spouse is bound by life and death": The commentary says, for example, if Bing and Ding fire are born in the month of Zi and take You metal as their useful element, fire takes metal as its wife; metal is born in Zi, like a woman marrying into her husband's family and being supported, while fire dies in You, and relies on the wife's family to continue its life. "Both eyes lack a pupil, fire and earth dry up the癸 water": The commentary says,癸 water in the human body belongs to the kidney, which is the foundation of the body and the origin of the eyes; although the eyes involve the five elements, the pupil alone belongs to water, and when water dries up, the kidney becomes weak, and the pupil loses its support.

大腸有病，丙丁克損庚金。註釋：庚屬大腸，宜臨水土，嫌者丙丁寅卯，得局無制。然庚金雖得托根，又被沖破，便有此疾。土行溼地而傾根，伯牛有恨。註釋：戊土屬脾，四柱中不有生旺通根之位，又加水浸金虛，運行溼地，歲見木克，因而有疾。火值炎天而得局，顏子無憂。註釋：火乃文明之象，生於九夏，三合寅午戌，用火愈發輝，少用木資其火，不宜見水拖根，遏火之炎。人生得此，樂道無憂。火行極處，多遇木生，反主夭貧，至不利也。

"The large intestine is afflicted by the conflict and damage of Bing and Ding, which weaken Geng metal": The commentary explains that Geng metal in the human body corresponds to the large intestine, which is suitable to be seated on water and earth, but it is forbidden for Bing and Ding, along with寅 and卯, to form a fire trinity without someone to restrain it. Even if Geng metal has a root to rely on, if that root is broken, it will lead to illness. "Soil flowing in wetlands and uprooting the foundation, Bo Niu has a grievance": Bo Niu, a disciple of Confucius named Ran Qingsheng, suffered from a severe illness and died. The commentary explains that Wu earth in the human body corresponds to the spleen, and if there is no place of birth and strength in the four pillars, and water is used to soak it, and metal is used to steal its energy, and when the destiny runs through wetlands, and the flowing year meets wood to overcome earth, illness results. "Fire reaching its peak in the scorching summer and forming a trinity, Yan Zi has no worries": The commentary explains that fire symbolizes civilization. If it is born in the height of summer, with寅, 午, and 戌 forming a trinity, the fire becomes even more brilliant. It is suitable to slightly use wood to assist the fire, but water should not be present to drag the fire's root or to suppress the fire's upward nature. A person with this condition can be like Yan Hui, content with poverty and devoted to the Way, without worries. However, if fire reaches its peak and is repeatedly assisted by wood, it leads to an early death and poverty, which is most unfavorable.

水泛木浮，死無棺槨。註釋：木從水泛，不遇土提防，更值死鄉沖並，是必墮崖落水，橫禍毒亡，多不為美。火炎土燥，主受孤單。註釋：土因火燥，萬物不生。初運南行，廢而無運，後來雖遇財官，不能為用，以致孤貧奔走，無家之命也。妻多力弱，花粉生涯。註釋：凡用財為妻，最要得位得時，日主更喜剛強，歲月有倚，陰陽各得其所，良配可知。若財多散亂，刑合不齊，日主孤柔，不能任用，必因其妻而獲利，以養其身也。

"Water floods and wood floats, dying without a coffin": The commentary says that wood drifts with the water, and there is no earth to build a dike to prevent the flood. If it meets a dead end and is attacked by a conflicting force, it will certainly fall from a cliff or drown, dying a violent death, and is likely to have a bad end. "Fire burns and earth dries, leading to loneliness": The commentary says that the earth is scorched and dried by the fire, so nothing can grow. In early years, the great destiny moves toward the southern fire land, leading to continuous wasteland and being as if there is no fortune. Even if later one meets wealth and official positions, they are unable to be used, leading to loneliness and poverty, becoming a person without a home. "Many wives but weak strength, leading a life of cosmetics": The commentary says that if the wife is taken as the wealth star, it is most important to have the right position and time. The day's main element prefers to be strong. If there is support in the year and month, yin and yang are in their proper places, then a good spouse can be known. If there is too much wealth that is scattered, with conflicts and combinations that are inconsistent, and the day's main element is weak and weak, unable to support the wealth, then one must live off the money earned by the wife, leading a life in the cosmetics business.

