"The Authentic Interpretation of Zi Ping: Commentary and Annotations" by Shen Xiaozhan, Qing Dynasty

予自束髮就傳，即喜讀子史諸集，暇則子平《淵海》、《大全》略為流覽，亦頗曉其意。然無師授，而於五行生剋之理，終若有所未得者。後復購得《三命通會》、《星學大成》諸書，悉心參究，晝夜思維，乃恍然於命之不可不信，而知命之君子當有以順受其正。

From the time I tied my hair up and started school, following my teacher's instruction, I have always loved reading the works of the philosophers, historical texts, and collections of writings from various schools. In my spare time, I also roughly glanced through the works of Zi Ping, such as the "Ziping's Sea of Profundity" and the "Complete Compendium of the Three Fates," and I could understand their meanings to some extent. However, without a teacher's direct instruction, I could not fully grasp the principles of the Five Phases and their mutual generation and mutual control. Later, I bought books like the "Complete Compendium of the Three Fates" and "The Great Compendium of Star Studies," and devoted myself to studying and investigating them, thinking about them day and night. Only then did I suddenly understand: human destiny cannot be disbelieved; and a gentleman who understands heaven's mandate should follow it and accept the proper outcome it provides—that is exactly what is said in the "Mencius · The Upward Mind" under the section "Fully Exerting the Mind": "Accepting the proper outcome in accordance with heaven's mandate."

戊子歲予由副貢充補官學教習，館舍在阜城門右，得交同里章公君安，歡若生平，相得無間，每值館課暇，即詣君安寓談《三命》，彼此辯難，闡民無餘蘊。已而三年期滿，僦居宛平沈明府署，得山陰沈孝瞻先生所著子平手錄三十九篇，不覺爽然自失，悔前次之揣摩未至。遂攜其書示君安，君安慨然嘆曰：「此談子平家真詮也！」

In the year of Wuzi, I was selected as an assistant instructor at the official school, and my residence was set up on the right side of the Fucheng Gate in the capital. There I met Mr. Zhang Jian'an, a fellow native, and we became friends as if we had known each other for years, with complete understanding and no barriers between us. Whenever I had spare time from my duties at the school, I would visit Mr. Zhang's residence to discuss the Complete Compendium of the Three Fates. We would question and debate with each other, thoroughly explaining its principles with no remaining ambiguity (the original text says 'chan min', which should be a mistake for 'chan fa'). After completing my three-year term, I rented a residence in the official house of Mr. Shen, the county magistrate of Wansheng County, and there I obtained thirty-nine essays on the Zi Ping method written by Mr. Shen Xiaozhan from Shanyin. After reading them, I felt lost and bewildered, regretting that my previous understanding had not been thorough enough. I then took the book to show Mr. Zhang, who sighed and said, 'This is truly the authentic exposition of the Zi Ping method!'

先生諱燡燔，成乾隆己未進士，天資穎悟，學業淵邃，其於造化精微，固神而明之，變化從心者矣。觀其論用神之成敗得失，又用神之因成得敗、因敗得成，用神之必兼看於忌神，與用神先後生克之別，並用神之透與全、有情無情、無力無力之辨，疑似毫芒，至詳且悉。是先生一生心血，生注於是，是安可以淹沒哉！

Mr. Shen, whose name is Xianfan, passed the imperial examination in the Jiwei year of the Qianlong era. He was naturally intelligent and had profound knowledge. He could intuitively grasp the subtle aspects of destiny and manipulate them effortlessly. When discussing the concept of "useful god" (yongshen), he examined its success and failure, gain and loss, and how a useful god might be ruined due to forming a pattern, or conversely, gain success due to breaking a pattern. He also emphasized the necessity of considering the "hostile god" (jishen) together with the useful god, as well as the distinctions in the sequence of generation and overcoming among useful gods. He analyzed whether the useful god was revealed or complete, whether it was in harmony or not, and whether it was strong or weak (the original text mistakenly repeated the word "weak"). He explained every subtle and ambiguous point with great detail and thoroughness. This is the life's work of the master, entirely devoted to this book. How can we allow it to be buried and forgotten!

君安爰謀付剞劂，為天下談命者，立至當不易之準，而一切影響游移管窺蠡測之智，俱可以不惑。此亦談命家之幸也；且不談命家之幸，抑亦天下士君子之幸，何則？人能知命，則營競之可以息，非分之想可以屏，凡一切富貴窮通壽夭之遭，皆聽之於天，而循循焉各安於義命，以共勉於聖賢之路，豈非士君子厚幸哉！

Lord Juan intended to have it printed and circulated, establishing a most appropriate and unchangeable standard for those throughout the world who discuss destiny. This would ensure that all superficial, uncertain, and narrow-minded views, such as grasping at shadows or measuring the sea with a ladle, could no longer mislead people. This is naturally a blessing for those who discuss fate; and not only that, it is also a blessing for all scholars and gentlemen. Why? Because if people understand their own destiny, their ambitions and quarrels can be put aside, and their unrealistic desires can be eliminated. All experiences of wealth and poverty, smooth success or hardship, longevity or short life are left to Heaven. Thus, people can follow proper conduct and abide by righteousness and Heaven's will, striving together along the path of the sages. Is this not a great blessing for scholars and gentlemen?

觀於此而君安之不沒人善，公諸同好，其功不亦多乎哉？愛樂序其緣起。乾隆四十一年歲丙申初夏同後學胡焜倬空甫謹識。

From this matter, it appears that the gentleman does not obscure others' strengths, but instead shares good books with fellow enthusiasts. His contribution is surely great. Therefore, I am pleased to write this preface explaining the origin of the book's compilation. In the spring of the year Bingshen of the forty-first year of Qianlong, Hu Kunzhao, styled Kongpu, a fellow learner, respectfully inscribed this.

天地之間，一氣而已。惟有動靜，遂分陰陽。有老少，遂分四象。老者極動靜之時，是為太陽太陰；少者初動初靜之際，是為少陰少陽。有是四象，而五行具於其中矣。水者，太陰也；火者，太陽也；木者，少陽也；金者，少陰也；土者，陰陽老少、木火金水沖氣所結也。

Shen's original text begins by stating that between heaven and earth, there was originally just a mass of qi. This mass of qi has movement and stillness, thus giving rise to "yin" and "yang." Movement and stillness each have distinctions of old and young, thus leading to the four images.所谓 old refers to when movement reaches its extreme or stillness reaches its extreme, which are "Taiyang" (Great Yang) and "Taiyin" (Great Yin);所谓 young refers to when movement or stillness begins, which are "Shaoyin" (Lesser Yin) and "Shaoyang" (Lesser Yang). With these four images, the five phases are included: water belongs to Taiyin, fire belongs to Taiyang, wood belongs to Shaoyang, and metal belongs to Shaoyin; as for earth, it is formed by the mutual interaction and convergence of the qi of yin and yang, old and young, wood, fire, metal, and water.

有是五行，何以又有十干十二支乎？蓋有陰陽，因生五行，而五行之中，各有陰陽。即以木論，甲乙者，木之陰陽也。甲者，乙之氣；乙者，甲之質。在天為生氣，而流行於萬物者，甲也；在地為萬物，而承茲生氣者，乙也。又細分之，生氣之散佈者，甲之甲，而生氣之凝成者，甲之乙；萬木之所以有枝葉者，乙之甲，而萬木之枝枝葉葉者，乙之乙也。方其為甲，而乙之氣已備；及其為乙，而甲之質乃堅。有是甲乙，而木之陰陽具矣。

Shen's original text continues with the question: If there are the Five Phases, why are the ten Heavenly Stems and twelve Earthly Branches established separately? This is because first there was yin and yang, from which the Five Phases arose. Within each of the Five Phases, each phase itself is divided into yin and yang. Take wood for example: Jia and Yi are the yin and yang of wood. Jia is the "qi" of Yi, and Yi is the "substance" of Jia. In the heavens, it is the qi that spreads and generates, circulating among all things, which is Jia; on the earth, it becomes the myriad things, receiving this life qi, which is Yi. Further dividing, the aspect of life qi spreading out is Jia within Jia; the aspect of life qi gathering and taking form is Jia within Yi. The reason that myriad woods can sprout branches and leaves is because of Yi within Jia; while the actual branches and leaves that have grown are Yi within Yi. When it is still Jia, the qi of Yi is already present; but when it becomes Yi, the substance of Jia is then solidified. With the pair of Jia and Yi, the yin and yang of wood are complete.

