Method of Calculating the Original Fate (Taim yuan)

俞曲園《遊藝錄》云：四柱之外，佐以胎元，胎元者，受胎之月也，生月干前一位，支前三位即是。如己巳月生，則胎元在庚申，壬午月生，則胎元在癸酉，餘仿此。《三命通會》云：以當生前三百日，為十月之氣，乃是受胎之正。如甲子日生，即以甲子為受胎之日，蓋五六計三百日也，餘仿此。按：此二說俱有理由，合併錄之。

The "Tao Yuan" is an auxiliary column outside the four pillars, indicating the month of conception. Yu Yue's "You Yi Lu" provides the simplest method of calculation: advance the heavenly stem of the birth month by one position and the earthly branch by three positions. For example, if born in the Jisi month, the heavenly stem Ji is advanced to Geng, and the earthly branch Si is advanced to Shen, making the Tao Yuan Gengshen. If born in the Renwu month, the heavenly stem Ren is advanced to Gui, and the earthly branch Wu is advanced to You, making the Tao Yuan Guiyou. The rest follows the same pattern. This method is based on the concept of a ten-month pregnancy, with the lunar branch differing by three positions from the month of conception to the month of birth. The "Complete Compendium of the Three Fates" offers another approach: the first three hundred days before birth are considered the ten months of pregnancy, and that day is regarded as the actual day of conception. For example, if born on a Jiazi day, Jiazi is considered the day of conception, as the cycle of sixty Jiazi spans exactly three hundred days. The rest follows the same pattern. Yuan Shushan notes: both these methods have their own reasoning, so both are recorded here for scholars to consider and use together.

《淵海子平》云：起息之法，取日主天干合處，地支合處即是。《星平會海》云：假如甲子日主，取天干甲與己合，又取地支子與丑合，即己丑是息。餘仿此。

"Xi" is also an additional stem and branch outside the four pillars. The method of deriving "Xi" is given in "Ziping's Sea of Profundity": take the stem that the day pillar's stem combines with, and the branch that the day pillar's branch combines with, and combine them to form a column. "Star and Level Ocean" provides an example: for a day pillar of Jiazi, the stem Jia combines with Ji (by five harmony), and the branch Zi combines with Chou (by six harmony), so JiChou is "Xi"; other days are treated similarly. This method makes use of the five harmonies of stems and six harmonies of branches discussed in the first volume. If readers memorize those two tables, calculating "Xi" is simply a matter of conversion. As for the actual use of "Xi" in divination, ancient texts are vague. Yuan Shushan will provide his own evaluation in the following text.

《淵海子平》云：起變之法，取時上天干合處，時下地支合處即是。《星平會海》云：假如丙寅時，取天干丙與辛合，地支寅與亥合，即辛亥是變。餘仿此。如柱中天干無辛字，地支無亥字，虛邀亦可，不必盡拘。

The method of calculating "bian" is the same as "xi," except that it uses the time pillar instead. Ziping's Sea of Profundity states: take the heavenly stem that the heavenly stem of the time pillar combines with, and the earthly branch that the earthly branch of the time pillar combines with, and combine them into one pillar, which is called "bian." Star and Plain Ocean gives an example: for a time pillar of Bingyin, the heavenly stem Bing combines with Xin, and the earthly branch Yin combines with Hai, so XinHai is "bian"; the rest follows the same pattern. It also adds a flexible note: if the four pillars do not contain the character Xin in the heavenly stems or Hai in the earthly branches, it can still be considered as a remote combination, and one does not have to be overly strict. "Xi" is derived from the day pillar, while "bian" is derived from the time pillar. One day and one time, together they are two additional observation points added by ancient people outside the four pillars.

《淵海子平》云：起通法，假如甲子月寅時生，卯上安通，取甲己之年丙作首，即丁卯是通。原注云：寅卯相通，辰巳相通，午未相通，申酉相通，戌亥相通，子丑相同，是也。按：人之窮通，繫乎命運，而宮限之向背，亦與命運攸關，皆亦重視。若胎息變通四法，不過古人言命之一說，似可毋庸拘泥，茲因古籍所載，錄之聊備一格。

The method of "Tong" (passage): Ziping's Sea of Profundity gives an example, stating that a person born in the month of Jiazi and the hour of Yiny, the "Tong" is placed on Mao. Then using the Five Tiger遁 (Five Tiger遁 method) "Jia and Ji years start with Bing," the heavenly stem is determined. For Jia year, the first month is Bingyin, the second month is Dingmao. The stem on Mao is Ding, so Dingmao is the "Tong." The original commentary lists six pairs of connected earthly branches: Yin and Mao are connected, Chen and Si are connected, Wu and Wei are connected, Shen and You are connected, Xu and Hai are connected, Zi and Chou are connected (the original text says "same" but should be "connected"). This means taking the next branch after the original one. Yuan Shushan comments: A person's poverty or success depends on their birth stem and major destiny; as for the direction of the命宫 (destiny palace) and small limit, they also relate to destiny. These two aspects should be given importance. As for the four methods of Tai, Xi, Bian, and Tong, they are merely one school of thought from ancient people in discussing destiny. It seems unnecessary to be overly strict about them. Here, since ancient books mention them, they are merely recorded for reference. This commentary shows Yuan Shushan's attitude of collecting various opinions without blind following, and clearly stating when something has no practical effect.

《星平會海》云：小運之法本由時，陽男陰女順相宜。陰男陽女隨逆轉，一位一歲不差移。假如陽年男命順行，甲子時生，一歲即行乙丑，二歲丙寅，三歲丁卯。陽年女命逆行，甲子時生，一歲即行癸亥，二歲壬戌，三歲辛酉。一位一年，周而復始。陰年男命逆行，陰年女命順行亦然。

The "small fortune" or "small run" is different from the "small limit": the small fortune is calculated starting from the time pillar, moving one position each year, forming a line of fortune for each year. The "Star and Level Ocean" manual states that the method of starting the small fortune is based on the time pillar. For a male born in a yang year, and a female born in a yin year, the sequence proceeds forward; for a male born in a yin year and a female born in a yang year, the sequence proceeds backward. Each year moves one position, without any error. For example, a male born in a yang year, born at the Jiazi time pillar, would have the Yi Chou in the first year, Bing Yin in the second year, and Ding Mao in the third year. A female born in a yin year, born at the same Jiazi time pillar, would have the Gui Hai in the first year, Ren Xu in the second year, and Xin You in the third year. Each position covers one year, and the cycle repeats every sixty years. The same method applies to a male born in a yin year moving backward and a female born in a yin year moving forward. The rules for the direction of the small fortune are the same as those for the large fortune, except that the starting point is the time pillar and each position covers one year. Its main use is to supplement the large fortune—especially for children who have not yet reached the large fortune stage, relying entirely on the small fortune to determine yearly fortune. This topic will be discussed further in Chapter Five, "On the Small Fortune" of this book.

長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養此十干寄臨十二名詞也。甲木長生在亥，乙木長生在午，丙火、戊土長生俱在寅，丁火、己土長生俱在酉，庚金長生在巳，辛金長生在子，癸水長生在卯。陽干順行，陰干逆行。自長生、沐浴、至胎、養，十二支周矣。

The twelve terms, long life, bathing, capping, officialdom, prosperity, decline, illness, death, tomb, extinction, fetus, and nourishment, are collectively known as the 'twelve movements'. They represent the twelve different states of energy that the ten heavenly stems experience when placed on the twelve earthly branches. These are used to determine whether a heavenly stem is strong or weak when located on a particular earthly branch. The long life positions for each stem are: Jia wood is born in Hai, Yi wood is born in Wu, Bing fire and Wu earth are born in Yin, Ding fire and Ji earth are born in You, Geng metal is born in Si, Xin metal is born in Zi, and Ren water is born in Mao. The original text here is missing the phrase 'Gui water is born in Shen', which is a lacuna in the source, and readers should infer it according to the pattern, but the original text should not be arbitrarily supplemented. After determining the long life position, the yang stems are arranged in order from the long life position downward through the twelve branches, while the yin stems are arranged upward from the long life position through the twelve branches. From long life to nourishment, the twelve branches complete a full cycle. This system of twelve movements serves as the scale for discussing strength and weakness in this chapter: if the day's stem is in the position of long life, officialdom, or prosperity, it is strong; if it is in the position of death, tomb, or extinction, it is weak.