馬弱比多，形骸飄泊。註釋：凡遇財旺身強，生平安樂。若見財輕比重，終必飄泊江湖，逐財困苦，安享何能。性靈形寢，多因濁裡流清。註釋：凡八字，濁中流有一點孤清，則人雖樸陋，穎悟機謀異常，與眾回異也。貌俊心蒙，蓋是清中涵濁。註釋：此論用神清奇，特立中或有物來傷之，主其人外雖貌美，內無學識，皆迷酒色。凡遇凶神交會，善雖小而難成。吉耀並臨，惡雖多而亦化。道從理悟，神入心生。熟讀苦求，巨微判矣。

"The horse is weak and the rival is numerous, the form and body drift about": The commentary says that those whose wealth is strong and their body strong live a peaceful and happy life all their lives; but if the wealth is light and the rival is numerous, they will ultimately drift about in the world, troubled by the pursuit of profit, and how can they enjoy peace and comfort? "The spirit and form, often flow clear from the turbid": The commentary says that in an八字 that is mixed and turbid, if there is a little purity emerging, the person may have an ordinary appearance but is intelligent and has a different insight from ordinary people. "A handsome appearance but a dull mind, is because of purity containing turbidity": The commentary says this refers to the useful god originally being clear and unique, but something comes in to injure it, indicating that the person's appearance is beautiful but their mind is lacking in learning, and they are mostly addicted to wine and women. These two statements are the conclusion of the whole passage on the topic of clarity and turbidity: clarity with turbidity and turbidity with clarity, the difference in character is here. The conclusion of the whole passage says: wheneverInauspicious Spirit meet, even good things are difficult to achieve; when吉星 are together, even many bad things can be resolved. The principles should be understood from the moral principles, and the divine mechanism comes from the heart; by reading thoroughly and seeking diligently, the distinctions between big and small will naturally become clear.

《易》曰：“乾道成男，坤道成女。”陰陽剛柔，各有其體。故女命以柔為本，以剛為刑，以清為奇，以濁為賤。乾，陽也，坤，陰也。陰陽交則成人道。陽剛而陰柔，稟得乾道，則為男，稟得坤道，則為女，故男剛而女柔。陽有陽體，陰有陰體，且女命貴乎陰靜，最忌陽剛，貴乎清而賤乎濁也。

The Great Treatise of the Zhou Changes says: "The principle of Heaven gives rise to masculinity, and the principle of Earth gives rise to femininity." Yin and Yang, as well as strength and softness, each have their own nature. Therefore, a woman's destiny is based on softness and compliance, with strength being harmful, purity being rare and precious, and turbidity being lowly. Heaven is Yang, Earth is Yin; only when Yin and Yang interact is human nature formed. Yang is strong, Yin is soft; those who inherit the principle of Heaven become men, and those who inherit the principle of Earth become women. Therefore, men are strong and women are soft. Yang has its own nature, Yin has its own nature; for a woman's destiny, it is valuable to be soft and quiet, and most harmful is the exposure of Yang strength. It is valuable to have a clear and pure appearance, and turbidity is considered lowly. The title of this section, "Wei Jing," refers to the泾 and 渭 rivers, symbolizing the distinction between turbid and clear, and the clarification of right and wrong. What Zhang Nan is distinguishing is precisely the various incorrect views in old discussions about women's destinies, which fail to differentiate between clarity and turbidity and confuse right and wrong.

三奇得位，良人萬里封侯。三奇者，財官印，非乙丙丁也。女命以官星為夫，如甲生人見辛為官，即夫也。辛金長生於子，旺於申酉之地，以己土為財，得辰戌丑未之地，以癸水為印，得亥子丑之方，皆得其位，主其夫有貴，故曰萬里封侯。

"The Three Marvels in their proper positions, the husband will be granted a marquisate a thousand miles away": Here, the term "Three Marvels" refers to wealth, official rank, and the seal of authority, not the three marvels commonly discussed by diviners, which are the heavenly stems 乙, 丙, and 丁. In female fortune readings, the official star represents the husband. For example, if a day master of jia wood encounters xin metal, xin metal is considered the official star, and thus represents her husband. Xin metal is longed in zi, strong in shen and you; Xin metal takes ji soil as its wealth, which is found in chen, xu, chou, and wei; Xin metal takes kui water as its seal, which is found in the northern positions of hai, zi, and chou. When wealth, official rank, and the seal are all in their proper positions, it indicates that her husband will attain high status, hence the saying of being granted a marquisate a thousand miles away. Zhang Nan first clarifies this term.