何以復有寅卯者，又與甲乙分陰陽天地而言之者也。以甲乙而分陰陽，則甲為陽，乙為陰，木之行於天而為陰陽者也。以寅卯而陰陽，則寅為陽，卯為陰，木之存乎地而為陰陽者也。以甲乙寅卯而統分陰陽，則甲乙為陽寅卯為陰，木之在天成象而在地成形者也。甲乙行乎天，而寅卯受之；寅卯存乎地，而甲乙施焉。是故甲乙如官長，寅卯如該管地方。甲祿於寅，乙祿於卯，如府官之在郡，縣官之在邑，而各司一月之令也。

Shen's original text continues to ask: Why is there also Yin and Mao for wood in addition to Jia and Yi? This is because Jia and Yi are paired with Yin and Mao, and then yin and yang are divided from the perspectives of "Heaven" and "Earth." If we consider Jia and Yi separately, Jia is yang and Yi is yin, which refers to the yin and yang of wood when it is in the heavens. If we consider Yin and Mao separately, Yin is yang and Mao is yin, which refers to the yin and yang of wood when it is in the earth. When Jia, Yi, Yin, and Mao are combined and divided into yin and yang, Jia and Yi belong to yang, while Yin and Mao belong to yin. This is the distinction between wood "manifesting as a pattern in the heavens and taking form in the earth." Jia and Yi move in the heavens, while Yin and Mao are below and receive their influence. Yin and Mao exist in the earth, while Jia and Yi exert their qi upon them. Therefore, Jia and Yi are like officials, while Yin and Mao are like the places they govern. Jia takes Yin as its "lu" (favorable position), and Yi takes Mao as its "lu," just as a prefectural governor sits in the prefectural capital and a county magistrate sits in the county town, each governing a month's command.

甲乙在天，故動而不居。建寅之月，豈必當甲？建卯之月，豈必當乙？寅卯在地，故止而不遷。甲雖遞易，月必建寅；乙雖遞易，月必建卯。以氣而論，甲旺於乙；以質而論，乙堅於甲。而俗書謬論，以甲為大林，盛而宜斬，乙為微苗，脆而莫傷，可為不知陰陽之理者矣。以木類推，餘者可知，惟土為木火金水沖氣，故寄旺於四時，而陰陽氣質之理，亦同此論。欲學命者，必須先知干支之說，然後可以入門。

Shen's original text says: Jia and Yi are in the heavens, so they are flowing and not fixed. In the first month, the month builder is Yin, but the heavenly stem is not necessarily Jia; in the second month, the month builder is Mao, but the heavenly stem is not necessarily Yi. Yin and Mao are on the earth, so they are fixed and not changing: regardless of the changing years or the replacement of Jia, the first month is always built on Yin; regardless of the replacement of Yi, the second month is always built on Mao. In terms of energy, Jia is stronger than Yi; in terms of quality, Yi is harder than Jia. However, common books make baseless arguments, saying that Jia is a tall great forest, growing lush and therefore should be cut down, and Yi is a delicate young seedling, fragile and tender, so it should not be harmed. This can truly be said to be the work of people who do not understand the principles of yin and yang. Using wood as an analogy, the other four elements can also be understood. Only earth is formed by the harmonious combination of the energies of wood, fire, metal, and water, so it is strong in the last parts of the four seasons, namely Chen, Xu, Chou, and Wei. Its principles of yin and yang and quality are the same as discussed above. Those who wish to study destiny must first understand the principles of heavenly stems and earthly branches, and only then can they begin to enter the field.

四時之運，相生而成，故木生火，火生土，土生金，金生水，水復生木，即相生之序，循環迭運，而時行不匱。然而有生又必有克，生而不克，則四時亦不成矣。克者，所以節而止之，使之收斂，以為發洩之機，故曰「天地節而四時成」。即以木論，木盛於夏，殺於秋，殺者，使發洩於外者藏收內，是殺正所以為生，大易以收斂為性情之實，以兌為萬物所說，至哉言乎！譬如人之養生，固以飲食為生，然使時時飲食，而不使稍飢以待將來，人壽其能久乎？是以四時之運，生與克同用，克與生同功。

The original text by Shen says: The movement of the four seasons depends on the mutual generation of the Five Phases. Therefore, wood generates fire, fire generates earth, earth generates metal, metal generates water, and water again generates wood; this is the order of mutual generation. Thus, the cycle continues without end, enabling the four seasons to proceed endlessly. However, if there is generation, there must also be overcoming. If there is only generation without overcoming, the four seasons would not be the four seasons. The function of overcoming is to restrain, stop, and gather the energy, so that it may become the opportunity for the next release. Therefore, the Commentary on the Judgment of the Hexagram of Restraint in the Zhou Yi says, "Heaven and Earth restrain and the four seasons are formed." Take wood as an example: wood is most vigorous in summer, but is cut back in autumn. This cutting back means collecting the outwardly expressed life qi into the interior (the original text says "collect and store internally," with the word order reversed). This cutting back is precisely for the growth of the next year. The Zhou Yi regards "collecting" as the essence of nature and the Hexagram of Joy as the place where all things are delighted ("say" is equivalent to "delight"). This statement is truly profound! Just as human health depends on food for life, but if one eats constantly without allowing the stomach to rest for a moment for the next meal, could one live long? Therefore, the operation of the four seasons relies on both generation and overcoming, and overcoming and generation have the same function.

然以五行而統論之，則水木相生，金木相剋。以五行之陰陽而分配之，則生克之中，又有異同。此所以水同生木，而印有偏正；金同克木，而局有官煞也。印綬之中，偏正相似，生克之殊，可置勿論；而相剋之內，一官一煞，淑慝判然，其理不可不細詳也。

Shen's original text continues to say: If we only discuss the Five Phases in a general way, then water generates wood and metal controls wood. But once the Five Phases are further divided into yin and yang, there is a distinction between same and different within generation and control. This is why, although it is the same water generating wood, it is divided into 'biased nourishing' and 'correct nourishing'; and although it is the same metal controlling wood, it is divided into 'correct official' and 'seven evil'. In the category of nourishing, biased nourishing and correct nourishing are similar in nature, and the difference in generation and control is not great, so they can be set aside. But in the category of control, one is 'correct official' and the other is 'seven evil', one good and one evil, clearly distinct, and the reason for this must be explained in detail.

即以甲乙庚辛言之。甲者，陽木也，木之生氣也；乙者，陰木也，木之形質也。庚者，陽金也，秋天肅殺之氣也；辛者，陰金也，人間五金之質也。木之生氣，寄於木而行於天，故逢秋天為官，而乙則反是，庚官而辛殺也。又以丙丁庚辛言之。丙者，陽火也，融和之氣也；丁者，陰火也，薪傳之火也。秋天肅殺之氣，逢陽和而克去，而人間之金，不畏陽和，此庚以丙為殺，而辛以丙為官也。人間金鐵之質，逢薪傳之火而立化，而肅殺之氣，不畏薪傳之火。此所以辛以丁為殺，而庚以丁為官也。即此以推，而餘者以相剋可知矣。

Shen's original text gives an example: take Jia, Yi, Geng, and Xin. Jia is yang wood, representing the growth and vitality of wood; Yi is yin wood, representing the form and substance of wood. Geng is yang metal, representing the autumnal cutting and clearing energy; Xin is yin metal, representing the physical forms of the five metals found on earth. The life energy of wood resides in the trees and flows through the heavens, so when Jia meets the autumnal cutting energy, it becomes its "official" - controlled and orderly. Yi is the opposite; for Yi, Geng is the official and Xin is the harmful force (the original text has a slight error here, it should be that yin and yang opposing forces are considered official, while same type forces are considered harmful). Now take Bing, Ding, Geng, and Xin: Bing is yang fire, representing warm and harmonious energy; Ding is yin fire, representing the fire of burning wood. The autumnal cutting energy is overcome by the warm and harmonious yang energy, while the physical forms of the five metals are not afraid of yang warmth, so Geng considers Bing as harmful and Xin considers Bing as official. The physical forms of the five metals are immediately melted by the fire of burning wood, while the autumnal cutting energy is not afraid of the fire of burning wood, so Xin considers Ding as harmful and Geng considers Ding as official. Following this line of reasoning, the distinctions between official and harmful forces in all other interactions of mutual control can also be understood.

