On Decline and Prosperity

《滴天髓》云：能知衰旺之真機，其於三命之奧，思過半矣。旺則宜瀉宜傷，衰則喜幫喜助，子平之理也。然旺中有衰者存，不可損也；衰中有旺者存，不可益也。旺之極者不可損，以損在其中矣；衰之極者不可益，以益在其中矣。至於實所當損者，而損之反凶；弱所當益者。而益之反害。如此真機，皆能知之，又何難於詳察三命之微奧焉。

This passage discusses the concepts of decline and strength in divination. It begins by quoting a key statement from the "Di Tian Mei" (Drop Heaven Pearl): "If one can understand the true essence of decline and strength, then one has already grasped more than half of the profound mysteries of destiny." Knowing the true key to decline and strength allows one to comprehend most of the deep aspects of divination. The subsequent explanation states that when something is strong, it should be released or harmed; when it is weak, it should be supported or assisted. This is a fundamental principle in Zi Ping study. However, within strength there may be decline, so it should not be further diminished; within decline there may be strength, so it should not be further enhanced. When something is extremely strong, it should not be diminished, because the principle of diminishing is already contained within it (extreme strength should be followed naturally). When something is extremely weak, it should not be enhanced, because the principle of enhancing is already contained within it (extreme weakness should be followed naturally). If one mistakenly diminishes what should be diminished and causes harm, or enhances what should be enhanced and causes damage, one can recognize such situations. In that case, understanding the subtle and profound aspects of divination would not be difficult. The main point of this passage is that strength and weakness should not be judged solely by their surface quantity, but also by whether they are "strong but can be diminished" or "extremely strong and cannot be diminished." This is precisely where it is easy to make mistakes when selecting the useful god.

按：欲求用神之所在，當知衰旺之真相。欲知衰旺之真相，當知旺中有衰，衰中有旺，旺極忌損，衰極忌益之義。否則似是而非，豈能鑑別榮枯耶。

Yuan Shushan said: To find the useful god, one must first understand the truth of decline and strength; to understand the truth of decline and strength, one must first grasp the meaning of "strength contains decline, decline contains strength, extreme strength should avoid damage, extreme decline should avoid enhancement." Otherwise, what one sees seems correct but is actually wrong, how can one distinguish the prosperity and decline of a person's life? This note connects the quoted passage from "Di Tian Mei" with the previous article "Bing Yao": the theory of "disease and medicine" teaches people to find the disease and treat it accordingly, while the theory of decline and strength reminds people to first determine whether this "disease" is real or not. To forcefully suppress when strength is extreme, or to forcibly support when decline is extreme, are both wrong ways of treating the disease, which can cause great harm. The reason why "Zhuang Wang Ge" and "Cong Ge" in命学 (fortune telling) should not be opposed is rooted in this principle.

沈孝瞻曰：財官印食，四吉神也，然用之不當，亦能破格。如食神帶煞，透財為害，財能破格也；春木火旺，見官則忌，官能破格也；煞逢食制，透印無功，印能破格也；財旺生官，露食則雜，食能破格也。是故官用食破，印用財破，譬之用藥，參、苓、芪、術，本屬良材，用之失宜，反足害人。

Shen Xiaozhan said: Wealth, official, seal, and food are four auspicious deities, but if they are used improperly, they can also ruin the pattern. Here are four examples: A pattern where the food deity controls the seven evils (food deity restrains evil), if the wealth star appears in the heavenly stem, it becomes a disaster - wealth can drain the food and generate the evil, so wealth can ruin the pattern. In a birth chart with strong wood and fire (wood and fire as injurious officials), seeing the official star becomes a hostile deity - so the official can ruin the pattern. In a pattern where the seven evils are restrained by the food deity, if the official star also appears, it is wasted effort - the official can restrain the food, leaving the seven evils unchecked, so the official can ruin the pattern. In a pattern where wealth generates the official, if the food deity appears, it becomes mixed - the food deity can restrain the official, so the food deity can ruin the pattern. Therefore, using the official star is afraid of the food deity breaking it, and using the official star is afraid of the wealth star breaking it. This is like medicine: ginseng, poria, astragalus, and white atractylis are originally good herbs, but if used inappropriately, they can be harmful. This passage aims to break the notion that seeing wealth, official, seal, and food is always auspicious.

沈孝瞻曰：煞傷梟刃，四凶神也，然施之得宜，亦能成格。如印綬根輕，透煞為助，煞能成格也。財逢比劫，傷官可解，傷能成格也。食神帶煞，靈梟得用，梟能成格也。財逢七煞，刃可解厄，刃能成格也。是故財不忌傷，官不忌梟，煞不忌刃，如治國長搶大戟，本非美具，而施之得宜，可以戡亂

Shen Xiaozhan also said: the seven deadly stars, the official's daughter, the hawk god (biased printing), and the Yang Ren are four凶神, but if arranged properly, they can also form a good pattern. Here are four examples: when the root of the official's daughter is weak and the seven deadly stars appear to generate the official's daughter, it is helpful - so the seven deadly stars can form a pattern. When the wealth star meets a rival or a thief to compete, having the official's daughter can resolve the conflict (the rivals and thieves generate the official's daughter, and the official's daughter generates the wealth star) - so the official's daughter can form a pattern. In a pattern with the food god and the seven deadly stars, sometimes it is necessary to use the hawk god to balance it (if the food god is too strong, the seven deadly stars will not be controlled, and the hawk god can control the food god) - so the hawk god can form a pattern. When the wealth star meets the seven deadly stars to compete, having the Yang Ren can resolve the crisis (the Yang Ren combines with the seven deadly stars) - so the Yang Ren can form a pattern. Therefore, the wealth star does not fear the official's daughter, the official star does not fear the hawk god, and the seven deadly stars do not fear the Yang Ren. This is like governing a country; long spears and large halberds are not necessarily beautiful tools, but if used properly, they can stabilize chaos. When viewed together with the previous passage, it is a contrast between positive and negative, breaking away from the fixation on the names of the ten heavenly stems.

按：四吉神能破格，四凶神能成格，古人間有言之者，多不明瞭。熟讀此篇，固不致見財、官、印、食即言吉，見煞、傷、梟、刃即言凶，且可知成格，破格所以然之理。

Yuan Shushan remarked: The four auspicious deities can break the pattern, and the four malevolent deities can form a pattern. Ancient scholars occasionally mentioned this, but mostly they did not explain it clearly. If one thoroughly studies Shen Xiaozhan's two essays, he will not simply regard wealth, officialdom, seal, and food as auspicious when they appear, nor regard malevolent stars, wounds, hawks, and blades as evil when they appear. He will also understand the reasons why a pattern is formed or broken. This remark complements the final remark under the "Gods and Malevolent Stars" section in volume three, "Auspicious deities may be fake gentlemen, and malevolent stars may be fake petty people," both of which are key points that Yuan Shushan repeatedly emphasized throughout his entire work. The fortune-telling of good and evil has never been determined by the names, but by the role these characters play in relation to the original useful deity of the birth chart. If scholars can firmly grasp this point, they have already surpassed the level of half-baked fortune-tellers.