二德歸垣，貴子九秋步月。二德者，天月二德也。天德貴人，正丁二坤，三壬四辛，五乾六甲，七癸八寅，九丙十乙，子巽丑庚之例。至月德貴人，寅午戌月在丙，申子辰月在壬，巳酉丑月在庚，亥卯未月在甲之例是也。女命帶之，當主生子登科。

"The two virtues return to their proper place, the noble son steps on the moon in autumn": the term "two virtues" refers to Tiande and Yuede. The formula for Tiande is: in the first month, it is at Ding; in the second month, at Kun (the position of Wei and Shen); in the third month, at Ren; in the fourth month, at Xin; in the fifth month, at Qian (the position of Xu and Hai); in the sixth month, at Wu; in the seventh month, at Ji; in the eighth month, at Yin; in the ninth month, at Bing; in the tenth month, at Yi; in the eleventh month, at Xun (the position of Chen and Si); in the twelfth month, at Geng. For Yuede, in the months of Yin-Wu-Xu, it is at Bing; in the months of Shen-Zi-Chen, it is at Ren; in the months of Si-You-Chou, it is at Geng; in the months of Hai-Mao-Wei, it is at Wu. If a woman's chart includes these two virtues and they are in their proper positions, it indicates that her son will achieve success in the imperial examinations. "Stepping on the moon in autumn" refers precisely to the honor of winning the autumn examination.

一官一貴，烏雲兩鬢擁金冠。女命只取官星一位，無官取七殺一位。七煞偏官也，貴人只取一位，毋得重見。重見即二夫也。亦要乘旺，祿馬暗合，主有此貴，貴人不宜重見，多者乃為貴重合多之論。

"One official and one nobleman, dark clouds surrounding the golden crown on the hair": For a female's destiny, only one official star is taken as the husband. If there is no official star, then one seven killer (biased official) is taken. The seven killer is also called a biased official. The nobleman is also taken as only one, and should not appear more than once; if it appears more than once, it is as if there are two husbands. This one official and one nobleman must be in a strong position, with the fortune and wealth secretly harmonizing, which indicates the presence of this noble status, allowing the hair to wear a golden crown. The nobleman should not appear more than once; if there are too many, it becomes "many noble combinations" — too many combinations lead to looseness and debauchery, and it is no longer considered noble.

四殺四空，皎月滿懷啼玉筋。女命忌煞多，並四柱空亡，主剋夫傷子，重疊再嫁，還主孤單，故云啼玉筋。玉筋者，淚痕也。冬月天寒極矣，啼哭淚已憂冰，如玉筋之狀，故云玉筋。

"Four killers and four voids, bright moon filled with weeping tear marks": For a woman's fate, too many seven killers is unfavorable, as is having the four pillars fall into Kongwang. When there are many killers and many voids, it indicates harm to husband and children, multiple marriages, and ultimately ending up alone, hence the saying "weeping tear marks." Tear marks refer to tear streaks. In the depth of winter, when it is extremely cold, tears cry out but do not fall, they freeze before they reach the ground, hanging like a pair of jade chopsticks on the cheeks, hence called tear marks. Full of bright moonlight yet weeping alone, this is precisely the scene.

官行官運，鏡破釵分。女人命中只取一位正官為夫，又行官星之運，則又遇一夫星也。豈不為二夫爭一妻也，必主分離之事。如甲以辛金為官，則為一夫矣。若又遇辛運酉之地，主有剋夫而再嫁之理。故云鏡破釵分也。

"Official star meets official fortune, mirror breaks and hairpin splits": A woman's destiny is supposed to have only one official star as her husband. If her fortune again meets the official star, it is as if she meets another husband, leading to a situation of two husbands competing for one wife, which inevitably results in separation. For example, if the day master is jia wood and the official star is xin metal, this represents one husband. If her fortune again meets xin metal or she reaches the strong land of you where xin metal is strong, it indicates the possibility of the husband being harmed and remarriage, hence the saying "mirror breaks and hairpin splits." Old sayings only mentioned that women's fortunes should favor the official star, but Zhang Nan clarifies that the official star should originally be present only once. If the official fortune comes again, what was once favorable becomes a disadvantage.