五行干支之說，已詳論於干支篇。干動而不息，支靜而有常。以每干流行於十二支之月，而生旺墓絕繫焉。

The Shen氏 original says: The principles of the Five Phases and the Heavenly Stems and Earthly Branches have already been explained in detail in the previous chapter "On the Ten Heavenly Stems and Twelve Earthly Branches." The Heavenly Stems are active and never stop, while the Earthly Branches are static and constant. When each Heavenly Stem is placed among the twelve Earthly Branches, which correspond to the twelve months, it circulates through them. Thus, the states of growth, prosperity, entering the tomb, and dying are all attached to them.

陽主聚，以進為進，故主順；陰主散，以退為退，故主逆。長生沐浴等項，所以有陽順陰逆之殊也。四時之運，功成者去，等用者進，故每流行於十二支之月，而生旺墓絕，又有一定。陽之所生，即陰之所死，彼此互換，自然之運也。即以甲乙論，甲為木之陽，木之枝枝葉葉，受天生氣，已經收藏飽足，可以為來克發洩之機，此其所以生於亥也。木當午月，正枝葉繁盛之候，而甲何以死？卻不是外雖繁盛，而內之生氣發洩已盡，此其所以死於午也。乙木反是，午月枝葉繁盛，即為之生，亥月枝葉剝落，即為之死。以質而論，自與氣殊也。以甲乙為例，餘可知矣。

The Shen family's original text says: Yang has the nature of gathering and consolidating, and moves forward as it progresses, hence it follows the order. Yin has the nature of dispersing and spreading out, and moves backward as it retreats, hence it goes in reverse. The twelve positions of "long life," "bathing," and so on, have the distinction of "Yang moving forward and Yin moving backward" because of this. The cycle of the four seasons, the withdrawal of completed functions, and the entry of those waiting to be used (the original text says "those who are to be used enter," and "those who are to be used" should be "those waiting to be used"), so each heavenly stem circulates through the twelve earthly branches in order. "Long life," "prosperity," "entering the tomb," and "qi extinction" each have fixed positions. The place where a Yang stem is born is exactly where a Yin stem is in death and extinction, and they exchange with each other, which is a natural law. Take Jia and Yi as an example: Jia is the Yang of wood. By the month of Hai, the heavenly qi that nourishes the branches and leaves of trees has been collected and stored fully, serving as an opportunity for growth in the coming spring (the original text says "coming attack," which should be "coming spring"), which is why Jia wood is born in Hai. When wood reaches the month of Wu, it is at the peak of its flourishing branches and leaves, yet Jia is considered "dead." This is because although the appearance is flourishing, the internal vital qi has already been exhausted (the original text says "but it is not," which should be "but one does not know"), which is why Jia wood dies in Wu. Yi wood is exactly the opposite: when branches and leaves are flourishing in Wu, it is considered "long life" for Yi; when branches and leaves wither in Hai, it is considered "death" for Yi. This is because Yi is considered based on form and substance, while Jia is considered based on qi, and they are different. Taking Jia and Yi as examples, the other stems can be understood in the same way.

支有十二月，故每干長生至胎養，亦分十二位。氣之由盛而衰，衰而復盛，逐節細分，遂成十二。而長生沐浴等名，則假借形容之詞也。長生者，猶人之初生也。沐浴者，猶人既生之後，而沐浴以去垢；如果核既為苗，則前之青殼，洗而去之矣。冠帶者，形氣漸長，猶人之年長而冠帶也。臨官者，由長而壯，猶人之可以出仕也。帝旺者，壯盛之極，猶人之可以輔帝而大有為也。衰者，盛極而衰，物之初變也。病者，衰之甚也。死者，氣之盡而無餘也。墓者，造化收藏，猶人之埋於土者也。絕者，前之氣已絕，後之氣將續也。胎者，後之氣續而結聚成胎也。養者，如人養母腹也。自是而後，長生循環無端矣。

The Shenshi original text says: The Earthly Branches represent twelve months, so each Heavenly Stem, from "Changsheng" (Growth) to "Tai" (Conception) and "Yang" (Nurturing), is also divided into twelve positions. The energy first becomes strong, then weak, and then strong again, divided into twelve segments. The terms "Changsheng" and "Muyu" are all metaphors based on human experiences. "Changsheng" is like a person just being born. "Muyu" is like a person washing away filth after birth; just as the outer shell of a fruit seed is shed once the seed has sprouted into a sprout. "Guan dai" is when the body and strength gradually mature, like a person reaching adulthood and wearing a cap and tying a sash. "Lin guan" is when one grows from youth to strength, like being able to go out and hold an official position. "Diwang" is when one reaches the peak of strength, like being able to assist a ruler and achieve great things. "Shuai" is when the strong turns to decline, and things begin to change. "Bing" is when the decline becomes more pronounced. "Si" is when the energy is exhausted and there is nothing left. "Mu" is when the natural forces conceal it, like a person being buried after death. "Jue" is when the energy of the previous segment has already ended and the energy of the next segment is about to begin. "Tai" is when the energy of the next segment connects and forms a fetus. "Yang" is like a person being nurtured in the mother's womb. After "Yang", it connects back to "Changsheng", forming a cycle with no beginning or end.

人之日主，不必生逢祿旺，即月令休囚，而年日時中，得長祿旺，便不為弱，就使逢庫，亦為有根。時產謂投庫而必沖者，俗書之謬也，但陽長生有力，而陰長生不甚有力，然亦不弱。若是逢庫，則陽為有根，而陰為無用。蓋陽大陰小，陽得兼陰，陰不能兼陽，自然之理也。

Shen's original text says: A person's day stem does not necessarily have to be born in a month of its strength or prosperity. Even if the month is rest or captivity for it, as long as the year, day, and hour branches contain growth, strength, or prosperity (the original text reads 'long strength prosperity', missing one 'growth'), it is not considered weak; even if only one storage is encountered, it is considered rooted. Nowadays there is a saying that 'storage' must rely on punishment and clash to open (the original text reads 'when production is called', 'production' should be 'saying'), which is a false doctrine from vulgar books. However, the growth of a yang stem is strong, while the growth of a yin stem is not very strong, but it cannot be considered weak. If a storage is encountered, then a yang stem is considered rooted, while a yin stem is of no use. This is a natural principle, as yang is large and yin is small, yang can encompass yin, but yin cannot encompass yang.