五陽干生旺死絕定局 甲 丙 戊 庚 壬 長生 亥 寅 寅 巳 申 沐浴 子 卯 卯 午 酉 冠帶 丑 辰 辰 未 戌 臨官 寅 巳 巳 申 亥 帝旺 卯 午 午 酉 子 衰 辰 未 未 戌 丑 病 巳 申 申 亥 寅 死 午 酉 酉 子 卯 墓 未 戌 戌 丑 辰 絕 申 亥 亥 寅 巳 胎 酉 子 子 卯 午 養 戌 丑 丑 辰 未

This is a table showing the twelve cycles for the five yang heavenly stems. The reading is as follows: the top row "Jia, Bing, Wu, Geng, Ren" represents the five heavenly stems, with each column corresponding to one stem. The left column lists the names of the twelve cycles. Each cell in the table indicates the earthly branch where the stem is in that particular state. Taking the first column, Jia Wood, as an example, reading vertically: Longsheng (growth) is in Hai, Muyu (bathing) is in Zi, Guandai (capping) is in Chou, Lin'guan (officialdom) is in Yin, Diwang (prosperity) is in Mao, Shuai (decline) is in Chen, Bing (illness) is in Si, Si (death) is in Wu, Mu (burial) is in Wei, Jie (extinction) is in Shen, Tai (fetus) is in You, Yang (nourishment) is in Xu. Bing and Wu stems are identical (both have Longsheng in Yin). Geng Metal starts from Si, and Ren Water starts from Shen, each following the clockwise order. The entire table follows a single rule: yang stems start from the branch of Longsheng and proceed through the twelve branches in order. To use this table, one can check the strength of a stem in a particular branch by referring to this table—for example, Jia Wood in Yin is Lin'guan (most powerful), while in Shen it is Jie (no strength).

五陰干生旺死絕定局 乙 丁 己 辛 癸 長生 午 酉 酉 子 卯 沐浴 巳 申 申 亥 寅 冠帶 辰 未 未 戌 丑 臨官 卯 午 午 酉 子 帝旺 寅 巳 巳 申 亥 衰 丑 辰 辰 未 戌 病 子 卯 卯 午 酉 死 亥 寅 寅 巳 申 墓 戌 丑 丑 辰 未 絕 酉 子 子 卯 午 胎 申 亥 亥 寅 巳 養 未 戌 戌 丑 辰

This is a table showing the twelve cycles for the five yin stems. It is read in the same way as the previous table. Taking the first column, which is the stem Yi (wood), as an example, reading vertically: the long life (长生) is in Wu, bathing (沐浴) in Si, capping (冠带) in Chen, officialdom (临官) in Mao, prosperity (帝旺) in Yin, decline (衰) in Chou, illness (病) in Zi, death (死) in Hai, tomb (墓) in Xu, extinction (绝) in You, embryo (胎) in Shen, and nourishment (养) in Wei. The stems Ding (fire) and Ji (earth) are exactly the same (both have long life in You). Xin (metal) starts from Zi, and Gui (water) starts from Mao. The pattern of the entire table is still summarized in one sentence: yin stems begin from the branch of long life and proceed in reverse order through the twelve branches. Comparing the two tables, there is another important correspondence: where a yang stem dies, the corresponding yin stem has its long life there. For example, the stem Jia (wood) dies in Wu, so the stem Yi (wood) has its long life in Wu. The stems Bing (fire) and Wu (earth) die in You, so the stems Ding (fire) and Ji (earth) have their long life in You. The stems Geng (metal) dies in Zi, so the stem Xin (metal) has its long life in Zi. The stem Ren (water) dies in Mao, so the stem Gui (water) has its long life in Mao. This is what the text "Xie Ji Bian Fang Shu" refers to as "Yang dies, Yin is born; Yang proceeds in order, Yin proceeds in reverse," which is the most important symmetric relationship in the twelve cycles.

沈孝瞻曰：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。

In the Qing dynasty, Shen Xiaozhan, the author of "Ziping Zhenquan," explained the naming of the twelve earthly branches. He said that the earthly branches correspond to the twelve months, so each heavenly stem is divided into twelve positions from birth to fetal stage and nurturing. The energy gradually shifts from prosperity to decline and back to prosperity, divided into these twelve segments. The names such as "Changsheng" (growth), "Muyu" (bathing), "Guandai" (capping), "Lin guan" (officialdom), and "Diwang" (prosperity) are merely metaphorical terms borrowed from human life stages. "Changsheng" is like a person's birth. "Muyu" is like a person washing off dirt after birth; similarly, the outer shell of a seed is removed as it grows into a sprout. "Guandai" refers to the gradual formation of shape and temperament, like a person growing older and tying hair and wearing a cap. "Lin guan" is the transition from growth to strength, like a person being able to hold an official position. "Diwang" is the peak of strength, like a person capable of assisting an emperor and achieving great success. This passage is particularly important: it informs readers that the twelve branches represent a curve of energy decline and rise, and the terms are merely metaphors, not to be taken as literal omens of good or bad fortune.

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。

Shen Xiaozhan then explained the second half of the six positions. "Decay" refers to the peak of prosperity turning into decline, where things begin to change. "Sickness" means the decline becomes more severe. "Death" indicates the energy has been completely used up, leaving nothing behind. "Mourning" means the creative power has hidden it away, like burying a dead person in the earth. "Cutting off" means the energy of the previous cycle has completely ended, and the energy of the next cycle is about to begin. "Fetus" refers to the energy of the next cycle connecting and forming a fetus. "Nurturing" is like the fetus receiving nourishment in the mother's womb. From here, it goes back to "Longevity," continuing in a cycle without end. When combined with the first half, the twelve cycles depict a complete cycle of birth and death: Longevity, Bathing, Capping, Officialdom, Prosperity represent the ascending energy, while Decline, Sickness, Death, Mourning, Cutting off represent the descending energy. Fetus and Nurturing signify the beginning of a new cycle. Judging the strength of the day's ruler and determining whether a character has root in a particular branch depends on its position along this curve.

《考原》曰：木長生於亥，火長生於寅，金長生於巳，水長生於申，土亦長生於申，寄生於寅，各由長生、沐浴、冠帶、臨官、帝旺、衰、病、死、墓、絕、胎、養，順歷十二辰，蓋天道循環，生生不已。故木方旺而火已生，故火方旺而金已生，故金方旺而水已生，故水方旺而木已生。由長生而順推，則必壯，盛則必衰，終而復始，迭運不窮，此四時之所以錯行，無氣之所以順布也。至於土生申而寄於寅，則後天坤艮之位，故易於坤，曰萬物皆致養焉，於艮，曰萬物之所以成終而成始也。

The *Star and Calendar Origins* discusses the twelve cycles from the perspective of the Five Phases. Wood is born in the hour of Hai, fire in the hour of Yin, metal in the hour of Si, water in the hour of Shen, and earth is born in the hour of Shen, with another saying that it is born in the hour of Yin. Each element follows the sequence of birth, bathing, capping, officialdom, prosperity, decline, illness, death, burial, extinction, fetal, and nurturing through the twelve hours. This is because the heavenly way is cyclical and ever-renewing: when wood is strong, fire has already been born (fire is born in Yin, which is the strong hour of wood), when fire is strong, metal has already been born (metal is born in Si, which is near the strong hour of fire), when metal is strong, water has already been born (water is born in Shen), and when water is strong, wood has already been born (wood is born in Hai). Following the sequence from birth leads to strength, and when strength is at its peak, it must turn to decline, and so the cycle continues endlessly—this is the reason for the alternating operation of the four seasons and the sequential distribution of the five energies (the original text says 'no energy' but should be 'five energies'). As for earth being born in Shen and also being born in Yin, this is based on the Later Heaven Trigrams, where the Trigram of Earth (Kun) is in Shen and the Trigram of Earth (Gen) is in Yin. Therefore, the *Zhou Changes* (*I Ching*) says about Kun, 'all things are nurtured here,' and about Gen, 'this is where all things come to an end and begin again.' The meaning of earth's nurturing and beginning and ending is exactly in line with this.

