Five, Discussing the Home, Ancestral Tombs, Wife, and Wealth and Business

命前臺月，再立墓墳。即陽干前一位，陰干後一位。命後一辰，家宅難尋。命後一位為破亡，即陽干後一位，陰干前一位，如命後逢之，家宅難為建立，見之，難立家亡。生逢酉戌，小人奴婢懮患焉。如四柱地支酉戌全者，多與小人奴婢懮患焉。丁旺巽坤，女子詩書好酒。丁未好酒之女，丁酉孤女，丁巳詩女，丁卯玉女，如丁未，丁巳生人見全者，主女子好酒、詩書，且貌美之女也。龍常未亥寅卯同，經商利賂綿綿。辰為貴龍，酉為太常，辰酉相合，再加未亥或寅卯，主經商利賂，綿綿不絕。

The passage "Ming qian tai yue, zai li mu fen" refers to the position before one's destiny: for a yang stem, it is the previous one in the order of the heavenly stems; for a yin stem, it is the next one in the reverse order. This position is called "tai yue," which indicates the need to establish another burial ground, suggesting that the family may have to build another tomb. The passage "Ming hou yi chen, jia zhai nan xun" refers to the position after one's destiny: for a yang stem, it is the next one in the order of the heavenly stems; for a yin stem, it is the previous one in the reverse order. This position is called "po wang," which signifies difficulty in establishing a home, indicating that the family's property may not be completed and the family's fortune may decline. The passage "Sheng feng you xu, xiaoren nubì youhuan yan" refers to people whose four pillars include both you and xu in the earthly branches, who are often troubled by small people and servants, frequently facing such troubles. The passage "Ding wang xun kun, nuzi shi shu hao jiu" refers to the old associations of ding with the earthly branches: ding wei indicates a woman who likes to drink, ding you indicates an orphaned woman, ding si indicates a woman skilled in poetry, and ding mao indicates a jade-like woman. If the branches ding wei and ding si appear fully in one's destiny, it indicates that the woman is both learned in poetry and books and enjoys drinking, and has a beautiful appearance. The passage "Long chang wei hai mao yin, jing shang li luo mian mian" refers to the fact that chen is the "qing long," you is the "tai chang," and chen and you are in the six harmony, which originally signify wealth. Adding wei and hai or yin and mao for assistance, it indicates that engaging in business will bring continuous profits.

甲乙壬癸全逢，主作煙花之女。甲乙木也，壬癸水也，水木太和，則生色木也，如在生旺之地，主門戶出花之人，及水旺則泛，火盛則花繁而無實也。艮金瘦小，離坎高雄。艮者丑寅，金者申酉，丑寅申酉地支者，主人瘦小，乃木土金，其質不廣。離者午也，坎者子也，子午也，若乘生旺之氣，主人高雄壯，乃火炎高、水勢漲也。

The passage "Jia Yi Ren Gui are all present, the woman becomes a flower that dazzles the eyes" refers to the excessive harmony between water and wood energies: Jia and Yi belong to wood, while Ren and Gui belong to water. Water nourishes wood, but when both are too strong, the wood only grows flowers and not fruits. If this occurs in a favorable and thriving position, the family may produce women who rely on their beauty to serve others. Excessive water leads to flooding without a destination, and excessive flowers are beautiful but lack substance, which is the metaphor being used. The passage "Gen metal is thin and small, Li and Kan are tall and strong" refers to the physical forms associated with the Five Phases: Gen corresponds to Chou and Yin, metal corresponds to Shen and You. When there are many Chou, Yin, Shen, and You in the earthly branches, the qualities of wood, earth, and metal are not broad, so the person tends to be thin and small. Li corresponds to Wu, and Kan corresponds to Zi. If Wu and Zi are in a favorable and thriving position, the fire energy rises upward and becomes tall and strong, while the water energy fills up and becomes robust, so the person is tall and powerful.

三丁二丙到金，口舌生瘡。丙丁火人到申酉之地，或壬癸水人到寅卯之地，主口舌生瘡，生是非。子午陰陽盛衰，兩分卦兆。子為水，午為火，不可盛，亦不可衰，盛則太過，衰則不及，火太過則炎盛，盛中有失，遇水則無光。水太過則太泛，泛中有流，遇土則有滯。大凡五行，只求平均、中庸，不過盛，亦不偏衰。

The passage says, "Three Dings and two Bings reach metal, mouth sores arise," meaning that fire, represented by Bing and Ding, when reaching the metal elements of Shen and You, is blocked by metal and accumulates above, leading to mouth sores or disputes involving the mouth. Similarly, water, represented by Ren and Gui, when reaching the wood elements of Yin and Mao, is drained by wood and becomes dry. Both situations result in mouth sores and disputes. The passage also states, "Zi and Wu represent the extremes of yin and yang, dividing the hexagram's fortune." Zi belongs to water and Wu to fire, representing the extremes of yin and yang. Neither should be too strong nor too weak. If fire is too strong, it becomes excessive and fierce, and when it reaches its peak, it loses its brilliance upon encountering water. If water is too strong, it becomes overwhelming and flows uncontrollably, but when it meets earth, it becomes blocked. In general, the five elements seek balance and harmony, avoiding excess or deficiency. The fortune of the hexagram is determined by these two extremes.

南多北少，家則破人亡。命有東南西北，及晝夜和陰陽之分，命局全者，主大富大貴。南多北少，乃指四柱多丙丁巳午，而少見壬癸亥子，乃陽多陰少，有晝無夜，主凶。反此之方，男女消落。易言之，南少北多，即有夜無晝，陰多陽少，亦主不吉。東方全見，妻兒則難保長春。凡見甲乙，及寅卯辰三會木，為一氣秀氣，雖然富貴，未免克妻子之懮。西旺東衰，金盛則家不吉。凡見庚金，及申酉戌三會金，主家私不吉。

The text says, "More in the south, less in the north, family destroyed and people perish." First, establish a general principle: a person's destiny is divided into the four directions and day and night, yin and yang. If all four directions are present and yin and yang are balanced, it indicates great wealth and honor. "More in the south, less in the north" refers to a situation where there are many propitious fire elements such as Bing, Ding, Si, and Wu in the four pillars, while there are few water elements such as Ren, Gui, Hai, and Zi. This indicates excessive yang and deficient yin, with day but no night, thus leading to misfortune. The text also says, "Reverse this situation, and husband and wife will scatter." If instead there is more in the north and less in the south, meaning there is night but no day, with excessive yin and deficient yang, it is also not auspicious, and husband and wife will be separated and dispersed. The text further states, "If the east is fully present, wife and children will not be long preserved." If a person's chart has both Jia and Yi, along with the three combinations of eastern wood such as Yin, Mao, and Chen, the wood is strong and harmonious, indicating wealth and honor. However, because strong wood overpowers the earth, and earth represents wealth and wife, there is a risk of harming wife and children, making it difficult to preserve them. The text also says, "If western metal is strong and eastern wood is weak, family property is not auspicious." If a person's chart has strong metal such as Geng, along with the three combinations of western metal such as Shen, You, and Xu, the metal is strong and wood is weak, leading to inauspicious family property.

癸壬亥子，工巧之人。凡見壬癸亥子水也，主智，人多巧也。癸甲壬金，胡人狡佞。壬癸，玄武也，甲主胡，壬水太常也，命局癸甲壬，逢金，乃旺金生癸水，胡狡佞。月胎歲合，祖立他門。月胎，受胎之月，年為祖墓，即胎元與年柱有干合或支合者，則主祖上立他人門戶也。歲日朝時，自身舍立。年干與日或時干有干合者，如庚年干乙日或時干，或丙年干辛日或時干，主自身舍離本家，或過繼之人。

The passage states "Gui Ren Gui Hai, people skilled in craftsmanship." If a person's birth chart contains Ren and Gui water in the Zi and Hai positions, water in the Five Constants represents wisdom, so such people are mentally sharp and skilled in craftsmanship. The passage also says "Gui Ji Ren Jin, people of the Hu nationality who are cunning and deceitful." Ren and Gui are associated with the Black Tortoise, which governs concealment. Old interpretations associate Ji with people from the Northwest. If a person's chart contains Gui, Ji, and Ren together and also has Jin (metal), the strong metal generates Gui water, increasing the water's strength and making it more secretive, thus indicating a person who is clever but tends toward deceit. The passage continues "Month's birth and year's combination, ancestors reside elsewhere." "Month's birth" refers to the month of birth, or the胎元 (fetal origin), while the year column represents the ancestral tomb. If the heavenly stems of the fetal origin and the year column are in harmony, or if their earthly branches are in harmony, the two are connected, indicating that the ancestors reside under someone else's roof. The passage further states "Year and day, or year and time, the person establishes their own household." If the heavenly stem of the year column is in harmony with the heavenly stem of the day or time column, such as the year stem being Geng and the day or time stem being Bing, or the year stem being Bing and the day or time stem being Geng, the year represents the root, while the day and time represent the self. When the self and the root are in harmony and extend outward, it indicates that the person leaves their original family to establish their own household, or is adopted by someone else.