合化之義，以十干陰陽相配而成。河圖之數，以一二三四五配六七八九十，先天之道也。故始於太陰之水，而終於沖氣之土，以氣而語其生之序也。蓋未有五行之先，必先有陰陽老少，而後沖氣，故生以土。終之既有五行，則萬物又生於土，而水火木金，亦寄質焉，故以土先之。是以甲己相合之始，則化為土；土則生金，故乙庚化金次之；金生水，故丙辛化水又次之；水生木，故丁壬化木又次之；木生火，故戊癸化火又次之，而五行遍焉。先之以土，相生之序，自然如此。此十干合化之義也。

The Shen family's original text says: The principle of "mutual generation" in the Heavenly Stems is formed by pairing the ten stems in pairs of yin and yang. The numbers in the River Chart use one, two, three, four, five to pair with six, seven, eight, nine, ten, which follows the principle of the earlier heaven. Therefore, the sequence of mutual generation begins with the water of Taiyin and ends with the earth formed by the harmonious qi, which is the order of "qi" in mutual generation. Because before the five phases were generated, there must first be yin and yang, old and young, and then there would be harmonious qi, so the generation and transformation end with earth. After the five phases have been formed, all things emerge from the earth, and water, fire, wood, and metal all rely on the earth for their form. Therefore, the earth leads the way. Hence, Jia and Ji combine first, transforming into earth; earth generates metal, so Yi and Geng combine to form metal, ranking second; metal generates water, so Bing and Xin combine to form water, ranking third; water generates wood, so Ding and Ren combine to form wood, ranking fourth; wood generates fire, so Wu and Gui combine to form fire, ranking fifth. In this way, the five phases are fully covered. The earth leading first is naturally the order of mutual generation. This is the principle of mutual generation among the ten stems.

其性情何也？蓋既有配合，必有向背。如甲用辛官，透丙作合，而官非其官；甲用癸印，透戊作合，而印非其印；甲用己財，己與別位之甲作合，而財非其財。如年己月甲，年上之財，被月合去，而日主之甲乙無分；年甲月己，月上之財，被年合去，而日主之甲乙不與是也。甲用丙食與辛作合，而非其食，此四喜神因合而無用者也。

The Shen氏 text continues discussing the "nature and disposition" of harmonious combinations: once there is a combination, there must be a bias or deviation. For example, if Jia wood uses Xin metal as its "official star," but in the birth chart, Bing fire appears and combines with Xin metal, then this official star is no longer mine; if Jia wood uses Gui water as its "nurturing star," but Wu earth appears and combines with Gui water, then this nurturing star is no longer mine; if Jia wood uses Ji earth as its "wealth," but Ji earth combines with another Jia wood elsewhere, then this wealth is no longer mine. For instance, if the heavenly stem of the year is Ji and the heavenly stem of the month is Jia, the wealth in the year is taken by the month's stem, and the Jia and Jia in the day stem cannot benefit; similarly, if the heavenly stem of the year is Jia and the heavenly stem of the month is Ji, the wealth in the month is taken by the year's stem, and the Jia and Jia in the day stem cannot benefit. Another example is when Jia wood uses Bing fire as its "food god," but Bing fire combines with Xin metal, then this food god is no longer a valid food god. The four auspicious elements—wealth, official star, nurturing star, and food god—may all become ineffective if they are combined away.

蓋有所合則有所忌，逢吉不為吉，逢凶不為凶。即以六親言之，如男以財為妻，而被別干合去，財妻豈能親其夫乎？女以官為夫，而被他干合去，官夫豈能愛其妻乎？此謂配合之性情，因向背而殊也。

Shen's original text concludes by saying: when there is a combination, there is also something to be avoided; encountering a good deity does not necessarily mean true good fortune, and encountering a bad deity does not necessarily mean true misfortune. Take the Six Relations for example. For a male's destiny, the wealth star represents the wife; if the wealth star is combined with another heavenly stem, can this wife star still be close to her husband? For a female's destiny, the official star represents the husband; if the official star is combined with another heavenly stem, can this husband star still love his wife? This is called the nature of combination, which varies depending on whether it favors one side or turns away from another.

十干化合之義，前篇既明之矣，然而亦有合而不合者，何也？蓋隔於有所間也，譬如人彼此相好，而有人從中間之，則交必不能成。譬如甲與己合，而甲己中間，以庚間隔之，則甲豈能越克我之庚而合己？此制於勢然也，合而不敢合也，有若無也。

The Shenshi original text says: The principle of the ten heavenly stems combining and transforming has already been explained in the previous passage; however, there are cases that seem capable of combining but actually cannot. Why is this? One situation is when another character interrupts between them. For example, two people may have been friendly, but if someone interferes, their friendship cannot be formed. For instance, Jia and Ji are naturally meant to combine, but if there is a Geng between them, Geng is the god that restrains Jia. How can Jia overcome the god that restrains it to combine with Ji? This is controlled by circumstances, belonging to the category of 'wanting to combine but not daring to combine,' which is the same as if there was no combination at all.

又有隔位太遠，如甲在年干，己在時上，心雖相契，地則相遠，如人天南地北，不能相合一般。然於有所制而不敢合者，亦稍有差，合而不能合也，半合也，其為禍福得十之二三而已。

The Shen氏 original says: Another situation is when the positions are too far apart. For example, if Jia is in the year stem and Ji is in the hour stem, although their intentions are in harmony, their positions are too distant, like two people one in the southern sky and the other in the northern earth, unable to come together. However, this is somewhat different from the previous case of "being restricted and unable to combine": that was being unable to combine due to restriction, while this is wanting to combine but unable to come close, thus only considered as half a combination; the resulting fortune or misfortune brought about by this is only about two or three tenths of that from a normal combination.

又有合而無傷於合者，何也？如甲生寅卯，月時兩透辛官，以年丙合月辛，是為合一留一，官星反輕。甲逢月刃，庚辛並透，丙與辛合，是為合官留煞，而煞刃依然成格，皆無傷於合也。

Shen's original text says: There is another case where although there is a combination, it does not harm the overall structure. Why is this? For example, if Jia wood is born in the寅month or卯month, and both the monthly dry branch and the hour dry branch show Xin metal, which is the official star, the official star is considered too heavy. Fortunately, the year dry branch has Bing fire that combines with the monthly Xin metal, which is called 'combining one and leaving one.' The weight of the official star is thus reduced to a perfect degree. Another example is when Jia wood is born in the卯month and sits on the Yangren (sheep's blade). If both the庚metal seven evils and the辛metal official star are revealed, the official and evils are mixed. If Bing fire combines with the辛official star, this is called 'combining the official and leaving the evil,' and the evil and the blade still form the 'evil-blade pattern.' In these two situations, the combination actually helps, and it is not considered as being harmed by the combination.

又有合而不以合論者，何也？本身之合也。蓋五陽逢財，五陰遇官，俱是作合，惟是本身十干合之，不為合去。假如乙用庚官，日干之乙，與庚作合，是我之官，是我合之。何為合去？若庚在年上，乙在月上，則月上之乙，先去合庚，而日干反不能合，是為合去也。又如女以官為夫，丁日逢壬，是我之夫，是我合之，正如夫妻相親，其情愈密。惟壬在月上，而年丁合之，日干之丁，反不能合，是以己之夫星，被姊妹合去，夫星透而不透矣。

The Shen氏 original says: There is another type of combination, although it is a combination, it should not be considered as 'being combined away'. This refers to the day stem itself combining with another. When five yang stems meet the proper wealth, and five yin stems meet the proper official, they form a combination; however, if it is the day stem itself that combines, it does not count as the combination taking away. For example, if the day stem is yi wood and the proper official is geng metal, the yi and geng combine. This official is originally mine, and since I myself combine with it, how can it be called 'being combined away'? Conversely, if geng is in the year stem and yi is in the month stem, the yi in the month stem combines with geng first, and the day stem cannot combine with it, which is called 'being combined away'. Another example is that for a woman's fortune, the official star represents her husband. If the day stem is ding and there is ren water, this is my husband, and I myself combine with him, just like a husband and wife being close, their affection becomes even more intimate. However, if ren is in the month stem and there is another ding in the year stem that combines with ren, then the day stem ding cannot combine with ren, which means the husband star is taken away by a sister. Even though the official star is revealed in the heavenly stem, it is as if it is not revealed at all.

用神之情，不向日主，或日主之情，不向用神，皆非美朕也。

Xu Lewu points out a general rule here: if the sentiment of the useful god does not turn towards the day master, or if the sentiment of the day master does not turn towards the useful god, and they look away from each other, it is not a good omen. The reason why we need to distinguish so carefully between harmony and disharmony is to clearly see the relationship of support or opposition between the useful god and the day master.