沈孝瞻曰：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。

This is the most famous passage from "Ziping Zhenquan." Shen Xiaozhan says: The essential god (yongshen) in the four pillars is specifically sought from the monthly branch. By matching the day stem with the monthly branch's earthly branch, different patterns are formed due to varying relationships of generation and overcoming. There are two major categories of yongshen: wealth, official, seal, and food are benevolent yongshen, which should be used in accordance with their nature (to generate or protect them); evils, injuries, seizures, and blades are malevolent yongshen, which should be used in opposition (to control or transform them). Whether to follow or oppose, as long as the combination is appropriate, they can all form noble patterns. Please note that the concept of yongshen here by Shen differs slightly from the yongshen mentioned in the section on sickness and medicine. The yongshen he refers to is the heavenly stem revealed in the monthly branch, which is the main element of the pattern; while the yongshen in the sickness and medicine section refers to the medicine that cures the sickness. Each has its own function, and readers should treat them separately.

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。此順逆之大略也。凡看命者，先看用神之何屬，然後或順或逆，以年、月、日、時、逐干、逐支參配，則權衡之，則富貴貧賤，自有一定之理也。不向月令求用神，而妄取用神者，執假失真也。

Shen Xiaozhan then listed four points for the method of following the order and four points for the method of going against the order. For the favorable and following method: the wealth star is favorable when the food god star is present to generate it, and when the official star is generated to protect the wealth; the official star is favorable when it is revealed with the wealth star to generate it, and when the seal star is generated to protect the official; the seal star is favorable when the official star or evil star is present to generate it, and when the劫财 star is present to protect the seal star (the劫财 star can block wealth, so wealth does not destroy the seal); the food god star is favorable when the day master is strong to generate it, and when the wealth star is generated to protect the food god. For the unfavorable and opposing method: the seven evil stars are favorable when the food god star restrains them, and they are unfavorable when the wealth and seal stars support them; the wounded official star is favorable when the seal star restrains it, and favorable when it generates wealth to transform and discharge the wounded official; the yang blade is favorable when the official star or evil star restrains it, and most unfavorable when there is no official star or evil star at all; the劫财 star in the month is favorable when the official star is revealed to restrain it, and it can also use wealth with the food god star to transform and discharge the劫财. This is the general idea of the following and opposing methods. When examining a person's destiny, one should first determine which category the useful god belongs to, then either follow or oppose, and combine the year, month, day, and hour with each heavenly stem and earthly branch to weigh them, so that wealth, nobility, poverty, and low status have definite reasons. If one does not seek the useful god from the month and instead randomly chooses another, then one is grasping the false and losing the true.

按：論用神專求月令，以日干配月令地支，而生克不同，格局分焉。此數語，為用神執扼要法。至於財喜食以相生，生官以護財；煞喜食以制伏，忌財印以資扶之，皆備列於宜忌門中，學者宜參觀互證之。

Yuan Shushan remarked: "Discussing the use of the useful god should focus solely on the month's stem, matching the day stem with the branch of the month, and the differences in generation and control lead to different patterns." These few sentences present the most concise method for determining the useful god (the original text "zhí èyào fǎ" should be "zhī èyào fǎ"). As for specific entries such as "wealth, joy, and food god mutually generate, and the official is born to protect wealth" and "malevolent stars rejoice in the food god's subjugation, and wealth and printed materials are to be avoided," these are all fully listed in the previous volume four under the section "Suitable and Forbidden." Scholars should compare and verify these two sections. This annotation clarifies the structure of this book: the "Suitable and Forbidden" section discusses the favorable and unfavorable aspects of each of the ten heavenly stems individually, while the "Useful God" section explains how to determine the pattern based on the month. The two are essentially two aspects of the same thing—first determining the main pattern from the month, then matching its favorable and unfavorable gods according to the rules in the "Suitable and Forbidden" section.

沈孝瞻曰：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。

Shen Xiaozhan said: The useful god must be sought specifically from the month stem, and then combined with the four pillars, which will result in success or failure. What is meant by 'success'? Here are examples for each pattern. For the official pattern: when the official star meets the wealth star and the scholar star (wealth generates official, official generates scholar, the three flow together), and there is no punishment, clash, destruction or harm, the official pattern is successful. For the wealth pattern: when wealth generates official and official is strong, or when wealth meets the food god to generate wealth and the day master is strong with a companion, or when wealth is revealed with the scholar star and the position is properly arranged, with wealth and scholar not mutually controlling, the wealth pattern is successful. For the scholar pattern: when the scholar is light and meets the seven evils to generate it, or when official and scholar are both present, or when the body and scholar are both strong and the food god is used to release the talent, or when there is too much scholar and wealth is present, wealth is revealed in the sky and has a light root (slightly breaking the excessive scholar), the scholar pattern is successful. For the food god pattern: when the food god generates wealth, or when the food god accompanies the seven evils without wealth, or when the food god is abandoned for the seven evils and the scholar is revealed, the food god pattern is successful. For the seven evils pattern: when the body is strong and the seven evils meet a controlling force, the seven evils pattern is successful.

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 remaining three patterns of "success" are as follows. For the pattern of wounded official (Wang Guan): if the wounded official generates wealth, or if the wounded official is accompanied by the official seal and the wounded official is strong with the official seal having a root, or if the wounded official is strong and the day master is weak, with the heavenly stem revealing a harmful star and the official seal (the harmful star generating the official seal, the official seal controlling the wounded official to benefit the day master), or if the wounded official is accompanied by the seven harmful stars without wealth, then the pattern of wounded official is established. For the pattern of the Yang Blade: if the Yang Blade is present and the heavenly stem reveals the official or harmful star, and also reveals wealth and the official seal to generate the official or harmful star, and there is no wounded official to disrupt, then the pattern of the Yang Blade is established. For the pattern of built wealth or month's劫 (the month's stem is the day master's wealth or劫): if the official star is revealed and there is wealth and the official seal to support, or if the wealth star is revealed and there are food and injury stars to mediate, or if the seven harmful stars are revealed and there is control, then the pattern of built wealth or month's劫 is established. The conditions for the eight patterns are now fully listed. Upon a general review, it can be summarized as follows: a pattern of good spirits must have both generation and protection, while a pattern of evil spirits must have both control and transformation, and there must be no conflicting characters to disrupt.