合分內外，取於進退之方。天干五合，分內合及外合。內合，以日干合他干者，如己日干合甲年干為內合者，主進。日干除外之干合者，如己時干合甲月干，謂外合則主退。略見其強，足見妻夫之勢。男以財為妻，女以官為夫，觀夫妻星坐下之地，以論運勢強弱。合逢四柱，後來妻再產兒郎。凡四柱中，見天干兩相合者，主後妻再產兒郎。隔合居中，妻子財間須見破。即兩柱相合，中隔一柱他合，如丁日與壬年合，中隔戊月與癸時合，謂之隔合居中，主妻或財破散。

The text says, "Combination divides internal and external, taking into account the direction of advancement and retreat." The five heavenly stems' combinations should be divided into internal and external combinations: if the day stem combines with another heavenly stem, it is called an internal combination, such as the day stem Ji combining with the year stem Jia, the qi returning to me, indicating advancement; if two heavenly stems outside the day stem combine with each other, it is called an external combination, such as the hour stem Ji combining with the month stem Jia, the qi not returning to me, indicating retreat. The text says, "Slightly showing its strength, it is enough to see the trend of the husband and wife." For a male's fortune, the wife is represented by the wealth star, and for a female's fortune, the husband is represented by the official star. By observing where the husband and wife stars are located in the earth branches, one can determine the strength of the husband and wife's fortunes. The text says, "When combination occurs in the four pillars, a wife comes later and children are born." If there are two pairs of combined heavenly stems in the four pillars, combining again, it indicates a second wife giving birth to children. The text says, "A combination separated by another combination indicates a wife in the middle, and the wealth door must be broken." If two pillars originally combine, but another combination is in between, such as the day stem Ding combining with the year stem Ren, while the month stem Wu combines with the hour stem Gui in between, this is called "a combination separated by another combination," indicating that the connection is cut off by someone in the middle, thus indicating the dispersion of the wife or wealth.

合於偏地見多，而二姓三名。若合在無力之地，臨破絕之鄉也，例如：乙庚合在丑寅墓絕之地，又如戊癸合在亥戌墓絕之地，主二姓三名之人，此乃合之不得力，主傍他人而立身之命。時日暗投逢合，孤兒義女。日干為己身，時柱為子女，日干與時支藏干合，謂之時日暗投逢合，如癸日巳時，巳藏戊，為戊癸合，餘如辛巳，壬午，甲午，丁亥，戊子，仿此例，皆主孤兒義女。地刑所見，次母所生。次母者，地支申子辰人見戌，巳酉丑人見未，寅午戌人見辰，亥卯未人見丑，如犯兩重者，主次母所生也。

The passage says, "Meeting many in a biased place, with two surnames and three names," which refers to the union of the heavenly stems falling in a position of weakness, and being located in a place of destruction and decline. For example, the union between Yi and Geng falls in the earth branches of Chou and Yin, which are places of burial and decline, and the union between Wu and Gui falls in the earth branches of Hai and Xu, also places of burial and decline. When the union is not strong, it cannot stand on its own, so it indicates a person with two surnames and three names, needing to rely on others for stability. The passage also says, "Meeting in secret at the time and day, an orphan or a foster daughter." The day stem represents oneself, and the time pillar represents children; when the day stem and the hidden heavenly stem in the time pillar secretly combine, it is called "secret meeting at the time and day." For example, if someone is born on a癸 day and at a巳 time, the巳 branch contains the hidden stem of Wu, and Wu and Gui secretly combine. Other combinations such as Xinsi, Renwu, Jiawu, Dinghai, and Wuzi follow the same pattern, all indicating an orphan or a foster daughter. The passage also says, "Seeing the earth's punishment, born from another mother." The calculation for the position of the "second mother" is as follows: those with earth branches of Shen, Zi, and Chen see Xu; those with earth branches of Si, You, and Chou see Wei; those with earth branches of Yin, Wu, and Xu see Chen; and those with earth branches of Hai, Mao, and Wei see Chou. If the chart contains two such instances, it indicates that the person was born from a secondary mother.

壬丁於命敗之鄉，出於偏房外妄。壬為天后主婦人，丁為六合主男子，壬丁相會，干名私門，主邪淫身不正之人也，如立於命敗之鄉，主出於偏房外妄所生，木敗子，金敗午，火敗卯，水土敗酉，以納音五行十二運為之，例如丁卯與壬子，為火敗與木敗。干合身敗，須信男女娼淫。日干為己身，有合又遇敗地，皆主男女娼淫，例如己酉日，遇甲午，為土敗酉，金敗午。身到旺鄉，有鬼者自須貴顯。如甲木到寅卯之地，謂之旺鄉，上帶官鬼者，主榮貴顯達。

The passage states, "Ren and Ding are destined to fail, born from a concubine or a secondary wife." Ren represents the Heavenly Empress, associated with women, while Ding represents the Six Harmony, associated with men. When these two meet, they form a private relationship, indicating a person whose conduct is improper. If this combination occurs in theBathing (bathing) or failure position of theNayin sound element (Nayin sound element), it indicates that the person was born from a concubine or secondary wife. The concept of failure is determined by the twelve cycles of the Five Phases of theNayin sound element: wood fails in Zi, metal fails in Wu, fire fails in Mao, and water and earth fail in You. For example, when both Ding Mao and Ren Zi appear, it indicates fire failure and wood failure occurring together. The passage also says, "When the body reaches its flourishing place, if there is a ghost, one will surely achieve honor and prestige." In reverse, if the day stem, representing oneself, reaches its flourishing place, such as when the day stem is Jia Wood and it is in the position of Yin or Mao, which are the flourishing places for wood, and if the column also contains a ghost (offensive force) that restrains it, the strong body can bear the official force, thus leading to honor and prestige. Another example is when the day stem is Ji You, and it meets Jia Wu, Ji Earth fails in You, and Jia Metal fails in Wu, indicating two layers of failure.

坎離子午丙壬，重見兒女雙生。子午為陰陽之路，丙為長男，壬為長女，丙丁到寅，火長生之地，見二三重者，主雙生男，而壬癸到申，水長生之地，見二三重者，主雙生女。時與胎運月合，必須延月而生。胎者，受氣也，生時與胎月合者，主延月生也，如胎元癸卯，時柱戊寅，戊癸合。辛多旺相，老婦長年。六辛為太陰，主婦人臨旺氣者，定主陰人壽長也。

The passage states, "Kan, Yin, Wu, Bing, Ren, and the repetition of children born in pairs." Zi and Wu are the two paths of yin and yang interaction. Bing, representing the eldest son in the Eight Trigrams, and Ren, representing the eldest daughter, are involved. Bing and Ding reach the birthplace of fire at寅, which is the place of growth for fire; when this appears multiple times, it indicates the birth of twin boys. Similarly, Ren and Gui reach the birthplace of water at申, which is the place of growth for water; when this appears multiple times, it indicates the birth of twin girls. The birthplace signifies the beginning of life, and when it appears again, it splits into two, hence the prediction of twins. The passage also states, "When the time of birth and the month of conception coincide, the child must be born after the month." "Tao" refers to the month of conception. When the time of birth coincides with the month of conception, the qi is restrained and does not descend immediately, hence the child is born after the month. For example, if the fetal month is Gui Mao and the time pillar is Wu Yin, Wu and Gui combine. The passage further states, "When there are many Xin and they are prosperous and strong, the old woman will live a long life." The six Xin represent "Tai Yin" and symbolize women. When there are many Xin and they are in a prosperous and strong position, the yin energy is full, hence the women in the family will live long.

金盛逢刑，非法亡沒。金臨盛旺之鄉，克身者，主非橫殺傷亡歿也，如甲日見庚，且庚臨申酉旺地，克甲也。甲逢壬癸，生於江水之中。如甲生人逢壬癸水，或坐申子辰三合水之地，主生於江水之地中，即水多木泛之象，主人湖海生涯。運泛他鄉，孤木柱逢多水。木生人，逢二三重水在旺地，主漂泛。辛干丙巽，術士醫流。戌亥，為天門，乃天醫，辰巳為地戶，乃地醫，丙藥醫師，乾為天門，巽為地戶，辛金為針，丙火為藥，醫卜卦命僧道之術。

The passage says, "When metal is strong and meets a刑 (punishment), it leads to illegal death." Metal represents weapons and killing, so if metal is strong and comes to harm the person, such as when someone with a Jia (甲) wood day stem meets a Geng (庚) metal, and Geng is seated in a strong position like Shen (申) or You (酉), the force of the metal is uncontrolled, leading to a sudden and unnatural death. The passage also says, "Jia meets Ren and Gui, born in the middle of the river." For someone with a Jia (甲) wood day stem, if there is Ren (壬) or Gui (癸) water in the column, or if the column forms the triple harmony water pattern of Shen (申), Zi (子), and Chen (辰), the water is abundant and the wood floats, so it is said that the person was born by the river or in a water town, and their life is mostly spent near lakes and seas. The passage also says, "Going far away from home, a single tree meets much water." If there is a single tree in the column and multiple layers of water, all in strong positions, the tree has no root and drifts with the water, so it indicates the person will travel far away and live an unsettled life. The passage also says, "Xin (辛) stem and Bing (丙) trigram, the practitioner of medicine and divination." This refers to the image of the heavenly gate and earthly gate, and the use of needles and medicine: Xu (戌) and Hai (亥) are the heavenly gate, which is where Tianyi (天医) is located; Chen (辰) and Si (巳) are the earthly gate, which is where Diyi (地医) is located. Qian (乾) is the heavenly gate, Xun (巽) is the earthly gate; Xin (辛) metal represents the needle, and Bing (丙) fire represents the medicine. If these elements appear together in the four pillars, the person is likely to be involved in medicine, divination, or the Buddhist and Taoist arts.