然又有爭合妒合之說，何也？如兩辛合丙，兩丁合壬之類，一夫不娶二妻，一女不配二夫，所以有爭合妒合之說。然到底終有合意，但情不專耳。若以兩合一而隔位，則全無爭妒。如庚午、乙酉、甲子、乙亥，兩乙合庚，甲日隔之，此高太尉命，仍作合煞留官，無減福也。

The Shen氏 original says: There is also the concept of "competing union" and "jealous union," so what does this mean? For example, when two Xin (辛) characters combine with one Bing (丙) or two Ding (丁) combine with one Ren (壬), this is similar to a husband not being able to marry two wives or a woman not being able to marry two husbands, hence the terms "competing union" and "jealous union." However, there is still the meaning of union, but the affection is not exclusive. If two characters combine with one but are separated by another in between, then there is no competition or jealousy at all. For instance, in a birth chart with Gengwu (庚午) year, Yiyou (乙酉) month, Jiazi (甲子) day, and Yihai (乙亥) hour, the two Yi (乙) characters in the month and hour both attempt to combine with the Geng (庚) in the year pillar, but the Jia (甲) day master is in between, separating them. This is the birth chart of Gao Taiwei, and it is still interpreted according to "combining with a harmful star to retain official status," without any reduction in fortune.

今人不知命理，動以本身之合，妄論得失；更有可笑者，書云「合官非為貴取」，本是至論，而或以本身之合為合，甚或以他支之合為合，如辰與酉合、卯與戌合之類，皆作合官。一謬至此子平之傳掃地矣！

The original text criticizes modern people for not understanding命理, yet frequently using the combination of the day master with another heavenly stem to arbitrarily discuss gains and losses; even more laughable is the statement in books that "combining with the official star does not necessarily lead to high status," which is actually a profound truth. However, some people mistakenly consider the combination of the day master with the official star as a form of combining with the official star, and even include theSix Harmony between branches, such as the combination of Chen and You, or Mao and Xu, as examples of combining with the official star. When things reach such absurdity, the transmission of the Zi Ping school of thought has been completely undermined!

書云，得時俱為旺論，失時便作衰看，雖是至理，亦死法也。然亦可活看。夫五行之氣，流行四時，雖日干各有專令，而其實專令之中，亦有並存者在。假若春木司令，甲乙雖旺，而此時休囚之戊己，亦未嘗絕於天地也。特時當退避，不能爭先，而其實春土何嘗不生萬物，冬日何嘗不照萬國乎？

The Shen氏 original says: The book states, "Those that are in their season should be considered strong, and those that are out of season should be considered weak." This is certainly a profound truth, but it is also a rigid method. One must also look at it flexibly. The Five Phases' energies flow through the four seasons. Although each heavenly stem has its own specific season, when one Phase is dominant, the other Phases are still present in the world. For example, in spring when wood is in command, Jia and Yi are naturally strong. However, the Wu and Ji earth, which are in decline, are not entirely absent from the world. They merely retreat in the season and cannot take the lead. In fact, earth in spring also nurtures all things, and the sun in winter also shines over all countries.

旺衰強弱四字，昔人論命，每籠統互用，不知須分別看也。大致得時為旺，失時為衰；黨眾為強，助寡為弱。故有雖旺而弱者，亦有雖衰而強者，分別觀之，其理自明。春木夏火秋金冬水為得時，比劫印綬通根扶助為黨眾。甲乙木生於寅卯月，為得時者旺；干庚辛而支酉丑，則金之黨眾，而木之助寡。干丙丁而支巳午，則火之黨眾，木洩氣太重，雖秉令而不強也。甲乙木生於申酉月，為失時則衰，若比印重疊，年日時支，又通根比印，即為黨眾，雖失時而不弱也。不特日主如此，喜用忌神皆同此論。

Xu Lewu's commentary adds the following correction: "Wang, Shuai, Qiang, Ruo" these four words, in the past, were often used vaguely and confusedly by people discussing destiny, without understanding that they must be considered separately. In general, those that receive the season's influence are called "Wang" (strong), and those that do not are called "Shuai" (weak); those with many same elements are called "Qiang" (strong), and those with few helpers are called "Ruo" (weak). Therefore, there are cases where something is strong but weak, and cases where something is weak but strong. When viewed separately, the reasoning becomes clear. Wood in spring, fire in summer, metal in autumn, and water in winter are all in season. If there are same elements or wealth and fortune signs to support, that is considered having many helpers. For example, Jia and Yi wood born in the寅month and卯month are in season and strong. However, if there is Geng and Xin metal in the heavenly stem and You and Chou metal in the earthly branches, then the metal has many helpers and the wood has few. If there is Bing and Ding fire in the heavenly stem and Si and Wu fire in the earthly branches, then the fire has many helpers, but the wood is overly drained, even though it is in season and in command, it is not considered strong. Jia and Yi wood born in the申month and酉month are out of season and weak. However, if there are many same elements and wealth and fortune signs, and the year, day, and hour branches all support the same elements and wealth and fortune, then there are many helpers, and even though it is out of season, it is not considered weak. Not only the day stem should be viewed this way, but also the favorable gods, useful gods, and hostile gods should be distinguished according to this principle.

是故十干不論月令休囚，只要四柱有根，便能受財官食神而當傷官七煞。長生祿旺，根之重者也；墓庫餘氣，根之輕者也。天干得一比肩，不如得支中一墓庫，如甲逢未、丙逢戌之類。乙逢戌、丁逢丑、不作此論，以戌中無藏木，丑中無藏火也。得二比肩，不如得一餘氣，如乙逢辰、丁逢未之類。得三比肩，不如得一長生祿刃，如甲逢亥子寅卯之類。陰長生不作此論，如乙逢午、丁逢酉之類，然亦為明根，可比得一餘氣。蓋比劫如朋友之相扶，通根如室家之可住；干多不如根重，理固然也。

Shen's original text concludes that the ten heavenly stems, regardless of whether they are in a weak or confined state in the month's stem, can bear wealth, officialdom, and food god if they have roots in the four pillars. They can also bear the seven evils and harmful stars. The heavy roots are the growth, the official's fortune, and the prosperity. The light roots are the storage and the remaining qi. Having an additional same heavenly stem in the heavenly stem position is not as good as having a storage in the earthly branch, such as Jia meeting Wei or Bing meeting Xu. However, Yi meeting Xu and Ding meeting You cannot be calculated this way, because Xu contains Xin metal and Ding fire but no wood, and You contains Gui water and Xin metal but no fire. Having two same heavenly stems is not as good as having one remaining qi, such as Yi meeting Chen (Chen contains Yi) or Ding meeting Wei (Wei contains Ding). Having three same heavenly stems is not as good as having one growth, official's fortune, or Yangren, such as Jia meeting Hai (Hai is the growth of Jia), Jia meeting Yin (Yin is the official's fortune of Jia), or Jia meeting Mao (Mao is the Yangren of Jia). The growth of yin heavenly stems is not calculated this way, such as Yi meeting Wu or Ding meeting You. However, they are still considered clear roots, which can be equivalent to one remaining qi. Because same heavenly stems are like friends helping each other, while having roots in the earthly branches is like having one's own house to rest in. Even if there are many characters in the heavenly stem, they are not as solid as roots in the earthly branches. This is the natural principle.