鏡破者，徐德言尚樂昌公主，因國亂分離，公主剖鏡，各執一半，其他日恐情緣未斷，再圖相會。樂昌公主果於越國公楊素處得之，德言約以貨鏡為期，公主得鏡悲泣，越公聞而知之，召德言還其妻。此為破鏡之故事。

The term "mirror broken" comes from the old story of reunion after a broken mirror: Xu Deyan of the Chen dynasty married the Lady Luochang, but when the country fell and chaos ensued, they were separated. The princess split a bronze mirror into two halves, and the couple each kept one, hoping that if their feelings were not yet severed, they could recognize each other through the mirror in the future. Later, Lady Luochang indeed ended up in the household of the marquis Yang Su of Yue. Xu Deyan then arranged to sell mirrors in the market with the intention of meeting her. When the princess saw half of the mirror, she wept bitterly. Yang Su heard of this and summoned Xu Deyan, eventually returning his wife to him. This is the story of the broken mirror. Zhang Nan refers to it to indicate that although a woman's fate may show signs of separation, it does not necessarily mean there is no chance of reunion.

財入財鄉，夫榮子貴。財者，命之源也。男命以財為妻，故謂之妻財。女人以財而事夫，則其夫榮矣。凡女人之命，有財得地，又行財運，而財更盛，定主其夫家富貴，生子亦貴。衣錦藏珍，官星有氣。官星者，女人之夫星也。五行中得生旺無沖者，主其夫亦榮貴，故身衣錦繡而藏珍寶者有之。堆黃積白，財庫無傷。黃與白者，金與銀也。凡人有財豐厚者，必得財庫以藏之。以辰戌丑未為四庫，既藏財物倉庫。恐有傷之，傷之則財散矣，又豈能保其長富乎？

"The wealth enters the wealth land, husband prosperous and son esteemed": Wealth is the source of a person's destiny. For a man's fortune, wealth represents his wife, hence called "wife wealth"; for a woman's fortune, wealth is used to serve her husband. If wealth is strong and present in the birth chart, and the person's fortune later moves to the wealth land, the wealth becomes even more powerful, which inevitably leads to the husband's family becoming wealthy and the son being esteemed. "Wearing silk and hiding treasures, the official star is strong": The official star is the husband's star for a woman. If the official star is born and thriving without being clashed or controlled, it indicates that the husband will be prosperous and wealthy, hence there are people who wear silk and hide treasures. "Piling up yellow and accumulating white, the wealth warehouse is undamaged": Yellow and white refer to gold and silver. Those who have abundant wealth must have a warehouse to store it. The four earthy branches, Chen, Xu, Chou, and Wei, are the warehouses for storing wealth. They are most feared to be clashed or damaged. Once damaged, wealth disperses, and how can long-term wealth be maintained? These three points together show that a woman's prosperity or decline depends entirely on whether wealth and official star are strong and not damaged.

大抵官多不榮，財多不富。女命官多者，則夫多矣，豈得為榮哉？且如男子眾多，與一女共處一室，如柳巷花街之流，安得有榮？而且有辱其身者也。但凡女命官多者，取其一官為主，以去留舒配之義斷之，只得其安樂，不得其榮華。財多者以事他人，自己亦不能富矣。且女命隨其夫之貴賤，委身於人，豈由自身者乎？

In general, for a woman's fortune, having many officials (官) does not bring honor, and having much wealth (财) does not bring prosperity. Having many officials means having many husbands, how can there be honor? For example, if many men live with one woman in the same room, that is like being in a brothel, how can there be honor, instead it brings disgrace. For a woman's chart with many officials, one should take one official as the main focus, and judge according to the principles of retention and removal. Even then, she can only achieve peace and comfort, not honor. As for having much wealth, wealth is used to serve others, so she herself cannot become prosperous. Moreover, a woman's fortune depends on her husband's status, she is dependent on someone else, and cannot decide for herself. This is exactly where Zhang Nan pointed out the bias in the old saying that "a woman's chart favors wealth and officials."

用正印而逢梟，蘭階夜冷。正印者，生我之母也。如甲人以癸水為正印，又逢壬水為偏印。偏印，即嫋神也。梟者東方不仁之鳥，長成則食其母，故曰梟，女命以正印為用，又逢梟印，未免有侵凌之禍，主其人有蘭階夜冷之淒涼矣。

"The use of the official seal while encountering the枭神 results in a cold and lonely night on the lan steps": The official seal is the mother who nourishes me. For example, if the day master isJia Wood, thenGui Water is the official seal. If anotherRen Water appears, it is the偏印. The偏印 is also called theOwl Spirit; the枭 is a bird from the east that is unkind, and when it grows up, it eats its own mother, hence the name枭. For a woman's fortune, the official seal is usually considered auspicious, but if theOwl Spirit appears to compete, it may lead to troubles and humiliation. This indicates that the person experiences a lonely and bleak environment, with a cold and desolate night on the lan steps. Although both are印stars, the official seal nourishes me while theOwl Spirit competes with me. The difference is only one character, but the fortune is entirely opposite.