陽干支有相刑，主人斜眼之疾。陽干者，甲丙戊庚壬，其干支有刑剋者，主頭面眼目疾。旺中戊己，兒孫後代為官。戊己土旺在辰戌丑未盛旺之鄉，主兒孫為鄉里之官。太乙與神后休囚，陰謀爭訟。太乙巳也，神后子也，子主陰淫，巳主爭訟，如命中巳子全，犯休囚者，主陰謀爭訟。五陽前建，定出清官。甲乙丙丁戊，為前五陽，在建陽之地，上臨官祿，主門出清顯官人。五陰後逢犯刑空，盜賊非橫。己庚辛壬癸，為後五陰，如犯空亡、刑害，主是非橫事之災也。

The text says, "When a yang heavenly stem is in conflict with its earthly branch, the person may suffer from crooked eyes." The five yang heavenly stems, Jia, Bing, Wu, Geng, and Ren, if they are in conflict or in subjugation to their earthly branches, will affect the upper and outer parts of the body. Therefore, the person may suffer from crooked eyes or eye disorders. The text says, "When the earthy stems Wu and Ji are strong, their descendants will hold local official positions." The earthy stems Wu and Ji are strong in the earthly branches Chen, Xu, Chou, and Wei. Since earth represents cities, fields, and homes, when earth is strong in its native branch, it indicates that the person's descendants will hold official positions in the local community. The text says, "When Taiyi and Shenhou are weak and confined, there will be secret plots and lawsuits." The earthly branch Si is called Taiyi, and Zi is called Shenhou. Zi represents hidden matters and secret affairs, while Si represents disputes and lawsuits. If both Si and Zi are present in a person's chart and are weak and confined, the energy is weak and the affairs are obscure, leading to secret schemes and disputes. The text says, "When the five yang heavenly stems are in the position of Jian, they will produce upright officials." The first five heavenly stems, Jia, Yi, Bing, Ding, and Wu, if they are in the position of Jian (a favorable position for officialdom), and are accompanied by official stars and禄 positions, their energy is pure and unimpeded, leading to the emergence of upright and distinguished officials. The text says, "When the five yin heavenly stems encounter empty and conflicting positions, there will be theft and sudden misfortunes." The last five heavenly stems, Ji, Geng, Xin, Ren, and Gui, if they are in empty and conflicting positions, their energy is weak and they lose their strength, leading to unexpected troubles and theft.

相沖壬戌，丙戌居墓者凶。壬戌上見墓，丙辰、丙戌、戊辰、戊戌，為凶。辰多而鬥訟官嗔。辰為天羅，命局多見者，主好鬥訟。戌見而兇頑小輩。戌為地網，命局多見者，主虛詐小人。旬中六甲，多主尊榮。六甲旬中生人，又得六甲，主人尊重，若再有氣，主建官星之地，尊榮者，如甲子旬中，又見甲子是也。

The passage states "When there is a clash between Chen and Xu, those with Jia and Wu in the墓库 are凶." Originally, it should read "When there is a clash between Ren and Xu, those with Bing and Xu in the墓库 are凶." Ren Xu is itself sitting on the墓 of water, and when it clashes with Chen, it opens theStorage and disperses the energy; similar cases such as Bing Chen, Bing Xu, Wu Chen, and Wu Xu are all instances where the heavenly stem is sitting in the墓, hence it is considered凶. The passage also says "When there are many Chen, there will be disputes and anger from officials." Chen is "Tian Luo," and when it appears frequently in the destiny chart, it means being entangled by a net, leading the person to be quarrelsome and prone to litigation, often attracting the blame of officials. The passage further states "When Xu appears, there are wicked and unruly younger people." Xu is "Di Wang," and when it appears frequently in the destiny chart, it indicates the presence of deceitful and wicked individuals. The passage also says "When the ten-day cycle includes six Jia, it often indicates respect and honor." Those born in the six Jia cycle have the heavenly stem of the column again appearing within the same cycle, such as seeing Jia Zi again in the Jia Zi cycle, which means the beginning of the cycle is repeated, indicating a person of noble character and dignity; if this stem also has strength and is located at the official star's position, it is a destiny of great honor and success.

天罡如逢日時，散失人口。木盡為天罡，六癸是也，日時癸酉、癸未、癸巳、癸卯、癸丑、癸亥逢之，主散失人口。木逢金盛，配遁兒郎。若木人逢金盛旺來克者，則主兒女配遁他鄉，而不得力，如子女宮有此者，則準。金上安土，門中耗散。卯酉為門戶，凡卯酉上見戊己土，為隔間之病，謂門不通，有黤散焉。五行太過，復為怯敗之根宗。命中五行求其中和平衡，太過與不及，均屬不美。三命建元，推詳強弱之正道。凡命要均平，不可太過不及，升降之氣不要衰旺，故曰元有本也，正道也，各得其正也。

The passage says, "Heavenly Gang encountering the day and hour, leads to the loss of people." Zhang Yong takes the place where the wood energy is exhausted as "Heavenly Gang," which refers to the six癸 (Gui) days. If the day pillar or hour pillar meets Guiyou, Guiwei, Guisi, Guimao, Guichou, or Guihai, it indicates that people in the family will scatter and disappear. The passage also says, "Wood meets strong metal, leading to the marriage of children." For people with a wood destiny, encountering strong metal that overcomes wood, which represents children, leads to the children being far away and not helpful. If this overcoming occurs precisely in the children's position, the prediction is more accurate. Another passage says, "Metal and wood with earth, leads to loss in the household." The branches卯 (Mao) and酉 (You) represent the doors and gates. If the branches卯 and酉 have the earth elements戊 (Wu) and己 (Ji), the earth blocks the doors and gates, causing blockage and leading to the secret loss of family wealth. Another passage says, "Excess in the Five Phases leads to the root of weakness and failure." In a person's destiny, the Five Phases should be balanced and harmonious. Excess or deficiency is not good, and excessive strength can become the root of failure. Another passage says, "The Three Destinies and the Origin of Destiny, the correct way to examine strength and weakness." This originally reads "Three Destinies and the Origin of Destiny." All destinies should be balanced, neither too much nor too little, and the rising and falling energies should not be overly strong or weak. Therefore, the original energy has its own foundation and can each achieve their proper state, which is the correct way to examine strength and weakness.

八方之卦，能推陰女盛衰。八卦推婦女之象，干者陽也，主父、公。坤者陰也，主母、姑。艮，小男。震，長男。坎，中男。巽，長女。兌，小女。離，中女。凡女命在死絕無氣之地，定為如常人家女也，若在三合，支合，干合，或壬癸、亥子水，及生旺之地，則為淫賤之女，因其水多也。一路九宮，更辨陽男得失。九宮者，坎一、坤二、震三、巽四、中五、干六、兌七、艮八、離九等是也，將四時上下之類，若合多少起，便從所得之宮起之：一吉、二宜、三生、四殺、五鬼、六害、七傷、八難、九厄。人逢建破，妨害尊卑。凡人之命，犯月破，月建沖者，主妨尊卑。

The passage "Eight Trigrams of the Four Directions, can be used to determine the prosperity and decline of women" employs the human relationships represented by the Eight Trigrams to assess female destiny. Qian belongs to Yang, representing father and grandfather; Kun belongs to Yin, representing mother and grandmother; Gen represents the young son, Zhen represents the elder son, and Kan represents the middle son. Xun represents the elder daughter, Dui represents the younger daughter, and Li represents the middle daughter. If a woman's destiny falls in a place of death and decline, she is merely an ordinary woman from a common family. However, if her destiny involves Triple Harmony, branch harmony, and stem harmony, with layers of connection, or if there is an excess of water from壬癸 and亥子, and it is located in a place of birth and prosperity, the abundance of water indicates a tendency towards promiscuity, and she is judged as a woman of low morality. The passage "Clarifying the Nine Palaces, further distinguishing the gains and losses of Yang men" states that the order of the Nine Palaces is Kan one, Kun two, Zhen three, Xun four, Zhong five, Qian six, Dui seven, Gen eight, and Li nine. By combining the numbers of the four seasons and the upper and lower numbers, the number obtained determines the starting palace, and the sequence is one as auspicious, two as suitable, three as life, four as destruction, five as ghosts, six as harm, seven as injury, eight as difficulty, and nine as calamity. The judgment is based on which palace the person falls into. The passage "When a person meets the Month Builder and Month Breaker, it causes harm to the hierarchy" indicates that if a person's destiny is affected by the Month Breaker or is in conflict with the Month Builder, the conflict shakes the foundation, thus causing harm to both the higher and lower ranks.