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。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。

Shen Xiaozhan further explains the wealth pattern, demonstrating what is meant by "appropriate position."the so-called wealth being strong and generating official power: if the wealth star is strong in the month and there is also an official star in the four pillars, the strong wealth naturally generates the official. Or if the month is the wealth star and the heavenly stem reveals the food god, as long as the day master is strong, the food god can release the brilliance, turning to generate wealth. Wealth is usually disliked by similar and competitive forces, but with the presence of the food god, it is not only not disliked but actually welcomed, because the food god can transform and release the energy of similar and competitive forces to generate wealth. As for "revealing the printing star with appropriate position," it refers to the wealth and printing star being present in the four pillars but not interfering with each other— for example, if the heavenly stem of the year reveals the printing star and the heavenly stem of the hour reveals the wealth star, with the middle being occupied by similar and competitive forces, the wealth star cannot reach the printing star, and they do not interfere with each other; if the middle is occupied by the official star, then it becomes a smooth sequence of wealth generating official, and official generating printing, which is even more non-interfering. In such cases, the wealth pattern is established. This passage shows great skill: the same few characters, arranged in different positions, result in completely different success or failure of the pattern. This is the most unique insight in "Zi Ping Zhen Quan."

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)? Here are examples for each of the eight patterns. In the official (正官) pattern, if the official star is harmed by the harmful official (伤官) or is subjected to punishment and clash (刑冲), the official pattern fails. In the wealth (财) pattern, if the wealth is weak and the same kind of element (比劫) is strong, or if the wealth star appears along with the harmful star (七煞) (wealth generating harmful star that attacks the body), the wealth pattern fails. In the scholar (印) pattern, if the scholar is weak and is attacked by the wealth, or if the body is strong and the scholar is heavy but the harmful star (七煞) appears (the more it is generated, the stronger it becomes), the scholar pattern fails. In the food god (食神) pattern, if the food god is taken by the hawk (枭神) (biased scholar), or if the food god generates wealth and the harmful star (七煞) appears, the food god pattern fails. In the harmful star (七煞) pattern, if the harmful star is generated by wealth and there is no control, the harmful star pattern fails. In the harmful official (伤官) pattern, if it is not a metal or water type of harmful official and the official star appears, or if the harmful official generates wealth and the harmful star (七煞) appears, or if there is a scholar (佩印) but the harmful official is weak and the day master is strong (the scholar is strong but the harmful official is weak, there is no good thing to release), the harmful official pattern fails. In the yang blade (阳刃) pattern, if there is no official or harmful star to control it, the yang blade pattern fails. In the built-up fortune (建禄) or month's injury (月劫) pattern, if there is no wealth or official to use, but instead the harmful star or scholar appears, the built-up fortune or month's injury pattern fails. The reasons for failure in the eight patterns can be summarized as: when the auspicious god is harmed or taken, or the ominous god has no control or transformation, it is considered failure.

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。

When a pattern is already formed but then turns to failure, it must be due to "jealousy" (带忌); when a pattern is already failed but then turns to success, it entirely depends on "salvation" (救应). What is "jealousy"? For example: in a pattern of the official star (正官格), there is both wealth to nourish it, yet the official star is also harmed by the harmful star (伤官); the official star is revealed, yet it is also combined with another heavenly stem; wealth is strong to nourish the official star, yet it meets the harmful star or a combination; the pattern of the seal (印格) is revealed, yet the food star (食神) drains its essence, and wealth is also revealed (wealth destroys the seal); the seven harmful stars (七煞) are revealed to nourish the seal, yet wealth is also revealed, removing the seal and leaving only the harmful star (wealth nourishes the harmful star, harmful star has no transformation); in a pattern of the food star with harmful star and seal, yet wealth is also present; the harmful star is restrained by the food star, yet the seal comes to take away the food star; the harmful star nourishes wealth, yet wealth is combined with another; wearing the seal but the seal is harmed by the harmful star, wealth is revealed yet the harmful star is also present—these are all called "jealousy." In summary, "jealousy" refers to when the pattern is already properly formed, yet an extra character comes in to disrupt the harmony.

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。

Shen Xiaozhan reminds us that the success of a middle position may lead to failure in various ways, and the examples listed above are only general. For instance, a strong wealth element generating official power is a good pattern, but if the day's ruler is weak and the official star is revealed, it becomes a broken pattern (the weak ruler cannot bear the wealth and official power). Another example is that seeing official power with a damaging official is a major taboo in pattern formation, but if the wealth element is revealed and the position is properly arranged, the damaging official will first generate wealth, and wealth will then generate official power, leading to a smooth flow and thus overcoming this taboo. All these changes cannot be fully explained by words; they depend on the subtle understanding of experienced practitioners. This passage from "Ziping Zhenquan" is the key to understanding the whole text: it establishes clear rules while repeatedly emphasizing that there are also considerations of position, strength, and mutual assistance beyond the rules. If learners only memorize the rules without considering the configuration, they will still not be able to make accurate judgments.

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。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！

What is called "rescue and response" refers to a situation where the original structure has already been ruined, and another character appears to provide relief. For example, if the official star is attacked by the injurious star, revealing the seal star can resolve the issue (as the seal star controls the injurious star); if the official and malevolent stars are mixed, combining away the malevolent star makes the structure clear; if there is punishment and clash, using triple harmony or six harmony can resolve it. If the wealth star is taken by the劫财, revealing the food star can transform it (as the劫财 generates the food star, which in turn generates the wealth star), or generating the official star to control the劫财; if wealth meets the malevolent star, using the food star to control the malevolent star allows the wealth to nourish me, or preserving the wealth by combining away the malevolent star. If the seal star is broken by the wealth star, using the劫财 to resolve it (as the劫财 takes the wealth to protect the seal star), or combining away the wealth to retain the seal star. If the food star is taken by the hawk star, it can instead form a pattern with the malevolent star, or generate wealth to protect the food star. The malevolent star is originally controlled by the food star, but if the seal star protects the malevolent star (as the seal star controls the food star), then encountering the wealth star to remove the seal star and retain the food star restores the pattern. If the injurious star generates wealth and the malevolent star appears, the malevolent star is combined away. In the Yang Blade pattern, using the official and malevolent stars with the injurious and food stars to control the official and malevolent stars, heavy use of the seal star is needed to protect the official and malevolent stars. In the built-up fortune month and劫财 pattern, using the official star, if the injurious star appears and is combined away; using wealth with the malevolent star, and the malevolent star is combined away. All these are called rescue and response. The subtle use of the八字 lies in the three layers: success, failure, and rescue and response. The importance of each varies greatly. Scholars should pay attention to these aspects, and be able to integrate all changes into one principle, then they will have a good grasp of the art of destiny.