《協紀辯方》云：五行長生之義，《考原》之說甚明，而土之生於寅申，則引而未發，由今考之，水土之同生於申也，申為坤，坤為地，水土之所凝也。土寄於寅者，寅為孟春之月，天氣下降，地氣上騰，天地所以和同，草木所以萌動也。是故洪範家獨以土生於申，為五行之體。陰陽選擇著家，皆以土生於寅，為五行之用。蓋長生在寅，則臨官在巳，乃為土旺金生，與木火水同為一例。然則以土為生於寅者，所以順五行相生之序，與月令土旺於夏秋之交，以順四時相生之序者，同出於理之自然，而非臆說也。

The *Xieji Bianfangshu* continues to address the issue of the earth's long life. It says: The principle of long life in the Five Phases is clearly explained in the *Kao Yuan*, but the question of the earth's birth in寅 and申 is only briefly mentioned without further elaboration. Now, upon careful examination, it is found that water and earth share the same long life in申, because the hexagram position of申 is Kun, which represents earth. Water and earth are precisely condensed here. Earth also resides in寅 because寅 is the first month of spring, when the heavenly qi descends and the earthly qi ascends, and the heavens and earth harmonize, causing plants and trees to begin to sprout. At this time, the nurturing function of earth becomes evident. Therefore, the school that explains the *Hongfan* Five Phases emphasizes that earth is born in申, taking the "body" of the Five Phases. The school of divination that focuses on yin and yang, however, emphasizes that earth is born in寅, taking the "use" of the Five Phases. Because if earth is born in寅, then its official position is in巳, forming a pattern where earth is strong and metal begins to be born, which matches the arrangement of the other three phases—wood, fire, and water—thus forming a consistent system. In this way, the claim that earth is born in寅 is to follow the natural order of the mutual generation of the Five Phases, just as the earth is strong in summer and autumn according to the lunar calendar, following the natural order of the four seasons. This is based on natural reasoning, not an arbitrary invention.

此外又有陽死陰生，陽順陰逆之說。甲木死於午，則乙木生焉。丙戊死於酉，則丁己生焉。庚金死於子，則辛金生焉。壬水死於卯，則癸水生焉。由長生而沐浴，十二位皆逆轉，陽死則陰生，陰死則陽生，此二氣之分也。順逆分合，俱極有妙理，論十干則分陰陽，論五行則陽統陰，皆天地自然之義，故凡言數者皆祖之。

The final section of "Xieji Bianfangshu" clearly states the general principle that "Yang dies and Yin is born, Yang moves in order and Yin moves in reverse." For example, Jia wood dies at Wu, while Yi wood is born at Wu; Bing fire and Wu earth die at You, while Ding fire and Ji earth are born at You; Geng metal dies at Zi, while Xin metal is born at Zi; Ren water dies at Mao, while Gui water is born at Mao. Yin stems move in reverse from birth to bathing, covering twelve positions. The place where Yang stems die is the place where Yin stems are born, and the place where Yin stems die is the place where Yang stems are born. This is the distinction between Yin and Yang energies. Whether discussing separately or together, there is profound meaning in the movement of order and reversal, and in the distinction and combination of statements. If discussing each of the ten stems separately, one must distinguish between Yin and Yang, and arrange their respective twelve cycles. If discussing the Five Phases as a whole, Yang stems govern Yin stems, and only the cycle of Yang stems is used (for example, wood is governed by Jia, and its birth is at Hai). These are all natural principles of heaven and earth, so all those who practice numerology and divination take this as their fundamental principle. In practical application, one should remember: when examining the root energy of a Yin stem, use the method of reversing the Yin stem's cycle; when broadly discussing the strength and decline of a single element, use the method of moving forward with the Yang stem's cycle. Both methods have their uses and do not contradict each other.

甲乙寅卯木，旺於春；丙丁巳午火，旺於夏；庚辛申酉金，旺於秋；壬癸亥子水，旺於冬；戊己辰戌丑未土，旺於四季。《神樞經》云：五行旺各有時，惟土居無所定，乃於四立之前，各旺一十八日。歷例云：立春木，立夏火，立秋金，立冬水，各旺七十二日。土於四立之前，各旺十八日，合之亦為七十二日。總三百六十日，而歲成矣。

"The concept of 'Five Phases in charge' refers to the periods during the year when each phase is dominant, serving as the first standard for determining whether the day's ruler is in its season. Jia and Yi, along with Yin and Mao, belong to wood and are strong in spring; Bing and Ding, along with Si and Wu, belong to fire and are strong in summer; Geng and Xin, along with Shen and You, belong to metal and are strong in autumn; Ren and Gui, along with Hai and Zi, belong to water and are strong in winter; Wu and Ji, along with Chen, Xu, Chou, and Wei, belong to earth and are strong at the end of each season. The Shenshu Jing says: Each of the Five Phases has its own season when it is dominant, but earth has no fixed season. Instead, it is dominant eighteen days before the start of the four solar terms: Start of Spring, Start of Summer, Start of Autumn, and Start of Winter. The calendar regulations explain more clearly: After Start of Spring, wood is dominant; after Start of Summer, fire is dominant; after Start of Autumn, metal is dominant; after Start of Winter, water is dominant, each for seventy-two days. Earth is dominant for eighteen days before each of the four solar terms, and the total of four eighteen-day periods also equals seventy-two days. Each of the Five Phases lasts seventy-two days, totaling three hundred and sixty days, completing the year. In practical terms, one should remember that the last eighteen days of the months of Chen, Xu, Chou, and Wei are when earth is dominant. At this time, when considering the monthly ruler, one should not only consider the wood, fire, metal, or water of the current season."

《白虎通》云：土所以旺四季何？木非土不生，火非土不榮，金非土不成，水非土不高。土扶微助衰，歷成其道，故五行更旺亦須土也。旺四季，居中央，不名時。沈新周曰：春木夏火，秋金，冬水，非言其形，言其氣也。

The White Tiger Treatise explains why earth is divided into the four seasons: wood cannot grow without earth, fire cannot flourish without earth, metal cannot be formed without earth, and water cannot accumulate without earth. Earth supports the weak and completes the deficient, traversing all four seasons to accomplish the ways of each element. Therefore, the five phases taking turns to be dominant all depend on earth. Earth is strong at the end of each season and resides in the center, hence it does not occupy a single season by name. Qing Dynasty scholar Shen Xinzhou said: spring belongs to wood, summer to fire, autumn to metal, and winter to water. What he refers to is not the physical forms of these elements, but the prevailing "qi" of the season. This statement is very important: in fortune telling, the strength and decline of the five phases are judged by the prevailing qi rather than tangible objects. Spring is not everywhere trees, but the qi of growth is dominant. Understanding this, one will not treat the five phases as physical substances.