刑者，三刑也，子卯巳申之類是也。沖者，六沖也，子午卯酉之類是也。會者，三會也，申子辰之類是也。合者，六合也，子與丑合之類是也。此皆以地支宮分而言，繫對射之意也。三方為會，朋友之意也。並對為合，比鄰之意也。至於三刑取廡，姑且闕疑，雖不知其所以然，於命理亦無害也。

Shen's original text first defines the terms under each heading:所谓 "xing" refers to the three types of punishments, such as Zi xing Mao and Si xing Shen.所谓 "chong" refers to the six types of clashes, such as Zi and Wu opposing each other, and Mao and You opposing each other.所谓 "hui" refers to the triple harmony, such as Shen, Zi, and Chen forming a water formation.所谓 "he" refers to the six harmonies, such as Zi and Chou combining with each other. All these are discussed in terms of the positions and divisions of the earthly branches. "Chong" implies a direct confrontation; three branches forming a formation imply friends gathering together; two branches combining face to face imply neighbors being close. As for the meaning of the three punishments, the original text says "qu wu" which is likely a mistake, so it is left in doubt. Even if the reason is unknown, it does not affect the process of divination.

八字支中，刑沖俱非美事，而三合六合，可以解之。假如甲生酉月，逢卯則沖，而或支中有戌，則卯與戌合而不沖；有辰，則酉與辰合而不沖；有亥與未，則卯與亥未會而不沖；有巳與丑，則酉與巳丑會而不沖。是會合可以解沖也。又如丙生子月，逢卯則刑，而或支中有戌，則與戌合而不刑；有丑，則子與丑合而不刑；有亥與未，則卯與亥未會而不刑；有申與辰，則子與申辰會而不刑。是會合可以解刑也。

The original text by Shen says: In the earthly branches of a birth chart, both刑 (conflict) and冲 (collision) are not favorable, but Triple Harmony (triple harmony) and Six Harmony (six harmony) can resolve them. For example, if Jia wood is born in the酉 (Metal) month, and there is also卯 (Wood) in the chart, then卯 and酉 conflict. However, if there is also戌 (Earth) in the branches, then卯 and戌 harmonize and the conflict is resolved. If there is辰 (Earth) instead, then酉 and辰 harmonize and the conflict is resolved. If there is亥 (Water) and未 (Earth), then卯,亥, and未 form a wood局 (wood formation), and the conflict is resolved. If there is巳 (Fire) and丑 (Earth), then酉,巳, and丑 form a metal局 (metal formation), and the conflict is resolved. This shows that 会 (formation) and 合 (harmony) can resolve 冲 (collision). Another example: if Bing fire is born in the子 (Water) month, and there is卯 (Wood), then子 and卯 conflict. However, if there is戌 (Earth), then卯 and戌 harmonize and the conflict is resolved. If there is丑 (Earth), then子 and丑 harmonize and the conflict is resolved. If there is亥 (Water) and未 (Earth), then卯,亥, and未 form a wood局 (wood formation), and the conflict is resolved. If there is申 (Metal) and辰 (Earth), then子,申, and辰 form a water局 (water formation), and the conflict is resolved. This shows that 会 (formation) and 合 (harmony) can also resolve 刑 (conflict).

又有因解而反得刑沖者，何也？假如甲生子月，支逢二卯相併，二卯不刑一子，而支又逢戌，戌與卯合，本為解刑，而合去其一，則一合而一刑，是因解而反得刑沖也。

The Shen氏 original says: There are cases where one intends to resolve a conflict but ends up causing punishment and clash instead. Why is this? Suppose the Jia wood is born in the month of Zi, and there are two Maos in the earthly branches. The two Maos compete to punish the Zi, but their strength is dispersed, so the punishment does not occur. At this point, another Xu appears in the branches. Xu and Mao combine, intending to resolve the punishment. However, it can only combine with one Mao, so one is restrained while the other is free to focus on punishing the Zi. This is why trying to resolve the issue ends up causing punishment and clash.

又有刑沖而會合不能解者，何也？假如子年午月，日坐丑位，丑與子合，可以解沖，而時逢巳酉，則丑與巳酉會，而子復沖午；子年卯月，日坐戌位，戌與卯合，可以解刑，而或時逢寅午，則戌與寅午會，而卯復刑子。是會合而不能解刑沖也。

The Shen family's original text says: There are cases where although there is a combination, the punishment and clash are not resolved, so why is this? For example, if the year branch is Zi and the month branch is Wu, Zi and Wu are in opposition, but the day branch is Chou, which combines with Zi, so it should be able to resolve the opposition. However, if the hour branch is Si or You, Chou is drawn into forming a metal formation with Si and You, and thus cannot combine with Zi, so Zi turns back to clash with Wu again. Another example is when the year branch is Zi and the month branch is Mao, Zi and Mao are in a conflict, and the day branch is Xu, which combines with Mao, so it should be able to resolve the conflict. However, if the hour branch is Yin or Wu, Xu is drawn into forming a fire formation with Yin and Wu, so Mao turns back to conflict with Zi again. This shows that even with a combination, the punishment and clash may not be resolved.

更有刑沖而可以解刑者，何也？蓋四柱之中，刑沖俱不為美，而刑沖用神，尤為破格，不如以另位之刑沖，解月令之刑沖矣。假如丙生子月，卯以刑子，而支又逢酉，則又與酉沖不刑月令之官。甲生酉月，卯日沖之，而時逢子立，則卯與子刑，而月令官星，沖之無力，雖於別宮刑沖，六親不無刑剋，而月官猶在，其格不破。是所謂以刑沖而解刑沖也。如此之類，在人之變化而己。

The Shen氏 original says: There are cases where punishment and clash are used to resolve punishment and clash, so why is this? In the four pillars, punishment and clash are inherently not good things, and when they fall on the useful god, they especially break the pattern. Therefore, it is better to let punishment and clash in other positions restrain the punishment and clash in the month's branch. For example, if a fire element is born in the month of Zi (the Water rat), the癸 water in Zi is the official star. If there is a卯 (the Wood rabbit) to punish Zi, then if there is another酉 (the Metal rooster) in the branch, the卯 is clashed by the酉, thus being restrained and no longer punishing the official star in the month's branch. Another example: if a wood element is born in the month of You (the Metal rooster), the day's branch is卯 (the Wood rabbit), which clashes with the official star in the month's branch (You). If the hour's branch has a子 (the Water rat), then卯 and子 clash, thus restraining the卯, which weakens its ability to clash with the official star in the month's branch. In this way, although there is still punishment and clash in other positions, and some punishment and clash among the six relations are inevitable, the official star in the month's branch remains, so the pattern is not broken. This is called using punishment and clash to resolve punishment and clash. Such cases all depend on the person's ability to flexibly adapt when looking at the chart (the original text '而己' should be '而已').

八字用神，專求月令，以日干配月令地支，而生克不同，格局分焉。財官印食，此用神之善而順用之者也；煞傷劫刃，用神之不善而逆用之者也。當順而順，當逆而逆，配合得宜，皆為貴格。

The fundamental principle of the entire book established by Shen's original text is to seek the "useful god" within the monthly branch. The day stem is matched with the monthly branch's earthly branch, and due to different relationships of generation and overcoming, various patterns are formed. The four categories of proper wealth, biased wealth, proper official, and proper teacher are considered beneficial useful gods, and they should be used in accordance with their nature. The four categories of seven evils, injurious officials, robbed wealth, and yang blade are considered harmful useful gods, and they should be restrained against their nature. By following the proper ones and restraining the improper ones appropriately, they can all become noble patterns.