用梟神而遇印，玉樹春榮。梟神不仁之辰，正印慈善之辰，雖惡人得善人正之為惡亦反福矣。凡女命以梟為用，遇正印則為吉助，如玉樹臨於春風中矣。金清水冷，日鎖鸞臺。金生冬月之間，水且寒矣。且金為水母，金洩氣過多，而水又冷，則為骨肉無情之論。女命遭此，故曰日鎖鸞臺。

"Using the枭神 with the印, the jade tree blooms in spring": TheOwl Spirit is an unkind deity, while the正印 is a benevolent deity. When an evil person is corrected by a good person, the evil can turn into good fortune. For a woman's destiny, if the枭神 is used as a key element and the正印 comes to assist, it is favorable, just like a jade tree flourishing in the spring breeze. This statement contrasts with the previous one: using the印 as the key element most fears the枭 coming to take it away, but using the枭 as the key element actually welcomes the印 to correct it. "Gold water is cold, the sun locks the phoenix terrace": Gold is born in the month of winter, and water is already cold; gold is also the mother of water. If gold loses too much vitality, the water becomes even colder, creating a relationship between mother and child that is cold and unfeeling. For a woman's destiny encountering such a pattern, she is said to be locked daily on the phoenix terrace, lonely and alone.

土燥火炎，夜寒衾帳。土生夏月，火已盛矣。且土賴火生，火愈盛而土亦愈燥，正謂子枯母盛之論。女命遇此，亦主孤單為無依之命。群陰群陽，清燈自守。五行天之中，干地支俱見陰者，謂之群陰，俱見陽者，謂之群陽，似無相濟之理，陰陽不得為配，男無妻而女無夫，其理然也。

"Earth is dry and fire is fierce, with cold nights and cold bedding": Earth is born in summer, and fire has already become too strong; Earth originally relies on fire to be generated, but when fire becomes even stronger, the Earth becomes drier. This is exactly what is meant by the child being withered while the mother is strong. For a woman's destiny encountering such a pattern, it also indicates loneliness and a life without support, with cold nights and cold bedding. "A gathering of yin and a gathering of yang, alone with a clear lamp": Among the Five Phases, if all the heavenly stems and earthly branches are yin, it is called "a gathering of yin"; if all are yang, it is called "a gathering of yang". If it is purely yin or purely yang, there is no principle of mutual assistance, and yin and yang cannot form a pair. Thus, men have no wives and women have no husbands, which is the natural way of things, leaving them to live alone with a clear lamp.

重官重印，綠鬢孤眠。女命只喜一官一印，則為一夫。若重見則為重夫，必主剋夫。雖少年且有孤眠獨宿之意，假使有不克夫者，亦主遠別離隔，經年未得歡合，縱榮貴亦難免此。田園廣置，食神得位不逢官。食神者，女命以之為子。子星得位，則可以養母。食神主衣祿豐厚，女命甲生者，以丙為食，甲能生丙，以丙為子，子既得祿，未有不養其母者也。甲見辛為官，且辛與丙合，使其子而戀其妻，則忘其母之謂，故云不逢官可矣。

"Heavy official and heavy imprint, green hair alone sleeps": For a woman's destiny, it is favorable to have only one official and one imprint, which signifies one husband. If official and imprint appear repeatedly, it becomes multiple husbands, inevitably leading to the husband's demise. Even in youth, there will be periods of solitude and separation. Even if fortunate enough not to harm the husband, it still indicates long separation, with many years passing without reunion and joy. Even if enjoying wealth and honor, this aspect cannot be avoided. "Extensive farmland, food god in position without encountering official": For a woman's destiny, the food god represents children. If the child star is in a favorable position, it can support the mother. The food god itself signifies abundant clothing and food, hence the mention of extensive farmland. For example, if the day master is Jia wood, then Bing fire is the food god. Jia can generate Bing, so Bing represents her son. If the son has a good position, it is natural for him to support his mother. However, if Jia meets Xin metal as official, and Xin combines with Bing, it is like the son loving his wife and forgetting his mother. The food god is combined away, leaving the mother unsupported. Therefore, it is better not to meet the official star.