醉醒子曰：立春之後，則用陽木三十六日，艮土分野，丙戊長生。驚蟄六日後，則用陰木三十六日，癸水寄生。清明後十二日，則用戊土十八日，陽水歸庫，陰水返魂，夏秋冬亦如此。又支中所藏，止以月論，年日時不論，蓋人命重提綱也。

Zuixingzi explains in more detail, dividing the ninety days of spring into three segments. For the first thirty-six days after the Beginning of Spring, the yang wood (Jia) is in charge, at this time the寅 position also includes the territory of Gen earth, and the丙 fire and 戊 earth are born in寅. For the next thirty-six days after the Awakening of Insects, the yin wood (Yi) is in charge, and the癸 water is born in卯. Starting from the eighteenth day after the Clear and Bright, the戊 earth is in charge for the next eighteen days, at this time the yang water (Ren) returns to the辰 warehouse, and the yin water (Kui) revives in辰. Summer, autumn, and winter also follow this method of segmentation. He also says that the heavenly stems hidden in the earth branches are only considered according to the monthly stem, and the year, day, and hour branches are not divided this finely, because when looking at a person's destiny, the most important is the "outline" (monthly stem). These two points are practical key points: the first explains that within the same season, the ruling energy has a sequence and depth, and when selecting the useful god, one should consider the day after the beginning of the season; the second explains that the monthly stem's heavenly stem is most important, and the heavenly stems hidden in the year, day, and hour branches are only for reference.

春木旺，火相，水休，金囚，土死。夏火旺，土相，木休，水囚，金死。秋金旺，水相，土休，火囚，木死。冬水旺，木相，金休，土囚，火死。四季土旺，金相，火休，木囚，水死。《五行大義》云：凡當旺之時，皆以子為相者，以其子方壯，能助治事。父母為休者，以其子當旺氣正盛，父母衰老，不能治事，如堯老禪舜，委以國政也。所克為死者，以其身旺能制殺之，所畏為囚者，以其子為相，能囚仇敵也。

"The Four Seasons' Strength and Weakness" divides the strength of the Five Phases into five levels—Prosperous, Auxiliary, Resting, Captive, and Dead—to measure their power in each season. In spring, Wood is Prosperous, Fire is Auxiliary, Water is Resting, Metal is Captive, and Earth is Dead; in summer, Fire is Prosperous, Earth is Auxiliary, Wood is Resting, Water is Captive, and Metal is Dead; in autumn, Metal is Prosperous, Water is Auxiliary, Earth is Resting, Fire is Captive, and Wood is Dead; in winter, Water is Prosperous, Wood is Auxiliary, Metal is Resting, Earth is Captive, and Fire is Dead; and in the end of the four seasons, Earth is Prosperous, Metal is Auxiliary, Fire is Resting, Wood is Captive, and Water is Dead. "The Great Meaning of the Five Phases" explains the reasoning behind these five levels: the element that generates the Prosperous element is called "Auxiliary," because the son is in his prime and can assist in affairs; the element that is generated by the Prosperous element is called "Resting," because the son is in his prime and the parents, being old, retire and no longer manage affairs, like Yao abdicating the throne to Shun and entrusting the state to him; the element that is overcome by the Prosperous element is called "Dead," because it is strong and can subdue and destroy the other; the element that overcomes the Prosperous element is called "Captive," because the Prosperous element has an Auxiliary to assist it, which is sufficient to imprison the enemy. Thus, these five levels are not rigidly assigned, but are derived from the relationships of generation and overcoming between the current dominant element.

《三命通會》云：盛德乘時曰旺。如春木旺，旺則生火，火乃木之子，子乘父業，故火相；木用水生，生我者父母，今子嗣得時，登高明顯赫之地，而生我者當知退矣，故水休。休者，美之無極，休然無事之義。火能克金，金乃木之鬼，被火剋制，不能施設，故金囚；火能生土，土為木之財，財為隱藏之物，草木發生，土散氣塵，所以春木克土則死。

The Complete Compendium of the Three Fates uses spring as an example to explain each point.the so-called "wan" (prosperous) refers to the flourishing virtue of a heavenly stem that is in command of the season. In spring, wood is prosperous, and wood generates fire, which is the son of wood. The son inherits the father's affairs, so fire is called "xiang" (auxiliary). Wood relies on water to be generated, and water is the parent of wood. Now that the son has achieved prominence, the parents should know when to step back, so water is called "xiu" (resting), which means reaching the peak of beauty and being free from worries, not a bad thing. Fire can overcome metal, and metal is the ghost (one that overcomes wood), so now metal is subdued by fire and cannot act, thus metal is called "qiu" (captured). Fire can also generate earth, and earth is the wealth (what is overcome by me) of wood. Wealth is something hidden; once grass and trees sprout, the earth disperses its energy and dust rises, so in spring wood overcomes earth, and earth is called "si" (dying). The value of this passage lies in demonstrating the method of deduction: once the current season's element is determined, the ranks of the other four elements can be determined by following the order of generation and overcoming, without needing to memorize the entire chart.

夏火旺火，生土則土相，木生火則木休，水克火則水囚，火克金則金死。六月土旺，土生金則金相，火生土則火休，木克土則木囚，土克水則水死。秋金旺，金生水則水相，土生金則土休，火克金則火囚，金克木則木死。冬水旺，水生木則木相，金生水則金休，土克水則土囚，水克火則火死。

The remaining four seasons are calculated in the same way. In summer, fire is strong: fire generates earth, so earth is the supportive element; wood generates fire (wood is the mother of fire), so wood is the resting element; water controls fire (water is the enemy of fire but is itself controlled), so water is the imprisoned element; fire controls metal, so metal is the dead element. In June, earth is strong: earth generates metal, so metal is the supportive element; fire generates earth, so fire is the resting element; wood controls earth, so wood is the imprisoned element; earth controls water, so water is the dead element. In autumn, metal is strong: metal generates water, so water is the supportive element; earth generates metal, so earth is the resting element; fire controls metal, so fire is the imprisoned element; metal controls wood, so wood is the dead element. In winter, water is strong: water generates wood, so wood is the supportive element; metal generates water, so metal is the resting element; earth controls water, so earth is the imprisoned element; water controls fire, so fire is the dead element. Summarized into one mnemonic phrase: the current element is strong, what I generate is supportive, what generates me is resting, what controls me is imprisoned, and what I control is dead. Remember this phrase, and you can quickly determine the twenty-five categories for the five seasons.

觀夏月大旱，金石流，水土焦。六月暑氣增，寒氣滅；秋月金勝，草木黃落；冬月大寒太冷，水結冰，火氣頓減，其旺其死，概可見矣。蓋四時之序，節滿即謝，五行之性，功成必復，故陽極而降，陰極而升，日中則昃，月盈則虧。此天之常道也。人生天地，勢積必損，財聚必散，年少反衰，樂極反悲。此人之常情也。故一盛一衰，或得或失，榮枯進退，難逃此理也。經云：人雖靈於萬物，命莫逃乎五行。斯言盡矣。

The Complete Compendium of the Three Fates then uses real-life examples to illustrate this: in summer, when there is a severe drought, metals and stones melt, and water and soil dry up and wither, showing that fire is strong and metal is dead; in June, the heat increases while the cold disappears. In autumn, the metal energy prevails, and grass and trees wither and fall, showing that metal is strong and wood is dead; in winter, the extreme cold causes water to freeze into ice and fire energy to diminish greatly. Whether something is strong or dead can generally be seen. Originally, the order of the four seasons is that each season reaches its fullness and then declines, and the nature of the Five Phases is that once their function is fulfilled, they necessarily return to their original state. Therefore, when yang reaches its peak, it descends; when yin reaches its peak, it ascends. The sun reaches its zenith and then sets; the moon becomes full and then wanes—this is the constant way of heaven. Human beings exist between heaven and earth; when power accumulates to its peak, it inevitably declines; when wealth accumulates to its peak, it inevitably disperses; when young, one may be weak; when joy reaches its peak, sorrow follows—this is the constant nature of human beings. Therefore, one rise and one decline, one gain and one loss, prosperity and decline, advancement and retreat, none can escape this principle. Ancient books say: "Although humans are the intelligent beings among all things, their fate cannot escape the Five Phases." This statement covers everything.