癸巳與乙卯庚申戌亥，九流之士。癸巳暗合戊，乙卯旺木，庚申旺金，木被金克，又庚申為白虎守道，戌亥乃天門之象，主九流之人也。各推前五，祖宗運後代皆知。年為祖，月為父母，日為妻，時為子息。年前五位知祖，月後五位知父母門戶，日前五位知己身妻妄，時後五位知子孫，各推年月日時支，前五位互相推之，則知父母、兄弟、妻妾、子孫，而其臨生旺衰死之地，高下而已。丙丁多或到深山，陽孤陰亂。寅乃艮宮，艮為山，寅為丙長生，又主火，為陽孤，寅山火多，即命局丙丁火，或內丁坐寅，主門戶出陽人孤、陰人亂。

The passage states "Guisi and Yimao Gengshen, connected with Xu and Hai, the nine streams of scholars." Examining it word by word: in Guisi, the hidden Wu earth is contained within Si, which暗暗 combines with癸. Yimao represents strong wood, while Gengshen represents strong metal, and wood is overcome by metal, thus unable to flourish. Gengshen is also "White Tiger" ruling the path, and Xu and Hai further represent the heavenly gate. Combining these meanings, the person is from the path of the nine streams of divination. The passage continues "Each column is pushed forward by five, ancestors and descendants are all known." First, set up the positions of the four pillars: year represents ancestors, month represents parents, day represents wife, and hour represents children. Then, push each pillar forward by five positions: the five positions before the year reveal information about ancestors, the five positions after the month reveal information about parents, the five positions before the day reveal information about oneself and wife, and the five positions after the hour reveal information about children. By pushing the branches of year, month, day, and hour forward by five positions, the situations of parents, brothers, wife, and children can be known. Then, observe whether each position is in a position of growth and strength or decline and death, and the distinctions of high and low become clear. The passage continues "If there are many Bing and Ding, they may reach deep mountains, with yang solitude and yin chaos."寅 belongs to the Gen palace, and Gen represents mountain.寅 is also the long life position of Bing fire, and fire is solitary and strong, hence called "yang solitude." When fire is abundant on a寅 mountain, it indicates that if there are many Bing and Ding in the destiny or if Bing and Ding are seated on寅, it suggests that men in the family are solitary and women are chaotic.

己庚同會，女子娉婷。女命，己庚在旺相，如庚日巳時，或己日庚時，辛月生，主出秀麗娉婷之女。乙庚旺相之鄉，男子和明進顯。庚主剛堅，男生之有顯，乙庚合金，坐旺相之鄉，主男有和明進顯。空中有合，門生虛道閒人。命局干合、支合，上帶空亡者，主門生虛道閒人。丁巳與丁卯各生，門內官進納。丁與壬，為德合，故有丁巳與丁卯、丁亥，各主旺者，主門戶出進納官人也。土居四季見全，而多有田林。土多生萬物也，辰戌丑未上見己土者，生旺之氣，而有田園。

The passage says, "Ji and Geng meet, the woman is graceful and elegant." It refers to a woman's destiny where Ji earth and Geng metal meet and both are prosperous and strong. For example, if Geng day is born at the time of Si, or Ji day is born at the time of Geng, and the month's stem is Xin, earth and metal mutually generate, the quality is refined and elegant, so the woman is graceful and elegant. The passage says, "In the place where Bing and Geng are prosperous and strong, the man is harmonious and prominent." Geng metal represents firmness and strength, and a man with Geng is capable of achieving success. Bing and Geng combine to form metal, and if they are in a prosperous and strong position, they are firm yet harmonious, so the man is gentle, wise, and capable of achieving high status. The passage says, "There is a union in the air, but the people are idle and untrustworthy." In the destiny, although there are combinations in the heavenly stems and earthly branches, they are accompanied by Kongwang, so the combinations are empty and not real, leading to people who are superficial and like to be idle and live outside society. The passage says, "Ding Si and Ding Mao each generate, the officials in the family gain wealth and status." Ding and Ren are harmonious, so if the pillars of Ding Si, Ding Mao, and Ding Hai are each in a prosperous position, the family will produce officials who gain status through financial contributions. The passage says, "Earth is in the four seasons, and when complete, there is much farmland and forest." Earth can nourish all things, and if the four seasons of Chen, Xu, Chou, and Wei have Ji earth and are in a prosperous and strong position, farmland and forest will naturally be abundant.

四柱五行，定於內外。子午卯酉，定四方也，卯辰巳以東為內，以西為外，酉戌亥以西為內，以東為外，午未申以南為內，以北為外，子丑寅以北為內，以南為外也。命之前後，陽前陰後五辰，定見家宅禍福。陽命前五辰為宅，後五辰為墓，陰命前五辰為墓，後五辰為宅，如甲子陽命人，前五辰乃（巳），為宅。後五辰乃（未），為墓。若大小二運，太歲到此二位論生克門戶，有何災福而言之。

The passage states, "The five elements of the four pillars are determined by internal and external positions." First, the four cardinal directions are established using the branches of Zi, Wu, Mao, and You. Then, internal and external positions are divided: the section from Mao to Chen to Si takes the east as internal and the west as external; the section from You to Xu to Hai takes the west as internal and the east as external; the section from Wu to Wei to Shen takes the south as internal and the north as external; and the section from Zi to Chou to Yin takes the north as internal and the south as external. Once the directions are fixed, the five elements in the pillars are assigned to their respective positions, and the distinction between internal and external becomes clear. The passage also says, "The fate before and after is determined by the yin and yang. The five stars determine the presence of home and family fortune and misfortune." For a yang destiny, the five stars before are considered the home, and those after are the tomb; for a yin destiny, the five stars before are the tomb, and those after are the home. For example, a person with the destiny of Jiazi, a yang destiny, counts five stars forward to reach Si, which is the home, and five stars backward to reach Wei, which is the tomb. When the big destiny, small destiny, or the current year's destiny reaches these two positions, it is examined according to their relationship of generation and overcoming with the original destiny, and thus the fortune and misfortune of the family and home are judged.

生逢兄弟不相親，終見交爭。比劫為兄弟，如甲見乙為敗財，乙見甲為劫財，即陽日干同行陰干為順，如甲見乙，丙見丁，戊見己，庚見辛，壬見癸等為敗財，陰日干見同行陽干為逆，如乙見丙，丁見戊，己見庚，辛見壬，癸見甲等為劫財，若內戰並刑剋，終見交爭，敗財主兄弟交爭，命局有財多者，不懼。父子夫婦親外，皆同前法。視於日時，識辨子妻。日支為妻，時干為子，時支為女。觀其胎月，知於父母。受胎之月，為父母宮，胎月之上，推其父母。

The passage says, "Meeting brothers who are not close leads to eventual disputes." In divination, brothers refer to the same type of heavenly stems, known as the "jia" and "jiecai" (liabilities). On a day with a yang stem, encountering a yin stem of the same type is considered "jiecai" (liability), such as Jia meeting Yi, Bing meeting Ding, Wu meeting Ji, Geng meeting Xin, and Ren meeting Gui. On a day with a yin stem, encountering a yang stem of the same type is considered "baitian" (loss of wealth), such as Yi meeting Bing, Ding meeting Wu, Ji meeting Geng, Xin meeting Ren, and Gui meeting Jia. If these brother stars are in conflict within the chart and are also subject to punishments or conflicts, disputes and hostility will inevitably arise. However, if there are many wealth stars in the chart, they are not afraid of brothers dividing the wealth. The passage also says, "The father, son, and spouse, as well as relatives outside the family, all follow the same method." The method for calculating the father, son, and spouse, as well as external relatives, is the same as above. The passage further states, "By observing the day and hour, one can identify the wife and children." The day branch represents the wife's palace, the hour stem represents the son, and the hour branch represents the daughter. The passage also says, "The month of conception and the month of birth are respected as the parents' palace, and from the month of conception, one can determine the condition of the parents." The month of conception represents the parents' palace, and from the month of conception, one can determine the condition of the parents.