沈孝瞻曰：八字之中，變化不一，遂分成敗；而成敗之中，又變化不測，遂有因成得敗，因敗得成之奇。是故化傷為財，格之成也，然辛生亥月，透丁為用，卯未會財，乃以黨煞，因成得敗矣。印用七煞，格之成也，然癸生申月，財，因成得敗也。如此之類，不可勝數，皆秋金重重，略帶財以損太過，逢煞則煞印忌因成得敗之例也。

Shen Xiaozhan said: In the eight characters, there are many variations, so there is distinction between success and failure; within success and failure, there are also unpredictable changes, hence there are strange situations such as "achieving success leading to failure" and "achieving failure leading to success."the so-called achieving success leading to failure refers to a situation where a formed pattern is broken by the same condition. For example, transforming a harmful official into a wealth star is originally a successful pattern; however, if the person is born in the month of Hai (which contains the wealth star, the wood of the month, and the harmful official), and the heavenly stem reveals Ding fire as the useful element (Ding is the seven evil official for Xin metal, but Shen used it as the official or evil official), and if the earth branch does not have the stem of Mao to form a wood pattern, the wealth star will instead form a group to nourish the evil official and attack the body, thus achieving success leading to failure. Another example is when the pattern uses the seven evil official to nourish the seal, which is originally a successful pattern; however, if the person is born in the month of Shen and the wealth star breaks the seal, it will instead help the evil official attack the body, which is also achieving success leading to failure. There are countless such examples. (The original text has some disordered and missing parts from "Nian Gui Sheng Shen" onwards, and the phrase "Autumn metal is heavy, slightly with wealth to reduce excessive strength" does not connect with the previous text. The original text is missing some words, so readers should only understand the principle that the same configuration can lead to success or failure depending on its strength and weakness, and should not make up the missing parts.)

官印逢傷，格之敗也，然辛生戊月，年丙時壬，壬不能越戊克丙，而反能洩身為秀，是因敗得成矣。煞刃逢食，格之敗也，然庚生酉月，年丙月丁，時上逢壬，則食神合官留煞，而官煞不雜，煞刃局清，是因敗得成矣。如此之類，亦不可勝數，皆因敗得成之例也。其間奇奇怪怪，變幼無窮，惟以理權衡之，隨在觀理，因時運化，由他奇奇怪怪，自有一種至當不易不論。觀命者毋眩而無主、執而不化也。

What is meant by "achieving success through failure" is when something that originally breaks the pattern ends up succeeding because of the same condition. For example, in an official and seal (印格) pattern, if the official is harmed by the official's enemy (伤官), it is originally a failure of the pattern. However, if the person is born in the fifth month of the earth (戊月), which is the month of the seal, and the year stem is丙火 (official), while the hour stem is壬水 (official's enemy), theRen Water is blocked byWu Earth from reachingBing Fire (戊 can restrain壬), so it cannot harm the official. Instead, it can release the strength of the Xin Metal (the person's own strength), making the pattern refined and elegant. This is achieving success through failure. Another example is the pattern of a harmful star and the yang blade (煞刃格), where the food god (食神) harms the harmful star and official. This is originally a failure of the pattern. However, if the person is born in the酉 month (the month of the yang blade), and the year stem isBing Fire (harmful star), the month stem isDing Fire (official), and the hour stem isRen Water (food god), theRen Water combines withDing Fire (the official), leaving theBing Fire (harmful star) alone. Thus, the harmful star and official are not mixed, and the harmful star and yang blade are balanced, making the pattern clear and pure. This is also achieving success through failure. There are countless such examples. The situations are strange and ever-changing (the original text says "变幼" which should be "变化"), and can only be judged by reason. One should observe the principles wherever they are found, and adapt according to the circumstances. No matter how strange or varied the situations may be, there is always a most appropriate and unchangeable way of judging. Those who read fate should not be confused by superficial appearances and lose their judgment, nor should they rigidly cling to rules without flexibility.

沈孝瞻曰：論命惟以月令用神為主，然亦須配氣候而互參之。譬如英雄豪傑，生得其時，自然事半功倍；遭時不順，雖有奇才，成功不易。是以印綬遇官，此謂官印雙全，無人不貴。而冬木逢水，雖透官星，亦難必貴，蓋金寒而水益凍，凍水不能生木，其理然也。冬木，尤為秀氣，以冬木逢火，不惟可以洩身印兩旺，透食則貴，凡印格皆然。而用之身，而即可以調候也。

This passage discusses "tiaohou" or "climate adjustment," which refers to the necessity of considering the coldness, warmth, dryness, and dampness of the month when selecting the useful god. Shen Xiaozhan says: Although the main focus in discussing a person's destiny is the useful god derived from the month's stem, it is also essential to consider the climate. Just as heroes and outstanding individuals achieve great success when born in a favorable era, they struggle to succeed when born in an unfavorable time. Therefore, when the印绶 (nurturing power) meets the official star (authority), it is called "official and nurturing power both present," and this is sure to lead to high status. However, in winter, when wood meets water, even if the official star is revealed, it is not guaranteed to result in high status—because in winter the metal is cold, and the water generated from the metal becomes even colder, and cold water cannot nourish wood. This is the reason. Conversely, if wood in winter meets fire, it not only dispels the body's excess but also warms and thaws the water, making it particularly refined. Therefore, wood in winter encountering fire is especially admirable. For all cases where the body and nurturing power are both strong, when the food and injury stars are revealed, it leads to high status, and this applies to all such nurturing power patterns. When applied to the case of wood in winter, this step also serves the function of adjusting the climate. (The original text had this passage in a disordered sequence, with the sentences about "wood in winter being especially refined" not fitting well with the surrounding text. The passage has been rearranged to make the meaning clearer as above.)