按：強弱者乃表示盛衰之代名詞也，蓋有強必有弱，有弱必有強，斷無強者終強，弱者終弱之理。須先知天干生旺死絕之法，而尤須深明五行用事，四時休旺之理。否則，用神無所適從，吉凶何由而判耶。

Yuan Shushan remarked: The term "strong and weak" is merely a designation for the waxing and waning of energies. There must be strength where there is weakness, and weakness where there is strength. There is no such thing as strength remaining forever strong or weakness remaining forever weak—when the big years and the flowing years change, the strength and weakness also shift accordingly. Scholars must first master the method of determining the birth, prosperity, decline, and death of the twelve heavenly stems, and especially understand thoroughly the principles of the Five Phases in action and the prosperity and decline of the four seasons. Otherwise, one cannot determine whether the day's ruler is strong or weak, and thus cannot choose the useful god. How then can one judge fortune and misfortune? This annotation summarizes the section on "strong and weak" in this volume and also points out the sequence of divination in the entire book: first determine strength and weakness, then select the useful god, and finally discuss what is favorable or unfavorable, and what is auspicious or inauspicious.

《古歌》云：正丁，二坤中。三壬，四辛同。五乾，六甲上。七癸，八艮逢。九丙，十居乙。子巽，丑庚中。以日主為主，如正月逢丁日，三月壬日是也。《幽微賦》云：仁慈敏惠，天月二德呈祥。

From here we enter the section on "Shen Sha" or divine stars. These are a separate group of auspicious and inauspicious stars outside the four pillars, determined by fixed rhymes based on the year, month, or day. The first one is "Tian De" or Heavenly Virtue, one of the most important auspicious stars. The rhyme from the "Ancient Song" arranges them by month: in January, it is Ding; in February, Kun (i.e., Shen, or possibly Wei); in March, Ren; in April, Xin; in May, Qian (i.e., Hai, or possibly Xu); in June, Jia; in July, Gui; in August, Gen (i.e., Yin, or possibly Chou); in September, Bing; in October, Yi; in November (the month of Zi), Xun (i.e., Si, or possibly Chen); in December (the month of Chou), Geng. The method of checking is mainly based on the day pillar. For example, if someone is born in January and their day pillar is Ding, or if someone is born in March and their day pillar is Ren, then their fate is said to carry Tian De. The "Ouyaifu" says: "Kindness, compassion, wisdom, and benevolence are signs of Tian De and Yue De." This means that people who carry both Tian De and Yue De stars are kind, compassionate, wise, and benevolent, and can overcome misfortune.

《考原》云：天德者，三合之氣也，如寅午戌合火局，故以火為德。正月丁，九月丙，五月乾戌，火墓在乾宮也。卯未亥合木局，故以木為德，六月甲，十月乙，二月坤未，木墓在坤宮也。辰申子合水局，故以水為德，三月壬，七月癸，十一月巽辰，水墓在巽宮也。巳酉丑合金局，故以金為德，四月辛，十二月庚，八月艮丑，金墓在艮宮也。

The Star and Calendar Origin explains the principle of calculating Heavenly Virtue: Heavenly Virtue is based on the Triple Harmony energy. The months of寅, 午, and 戌 form a fire triple harmony, so these three months take fire as their virtue—January (寅) is paired with Ding fire, September (戌) with Bing fire, and May (午) with Qian (戌), because the burial and storage of fire is in the Qian trigram (戌). The months of亥, 卯, and 未 form a wood triple harmony, so these three months take wood as their virtue—July (未) is paired with Jia wood, January (亥) with Yi wood, and February (卯) with Kun (未), because the burial and storage of wood is in the Kun trigram (未). The months of申, 子, and 辰 form a water triple harmony, so these three months take water as their virtue—March (辰) is paired with Ren water, July (申) with Gui water, and November (子) with Xun (辰), because the burial and storage of water is in the Xun trigram (辰). The months of巳, 酉, and 丑 form a metal triple harmony, so these three months take metal as their virtue—April (巳) is paired with Xin metal, December (丑) with Wu metal, and August (酉) with Gen (丑), because the burial and storage of metal is in the Gen trigram (丑). Thus, the Heavenly Virtue paired with each month is the heavenly stem of the row corresponding to the Triple Harmony of that month; the middle旺 branch (子, 午, 卯, 酉) has no heavenly stem to pair with, so the name of the trigram of burial and storage is used instead.

寅申巳亥月，乃五行長生之位，故配陰干。辰戌丑未月，乃五行墓庫之位，故配陽干。子午卯酉月，乃五行當旺之位，故配以墓辰本宮之卦，不用之而用干者，支地也，干天也。名曰天德，又用四卦以代辰戌丑未者，不用地支故也。

In "Xingli Kaoyuan" there is an additional explanation: the months of寅, 申, 巳, and 亥 are the positions of the Five Phases' growth, so they are paired with yin heavenly stems (for example, the first month寅 is paired with丁, the seventh month申 is paired with癸); the months of辰, 戌, 丑, and 未 are the positions of the Five Phases' storage, so they are paired with yang heavenly stems (for example, the third month辰 is paired with壬, the sixth month未 is paired with甲); the months of子, 午, 卯, and 酉 are the positions of the Five Phases' strength, so they are paired with the names of the trigrams corresponding to the Five Phases' storage locations (for example, the fifth month午 is paired with Qian, the eleventh month子 is paired with Xun). Why are heavenly stems used instead of earthly branches? Because branches belong to the earth and stems belong to the sky, and since this divine influence is called "Heavenly Virtue," it naturally takes heavenly stems. The use of the trigrams Qian, Kun, Gen, and Xun to replace the earthly branches 戌, 未, 丑, and 辰 is also because they do not wish to use the earthly branches directly. With this explanation, the reason for the mixture of heavenly stems, earthly branches, and trigrams in the Heavenly Virtue mnemonic becomes clear.

按《淵海子平》謂坤即申，乾即亥，巽即巳，艮即寅，而《考原》謂乾即戌，艮即丑，巽即辰，坤即未。以支論之似異，以卦論之實同，蓋一卦管三山也。然考之《協紀辯方》之月表，二五八十一月並無天德。

Yuan Shushan remarked: Regarding which branch each of the four trigrams refers to, there are two different views. Ziping's Sea of Profundity holds that Kun refers to Wei, Qian refers to Hai, Xun refers to Si, and Gen refers to Yin. However, Xingli Kaoyuan claims that Qian refers to Xu, Gen refers to Chou, Xun refers to Chen, and Kun refers to Wei. From the perspective of earthly branches, these two views appear different, but from the perspective of trigram positions, they are actually the same. This is because geomancers say "one trigram governs three mountains." The Qian trigram governs Xu, Qian, and Hai; the Kun trigram governs Wei, Kun, and Shen; the Xun trigram governs Chen, Xun, and Si; and the Gen trigram governs Chou, Gen, and Yin. Thus, the two views each take one of the three mountains. However, Yuan Shushan also pointed out a fact: checking the monthly tables in Xieji Bianfangshu, the months of February, May, August, and November have no Heavenly Virtue. This is a reminder to readers that the star of Heavenly Virtue in official historical calendars is not present every month. The formulas used by diviners do not fully align with the official calendars, so one should not be rigid in their application.

《淵海子平》云：寅午戌月在丙，申子辰月在壬，亥卯未月在甲，巳酉丑月在庚。以日主為主，正五九月逢丙，三七十一月逢壬日是也。

The "Monthly Virtue" is another auspicious deity, often mentioned alongside the "Heavenly Virtue," and its mnemonic is simpler. According to "Ziping's Sea of Profundity," the Monthly Virtue for the months of寅 (Yin), 午 (Wu), and 戌 (Xu) is 丙 (Bing), for 申 (Shen), 子 (Zi), and 辰 (Chen) it is 壬 (Ren), for 亥 (Hai), 卯 (Mao), and 未 (Wei) it is 甲 (Jia), and for 巳 (Si), 酉 (You), and 丑 (Chou) it is 庚 (Geng). The method of checking is also based on the day pillar: if someone born in the first, fifth, or ninth month (Yin-Wu-Xu months) has a Bing day pillar, or born in the third, seventh, or eleventh month (Chen-Shen-Zi months) has a Ren day pillar, then the person is said to have the Monthly Virtue. The pattern can be summarized as: determine the Triple Harmony Formation to which the current month belongs, and select the yang stem of that element—Fire corresponds to Bing, Water to Ren, Wood to Jia, and Metal to Geng. This is much easier to remember than the Heavenly Virtue, requiring only the identification of the Triple Harmony Formation to which the month belongs.