巽離旺相，丙丁俱全，足見高明。巽，巳也。離，午也。丙丁火在巳午之上，為丙祿在巳，丁祿在午，臨祿地旺相，足見高門。壬癸庚辛，土木同法，亦當貴顯。如壬癸居亥子，庚辛居申酉，戊己居巳午，甲乙居寅卯，當為旺相建祿之地，亦主貴顯。刑沖破害戊辛多，定出軍人。戊乃辛之母，金為白虎，旺相也，戊辛人，犯刑沖破害，主為軍人，金主武，戊寅日辛酉時，或戊申日辛巳時。從魁與亥木，丁辛遇太常，酒家利路。酉從魁酒神，亥登明漿神，巳太乙主酒家，未小吉，太常主酒食，未亥巳見辛丁者，主酒家利路。

The passage says, "The trigrams Xun and Li are prosperous and strong, with both Bing and Ding present, indicating a high-ranking family." The trigram Xun corresponds to the branch Si, and the trigram Li corresponds to the branch Wu. Bing's official position is in Si, and Ding's official position is in Wu. Bing and Ding fire are seated on Si and Wu, which are their official positions, thus being prosperous and strong. Therefore, it indicates that the person comes from a high-ranking family. The passage also says, "Ren Gui and Geng Xin, with earth and wood in harmony, also indicate nobility and prominence." This is the same principle applied more broadly: Ren and Gui are located in Hai and Zi, Geng and Xin are located in Shen and You, Wu and Ji are located in Si and Wu, and Jia and Yi are located in Yin and Mao. These are all positions of prosperity and official positions, thus also indicating nobility and prominence. The passage further states, "Wu Xin suffer punishment and clash, often leading to military careers." Wu earth is the mother of Xin metal, and metal is the White Tiger, which governs military affairs. When Wu and Xin are both present and suffer punishment and clash, the killing energy is revealed, thus often leading to military service. For example, a person born on Wu Yin day paired with Xin You hour, or a person born on Wu Shen day paired with Xin Si hour. The passage also says, "From Kui and亥 wood with Ding and Xin, encountering Tai Chang is beneficial for a wine shop." This is based on the imagery of the twelve generals: You is From Kui, the god of wine; Hai is Deng Ming, the god of wine; Si is Tai Yi, which governs wine shops; and Wei is Xiao Ji, also Tai Chang, which governs food and wine. When the positions of Wei, Hai, and Si are present along with the presence of Xin and Ding, it indicates that one is engaged in the business of wine shops and will benefit.

亥逢金盛，癱瘓長生。亥為甲木之長生，逢庚辛申酉，盛旺之金來克，主癱瘓之疾。水立金中，門生陰病。凡壬癸水居申酉金之上，或庚辛居亥子水上，或合巳酉丑金上，或居乙庚合金之鄉，金又生水，主門生陰病。太沖辛乙無氣，而道士抽簪。卯酉上見辛乙相剋，或臨無氣之地，卯酉乃日月之門戶，又主陰私，而道士抽簪也。

The passage states, "When亥 meets strong metal, it leads to paralysis and the growth of the wood."亥 is the place where 甲 wood is born, which naturally promotes growth; however, when strong庚 or 辛 metal and 申 or 酉 metal come to control it, the growth is cut off at the beginning, thus leading to paralysis. The passage also says, "When water stands in metal, it causes illness of the yin." Any 壬 or 癸 water sitting on 申 or 酉 metal, or any 庚 or 辛 metal sitting on 亥 or 子 water, or forming the metal triad of 巳, 酉, and 丑, or being in the land of 乙 and 庚 where metal and wood combine, the metal again generates water, making the water stronger and more yin, thus causing illness of the yin. The passage also says, "When 辛 and 乙 are without strength, the道士 pulls out his hairpin." 卯 is called "太冲," and when 辛 metal and 乙 wood are in conflict at 卯 and 酉, or when both the heavenly stem and earthly branch are in places without strength, 卯 and 酉 are the gates of the sun and moon, and also represent private matters. When these gates are broken, the道士 pulls out his hairpin and becomes a layman.

從魁辛乙相加，主還俗和尚。乙酉見辛卯，辛酉見乙卯，乙沙門，為辛舍，主和尚還俗也。辛亥來卯上，定生唇缺之人。辛亥生人，有乙卯木日時，謂辛金克乙木，乙卯木也，主頭面之疾，遭克缺唇也，辛卯日時有者，是也。酉上逢丁，後須絕嗣。酉為門戶，主後嗣，酉為丁火克之，主絕後嗣。

The passage states "From Qiu Xinhui and Yi add up, the master is a layman monk." The branch You is "Qiu." When Yiyou meets Xinmao, and when Xinyou meets Yimao, they are both cases of Xinhui and Yi intersecting, with the heavenly stems and earthly branches exchanging positions. Old interpretations take Yi as a monk and Xin as the dwelling place of the monk. The dwelling place and person are in mutual control, so it indicates that monks return to secular life. The passage also says "When Xinhai comes to Mao, it definitely produces people with missing lips." For those born in Xinhai, if their day or hour is Yimao, the metal Xin will control the wood Yi. Wood in the human body represents the head and face, and when controlled, it causes damage to the lips, hence the indication of people with missing lips. Similarly, if the day or hour is Xinmao, the result is the same. The passage also says "When You meets Ding, there will be no descendants later." The branch You represents the position of the door and is associated with descendants. When the fire Ding controls the metal You, the door is injured, hence the indication of no descendants.

戊己如生四柱，未申中三四同行，必主甘香肥壽。土主豐肥，又遇長生旺相，主肥壽，戊己土為重厚之物，如到未申長生之地，逢建旺，主有壽也。庚辛向無火之鄉，出不義軍人孤女。金主義，若無火制，則不成器，主人不義，庚辛局中上不見丙丁，或下不見巳午火克，主出不仁不義之軍人孤女。有氣逢官，定為顯赫。如甲乙木在有氣之地，逢庚辛金克為官星，定主顯赫。十干五行，見同上法。餘之天干在有氣之地，逢官克也是。癸壬旺中，必須流落。土為堤防，水無土，主人流落，水多在旺地，多主飄蓬，主性不定而流落也。

The text says, "When Wu and Ji are born in the four pillars, and the positions of Wei and Shen are in the third and fourth places, it will surely indicate sweet and delicious food." Earth is associated with richness and abundance, and Wu and Ji are heavy and substantial elements. If the positions of Wei and Shen appear together in the third and fourth places among the four pillars, the earth reaches its place of growth and strength, resulting in a full and prosperous form, delicious food, and also indicating longevity. The text also says, "When Geng and Xin are in a place without fire, it will result in soldiers who are not righteous and lonely women." Metal is associated with righteousness, and it needs fire to be refined into a useful tool. If the positions of Geng and Xin do not have the presence of Bing and Ding or the fire of Si and Wu below, the metal remains unrefined, leading to soldiers who lack morality and women who are lonely and unfortunate. The text further states, "When there is vitality and an official star is encountered, it will surely result in prominence." For example, if wood of Jia and Yi is in a place of vitality and encounters the metal of Geng and Xin, which acts as an official star, the person can bear the official position, and will surely achieve prominence. The text also says, "The ten heavenly stems and the five phases follow the same principle." The same logic applies to other heavenly stems when they are in a place of vitality and encounter an official star. The text continues, "When Gui and Ren are strong, they must be wandering." Earth serves as the barrier for water, and without earth to restrain it, water will spread everywhere. If there is an excess of water and it is in a strong position, the person's nature is unstable, and they will lead a life of wandering and drifting.

盛則太過，小則不及。四清本主俱全，而文武兩升。寅申巳亥，為五行之四長生，干旺清，主文。支旺清，主武。四柱見之有旺，則門中生貴。子午卯酉，乃五行旺地，木旺於卯，火旺於午，金旺於酉，水土旺於子，陽干清，陰支濁，則主門中生貴子。季中全犯有氣，而庫藏之官。辰戌丑未，乃五行庫印之鄉，上見有氣者，而為庫藏之官。我去刑辰，必主兵法之任。日支刑年月時支，兵刑之任，年月時支刑日支，則主犯兵刑厄。

The passage "When excessive, it becomes excessive; when weak, it becomes insufficient" is a general summary that connects the previous and following statements: excessive strength is called "excessive," and excessive weakness is called "insufficient," and both extremes are not in the middle path. The passage "Four Clear Positions are the original masters, and both literary and military paths rise" refers to the four positions of growth in the Five Phases, called "Four Clear Positions":寅, 申, 巳, and 亥. The heavenly stems that are strong and clear are associated with literary achievements, while the earthly branches that are strong and clear are associated with military achievements. When both are complete, one can succeed in both literary and military paths. The passage "When the Four Middle Positions are seen to be strong, then the family will produce a noble son" refers to the four strong positions in the Five Phases: 子, 午, 卯, and 酉. Wood is strong at 卯, fire at 午, metal at 酉, and water and earth at 子. Yang heavenly stems are clear, while Yin earthly branches are turbid. When clear and turbid are properly matched, the family will produce a noble son. The passage "When all three are fully involved, there will be an official who manages granaries and treasuries" refers to the four repository positions in the Five Phases: 辰, 戌, 丑, and 未. If there is also a strong heavenly stem present, it indicates an official who manages granaries and treasuries. The passage "When I刑辰, it will certainly lead to a position involving military strategy" refers to the day branch as "I": if the day branch is in conflict with the year, month, or hour branches, it means I control others, indicating a position involving military and legal affairs. Conversely, if the year, month, or hour branches conflict with the day branch, it means others control me, indicating personal troubles with legal cases and military conflicts.