傷官見官，為禍百端，而金水見之，反為秀氣。非官之不畏夫傷，而調候為急，權而用之也。傷官帶煞，隨時可用，而用之冬金，其秀百倍。傷官佩印，隨時可用，而用之夏木，其秀百倍，火濟水，水濟火也。傷官用財，本為貴格，而用之冬水，即使小富，亦多不貴，凍水不能生木也。傷官用財，即為秀氣，而用之夏木，貴而不甚秀，燥土不甚靈秀也。

Shen Xiaozhan then gave five examples to illustrate how the principle of adjusting the climate (tiaohou) can override the usual rules. The usual rule is that a person with a wounded official (shangguan) meeting an official star is a disaster, but for those with metal and water wounded officials (born on days of Geng or Xin in the months of Hai or Zi), meeting the official star is actually refined and elegant. It is not that the official star is not afraid of the wounded official, but rather that adjusting the climate is more important. Weighing the importance, this usage is adopted (because metal and water are cold, and without the fire of Bing or Ding, the situation cannot be warmed). A wounded official combined with a seven killer (qixia) is usually usable at any time, but in winter on metal, the elegance is even greater. A wounded official with an official star is usually usable at any time, but in summer on wood, the elegance is even greater—because using water on summer wood is like using water to nourish fire, and using fire on winter metal is like using fire to nourish water. A wounded official using wealth is a noble pattern, but when used on water in winter, even if it brings small wealth, it is rarely noble, because frozen water cannot grow wood. A wounded official using wealth is usually refined, but when used on wood in summer, it is noble but not very refined, because summer wood produces dry earth, which is not as refined. This shows that the same pattern, when placed in different seasons, can have very different results.

春木逢火，則為木為通明，而夏木不作此論；秋金遇水，則為金水相涵，而冬金不作此論。氣有衰旺，取用不同也。春木逢火，木火通明，不利見官；而秋金遇水，金水相涵，見官無礙。假如庚生申月，而支中或子或辰，會成水局，天干透丁，以為官星，只要壬癸不透露干頭，便為貴格，與食神傷官喜見官之說同論，亦調候之道也。食神雖逢正印，亦謂奪食，而夏木火盛，輕用之亦秀而貴，與木火傷官喜見水同論，亦調候之謂也。此類甚多，不能悉述，在學者引伸觸類，神而明之而已。

Shen Xiaozhan gives three more examples. In spring, wood meets fire, which is called "wood and fire illuminate each other," but in summer, wood cannot be treated this way (summer wood is already dry, and meeting fire would result in burning). In autumn, metal meets water, which is called "metal and water complement each other," but in winter, metal cannot be treated this way (winter metal is already cold, and meeting water would result in freezing). The energy of things has periods of decline and strength, and the way to use them naturally differs. The same two patterns, "wood and fire illuminate each other" in spring is not favorable when the official star appears (the official star controls the body and takes away its brilliance), but "metal and water complement each other" in autumn is not affected by the official star. For example, if a person is born in the month of Shen with the earth branch containing Zi or Chen to form a water trinity, and the heavenly stem reveals Ding fire as the official star, as long as Ren and Gui water do not appear in the heavenly stem (to avoid harming Ding), it becomes a noble pattern. This is the same as the saying "food god and official star are favorable to official star," which is also a way of adjusting the climate. Another example is when food god meets the correct official, which is called "taking away food," but in summer when wood is strong and fire is vigorous, using a little official star instead can result in elegance and nobility. This is the same as the saying "wood and fire food god are favorable to water," which is also a way of adjusting the climate. There are many such cases, which cannot all be listed here. It is entirely up to the learner to understand by analogy and grasp the meaning.

按：比、食、財、官、印，乃五行生剋變化之名詞，其義備列宜忌門中。然餘為人談命，每多詳言五行，而略論名詞者，何也？蓋木、火、土、金、水之五行，乃有形之物質，與人談論，其理顯然易曉，非比、食、財、官、印之名詞。高深費解也。然欲知五行之真理，必先明調候之道，須熟玩此篇，尤須將五行宜忌門中義理，反覆尋思，乃得要領。

Yuan Shushan remarked: The terms such as "bǐ" (competitor), "shí" (food), "cái" (wealth), "guān" (authority), and "yìn" (seal) are merely names representing the changes of the Five Phases. Their meanings are already fully listed in the section on "Suitable and Inappropriate." However, when I discuss someone's fate, I often elaborate on the Five Phases and only briefly mention these terms. Why is this so? Because wood, fire, earth, metal, and water are tangible substances, and when discussing them with people, the principles are clear and easy to understand. In contrast, terms like "bǐ," "shí," "cái," "guān," and "yìn" are more abstract and difficult to grasp. However, to truly understand the principles of the Five Phases, one must first comprehend the concept of "tiaohou" (adjusting the climate). Therefore, one must carefully study this passage, especially the principles in the section on "Suitable and Inappropriate," to grasp the essence. This remark reveals Yuan Shushan's practical approach when discussing fate: explaining concepts such as coldness, warmth, dryness, humidity, and the properties of the Five Phases is more straightforward and closer to the essence of fate analysis than using the terminology of the ten heavenly stems.

沈孝瞻曰：月令既得用神，則別位亦必有相，若君之有相，輔者是也。如官逢財生，則官為用，財為相；財旺生官，則財為用，官為相；煞逢食制，則煞為用，食為相。然此乃一定之法，非通變之妙。要而言之，凡全局之格，賴此一字而成者，均謂之相也。傷用神甚於傷身，傷相甚於傷用。

This passage introduces the concept of "xiang shen" (auxiliary god), a unique term found only in the "Ziping Zhenquan." Shen Xiaozhan explains that once the yong shen (useful god) is determined by the month's stem, there must be another "xiang" (auxiliary) in another position, just as a monarch has an assistant. For example, if the official star is supported by wealth, the official star is the yong shen and wealth is the xiang shen; if wealth strengthens the official star, wealth is the yong shen and the official star is the xiang shen; if the seven evil star is controlled by the food god, the seven evil star is the yong shen and the food god is the xiang shen. However, this is only a fixed method and not the flexible and profound application. In short, any character that is essential for the entire pattern to be established is called the xiang shen. The most important point is that damaging the yong shen is more serious than damaging the day master, and damaging the xiang shen is even more serious than damaging the yong shen—because if the yong shen is damaged, it can still be rescued, but if the xiang shen is lost, the entire pattern collapses immediately.