《協紀辯方》云：月陰也，陰無德，以陽之德為德，其一乎陽者，皆德也；其二乎陽者，皆匿也。是故正五九火則以丙為德。丙天上之火也。天上之火地火之所稟也，故寅午戌火月，以丙為月德，餘仿此。推甲丙庚壬皆陽也，陽者德也，是以不用乙丁辛癸也。

The *Xie Ji Bian Fang Shu* explains why the Monthly Virtue is only calculated using yang stems: the month belongs to yin, and yin itself has no virtue. It is only by adopting the virtue of yang that virtue is established. Anything that is exclusively yang is considered virtuous, while anything that mixes with a second element (i.e., yin) becomes hidden and not apparent. Therefore, the first, fifth, and ninth months, which belong to fire, use the stem Bing as the Monthly Virtue—Bing is heavenly fire, and all earthly fire derives its nature from heavenly fire. Thus, the three fire months, Yin, Wu, and Xu, use Bing as their Monthly Virtue. The other three groups are treated in the same way. Investigating further, the stems Jia, Bing, Geng, and Ren are all yang stems, and yang is considered virtue, so the four yin stems, Yi, Ding, Xin, and Gui, are not used. This passage also explains a distinction between Heavenly Virtue and Monthly Virtue: Heavenly Virtue uses both stems and trigrams, and takes both yin and yang into account, while Monthly Virtue always uses only the four yang stems.

然則天德何以有乙丁辛癸也？曰從天而言之，天稟陽，故德宜陽而陽，德宜陰而陰也。從月而言之，月稟陰，故專以陽為德也。然何以無戊也？曰三合只四行也，土寄其中，無適而非土也，居中者用中，生殺並施，德刑互濟，今專以德言之，則當旺之一為德，自不得及乎土也。土者地也，無德之德，是謂大德，大德者必不德也。

The book "Xieji Bianfangshu" then raises two questions. Since the Monthly Virtue only uses yang stems, why does Heavenly Virtue include the yin stems of Yi, Ding, Xin, and Gui? The answer is: From the perspective of "Heaven," what Heaven receives is yang, so where yang is appropriate, yang is used, and where yin is appropriate, yin is used; both yin and yang are taken into account. From the perspective of "Month," what the Moon receives is yin, and yin itself has no virtue, so it exclusively takes yang as virtue. Another question is asked: Why are both virtues not including the stem Wu (earth)? The answer is: Triple Harmony only includes the four elements of metal, wood, water, and fire, with earth residing among them, so earth is everywhere. The central element uses the "middle" way, carrying out both life and death, and balancing mercy and punishment. Now, since we are specifically discussing "virtue," we only take the dominant element as virtue, so earth naturally does not come into play. Earth is the land, and its virtue without virtue is called great virtue, and great virtue is precisely that which does not claim to be virtuous. This question and answer clearly explain why Heavenly Virtue and Monthly Virtue only take four elements and not earth.

《淵海子平》云：春戊寅，夏甲午，秋戊申，冬甲子。以日主為主，如春月逢戊寅日是也。《三車一覽賦》云：命中若逢天赦，一生處世無憂。《天寶曆》云：天赦者，赦過宥罪之辰也，天之生育甲與戊，地之成立子午寅申，故以甲戊配成天赦也。

" Heavenly Pardon " is a fortunate deity that turns misfortune into good fortune and resolves difficult situations. It appears only four days a year. " Ziping's Sea of Profundity " states that in spring it is on the day of Wuyin, in summer on Jiawu, in autumn on Wushen, and in winter on Jiazi. To determine it, the day pillar is the main reference. For example, if someone is born in spring and their day pillar is exactly Wuyin, they are said to have the Heavenly Pardon in their fate. " The Three Wagon Comprehensive View " says: " If one's fate encounters Heavenly Pardon, they will live a life free from worries. " " Tianbao Calendar " explains its meaning: Heavenly Pardon refers to the day that pardons faults and forgives sins. The heavens produce the two yang stems Jia and Wu, while the earth establishes the four primary branches Zi, Wu, Yin, and Shen. Therefore, the combination of Jia and Wu with these four branches forms the four days of Heavenly Pardon. It is evident that the composition of Heavenly Pardon is simple—only combining the two heavenly stems Jia and Wu with the four earthly branches. In spring and autumn, Wu is used, while in summer and winter, Jia is used. Each season selects the branch according to its growth or strength.

《古歌》云：甲戊庚牛羊，乙己鼠猴鄉，丙丁豬雞位，壬癸兔蛇藏，六辛逢虎馬，此是貴人方。以日主為主，如甲日見丑未，戊日見丑未皆是。《三車一覽賦》云：天乙貴人，得之聰明。

The "Tianyi Nobleman" is the most esteemed auspicious star among the divine influences, indicating intelligence and support, and assistance in times of difficulty. The mnemonic from the "Ancient Song" uses the animal signs to represent the Earthly Branches: for the Heavenly Stems Jia, Wu, and Geng, the Tianyi Nobleman is located in the Ox (Chou) and Sheep (Wei); for Yi and Ji, it is in the Rat (Zi) and Monkey (Shen); for Bing and Ding, it is in the Pig (Hai) and Rooster (You); for Ren and Gui, it is in the Rabbit (Mao) and Snake (Si); and for Xin, it is in the Tiger (Yin) and Horse (Wu). This indicates the positions of the Nobleman. To determine this, one should use the day pillar Heavenly Stem as the main reference, checking whether the corresponding Earthly Branch appears in the year, month, or hour pillars— for example, if on a Jia or Wu day, the branch Chou or Wei is present, then the person is said to have the Tianyi Nobleman in their fate. The "Three Vehicles One View Assignment" states: "The Tianyi Nobleman brings intelligence." It is important to note that each Heavenly Stem has two Noblemen: one belonging to the day (Yang Nobleman) and one to the night (Yin Nobleman), a distinction that will be discussed further by Cao ZhenGui.

曹震圭曰：天乙者，乃紫薇垣前後門陰陽之界，故陽貴以甲加未順行，甲得未，乙得申，丙得酉，丁得亥，己得子，庚得丑，辛得寅，壬得卯，癸得巳，此晝貴也。陰貴以甲加丑逆行，甲得丑，乙得子，丙得亥，丁得酉，己得申，庚得未，辛得午，壬得巳，癸得卯，此夜貴也。戊以陽土助甲成功，故亦得丑未。若六辛之獨得寅午，則自然所致，更無疑矣。

In the Yuan dynasty, Cao ZhenGui explained the method of determining the Tianyi Nobleman. Tianyi is a star located at the front and back gates of the Purple Micro Enclosure, which divides yin and yang. Therefore, there are two sets, one for day and one for night. The Yang Nobleman (Day Nobleman) is calculated by placing Jia on Wei and proceeding in order: Jia is on Wei, Yi on Shen, Bing on You, Ding on Si, Ji on Zi, Geng on Chou, Xin on Yin, Ren on Mao, Gui on Si. This set is used for daytime Nobleman. The Yin Nobleman (Night Nobleman) is calculated by placing Jia on Chou and proceeding in reverse order: Jia is on Chou, Yi on Zi, Bing on Si, Ding on You, Ji on Shen, Geng on Wei, Xin on Wu, Ren on Si, Gui on Mao. This set is used for nighttime Nobleman. As for Wu (the Earthly Branch), since it uses the strength of Yang Earth to assist Jia Wood in achieving success, it shares the same positions as Jia, which are Chou and Wei. Only Xin (the Heavenly Stem) alone receives Yin and Wu, which naturally results from the calculation and does not require doubt. Combining both sets, one can determine the two Nobleman positions for each Heavenly Stem as listed in the ancient song. Skilled diviners will also consider the time of birth, whether it is day or night, and choose either the Yang Nobleman or the Yin Nobleman accordingly.