粟帛盈餘，印綬逢時還遇煞。用印者，雖有煞方顯，女命甲生，以癸水為印，庚金為殺，印賴殺生，遇之則顯。男主權貴，女主富厚。故云粟帛盈餘。傷官不見官星，猶為貞潔。女以官為夫，最忌傷夫之人。凡女人甲生者，以辛為正夫，以丁火為傷官，取火克金之故，若無癸水以制之，則夫受傷。但用傷官者，四柱不見官星，無官星則傷官無所可傷，反為貞潔之婦。且傷官為我生之子女，只喜傷盡，更有財助，則為福矣。

"Grain and silk abound, seal and ribbon meet the time but also encounter a harmful influence": For those who take the seal (印) as their main element, they need the seven killing stars (七杀) to highlight the effectiveness of the seal. For example, if the day master is jia wood, taking the癸 water as the seal and the庚 metal as the seven killing stars, the seal is supported by the seven killing stars, and when the seven killing stars appear, the seal becomes prominent. This combination indicates authority for male destiny and wealth for female destiny, hence the phrase "grain and silk abound." "Damage official does not meet the official star, still remains chaste": For women, the official (官) represents the husband, and it is most undesirable to have a damaging element that harms the husband in the chart. For example, if the day master is jia wood, taking the辛 metal as the proper husband and the丁 fire as the damaging official, since fire can overcome metal, if there is no癸 water to restrain the丁 fire, the husband will suffer. However, if the damaging official is taken as the main element and the chart entirely lacks the official star, there is no official to be harmed, so the damaging official cannot cause harm and instead becomes a symbol of chastity. Moreover, the damaging official represents one's children, so it is preferable for the official to harm cleanly, and if there is also wealth star to guide and transform, it turns into good fortune. The old saying claims that any female with a damaging official is of low status, but Zhang Nan clarifies that the damaging official causes trouble only when there is an official to harm; if there is no official to harm, it instead signifies chastity.

無食多逢印綬，反作刑傷。凡女人之命，取食神為子，如無食神，則無子星。殊不知無子則無以為養，多遇印綬，則損子矣。故云反作刑傷。窮梟見食，坐產花枯。甲木以壬水為梟，以丙為食，是壬克丙之故，俗云梟神能奪人之食。女人以食為子，故以坐產喻之然也。

"Without food, many encounters with official stars result in punishment and injury": A woman's destiny considers the food star as her child. If there is no food star in the pillar, there is no child star. Knowing that without a child there is no one to support her, and if there are many official stars that overcome the food star, this is further damaging the child, so it results in punishment and injury. "When the evil star meets the food, the flower withers at the time of childbirth": For jia wood, ren water is the evil star and bing fire is the food star. Ren water overcomes bing fire, and it is commonly said that the evil star can take away one's food. For a woman, the food star represents her child, and if the food is taken by the evil star, it is like the flower branch withering at the time of childbirth, so the term "sitting at childbirth" is used as a metaphor.

惡煞混官，臨春葉落。惡煞，七煞也。女以正官為夫，偏官為偏夫，豈宜見之。若無正官，即以七殺為正夫。若有正夫，最忌見之。如婦人有二夫，一善一惡，混同一室，豈不反傷其身乎？故曰臨春葉落。

"Evil spirit confuses the official," meaning the seven杀 (seven killing star). For a woman's fate, the proper official (正官) represents the proper husband, and the biased official (偏官) represents a secondary husband. It is not supposed to appear. If the original chart does not have the proper official, then the seven killing star can temporarily take its place. However, once there is already a proper husband, it is most unfavorable to see the seven killing star again. It is like a woman having two husbands, one good and one evil, living together in the same room, which would only harm herself. This is like when spring comes, the leaves fall first."

遠合勾情，背夫尋主。沖官破食，棄子從人。女命若三合六合，又有驛馬交情，桃花臨水，干帶雙鴛，支逢四殺，皆主與人私通。有官遇沖，有食遇破，夫子即被沖破，豈有不從他人者乎？

"Far harmony and entanglement, turning away from husband to seek a master; conflicting official stars and breaking food stars, abandoning children to follow others": For a woman's fate, if the triple harmony and six harmony are continuously connected in the pillars, and there is also post-horse movement indicating communication, with taohua appearing in the water position, and heavenly stems carrying paired harmonious deities, but the earth branches meet fourInauspicious Sha, it indicates private relations with others. If official stars are met with conflict and food stars are met with destruction, the foundations of husband and children are broken, so how could one not rely on others.