如甲用酉官，透丁逢壬，則合傷存官以成格者，全賴壬之相；戊用子財，透甲並己，則合煞存財以成格者，全賴己之相；乙用酉煞，年丁月癸，時上逢戊，則合去癸印以使丁得制煞者，全賴戊之相。癸生亥月，透丙為財，財逢月劫，而卯未來會，則化水為木而轉劫以生財者，全賴於卯未之相。庚生申月，透癸洩氣，不通月令而金氣不甚靈，子辰會局，則化金為水而成金水相涵者，全賴於子辰之相。

Shen Xiaozhan gave five examples to illustrate the concept of "xiangshen" (auxiliary deity). The first example: Jia wood takes You metal's Xin gold as its official star. If the heavenly stem reveals Ding fire to harm the official star, fortunately there is Ren water, which combines with Ding fire to protect the official star, allowing the pattern to be established. The entire pattern relies on Ren water as the xiangshen. The second example: Wu earth takes Zi's Gui water as its wealth. If the heavenly stem reveals Ji wood as a harmful star, fortunately there is Ji earth, which combines with Ji wood to protect the wealth star, allowing the pattern to be established. The entire pattern relies on Ji earth as the xiangshen. The third example: Yi wood takes You metal's Xin gold as its seven harmful star. The heavenly stem's Ding fire could control the harmful star, but the monthly stem's Gui water would harm the Ding fire. Fortunately, there is Wu earth at the hour stem, which combines with Gui water to remove the beneficial star, allowing the Ding fire to control the harmful star. The entire pattern relies on Wu earth as the xiangshen. The fourth example:癸 water is born in Hai month, and the heavenly stem reveals Bing fire as its wealth. However, Hai is the劫财 (wealth thief) of癸, so the wealth is taken by the wealth thief. Fortunately, the earthly branches have Mao and Wei, which form a wood pattern, transforming water into wood and turning the wealth thief into a wealth producer. The entire pattern relies on Mao and Wei as the xiangshen. The fifth example: Geng metal is born in Shen month, and the heavenly stem reveals Gui water to drain its energy. If it does not connect with the month's stem, the metal energy is not very active. Fortunately, Zi and Chen form a water pattern, transforming metal into water to create "jin shui xianghan" (metal and water complementing each other). The entire pattern relies on Zi and Chen as the xiangshen.

如此之類，皆相神之緊要也。相神無破，貴格已成；相神相傷，立敗其格。如甲用酉官，透丁逢癸印，制傷以護官矣，而又逢戊，癸合戊而不制丁，癸水之相傷矣；丁用酉財，透癸逢己，食制煞以生財矣，而又透甲，己合甲而不制癸，己土之相傷矣。是皆有情而化無情，有用而成無用之格也。凡八字排定，必有一種議論，一種作用，一種棄取，隨地換形，難以虛擬，學命者其可忽諸？

These examples all illustrate the importance of the auxiliary deity. If the auxiliary deity is not harmed, the noble pattern is already established; once the auxiliary deity is injured, the pattern immediately collapses. Here are two examples where the auxiliary deity is injured: For a Jia wood person, the metal in You is the official star, and if the Tian Gan reveals Ding, which is a harmful official, fortunately there is Gui water to control Ding and protect the official—Gui is the auxiliary deity. However, if another Wu earth appears, Gui and Wu combine and Gui cannot control Ding, thus the auxiliary deity Gui is injured. For a Ding fire person, the metal in You is the wealth, and if the Tian Gan reveals Gui, which is a seven evil star, fortunately there is Ji earth to control the evil star and generate wealth—Ji is the auxiliary deity. However, if another Jia wood appears, Ji and Jia combine and Ji cannot control Gui, thus the auxiliary deity Ji is injured. These are all cases where originally harmonious relationships turn into discordant ones, and originally useful patterns turn into useless ones. In summary, once the four pillars are fixed, there must be a specific interpretation, a particular function, and a certain selection and rejection, varying according to their positions, and it is difficult to determine them arbitrarily. How can those who study destiny ignore this aspect?

沈孝瞻曰：八字既有用神，必有格局，有格局必有高低，財官印食煞傷劫刃，何格無貴？何格無賤？由極貴而至極賤，萬有不齊，其變千狀，豈可言傳？然其理之大綱，亦在有情無情、有力無力之間而已。如正官佩印，不如透財，而四柱帶傷，反推佩印。故甲透酉官，透丁合壬，是謂合傷存官，遂成貴格，以其有情也。財忌比劫，而與煞作合，劫反為用。故甲生辰月，透戊成格，遇乙為劫，逢庚為煞，二者相合，皆得其用，遂成貴格，亦以其有情也。

This passage discusses the distinction between high and low patterns in a person's birth chart. Shen Xiaozhan says: When a birth chart has a useful god, it must have a pattern; and when it has a pattern, it must have both high and low ones. Among the eight patterns—wealth, official, seal, food, evil spirit, injury, competition, and blade—has any of them not produced noblemen? Has any not produced commoners? From the highest nobility to the lowest commonalty, there are countless differences and various changes, how could they all be explained? However, the general principle lies only in the two aspects of "having affection or not" and "having strength or not." First, "having affection": For the official pattern, the seal is not as good as the wealth being revealed (since wealth can generate official). However, if the four pillars contain a rival official, it is better to rely on the seal (since the seal can control the rival official and protect the official). For example, if the wood is Jia and the metal is Xin in You, which is the official, and the heavenly stem reveals Ding, the rival official, with Ren water to harmonize with Ding, this is called "harmonizing the rival official to preserve the official," thus forming a noble pattern because it has affection. Another example: Wealth is usually disliked by rivals, but if the rival combines with the seven evil spirits, the rival becomes a useful god. For example, if the wood is Jia born in the month of Chen, and the heavenly stem reveals Wu, the wealth, encountering wood as the rival and metal as the seven evil spirits, and the rival combines with the seven evil spirits, both the rivals and the seven evil spirits become useful gods, thus forming a noble pattern, also because it has affection.

身強煞露而食神又旺，如乙生酉月，辛金透，丁火剛，秋木盛，三者皆備，極等之貴，以其有力也。官強財透，身逢祿刃，如丙生子月，癸水透，庚金露，而坐寅午，三者皆均，遂成大貴，亦以其有力也。又有有情而兼有力，有力而兼有情者。如甲用酉官，壬合丁以清官，而壬水根深，是有情而兼有力者也。乙用酉煞，辛逢丁制，而辛之祿即丁之長生，同根月令，是有力而兼有情者也。是皆格之最高者也。

Further, there is strength. When the day's main element is strong, the seven deadly stars are revealed and the food god is also strong, for example, when the wood is born in the酉 month, the metal is revealed as the deadly star, and the fire is strong enough to control the deadly star. The wood is also strong in autumn, and the deadly star, food god, and the day's main element all have sufficient strength, which is the highest rank of noble destiny, because it is strong. When the official star is strong and the wealth is also revealed, and the day's main element sits on its own禄 or 刃, for example, when the fire is born in the 子 month, the water is revealed as the official star, and the metal is revealed to generate the official star, while the day's main element sits on 寅 or 午 (寅 is the growth of fire, 午 is the prosperity and 刃 of fire), the official star, wealth, and the day's main element are evenly matched, thus becoming great wealth, also because it is strong. There are also cases that are both meaningful and strong, or both strong and meaningful. For example, when the wood uses the酉 official star, the water combines with the fire to clear the official star, and the water itself has deep roots, which is meaningful and also strong. When the wood uses the酉 deadly star, the metal is controlled by the fire, and the metal's禄 position (酉) is exactly the growth of the fire, and both are rooted in the month, which is strong and also meaningful. These are the highest ranks in the destiny patterns.