取用之法不一，約略歸納，可分為下列五種： （一）扶抑。日元強者抑之，日元弱者扶之，此以扶抑為用神也。月令之神太強則抑之，月令之神太弱則扶之，此以扶抑月令為用神也。 （二）病藥。以扶為喜，則以傷其扶者為病；以抑為喜，則以去其抑者為病。除其病神，即謂之藥。此以病藥取用神也。 （三）調候。金水生於冬令，木火生於夏令，氣候太寒太燥，以調和氣候為急。此以調候為用神也。 （四）專旺。四柱之氣勢，偏於一方其勢不可逆，惟有順其氣勢為用，或從或化，及一方專旺等格局皆是也。 （五）通關。兩神對峙，強弱均平，各不相下，須調和之為美，此以通關為用也。

Xu Lewu summarizes the methods of determining the useful god as five categories. The first is "supporting and restraining" — if the day stem is strong, restrain it; if it is weak, support it. This determines the useful god by supporting or restraining the day stem. If the heavenly stem is too strong, restrain it; if it is too weak, support it. This determines the useful god by supporting or restraining the heavenly stem. The second is "disease and medicine" — if supporting is considered a favorable element, then the element that damages this supporting element is called "disease"; if restraining is considered a favorable element, then the element that removes this restraining element is called "disease." The element that removes the disease is called "medicine," and this method determines the useful god through disease and medicine. The third is "regulating the climate" — for a metal or water day stem born in winter, or a wood or fire day stem born in summer, if the climate is too cold or too dry, regulating the climate becomes the priority. This method determines the useful god by regulating the climate. The fourth is "special strength" — when the four pillars' momentum is entirely concentrated in one direction, it is unavoidable to follow this momentum. This includes forms such as from-the-form, transformed-qi, and special strength in straight or ascending forms. This method determines the useful god through special strength. The fifth is "passing through" — when two elements are in opposition, with equal strength and neither yielding, a third element must intervene to harmonize them. This method determines the useful god through passing through.

是以善而順用之，則財喜食神以相生，生官以護財；官喜透財以相生，生印以護官；印喜官煞以相生，劫財以護印；食喜身旺以相生，生財以護食。不善而逆用之，則七煞喜食神以制伏，忌財印以資扶；傷官喜佩印以制伏，生財以化傷；陽刃喜官煞以制伏，忌官煞之俱無；月劫喜透官以制伏，利用財而透食以化劫。此順逆之大路也。

The original text continues: If the useful god is of a good nature, it should be used in harmony. For a wealthy pattern, it is favorable to have the food god to generate it and also to have the official star to protect the wealth; for an official pattern, it is favorable to have wealth to generate it and also to have the seal to protect the official; for an imprint pattern, it is favorable to have the official or evil star to generate it and also to have the劫财 to protect the imprint; for a food god pattern, it is favorable for the day's main strength to generate it and also to have wealth to protect the food god. If the useful god is of a bad nature, it should be used in opposition. For the seven evil stars, it is favorable to have the food god to control them, and it is most忌 to have wealth and seal to support them; for the injurious star, it is favorable to have the seal to control it, or to have wealth to transform and release the injurious energy; for the yang blade, it is favorable to have the official or evil star to control it, and it is most feared to have neither official nor evil star; for the month's劫, it is favorable to have the official star to control it, and it can also use wealth and then have the food god to transform and release the劫 energy. This is the general principle of using in harmony and using in opposition.

今人不知專主提綱，然後將四柱干支，字字統歸月令，以觀喜忌，甚至見正官佩印，則以為官印雙全，與印綬用官者同論；見財透食神，不以為財逢食生，而以為食神生財，與食神生財同論；見偏印透食，不以為洩身之秀，而以為梟神奪食，宜用財制，與食神逢梟同論；見煞逢食制而露印者，不以為去食護煞，而以為煞印相生，與印綬逢煞者同論；更有煞格逢刃，不以為刃可幫身制煞，而以為七煞制刃，與陽刃露煞者同論。此皆由不知月令而妄論之故也。

The Shen family's original text criticizes the fact that modern people do not understand the need to take the month's stem as the main reference, and then examine each of the four pillars' stems and branches one by one in relation to the month's stem to determine what is favorable or unfavorable. This leads to errors such as: when seeing an official position with an auxiliary minister, they say it is "official and minister both complete," confusing it with the case where an auxiliary minister uses an official; when seeing a wealth position with a food god appearing, they do not say "wealth meets food god to be generated," but instead say "food god generates wealth," confusing it with the case where a food god generates wealth; when seeing a biased minister position with a food god appearing, they do not say it is leaking the refined quality of the day's ruler, but instead say "a minister takes away the food god," and suggest using wealth to control the minister, confusing it with the case where a food god meets a minister; when seeing a harmful star position with a food god controlling it and an auxiliary minister appearing, they do not say "remove the food god to protect the harmful star," but instead say "harmful star and auxiliary minister mutually generate," confusing it with the case where an auxiliary minister meets a harmful star; and even more so, when a harmful star meets a yang blade, they do not say the blade can help the ruler to bear the harmful star, but instead say "seven harmful stars control the blade," confusing it with the case where a yang blade appears with a harmful star. All of these are due to not understanding the main reference of the month's stem and making random comments.

然亦有月令無用神者，將若之何？如木生寅卯，日與月同，本身不可為用，必看四柱有無財官煞食透干會支，另取用神；然終以月令為主，然後尋用，是建祿月劫之格，非用而即用神也。

Shen's original text adds another layer: however, there are cases where a useful god cannot be found from the month's stem. Then what should be done? For example, if a day master of Jia or Yi wood is born in the寅month or卯month, the day master and the month's stem belong to the same element, so the brother or sister (Jia/Yi) itself cannot be the useful god. In such cases, one must look for wealth, official star, evil star, or food in the heavenly stems, or check if they form a branch combination in the earthy branches, and choose another useful god. But in the end, the month's stem is still the main focus, and then the useful god is sought. This is the 'Jian Lu' and 'Yue Jie' patterns: the month's stem itself is not the useful god, but it is the starting point for determining the useful god.

用神專尋月令，以四柱配之，必有成敗。何謂成？如官逢財印，又無刑沖破害，官格成也。財生官旺，或財逢食生而身強帶比，或財格透印而位置妥貼，兩不相剋，財格成也。印輕逢煞，或官印雙全，或身印兩旺而用食傷洩氣，或印多逢財而財透根輕，印格成也。食神生財，或食帶煞而無財，棄食就煞而透印，食格成也。身強七煞逢制，煞格成也。傷官生財，或傷官佩印而傷官旺，印有根，或傷官旺、身主弱而透煞印，或傷官帶煞而無財，傷官格成也。陽刃透官煞而露財印，不見傷官，陽刃格成也。建祿月劫，透官而逢財印，透財而逢食傷，透煞而遇制伏，建祿月劫之格成也。

The Shen family's original text says: The useful god is primarily sought within the month's stem. Then, the four pillars are matched with it, and there will be success and failure. What is called 'success'? For example, in an official position pattern, if there is wealth to nourish the official and seal to protect the official, and there is no punishment or clash, this is considered a successful official position pattern. In a wealth pattern, if wealth is strong enough to generate officials, or if wealth is generated by the food god and the day's ruler is strong with a companion, or if wealth is revealed with the seal and the position is properly arranged, and wealth and seal do not mutually control each other, this is considered a successful wealth pattern. In a seal pattern, if the seal is weak but meets the seven evils to nourish the seal, or if official and seal are both present, or if the day's ruler and the seal are both strong and the food and injury are used to release the brilliance, or if there is too much seal and wealth is used to reduce its excess, and wealth is revealed on the surface but has shallow roots, this is considered a successful seal pattern. The food and injury can generate wealth, or if the food and injury come with evil spirits but there is no wealth, it is better to give up the food and injury and choose the evil spirits, and reveal the seal to protect oneself, this is considered a successful food and injury pattern. If the day's ruler is strong and the seven evils are controlled, this is considered a successful seven evils pattern. The injury can generate wealth, or if the injury is accompanied by the seal and the injury is strong, and the seal has roots, or if the injury is strong and the day's ruler is weak, and the evil spirits and seal are mutually generated, or if the injury comes with evil spirits but there is no wealth to join the evil spirits, this is considered a successful injury pattern. In the yang blade pattern, if the official and evil spirits are revealed and wealth and seal are present, and there is no injury to harm the official star, this is considered a successful yang blade pattern. In the built official and month's injury pattern, if the official star is revealed and wealth and seal are present, or if wealth is revealed and food and injury are used to transform it, or if the seven evils are revealed and are controlled, this is considered a successful built official and month's injury pattern.