乙庚旺相，方外聲名，金主聲，乙庚合金，若臨旺相之地，而四方之外，有名聲。戊癸炎輪，多生禮德。火主禮，戊癸合火，若在旺相之地，多有禮德。丙辛真化，水盛陰淫。水主智，丙辛合化水，在旺相之地，多智陰淫之象。甲己同交，交之有信。土主信，甲己合化土，在旺相之地，主有信行。丁壬化木，旺多仁義。木主仁，丁壬合化木，在旺相之地，主有仁義。

The following five passages interpret the five harmonies and their transformed energies in relation to the five constants. The text states, "Yi and Geng are prosperous and strong, their fame spreads beyond the borders." Yi and Geng combine to form metal, which governs sound. If the combined energy of Yi and Geng is in a prosperous and strong position, their fame will spread throughout the world. The text also says, "Wu and Gui produce intense heat, often indicating propriety and virtue." Wu and Gui combine to form fire, which governs propriety. If the combined energy of Wu and Gui is in a prosperous and strong position, the person will have proper conduct and virtue. The text further states, "Bing and Xin truly transform, leading to excessive wood and secret misconduct." Bing and Xin combine to form water, which governs wisdom. If the combined energy of Bing and Xin is in a prosperous and strong position, the person will be overly intelligent but may indulge in private and improper behavior. The original text mentions "excessive wood," but the commentary clarifies that it should be understood as transformation into water, so the correct interpretation is transformation into water. The text also says, "Jia and Ji meet, their meeting is trustworthy." Jia and Ji combine to form earth, which governs trustworthiness. If the combined energy of Jia and Ji is in a prosperous and strong position, the person will be sincere and trustworthy in their words and actions. The text further states, "Ding and Ren transform into wood, with prosperity leading to benevolence and righteousness." Ding and Ren combine to form wood, which governs benevolence. If the combined energy of Ding and Ren is in a prosperous and strong position, the person will be benevolent and righteous.

諸卦吉凶，視於接近。木中有土，鬼怪當聞。木中有土，戊寅己卯是也，或先見木，後見土，甲辰，甲戌，乙丑，乙未，主有驚恐怪異。金上安仁，門中虛耗。仁者，木也。金上安仁，如庚寅，辛卯，或甲申，乙酉昆也，主門中虛耗。火加金位，孤獨貧窮。火命人，丙丁者，到申酉之位，主孤獨貧窮。火到水鄉，女人癱瘓。火到亥子丑之位，主女人有癱瘓之疾。

The divination text says, "The fortune or misfortune of each hexagram depends on the proximity or distance." The extent to which each hexagram manifests depends on how close or far apart the relevant two pillars are in the four pillars. The text also says, "Wood contains earth, and ghosts and strange noises are often heard." Wood containing earth refers to pillars where earth sits on wood, such as Wuyin and Jimao, or pillars where wood comes first and then earth, such as Jiachen, Jiaxu, Yichou, and Yiwei. Wood overcomes earth and the energies are not harmonious, so there are often strange noises and frightening events at home. The text also says, "Wood is placed on metal, and there is loss in the household." "Wood" here refers to benevolence. Placing wood on metal refers to pillars where metal sits on wood, such as Gengyin and Xinmao, or pillars where wood sits on metal, such as Jiashen and Yiyou. Metal and wood clash, leading to loss of wealth in the household. The text also says, "Fire reaches the metal position, resulting in loneliness and poverty." People with a JING and DING fire destiny who travel to the SHEN and YOU metal positions, where fire overcomes metal and both are harmed, will experience loneliness and poverty. The text also says, "Fire reaches the water region, leading to women suffering from paralysis." When fire reaches the HA, ZI, and CHOU water positions, fire is extinguished by water, and the yang energy does not reach the extremities, leading to women suffering from paralysis.

巽離同住乾宮，世出冷勞男子。丙午、丁巳到戌亥之地，則主男子患冷勞之疾，蓋己亥為而沖地擊，丙丁臨旺盛之鄉。丙壬同居震位，陰陽淫亂之宮。丙壬生人，遇卯時，謂之人私門。丙長男也，壬長女也。卯上謂之私門，凡命中見之，則男女不正也。木人煙中，疾為下小。甲乙木到巳午火鄉，謂之木人煙中，主為下小之人。旺相休囚，問於進退。壬來朝申有貴官，中女須榮。壬生人，申為長生，上逢官星，主榮貴，子為中女，子亦為壬之帝旺，主榮貴。

The text says, "The trigrams Xun and Li share the Heaven palace, and generations produce men suffering from cold and laborious illnesses." Xun and Li both represent fire, and the Heaven palace corresponds to Xu and Hai. When columns with extremely strong fire energy, such as Bingwu and Dingsi, reach Xu and Hai, the fire enters the heavenly gate and is impacted, causing excessive yang energy to float outward while the inner energy becomes weak, thus leading to generations of men suffering from cold and laborious diseases. The text says, "Jing and Ren share the Zhen position, which is a place of disorder between yin and yang." The Zhen position corresponds to Mao, which is called the "private gate." Jing, representing the long son in the Eight Trigrams, and Ren, representing the long daughter, when people born under Jing and Ren encounter the hour of Mao, the images of male and female both enter the private gate, indicating improper behavior between men and women. The text says, "Wood entering smoke leads to a lowly and inferior fate." When the wood of Jia and Yi reaches the fire land of Si and Wu, it is like wood being thrown into smoke and fire, where the wood is burned and cannot become useful, thus leading to a fate of being lowly and inferior. The text says, "Prosperity, strength, decline, and weakness, inquire about advancement and retreat." One should still inquire about advancement and retreat based on the principles of generation and overcoming. The text says, "Ren comes to pay homage to Jia, indicating that the noble official and the middle daughter will achieve honor." The annotation states that "paying homage to Shen" is correct: For a person born under Ren, Shen is their long life, and if an official star is encountered at Shen, it indicates honor and prominence. Zi, representing the middle daughter in the Eight Trigrams, is also the place of prosperity for Ren water, so the middle daughter in the family will also achieve honor.

胎月朝時建旺，則祖先富貴。胎月俱來朝生時，又臨建旺之鄉，則祖宗富貴。三交四聚，因官而借出其名。年朝月、月朝日、日朝時，互為官鄉祿馬朝拱，自有貴人接引成名，四柱有官祿交馳，貴人接引者，主大貴。帶刑全申巳寅，定有官刑嗔訟。寅為功曹主文章書曹吏，巳為太乙主官訟，申為白虎主刑，如申巳寅全，則主有官司刑訟。自刑重見，自死自凶。辰午酉亥，為自刑。若更內外戰克，臨死地，凶也。

The passage says, "When the month's stem and branch are in a prosperous and strong position, the ancestors become wealthy." If the胎元 and the month pillar both support and converge towards the birth time, and they are in a place of prosperity and strength, the foundation is solid and the outcome is determined by the time, so the ancestors become wealthy. The passage also says, "Three intersections and four gatherings, due to official positions, the name is established." When the year, month, and day all support the hour, and they mutually support each other in the official position and the禄 and 马, there is a nobleman guiding them; when the four pillars have intersecting official positions and are supported by a nobleman, it indicates great wealth, and their fame is established through their official positions. The passage further states, "If there is a self-inflicted crime, there will be self-destruction and misfortune." When the branches of Chen, Wu, You, and Hai appear together, it is considered self-inflicted crime; if there is also internal and external conflict and mutual control, and they are in a dead position, self-harm without salvation, it results in misfortune.