財衰印絕，幼出娘門。婦人之命，以財衰無以事夫，以印絕出身微賤，豈得以福氣論之。身旺運強，早刑夫主。婦人不宜身旺剛健，貴乎身弱沈靜。若身旺又行身旺之運，必主刑夫。

"Financial decline and absence of official support, leaving the woman to leave her mother's home at a young age": A woman's fate, if her financial strength is weak, means she lacks resources to serve her husband, and if her official support is absent, she comes from a humble background and must leave her mother's home at a young age, how can she ever have good fortune? "Strong body and strong fortune, leading to early conflict with husband": A woman should not be strong and vigorous; it is better for her to be weak and calm. If she is already strong, and her fortune leads her to places that further strengthen her vitality, the official star (representing husband) is restrained and the husband's star loses its position, which inevitably leads to early conflict with her husband.

五煞簪花，日夜迎賓送客。五煞，謂咸池紅豔劫殺破耗之類。又見桃花殺，謂之簪花。凡女命帶亡劫咸池，切不可合焉，貴人亦然，必主外貌尊重，內意嬌淫，心好酒色，如庚申己丑丁亥壬寅是也。

"The Five Evils Adorned with Flowers, Welcoming and Sending Guests Day and Night": The Five Evils refer toInauspicious Spirit such as Xianchi, Hongyan, Jiesha, and Pehuo; if Taohua Sha is also present, it is called "Zhanhua." Any female fate that carries Wangshen, Jiesha, or Xianchi should never combine with another branch; even those with Nobleman are the same. Once they combine, it indicates that although the appearance seems dignified and steady, the inner nature is flirtatious and licentious, with a fondness for alcohol and lust. For example, the fate of Gengshen, Jichou, Dinghai, and Rennyin is like this. The entire passage discusses female fates, and ultimately returns to the opening statement: gentleness and clarity are esteemed, while harshness and turbidity are despised.

三刑帶鬼，始終克子傷夫。三刑者，寅刑巳，巳刑申，申刑寅，丑刑戌，戌刑未，未刑丑，子刑卯，卯刑子，辰午酉亥自刑之類。如帶三刑，又帶鬼者，主刑夫克子之造。楊妃貌美，祿傍桃花。桃花煞，一名咸池殺，此殺主人清秀美貌，如寅午戌生人見卯是，巳酉丑生人見午是，申子辰生人見酉是，亥卯未生人見子是也。殊不知桃花煞，年月帶之為園中之花，與官星合祿主貴，堪為良婦。若時上帶之，謂之牆外桃花，任人攀折，反為下賤。所以桃化會祿合官星者，以楊妃比之。

A woman's four pillars, if they contain the "Three Punishments" and also the "Ghost" (a killing star that harms the self), will result in continuous harm to her children and damage to her husband throughout her life. The "Three Punishments" consist of the groups: Yin punishing Si, Si punishing Shen, and Shen punishing Yin; Chou punishing Xu, Xu punishing Wei, and Wei punishing Chou; and Zi punishing Mao, and Mao punishing Zi. In addition, the self-punishing branches are Chen, Wu, You, and Hai. If a woman's four pillars contain both the "Three Punishments" and the "Ghost," it indicates a destiny of punishing her husband and harming her children. During the Tang Dynasty, Yang Guifei was exceptionally beautiful, but this was because her "Lush" (a favorable position) was adjacent to "Taohua" (Flower). The "Taohua" is also known as "Xianchi" (Salty Pool). Those with this evil star tend to have a refined and beautiful appearance. Those born in the years of Yin-Wu-Xu see Mao as Taohua, those born in the years of Si-You-Chou see Wu as Taohua, those born in the years of Shen-Zi-Chen see You as Taohua, and those born in the years of Hai-Mao-Wei see Zi as Taohua. However, the position of Taohua matters. If Taohua appears in the year pillar or the month pillar, it is like a flower in the garden. If it combines with the "official star" and meets the "Lush," it indicates a noble and virtuous wife. But if it appears in the hour pillar, it is called "Taohua outside the wall," which means it is easily picked by passersby, leading to a lower status. Therefore, only those with Taohua combined with Lush and official star can be compared to Yang Guifei.