如甲用酉官，透丁逢癸，癸克不如壬合，是有情而非情之至。乙逢酉逢煞，透丁以制，而或煞強而丁稍弱，丁旺而煞不昂，又或辛丁並旺而乙根不甚深，是有力而非力之全，格之高而次者也。至如印用七煞，本為貴格，而身強印旺，透煞孤貧，蓋身旺不勞印生，印旺何勞煞助？偏之又偏，以其無情也。

The next level is when there is affection but not to the extreme, and strength but not to the full. For example, if Jia wood uses the酉 metal official, and the heavenly stem reveals Ding fire official to injure the official, but also has Gui water to restrain the Ding — using restraint is not as clean as using combination (if Ren water combines with Ding fire, the Ding is completely useless; but if Gui water restrains Ding fire, the Ding still has some remaining strength). This is affection but not affection to the extreme. Another example is when Yi wood uses酉 metal as a harmful influence, and Ding fire is revealed to control the harmful influence, but either the harmful influence is too strong and the Ding is weak, or the Ding is too strong but the harmful influence is not sufficiently prominent, or both辛 and 丁 are strong but the Yi wood's root is not deep enough. This is strength but not strength to the full. These are higher-level patterns but of the next level. As for the无情 (unfeeling) type: the印格 (nourishing pattern) using seven harmful influences to nourish the印 is a noble pattern, but if the body is already strong and the印 is also strong, and the seven harmful influences are revealed, it leads to loneliness and poverty — if the body is already strong, there is no need for the印 to nourish it; if the印 is already strong, why do we need the harmful influences to help? This is bias on top of bias, so it is called无情.

傷官佩印，本秀而貴，而身主甚旺，傷官甚淺，印又太重，不貴不秀，蓋欲助身則身強，制傷則傷淺，要此重印何用？是亦無情也。又如煞強食旺而身無根，身強比重而財無氣，或夭或貧，以其無力也。是皆格之低而無用者也。然其中高低之故，變化甚微，或一字而有千鈞之力，或半字而敗全局之美，隨時觀理，難以擬議，此特大略而已。

Another example of something无情 (unfeeling) and无力 (powerless). A person with a wounded official (shāng guān) and a seal (yìn) is usually both refined and noble, but if the day stem is very strong and the wounded official is weak, the seal becomes too heavy, resulting in neither nobility nor refinement. If the seal is used to support the day stem, the day stem is already strong; if it is used to control the wounded official, the wounded official is already weak. What use is a heavy seal in such a case? This is无情. Another example is when the seven deadly stars (qī shā) are strong and the food god (shí shén) is also strong, but the day stem has no root; or when the day stem is strong but the same kind of heavenly stem (bǐ jié) is also heavy, but the wealth star (cái xīng) has no strength. Such a destiny may result in a short life or poverty, because it is powerless. These are all low-level patterns that are useless. However, the difference between high and low is extremely subtle. Sometimes one character can have the power of a thousand catties, while half a character can ruin the whole pattern. It can only be observed at the right time, and it is difficult to predict in advance. This is just a general statement. The ending of this passage is consistent with the conclusion of the previous section "On the Success and Failure of the Useful God (yòng shén)" in warning scholars not to apply rules mechanically.

沈孝瞻曰：月令用神，配以四柱，固有每字之生克以分吉凶，然有同此生克，而先後之間，遂分吉凶者，尤談命之奧也。如正官同是財傷並透，而先後有殊。假如甲用酉官，丁先戊後，則以財為解傷，即不能貴，後運必有結局。若戊先而丁後時，則為官遇財生，而後因傷破，即使上運稍順，終無結局，子嗣亦難矣。

This passage discusses how the same character can have different auspicious or inauspicious implications depending on its position in the sequence, representing one of the most refined aspects of the "Ziping Zhenquan." Shen Xiaozhan explains that when the "useful god" is combined with the four pillars, it is essential to determine auspiciousness based on the interactions of each character through generation and overcoming. However, sometimes the relationships of generation and overcoming are identical, yet the difference in their sequence leads to different outcomes, which is especially profound in the study of fate. For example, in the case of a "proper official" pattern where both the "wealth star" and "harmful official" are revealed, the different sequence of these characters results in different outcomes. Suppose the jia wood is considered to have the metal in you as its official. If the ding fire (harmful official) appears first and the wu earth (wealth star) follows, then it is a case of the harmful official first, followed by the wealth star to rescue it—harmful official generating wealth, wealth generating official. Although this does not lead to great fortune, the later years will certainly bring a conclusion. However, if the wu earth appears first and the ding fire is in the hour pillar, then the official star is first supported by wealth, but later is destroyed by the harmful official—although the early part of the fortune may be somewhat smooth, ultimately there will be no conclusion, and even children will be difficult (the hour pillar governs children).

印格同是貪財壞印，而先後有殊。如甲用子印，己先癸後，即使不富，稍順晚境；若癸先而己在時，晚景亦悴矣。食神同是財梟並透，而先後有殊。如壬用甲食，庚先丙後，晚運必亨，格亦富而望貴。若丙先而庚在時，晚運必淡，富貴兩空矣。七煞同是財食並透，而先後大殊。如己生卯月，癸先辛後，則為財以助用，而後煞用食制，不失大貴。若辛先而癸在時，則煞逢食制，而財轉食黨煞，非特不貴，後運蕭索，兼難永壽矣。

The same applies to other patterns. For the official pattern, it is also "greed for wealth destroys the official," but the order differs and makes a difference: For Jia wood, the癸 water in the Zi hour is the official. If the己 soil (wealth) comes first and the癸 water comes later, that means wealth comes first and the official comes later to rescue, even if not rich, the later years will still be somewhat smooth. If the癸 water comes first and the己 soil is in the time column, that means the official is used first and then destroyed by wealth, so the later years will be bleak. For the food god pattern, it is also the case that wealth and the枭 god are both revealed: For Ren water, the甲 wood is the food god. If the庚 metal (枭) comes first and the丙 fire (wealth) comes later, that means the food god is first taken away and then wealth comes later to control the枭 and protect the food god, so the later years will certainly be prosperous, the pattern is rich and can also expect high status. If the丙 fire comes first and the庚 metal is in the time column, that means wealth protects the food god first, but later the枭 takes away the food god, so the later years will certainly be dull, and both wealth and status will be lost. For the seven evils pattern, it is also the case that wealth and food are both revealed, but the difference in order is greater: For己 soil born in the卯 month (the乙 wood in the卯 is the evil), if the癸 water (wealth) comes first and the辛 metal (food) comes later, that means wealth helps the use first and then the food god controls the evil, not losing great honor. If the辛 metal comes first and the癸 water is in the time column, that means the evil has already been controlled by the food god, but wealth turns around to help the evil (wealth drains the food god and generates the evil), not only not being honored, but the later years will be bleak and difficult to live long.