《紫薇斗數》云：甲乙巳午報君知，丙戊中宮丁己雞，庚豬辛鼠壬逢虎，癸人見兔入雲梯。以日主為主，如甲見己，乙見午是也。經云：文昌入命，聰明過人，又主逢凶化吉。

The star Wen Chang is a beneficial star that governs intelligence and literary talent. According to the oral rules of the Purple Micro Star Calculation, for the heavenly stem Jia, Wen Chang is located in the branch Si; for Yi, it is in Wu. For Bing and Wu, it is in the Central Palace (which corresponds to Shen); for Ding and Ji, it is in You (the chicken); for Geng, it is in Hai (the pig); for Xin, it is in Zi (the rat); for Ren, it is in Yin (the tiger); and for Gui, it is in Mao (the rabbit), which signifies reaching the cloud ladder. To determine this, one should use the day pillar heavenly stem as the basis and check if the corresponding branch is present among the four branches. For example, if the day pillar is Jia and the branch Si is present, or if the day pillar is Yi and the branch Wu is present, then the person is said to have Wen Chang in their destiny. Ancient texts state that those with Wen Chang in their destiny are exceptionally intelligent and capable of turning misfortune into good fortune. This star is most closely related to academic success and official rank, and in the past, it was especially important when assessing the destinies of scholars.

按：文昌者，乃食神之臨官長生之所也。甲以丙為食神，丙臨官於巳，故甲以巳為文昌也。乙以丁為食神，丁臨官於午，故乙以午為文昌也。丙以戊為食神，戊寄生於申，故丙以申為文昌也。戊以庚為食神，庚臨官於申，故戊亦以申為文昌也。丁以己為食神，己長生於酉，故丁以酉為文昌也。己以辛為食神，辛臨官酉，故己亦以酉為食神也。庚辛壬癸仿此。

Yuan Shushan remarked: The Wen Chang star is not actually another star; it is the officialdom or growth position of the day stem's food god - once one understands this, there is no need to memorize the mnemonic. For Jia wood, Bing fire is the food god, and Bing's officialdom is in Si, so Jia's Wen Chang is in Si. For Yi wood, Ding fire is the food god, and Ding's officialdom is in Wu, so Yi's Wen Chang is in Wu. For Bing fire, Wu earth is the food god, and Wu is born in Shen, so Bing's Wen Chang is in Shen. For Wu earth, Geng metal is the food god, and Geng's officialdom is in Shen, so Wu's Wen Chang is also in Shen. For Ding fire, Ji earth is the food god, and Ji's growth is in You, so Ding's Wen Chang is in You. For Ji earth, Xin metal is the food god, and Xin's officialdom is in You, so Ji's Wen Chang is also in You (the original text's last sentence 'as food god' should be 'as Wen Chang'). For the four stems Geng, Xin, Ren, and Gui, the pattern follows similarly. This remark best demonstrates Yuan Shushan's skill: he is accustomed to reducing seemingly mysterious deities and omens into combinations of the ten heavenly stems and twelve earthly branches, enabling scholars to understand the underlying principles.

《淵海子平》云：寅午戌見戌，巳酉丑見丑，申子辰見辰，亥卯未見未。以日主為主，如寅午戌日，而年月時見戌者即是。《三車賦》云：華蓋重重，辛勤學藝。《造微賦》云：印逢華蓋，翰苑尊居。經云：華蓋逢空，偏宜僧道。

"Huagai" is a star associated with solitude, art, and religion. "Ziping's Sea of Profundity" states: if the day branch is寅, 午, or 戌, then 戌 is seen; if the day branch is 巳, 酉, or 丑, then 丑 is seen; if the day branch is 申, 子, or 辰, then 辰 is seen; if the day branch is 亥, 卯, or 未, then 未 is seen. The method of checking is based on the day pillar. For example, if the day branch is 寅, 午, or 戌, and the year, month, or hour branches contain 戌, then the person is said to have Huagai in their fate. "Three Wagen Assignments" says: "Huagai appearing repeatedly indicates diligent study of skills" — people with multiple Huagai often devote their lives to mastering skills. "Making the Subtle" says: "When official seal meets Huagai, one holds a prestigious position in the Hanlin Academy" — when official seal and Huagai appear together, it indicates a position of dignity and refinement. Ancient texts also say: "Huagai meeting void indicates suitability for monastic life" — if Huagai falls in a void position, the person's nature is solitary and resolute, and they are suitable for becoming a monk or nun. Note that the "cover" in "Huagai" is part of the term for a canopy or star name, and should not be split to mean "approximately."

《三命通會》云：華蓋者，形象之稱也，蓋天有此星，其形如蓋，常覆乎大帝之座，故以三合本庫為華蓋也。如寅午戌見戌，火庫也，巳酉丑見丑，金庫也，餘仿此。

The Complete Compendium of the Three Fates explains the naming and method of calculating Huagai: Huagai is a name based on its appearance — there is a star in the sky that looks like a canopy, often covering the throne of the heavenly emperor, so the branch that is the storage place of the triple harmony formation is called Huagai. For example, in the Yin-Wu-Xu triple harmony, the storage is Xu; Xu is the storage of fire. In the Si-You-Chou triple harmony, the storage is Chou; Chou is the storage of metal. The other two groups follow the same pattern (in the Shen-Zi-Chen triple harmony, the storage is Chen; Chen is the storage of water; in the Hai-Mao-Wei triple harmony, the storage is Wei; Wei is the storage of wood). Thus, Huagai is the storage branch of the triple harmony of the native's birth year. Since storage represents containment, people with Huagai are usually reserved and lofty in spirit, with a preference for esoteric knowledge. This is why命书 often associates Huagai with monks, Taoists, and artists.

《神逢通考》云：寅午戌見午，巳酉丑見丑，申子辰見子，亥卯未見卯。以日主為主，如寅午戌日，而年月時見午者即是。《古歌》云：將行文武兩相宜，祿重權高足可知。《三命通會》云：將星者，如大將駐紮中軍中也，故以三合中位為將星。如寅午戌三合，午為中位，見午者是；巳酉丑三合，酉為中位，見酉者是，餘仿此。

The star "Jiang Xing" is a fortunate star that signifies power and authority. "Shenfeng Tongkao" states: if the day branch is Yin, Wu, or Xu, then the presence of Wu indicates Jiang Xing; if the day branch is Si, You, or Chou, then the presence of You (the original text says "Chou," but according to the following "Sanming Tonghui," it should be "You") indicates Jiang Xing; if the day branch is Shen, Zi, or Chen, then the presence of Zi indicates Jiang Xing; if the day branch is Hai, Mao, or Wei, then the presence of Mao indicates Jiang Xing. The method of checking is based on the day pillar. For example, if the day branch is Yin, Wu, or Xu, and the year, month, or hour branches contain Wu, then the person is said to have Jiang Xing in their chart. "Gu Ge" says: "Jiang Xing is suitable for both literary and military paths, with heavy official rank and high authority evident." People with Jiang Xing are suitable for both scholarly and military careers, possessing great official status and authority. "Sanming Tonghui" explains the naming and method of calculation: Jiang Xing is like a general stationed in the central tent, so the central position (i.e., the Prosperity branch) of the Triple Harmony Formation is considered Jiang Xing. In the Yin-Wu-Xu Triple Harmony, Wu is in the central position, so the presence of Wu indicates Jiang Xing; in the Si-You-Chou Triple Harmony, You is in the central position, so the presence of You indicates Jiang Xing; the other pairs follow the same pattern. Compared with Huagai, which takes the Storage branch, Jiang Xing takes the Prosperity branch. One signifies storage, the other signifies authority, and they are exactly opposite.