謝女才高，身任詞館。女人之命，帶詞館，主有才學，五行旺處，即為詞館。或生坐於詞館之上，如木生人，得庚寅為正。華蓋臨官，情通僧道。華蓋星其形如寶蓋之狀，此星主孤。有官有印者，遇之為翰苑之尊，華蓋逢空，宜為僧道。女人命犯華蓋，則與僧道同流，故曰情通僧道。

Jin dynasty's Xie Daoyun was exceptionally talented because her fate placed her in the "Ciguan" position. For women, having the Ciguan star in their destiny indicates literary talent and scholarly knowledge. The term "Ciguan" refers to the position where the Five Phases are most vigorous, or when the day's stem sits exactly on Ciguan, such as a wood destiny person with the Gengyin pillar. If a person's destiny includes the "Huagai" star and it is in the Officialdom position, their nature becomes similar to that of monks and Taoists. The Huagai star resembles the imperial canopy on a royal carriage, and this star signifies solitude. Those who originally have "official star" and "seal ribbon" in their destiny and encounter Huagai, may end up in prestigious positions like the Hanlin Academy. If Huagai falls on Kongwang, it is suitable for becoming a monk or Taoist. Women who have Huagai in their destiny are considered to be of the same category as monks and Taoists, hence the saying "affection connects with monks and Taoists."

孤辰坐印，身作尼姑。孤辰寡宿，男女忌見。女人有此，亦主為師尼之類，不然亦且孤寡，身太旺尤忌。訣曰：“寅卯辰人怕巳丑，巳午未人怕申辰。申酉戌人嫌丑未，亥子丑人寅戌嗔。”胞胎常墮，食旺身衰。胞胎者，受胎之月也。若身衰而逢食神生旺，則主有墮胎之患。食者，子也。所以子旺而母衰，其理然也。

The star "Guchen" sitting on top of the official star indicates that the person is likely to become a nun. Both male and female destinies are unfavorable if they encounter the stars "Guchen" and "Gusu." For women, having these stars in their fate suggests they may become monks or nuns; even if they do not become monks or nuns, they will ultimately be lonely and have few companions. This is especially unfavorable when the day ruler is very strong. There is a mnemonic saying: those born in the years of Yin, Mao, and Chen should avoid seeing the years of Si and Chou; those born in the years of Si, Wu, and Wei should avoid seeing the years of Shen and Chen; those born in the years of Shen, You, and Xu should avoid seeing the years of Chou and Wei; and those born in the years of Hai, Zi, and Chou should avoid seeing the years of Yin and Xu. Frequent miscarriages or abortions are often due to the "food god" being strong while the day ruler is weak. The term "胞胎" refers to the month in which conception occurs. If the day ruler is weak but the food god is strong, it indicates a risk of miscarriage. In a woman's fate, the food god represents children; when the children's energy is too strong and the mother's energy is too weak, the mother's body cannot withstand it, which is the reason for this.

鸞風頻分，官輕比重。如甲生人，又重見一二甲，則弟妹眾多。且夫主無力，使比肩爭奪，定奪其夫，則有分離之義，謂之官輕比重。姐妹剛強，乃作填房之婦。姐妹者，甲見乙、乙見甲之類。四柱重見之，入乘旺相，主其女不得洞房花燭之歡，當為填房續娶之婦。或為二婚側室之命也。

A wife and husband often part like the phoenix and the lark, due to the light "official star" and the heavy "twin brother." For example, if the day master is Jia wood, and there are one or two more Jia characters in the four pillars, it indicates many sisters and brothers. At the same time, the husband's star is weak and is competed for by these twin brothers, so the husband is eventually taken away, leading to the image of separation. This is called a light official star and a heavy twin brother. If the sister's star is strong, she is likely to become a concubine.the so-called sisters refer to those of opposite yin and yang, such as Jia meeting Yi or Yi meeting Jia. If these appear repeatedly in the four pillars and are in a prosperous and strong state, it indicates that the woman will not enjoy the happiness of her first marriage, but instead will have to marry again or become a secondary wife.

財官死絕，當招過繼之兒。財堪養命，夫賴終身，二者死絕，則無以延年。且官死絕，不能生子，必過繼他人之子，以續宗枝可也。苟不承繼，則絕嗣而無所望。如甲生人，以辛為官，以己為財，辛死於己，己絕於子是也。餘者並同此例。

The terms "wealth" and "official star" both fall in the dead and extinct positions, indicating that the person will need to adopt a son. Wealth can sustain life, and the official star represents the husband for life. If both are in the dead and extinct positions, there will be no way to continue the lineage. Moreover, if the official star is in the dead and extinct position, it will not be able to produce a son, and one must adopt a child from another family to continue the family line. If one refuses to adopt, the family will eventually become extinct with no hope of continuation. For example, for someone born under the day stem of Jia Wood, the official star is Xin Metal and the wealth star is Ji Earth. Xin Metal is in the dead position at Si, and Ji Earth is in the extinct position at Zi, which is exactly this situation. Other day stems follow the same pattern.