財旺生官者，月令星旺，四柱有官，則財旺自生官；或月令財星而透食神，身強則食神洩秀，轉而生財。財本忌比劫，有食神則不忌而喜，蓋有食神化之也。或透印而位置妥貼者，財印不相礙也（參觀財格佩印節）。如年干透印，時干透財，中隔比劫，則不相礙；隔官星則為財旺生官，亦不相礙，是為財格成也。

Xu Lewu explains the three situations mentioned above regarding the formation of a wealthy pattern: "wealth flourishing to generate official power" refers to the month's wealth star being strong, and the four pillars also having official stars, so the strong wealth naturally generates official power. "Wealth met by food god" refers to the month's star being wealth, and the food god appearing in the heavenly stem, with the day's main strength being strong, so the food god releases the day's main strength, which in turn generates wealth. Wealth is most afraid of rivals and thieves sharing it, but with the presence of the food god, rivals and thieves are not to be avoided but welcomed, because the food god can transform the energy of rivals and thieves to generate wealth. "Wealth pattern with a position suitable for the printing star" refers to wealth and printing stars being well arranged and not interfering with each other (see the section "On Wealth" regarding the combination of wealth and printing stars). For example, if the printing star appears in the year stem and the wealth star appears in the hour stem, with the middle being occupied by rivals or thieves, they do not interfere with each other; if the middle is occupied by an official star, then it becomes wealth generating official power and the printing star protecting the official, which also does not interfere. These situations are all considered as the formation of the wealth pattern.

何謂敗？官逢傷克刑沖，官格敗也；財輕比重，財透七煞，財格敗也；印輕逢財，或身強印重而透煞，印格敗也；食神逢梟，或生財露煞，食神格敗也；七煞逢財無制，七煞格敗也；傷官非金水而見官，或生財而帶煞，或佩印而傷輕身旺，傷官格敗也；陽刃無官煞，刃格敗也；建祿月劫，無財官，透煞印，建祿月劫之格敗也。

What is meant by "failure" (败)? If the official star is harmed by the harmful star or is injured by conflict or clash, this is a failure of the official star pattern. If the wealth star is weak and the same or similar elements strongly compete for it, or if the wealth star appears and supports the seven harmful stars, this is a failure of the wealth star pattern. If the seal star is weak and the wealth star harms the seal star, or if the day master is strong and the seal star is also strong, yet another harmful star appears to generate the seal star, this is a failure of the seal star pattern. If the food star is harmed by the opposite seal star, or if the food star generates the wealth star and the seven harmful stars appear, this is a failure of the food star pattern. If the seven harmful stars are supported by the wealth star without the food star to control them, this is a failure of the seven harmful stars pattern. For the harmful star pattern, if it is not a metal or water harmful star but the official star appears, or if the harmful star generates the wealth star and the seven harmful stars are present, or if the harmful star is accompanied by the seal star but the harmful star is weak and the day master is strong, this is a failure of the harmful star pattern. In the Yang Blade pattern, if there is no official or harmful star to control the blade, this is a failure of the Yang Blade pattern. In the built-up fortune or month's injury pattern, if there is neither wealth nor official star, yet the seven harmful stars and the seal star appear, this is a failure of the built-up fortune or month's injury pattern.

成中有敗，必是帶忌；敗中有成，全憑救應。何謂帶忌？如正官逢財而又逢傷；透官而又逢合；財旺生官而又逢傷逢合；印透食以洩氣，而又遇財露；透煞以生印，而又透財，以去印存煞；食神帶煞印而又逢財；七煞逢食制而又逢印；傷官生財而財又逢合；佩印而印又遭傷，透財而逢煞，是皆謂之帶忌也。

The original text says: In a formed pattern, there is also an hidden sign of failure, which must be due to the presence of the Hostile God; in a failed pattern, if it turns into a formed pattern again, it entirely depends on the saving response. What is called "carrying the Hostile God"? For example, in a pattern of the proper official, there is wealth to generate the official, but also the harmful official; the official star is revealed but is combined away by others; wealth is strong to generate the official, but also meets the harmful official and the official is combined away; in an official pattern, the food god is revealed to drain the day's strength, but also meets the wealth star appearing to damage the official; the seven harmful stars are revealed to generate the official, but also the wealth star is revealed, removing the official and leaving only the harmful star; the food god pattern carries the harmful star and the official, but also meets wealth to join the harmful star; the seven harmful stars meet the food god to control them, but also meet the official to take the food god and protect the harmful star; the harmful official generates wealth, but the wealth is combined away; the harmful official is accompanied by the official, but the official is damaged by wealth; in a wealth pattern, the seven harmful stars appear to steal away the wealth. All these are called carrying the Hostile God.

成中之敗，亦變化萬端，此不過其大概也。如財旺生官，美格也，身弱透官，即為破格。傷官見官，為格之忌，透財而地位配置合宜，則傷官生財來生官，反可以解，種種變化，非言說所能盡，在於熟習者之妙悟耳。

Xu Lewu's commentary adds that among formed patterns, there are hidden signs of failure, and the changes are complex and numerous. The examples given above are only general. For instance, "wealth flourishing to generate official position" is a good pattern, but if the day master is weak and the official star is revealed, it becomes a ruined pattern. Another example is "hurt official meeting official," which is a major taboo in patterns, but if the wealth star is also revealed and the positions of wealth, official, and hurt official in the four pillars are properly arranged, the hurt official can generate wealth, and wealth can generate official, thus turning the taboo into a beneficial situation. Such changes cannot be fully described in words; they rely on the intuitive understanding of those who are well-versed in this art.

何謂救應？如官逢傷而透印以解之，雜煞而合煞以清之，刑沖而會合以解之；財逢劫而透食以化之，生官以制之，逢煞而食神制煞以生財，或存財而合煞；印逢財而劫財以解之，或合財而存印；食逢梟而就煞以成格，或生財以護食；煞逢食制，印來護煞，而逢財以去印存食；傷官生財透煞而煞逢合；陽刃用官煞帶傷食，而重印以護之；建祿月劫用官，遇傷而傷被合，用財帶煞而煞被合，是謂之救應也。

What is called "rescue and response"? For example, in a pattern where the official star is harmed by the injurious star, if the minister star appears and controls the injurious star to rescue the official star; if the official star is mixed with the seven harmful stars, using a harmonizing method to make the pattern pure; if there is a punishment and clash in the earth branches, using a combination to resolve it. In a pattern where the wealth star is attacked by the same kind of stars, if the food star appears to transform the attacking energy or to produce the official star to control the same kind of stars; if the wealth star is mixed with the seven harmful stars, using the food star to control the harmful star and allowing the wealth star to nourish the self, or preserving the wealth star while harmonizing away the harmful star. In a pattern where the minister star is harmed by the wealth star, using the same kind of star to take away the wealth star and rescue the minister star, or combining the wealth star to preserve the minister star. In a pattern where the food star is taken by the hawk star, it is acceptable to turn it into a harmful star and form a different pattern, or to produce the wealth star to protect the food star. When the seven harmful star is controlled by the food star and the minister star protects the harmful star, the wealth star is used to remove the minister star and preserve the food star. When the injurious star generates wealth and the seven harmful star appears, the harmful star is exactly harmonized away. In the pattern of the yang blade, using the official and harmful stars to control the blade and bringing in the injurious and food stars to attack the official and harmful stars, then using multiple minister stars to protect the official and harmful stars. In the pattern of established fortune or month and fortune, using the official star and encountering the injurious star, the injurious star is exactly harmonized; using the wealth star and bringing in the harmful star, the harmful star is exactly harmonized. All these situations are called rescue and response.

八字妙用，全在成敗救應，其中權輕權重，甚是活潑。學者從此留心，能於萬變中融以一理，則於命之一道，其庶幾乎！

The original text concludes by saying: The subtlety of八字 divination lies entirely in the layers of success, failure, and rescue; among these, which is more important and how to balance them is extremely flexible and changeable. If scholars can pay attention and make efforts here, and in the myriad changes discern a consistent principle, then they can almost be said to have entered the hall and reached the room of this study of命理!