《淵海子平》云：申子辰馬在寅，寅午戌馬在申，巳酉丑馬在亥，亥卯未馬在巳。以日主為主，如申子辰日，見寅即是。原注云：馬前為欄，馬後為鞍，蓋有馬要有鞍，而又必要有欄方好，若無鞍不能乘，無欄不能止，皆無用也。《身命賦》云：馬奔財鄉，發如猛虎。《造微賦》云：馬頭帶劍，威鎮邊疆。帶劍者壬申癸酉是也。

The "Post-horse" is a star indicating travel, movement, and seeking wealth outside. According to "Ziping's Sea of Profundity," when the day branch is in the group of Shen, Zi, or Chen, the Post-horse is in Yin; when it is in the group of Yin, Wu, or Xu, the Post-horse is in Shen; when it is in the group of Si, You, or Chou, the Post-horse is in Hai; and when it is in the group of Hai, Mao, or Wei, the Post-horse is in Si. The method of checking is based on the day pillar. For example, if the day branch is Shen, Zi, or Chen, then the presence of Yin in the four pillars indicates the Post-horse. The original commentary uses a metaphor to explain the importance of the configuration: the position before the Post-horse is called "barrier," and the position after is called "saddle." A horse must have both a saddle and a barrier; without a saddle, one cannot ride, and without a barrier, the horse cannot stop. If either is missing, the horse is of no use. "The Assignment of the Body and Destiny" says: "When the horse runs toward the wealth position, success comes like a tiger." This means that when the Post-horse is in the position of the wealth star, success comes quickly. "The Subtleties of Destiny" says: "A horse with a sword at its head commands the borderlands." This refers to the Post-horse being in the branches Renshen or Guiyou, which are dry and sharp metal branches, indicating a person who holds a military position and commands authority.

《協紀辯方》云：寅為功曹，申為傳送，亥為天門，巳為地戶，皆道路之象也。三合在寅午戌則對寅之申，有驛馬之象焉。三合在巳酉丑則對巳之亥，有驛馬之象焉。又驛馬者，不安其居之謂也。數窮則變，寅午戌之數盡，而恰遇夫申，火則將變而之乎水矣。火生於木，木絕於申，而申又生水以生木，是火以變而不窮也。巳酉丑之數盡，而恰遇夫亥，則金將變而之乎木矣。金生於火土，火土絕於亥，而亥又生木以生火，是金以變而不窮也。申子辰，亥卯未仿此。

The *Xie Ji Bian Fang Shu* explains the symbolic meaning and principles of the "Post-horse" (Yi Ma). In the system of divine officials,寅 is called "Gong Cao,"申 is called "Song Song,"亥 is the "Heavenly Gate," and巳 is the "Earthly Gate," and these four branches all symbolize movement and communication. The Triple Harmony (San He) forYin-Wu-Xu (Fire triad) is associated with the fire trinity, and the opposing branch to寅 is申; the Triple Harmony forSi-You-Chou (Metal triad) is associated with the metal trinity, and the opposing branch to巳 is亥. These are all the branches that are in the long life position of their respective trinities, and their opposing branches, which perfectly align with the image of the Post-horse. Moreover, the term "Post-horse" signifies restlessness and movement. When a number reaches its limit, it changes: for the fire trinityYin-Wu-Xu (Fire triad), when it reaches its end, it meets申, and fire transforms towards water. Fire is generated by wood, and wood is exhausted in申, while申 can generate water, and water can generate wood, so even though fire changes, its vitality continues. For the metal trinitySi-You-Chou (Metal triad), when it reaches its end, it meets亥, and metal transforms towards wood. Metal is generated by fire and earth, and fire and earth are exhausted in亥, while亥 can generate wood, and wood can generate fire, so even though metal changes, its vitality continues. The same logic applies to the trinitiesShen-Zi-Chen (Water triad) andHai-Mao-Wei (Wood triad). Therefore, the branches of the Post-horse are precisely the opposing branches of the long life position in their respective trinities, and they are also the turning points of the qi generated by the trinity. The dynamic nature originates from here.

《淵海子平》云：天上三奇甲戊庚，地下三奇乙丙丁，人中三奇壬癸辛。以日主為主，順治者是，逆亂者非。《三命通會》云：凡命遇三奇，主壬精華異常，襟懷卓越，好奇尚大，不博學多能。帶天乙貴人者，勳業超群。帶天月二德者，凶災消散；帶三合入局者，國家良臣；帶空亡生旺者，山林隱士，富貴不淫，威武不屈，誠上格也。

The "Three Marvels" refer to a group of three heavenly stems that form a noble configuration. According to "Ziping's Sea of Profundity," Jia, Wu, and Geng are known as the Three Marvels in the heavens, while Yi, Bing, and Ding are the Three Marvels in the earth, and Ren, Gui, and Xin are the Three Marvels among people. To identify this, the day pillar is the main reference, and the three stems must appear in order (such as year Jia, month Wu, day Geng). If they are reversed or disordered, they do not count. "The Complete Compendium of the Three Fates" states that if a person's fate includes the Three Marvels, they possess extraordinary vitality, an outstanding mind, a love for the unusual and the grand, and are knowledgeable in many fields. If the Three Marvels are accompanied by Tianyi Nobleman, their achievements and careers surpass others. If they are accompanied by Tiande and Yuesheng, misfortunes will naturally disappear. If they form a Triple Harmony, they will become virtuous ministers of the state. If they are accompanied by Kongwang and encounter a favorable and strong position, they will be reclusive hermits in the mountains and forests, who cannot be swayed by wealth and honor, nor intimidated by power and authority, making them an excellent configuration. It is important to note that the Three Marvels must include all three stems in the correct order; if any is missing or the order is reversed, it does not count.

珞王錄子曰：奇者，貴也，異也，謂萬物以貴為奇也。甲戊庚之所以為奇者，得貴人同臨之妙也。蓋先天起貴，三干同臨於丑未；後天起貴，三干亦同臨於丑未，此與別干迥異也。乙丙丁之所以為奇者，得貴人干德配支之妙也。蓋陽貴甲德起子，則乙德在丑，丙德在寅，丁德在卯。陰貴甲德在申，乙德在未，丙德在午，丁德在巳。干干相連無間，此與他干之間羅網，間天空，及不相連者迥異。辛壬癸之所以為奇者，德得天干聯珠相生之妙也。太乙經以為水奇，其義未明，姑闕之。

The *Luolu Zi* explains why the Three Marvels are called "marvels." "Marvel" means nobility and uniqueness, indicating that all things are considered marvelous because of their value. The reason Jia, Wu, and Geng are called marvels is that the three heavenly stems share the same Tianyi Nobleman in the same position: in the Earlier Heaven system, these three stems are all located at Chou and Wei; in the Later Heaven system, they are still located at Chou and Wei. This is different from other heavenly stems. The reason why Bing, Ding, and Jia are called marvels is that their nobleman's heavenly stem qualities connect with the earthly branches: for the yang nobleman, the heavenly stem quality of Jia starts at Zi, so the quality of Yi is at Chou, Bing at Yin, and Ding at Mao; for the yin nobleman, the heavenly stem quality of Jia is at Shen, so the quality of Yi is at Wei, Bing at Wu, and Ding at Si. The four heavenly stems' qualities are connected in sequence without interruption, which is different from other heavenly stems that are separated by barriers or not connected at all. The reason why Xin, Ren, and Gui are called marvels is that the heavenly stems are connected in sequence, with Xin generating Ren and Ren generating Gui. As for the *Taiyi Jing* calling them "water marvels," the meaning is unclear, so it is left in doubt.