子卯相刑門戶，全無禮德。卯為三元之戶，子為水神之元，命見子卯相刑，主無禮德之人。丑逢戌未犯支刑，肢病難痊。丑為金墓，戌為火墓，未為木墓，命見丑戌未地支三刑，各持墓之毒元有傷，主四肢之病難痊。辰卯相加，必有獄刑腰腳。辰為天罡主獄事，卯為太沖主私門，卯木克辰土，必有獄刑、腰腳之病。寅來加巳，子孫懮勞熱燒身。寅木，巳火，謂木人火家之象，寅為陽火長生，克陽金長生巳，命逢寅巳，主子孫有癆病，發熱也，或有火燒身之病，乃寅刑巳也。

The passage states, "Zi and Mao are in mutual punishment, and the gate lacks propriety and virtue." Mao is the gate of the three elements, and Zi is the origin of the water god. When Zi and Mao are in mutual punishment, it signifies water and wood harming each other, with the root and the branch in conflict. Therefore, the person lacks propriety and virtue. The passage also says, "Chou meets Xu and Wei, committing branch punishment, leading to illness in the limbs that is hard to recover from." Chou is the burial place of metal, Xu is the burial place of fire, and Wei is the burial place of wood. When these three are in mutual punishment, it is as if all three burial places are disturbed at once, and their toxic energies harm the root, thus causing illness in the limbs that is difficult to cure. Another passage says, "Chen and Mao combine, there will certainly be imprisonment and punishment, and injuries to the waist and legs." Chen is "Heavenly Gang," which governs prison matters, and Mao is "Tai Chong," which governs private affairs. The wood of Mao overcomes the earth of Chen, so there will certainly be legal disputes and punishment, along with injuries to the waist and legs. Another passage states, "Yin comes to add Si, there will be worries about descendants, labor, and fever burning the body." Yin belongs to wood, and Si belongs to fire, symbolizing wood entering the home of fire. Yin is also the growth of yang fire, which instead overcomes the yang metal growth of Si. When Yin and Si are in mutual punishment in a person's fate, it leads to descendants suffering from tuberculosis and fever, with the body experiencing high fever, and even the danger of being burned by fire.

巳立功曹，必見兩宮所失。乙巳，十二辰中，太乙為尊，被功曹所刑，有犯上之過，有所失也。午逢丑位，久病內氣之災。午為旺火也，丑乃金墓也，丑午相害，故旺火克墓中之金，主久病由內氣之災。丑人炎陽，必有四肢深厄。丑乃金墓也，炎陽，火也，火克金，如辛丑見丙午火，主四肢深厄。子臨井宿，須生脾胃之災。未乃井宿，子未相害，子旺水臨未土，主有脾胃之疾。未到子鄉，定見尊凶婦厄。未，小吉也，子，神后也，主婦人及尊人須有厄也。

The text says, "When Si is established as the official of merit, there will certainly be losses in both official positions." Si in the twelve earthly branches is "Taiyi," the most exalted position, but now it is harmed by Yin, the "Gongcao" (official of merit), which is a case of a lower position offending a higher one, indicating an offense against superiors, hence losses in both official positions. The text says, "When Wu meets Chou, there will be a long illness caused by internal qi." Wu is the strong fire, and Chou is the metal grave; Wu and Chou are mutually harmful. The strong fire boils the metal in the grave, and the illness is deep within rather than on the surface, thus indicating a long illness caused by internal qi. The text says, "When Chou enters the heat of fire, there will certainly be severe afflictions in the limbs." Chou is the metal grave, and fire is the heat; fire harms metal, and when Xinchou meets Bingwu, the metal in the grave is further injured by fire, thus causing severe afflictions in the limbs. The text says, "When Zi approaches Jingxiu, there will certainly be illness in the spleen and stomach." Wei is Jingxiu, and Zi and Wei are mutually harmful; strong water presses upon the earth of Wei, and the earth is insulted by water, thus causing illness in the spleen and stomach. The text says, "When Wei reaches Zi's territory, there will certainly be misfortune for the superior and calamity for the wife." Wei is "Xiaoji" (favorable), and Zi is "Shenhou" (goddess of marriage), which are mutually harmful. Since Shenhou governs women, both the wife and the superior will suffer calamity.

亥申二勢爭強，不久道路散失。亥申相害，亥、陰賊，申、傳送，主爭竟道路散失之象。建逢酉戌克戰，鬼賊門病終懮。酉為門戶，逢戌火之墓，而克旺金，主門房有鬼賊，小人相害也。旺中有卦本全，而出自清名。如亥卯未生春，巳酉丑生秋，寅午戌生夏，申子辰生冬，土生於辰戌丑未也，五行各得其局者，謂各有本卦全者，有氣旺相，乃富貴之人，清名而出也。

The passage states, "The forces of Hai and Shen contend strongly, otherwise people and goods will be lost on the roads." Hai and Shen are harmful to each other. Hai represents "hidden evil," while Shen represents "transportation" and is associated with roads. The two forces struggle fiercely, leading to continuous disputes or loss of people and property on the roads. The passage also says, "When the Ji (establishment) meets Xu and You, there will be conflict and ghosts and thieves causing illness and worries." You is the position of the gate, but it meets Xu, which is the burial place of fire, thus weakening the metal. The gate is harmed, leading to ghosts, thieves, and small people causing harm within the family, and lifelong worries from illness. The passage further states, "When the strong element has the complete trigram, it originates from a clear reputation." For example, if the wood trigram of Hai, Mao, and Wei is formed in spring; the metal trigram of Si, You, and Chou is formed in autumn; the fire trigram of Yin, Wu, and Xu is formed in summer; the water trigram of Shen, Zi, and Chen is formed in winter; and the earth trigram is formed in Chen, Xu, Wei, and You. Each of the five elements has its own trigram and is in the season when it is strong, with pure energy and no mixture, thus making one a wealthy and noble person with a clear and upright reputation.

五卦頗同，文武兩班自顯。水木主文，金火土主武，如各得本卦，主貴顯，如木人得亥卯未或寅卯木。分三辨五，旺相兩名，死囚休廢，為卑賤也。分三主，辨五行，論旺相富貴，死囚休，為卑賤也。

The text says, "Five hexagrams are similar to Wen and Wu, and two inferior ones become prominent." The Five Phases are divided into two paths: water and wood represent Wen, while metal, fire, and earth represent Wu. If each person's hexagram is formed according to their own, such as a person with a wood destiny obtaining the triple harmony of亥卯未 or the original qi of寅卯, they will achieve success in their respective path, whether in the Wen or Wu category. The text also says, "Divide into three, distinguish the Five Phases, those in prosperous and strong positions gain fame and wealth, while those in dead, captive, resting, or exhausted positions remain low and unsuccessful." "Divide into three" refers to dividing according to year, month, and day, and "distinguish the Five Phases" refers to identifying the attributes of the Five Phases. Those in prosperous and strong positions attain wealth and fame, while those in dead, captive, resting, or exhausted positions remain low and unsuccessful.

子來合丑，宮觀閒人。子丑相合也，子為華釋之宮，丑為雲室之人，子人合丑為逆，為宮觀閒人。丑到子鄉，復為貞吉。丑人合子，順也，為貞吉。亥朝寅位，滋養外人。亥為木之長生，寅為火之長生，木生火，寅亥合，又亥藏壬水，滋甲木，但亥人合寅馬逆，故滋養外人。寅人天宮，顯然之兆。亥為天宮，寅人就亥水滋長之兆，寅人合亥，順也。

The Six Harmonies divide into favorable and unfavorable directions. When I go to meet people, it is unfavorable; when people come to me, it is favorable. Favorable directions bring benefit, while unfavorable directions mean being used by others. The passage says, "The rat comes to join the ox, making a place for idle people." The rat and ox are naturally harmonious. The rat symbolizes a palace of flowers and the ox symbolizes a person in a cloud chamber. When the rat goes to join the ox, it is unfavorable, and the self is in a guest position, thus becoming only an idle person in the palace. The passage also says, "The ox arrives at the rat's place, resulting in a favorable and auspicious outcome." When the ox goes to join the rat, it is favorable, and each occupies its proper position, thus resulting in a favorable and auspicious outcome. The passage further states, "The pig arrives at the tiger's position, nourishing outsiders." The pig represents the growth of wood, and the tiger represents the growth of fire. The tiger and pig are harmonious, and the wood can nourish the fire. The water hidden in the pig nourishes the wood of the tiger; however, when the pig goes to join the tiger, it is unfavorable, and the nourishing effort is directed toward others, hence the saying "nourishing outsiders." The passage also says, "The tiger enters the heavenly palace, indicating a clear omen." The pig represents the heavenly palace, and when the tiger goes to join the pig, it is favorable. The tiger wood is nourished by the pig water, leading to growth, thus indicating a prosperous omen.

天魁到卯，破敗土田。天魁為戌也，藏辛金，克卯藏乙木，主破敗田土，故戌合卯為逆。木人天魁，復為吉兆。卯合戌，為順，主吉。酉朝罡上，金土兩合。酉金合辰土，相合為金。罡到金中，和中有訟。天罡辰也，金指酉也，辰中有乙木，酉中有辛金，辛金克乙木，故辰酉先和而後訟。

The passage says "Heavenly Gang reaches the卯, causing destruction to fields and land." The戌 is "Heavenly Gang," and within戌 is hidden 辛 metal, which goes to overcome the乙 wood hidden in卯. The戌 also governs fields and land, and its main energy is injured, hence it indicates the destruction of property. The戌 approaches the卯, which is an inverse combination. The passage also says "Wood entering Heavenly Gang brings good fortune." In reverse, the卯 approaching the戌 is a harmonious combination, and the wood finds its proper place, hence it is auspicious. The passage also says "When the metal meets Heavenly Gang in the酉, metal and earth harmonize." The酉 metal approaches the辰 earth and transforms its energy to metal, which is a harmonious combination, and thus metal and earth harmonize with each other. The passage also says "Heavenly Gang reaches the metal, harmony with contention." The辰 is "Heavenly Gang," and the metal refers to the酉. The辰 approaching the酉 is an inverse combination. The辰 contains乙 wood, and the酉 contains 辛 metal, which necessarily overcomes the乙 wood. Thus, although they combine, they first harmonize and then give rise to disputes.

巳刑傳送，道路長行。申，傳送，為道路，巳刑申，則主道路長行也。申到巳中，行人返復。申、金也，巳、火也，申合巳，逆也，故於人返復。未午合，分得失，未吉午凶。未逢午則吉，乃土逢火生也，午逢未則凶，乃午火見未土，而晦滯。

The passage states "巳刑传送, roads are long and travel is prolonged." Since Shen represents "transmission" and is associated with roads, the刑 (injury) of Si upon Shen causes disturbance and unrest in the roads, leading to prolonged travel outside the home. The passage also says "Shen arrives in Si, travelers come and go repeatedly." Shen belongs to metal and Si to fire; the union of Shen and Si is an inverse union, and fire overcomes metal, hence travelers come and go repeatedly, going and returning. The passage further states "Wu and Wei combine but are divided, gain and loss are not auspicious, Wu is凶 (inauspicious)." Wu and Wei are a combined pair, but depending on direction, the outcome differs: when Wei meets Wu, fire nourishes earth, thus it is auspicious; when Wu meets Wei, fire is buried in earth, leading to obstruction and darkness, thus it is inauspicious.

全逢下克，四親孤，尤忌二尊。支克干，謂下克，如甲申、戊寅，若四柱均俱下克上，主父母、兄弟、妻、子孤嘆，尤忌父母。復克於上，多常退陰人小口。干克支，如庚寅、丙申，若四柱均俱上克下，主常退陰人小口。三來克下官嗔。若四柱中有三干克支者，主官中嗔訟。三制上時鬼賊。若四柱中有三支克干者，主有鬼賊之害。

The passage states "When all are instances of lower overcoming upper, the four relatives are lonely, especially fearing the two elders." When the earthly branch overcomes the heavenly stem, it is called "lower overcoming upper," as in Jiashen and Wuyin. If all four pillars are instances of lower overcoming upper, the lower is disrespectful to the upper, leading to loneliness among the four relatives: parents, brothers, wife, and children. Among these, the parents are especially affected. The passage continues, "When upper overcomes lower, often there is loss of women and young children." When the heavenly stem overcomes the earthly branch, it is called "upper overcoming lower," as in Gengyin and Bingshen. If all four pillars are instances of upper overcoming lower, the upper is too strict, leading to frequent loss of women and young children in the family. The passage also says, "When three instances of upper overcoming lower occur, there will be official reprimands." If there are three instances in the four pillars where the heavenly stem overcomes the earthly branch, the upper overcomes the lower too much, leading to official disputes and reprimands. The passage further states, "When three instances of lower overcoming upper occur, there will be ghosts and thieves." If there are three instances in the four pillars where the earthly branch overcomes the heavenly stem, the lower overcomes the upper too much, leading to harm from ghosts and thieves.

二上二下同類，則慮妻財之事。若四柱有二干克支，二支克上，互相交克者，則懮妻財也。一克論於勝負，尤分彼我之情。以日干為我，日支為彼，我克彼則吉，彼克我則凶。四時分辨吉凶，災福自然明矣。四時者，春甲乙，夏丙丁，秋庚辛，冬壬癸，辨其生旺休囚，則明其禍福矣。干要天分，支言十二用。天分十干者，甲夷，乙齊，丙楚，丁蠻，戊韓，己魏，庚秦，辛冉趙，壬燕，癸狄，寅燕，卯宋，辰鄭，己楚，午周，未秦，申晉，西趙，戌魯，亥衛，子齊，丑吳。

The passage states, "When two heavenly stems are above and two earthly branches below of the same type, there is concern about changes in wife and wealth." In the four pillars, when two heavenly stems control the earthly branches and two earthly branches control the heavenly stems, there is mutual control between upper and lower, leading to internal and external instability, hence the worry about changes in wife and wealth. The passage also says, "When there is one instance of mutual control, it is judged by victory and defeat, and the relationship between self and other is distinguished." When there is only one instance of mutual control, it is simply judged by victory and defeat: taking the day stem as self and the day branch as other, if self controls other it is auspicious, if other controls self it is inauspicious. The passage further states, "By distinguishing the four seasons, the auspicious and inauspicious become clear." Each season has its ruling heavenly stem—spring belongs to Jia and Yi, summer to Bing and Ding, autumn to Geng and Xin, and winter to Ren and Gui—by discerning their birth, prosperity, decline, and confinement, the fortune and misfortune become clear. The passage also says, "Heavenly stems are associated with the heavens, and earthly branches with the twelve cycles." Heavenly stems each have their corresponding regions: Jia corresponds to Yi, Yi to Qi, Bing to Chu, Ding to Man, Wu to Han, Ji to Wei, Geng to Qin, Xin to Zhao, Ren to Yan, and Gui to Di. Earthly branches also each have their corresponding regions: Yin corresponds to Yan, Mao to Song, Chen to Zheng, Si to Chu, Wu to Zhou, Wei to Qin, Shen to Jin, You to Zhao, Xu to Lu, Hai to Wei, Zi to Qi, and Chou to Wu, with the twelve branches cyclically recurring.

地理山罡，足見清濁之用。子寅辰午申戌為陽為山罡，丑卯巳未亥為陰為地理，陽支清，陰支濁。大小凶衰，四神吉者，更兼蒿里。四神吉者，乃甲丙庚壬，蒿里者，乃墓神，辰戌丑未也。上推日月山河，中見人之內外。甲主日，乙主月，丙主天上，丁主地下，戊主山，己主城，庚主國，辛主人，壬主水河，癸主海。循環八卦之內，總推各該五行。

The passage states, "In the land, mountains and ridges, one can see the use of clarity and turbidity." The twelve earthly branches are divided into yin and yang: Zi, Yin, Chen, Wu, Shen, and Xu belong to yang and are called "mountain yang"; Chou, Mao, Si, Wei, Hai belong to yin and are called "geography." Yang branches are considered clear, while yin branches are considered turbid. Once clarity and turbidity are distinguished, their use becomes clear. The passage also says, "Large and small fortune and decline of the four divine spirits, the auspicious ones are further combined with the蒿li." When examining the fortune and decline of the big and small years, first take the four auspicious spirits: Jia, Bing, Geng, and Ren, then also consider "Hao Li," which refers to the four burial spirits: Chen, Xu, Chou, and Wei. The passage continues, "Looking upward at the sun and moon, mountains, and rivers, in the middle one sees the internal and external aspects of people." Each of the ten heavenly stems has its own symbolic representation: Jia represents the sun, Yi the moon, Bing the sky, Ding the earth, Wu the mountain, Ji the city, Geng the country, Xin the person, Ren the rivers and lakes, and Gui the sea. From these symbols, one can discern the internal and external, near and far aspects of human affairs. The passage further states, "Cycling within the eight trigrams, ultimately one must refer to the five phases." The eight trigrams cycle and repeat, but ultimately they must be analyzed according to their respective five phases.

將十神言其面色。甲青，乙碧，丙赤，丁紫，戊黃，己紅，庚白，辛淡白，壬黑，癸綠。詳日時之上，言其面色也。地支神見，身貌俱詳。支神生旺為大，休囚為小，卯酉為瘦，子午為雄。干傷頭面之災，支損者四肢為患。

The passage states, "The heavenly stems above refer to the face," meaning that the heavenly stems indicate a person's facial color: Jia represents green, Yi represents blue-green, Bing represents red, Ding represents purple, Wu represents yellow, Ji represents red, Geng represents white, Xin represents pale white, Ren represents black, and Gui represents green. By carefully examining the heavenly stem in the day pillar and hour pillar, one can determine a person's complexion. The passage also says, "When the earthly branches appear, the body and appearance are clearly revealed," meaning that the earthly branches indicate a person's physical form: if the branch spirits are strong and flourishing, the body is tall and robust; if they are weak and confined, the body is short and frail. The branches of卯 and酉 indicate a slender build, while the branches of子 and午 indicate a strong and robust build. The passage concludes, "When the heavenly stems are injured, it indicates illness in the head and eyes; when the earthly branches are damaged, it indicates illness in the limbs," emphasizing that heavenly stems, being above, when harmed, affect the head and eyes, while earthly branches, being below, when harmed, affect the limbs.