丙生辛酉，年癸時己，傷因財間，傷之無力，間有小貴。假如癸己產並而中無辛隔，格盡破矣。辛生申月，年壬月戊，時上丙官，不愁隔戊之壬，格亦許貴。假使年丙月壬而時戊，或年戊月丙而時壬，則壬能克丙，無望其貴矣。以上舉官星為例，餘如印畏財破，財懼比劫，食傷忌梟印，意義相同。救應之法，亦可例推矣。

Shen Xiaozhan later gave two examples regarding "intermediate position" (隔位). The first example: A day stem of Bing fire is born in the month of Xinyou (酉), where the metal of Xinyou is the wealth (财). The heavenly stem of the year is Gui water, which is the official (官), and the heavenly stem of the hour is Ji earth, which is the injurious (伤官). The injurious and the official are separated by the wealth, so the injurious cannot transmit its strength, thus the person may only attain a small degree of honor. If the official and the injurious are placed closely together without the wealth in between, the entire pattern is destroyed. The second example: A day stem of Xin metal is born in the month of Shen. The heavenly stem of the year is Ren water, which is the injurious, the heavenly stem of the month is Wu earth, which is the official, and the heavenly stem of the hour is Bing fire, which is the official. The water of Ren is far away from the official of Bing, being separated by Wu earth, so it cannot harm the official. Therefore, the pattern is still promising for high status. However, if the order is changed to year Bing, month Ren, and hour Wu, or year Wu, month Bing, and hour Ren, the water of Ren would directly harm the official of Bing, and there would be no hope for high status. The above examples all use the official as an example. Other cases, such as the seal (印) being afraid of wealth (财) to break it, wealth being afraid of the same element (比劫) to take it away, and the injurious and food (食伤) being afraid of the hawk (枭印) to harm them, are all similar in principle. The method of salvation and adjustment can also be inferred in the same way. This passage, when read together with the previous section "On the Importance of the Supporting Element (相神)", forms the two main pillars of the "Position" (位置) discussed in "Zi Ping Zhen Quan". Not only should we look at what elements are present, but also where they are located in the pillars, whether they are adjacent or separated.

經云：甲遇己，得辰戌丑未則旺相。乙遇庚，得巳酉丑則掀轟。丙遇辛，得申子辰則奮發。丁遇壬，得亥卯未則清高。戊遇癸，得寅午戌則顯榮。是以五運以五宮為正廟，我入母宮為福德，我入子宮為盜洩，我入鬼宮為刑傷，我入妻宮為財帛。然子能制鬼，不可概作凶言，當以五運深淺，及生剋制化評斷。

This passage discusses "Huaqi Ge," which refers to how to interpret a person's destiny when two heavenly stems combine to form another element. The ancient texts say: When Jia combines with Ji, they form earth, and if the earthly branches have Chen, Xu, Chou, or Wei (the native positions of earth), then the earth element is prosperous and strong; when Yi combines with Geng, they form metal, and if the earthly branches have Si, You, or Chou (the metal trinity), then the metal element is powerful; when Bing combines with Xin, they form water, and if the earthly branches have Shen, Zi, or Chen (the water trinity), then the water element is vigorous; when Ding combines with Ren, they form wood, and if the earthly branches have Hai, Mao, or Wei (the wood trinity), then the wood element is refined; when Wu combines with Gui, they form fire, and if the earthly branches have Yin, Wu, or Xu (the fire trinity), then the fire element is prominent. Therefore, the element formed by the combination is called "Wuyun" (Five Movements). The native position of the original element is called "Zhengmiao" (the most favorable place). When the transformed element enters the palace that generates me, it is called "Fude" (Fortune Virtue), which corresponds to the印 (mother). When it enters the palace that I generate, it is called "Daoyeh" (stealing and draining), which corresponds to the食伤 (food and injury). When it enters the palace that controls me, it is called "Xingshang" (punishment and injury), which corresponds to the官煞 (official and punishment). When it enters the palace that I control, it is called "Caibo" (wealth), which corresponds to the财 (wealth). However, the son I generate can reverse and control the ghost that controls me (food and injury controlling official and punishment), so we cannot generally judge it as bad. Instead, we should evaluate based on the depth of the transformed element's movement and the actual situation of generation, control, and transformation.

總之，化氣主體，首重日干，年月時次之，須要日辰得旺氣，始為美備。若得月中旺氣，又得時上旺氣，固妙。若不得月中旺氣，僅得時上旺氣，亦可用。若月日時具得旺氣，則富貴壽考矣。《淵海子平》云：化之真者，名公鉅卿；化之假者，孤兒異姓，及此義也。

In summary, the pattern of transformed qi (hua qi ge) takes the day stem as its main element, with the year, month, and hour pillars as secondary factors. It is only considered complete and perfect when the branch of the day pillar has the strong presence of the transformed spirit (hua shen). If both the month and hour branches have the strong presence of the transformed spirit, that is especially excellent. If only the hour branch has the strong presence, it is still usable. If all three—the month, day, and hour—have the strong presence, then one will achieve wealth, honor, and a long life. The Ziping's Sea of Profundity says: "True transformation leads to high officials and great ministers; false transformation leads to orphans and people of different surnames." This refers precisely to this meaning—true transformation can lead to positions of great officials and ministers, while false transformation often results in a life of hardship and dependence on others. Remember that the first condition for the establishment of a transformed qi pattern is not only the mutual combination of two stems, but also the presence of the transformed spirit in the branch to support it. Otherwise, the combination will not result in transformation, but merely a hindrance.

至於干合又得支合者，如甲戌見己卯，甲辰見己酉之類，同在一旬，必須辯其，陽為君陰為臣。君位居上，臣位居下始順，反此則悖逆矣。如甲子見己丑，甲午見己未之類，互見兩旬，謂之夫婦聚會。蓋遭遇有本郡之夫，亦有他郡之妻，故互見兩旬，必須上下和美，貴神贊助，乃妙。若沖破刑煞，則無益矣。

When both the heavenly stems and earthly branches are compatible, such as Jia Xu and Ji Mao (Jia and Ji are compatible, and Mao and Xu are compatible), or Jia Chen and Ji You (Jia and Ji are compatible, and Chen and You are compatible), and the two pillars are in the same sheng (ten-year cycle), one must distinguish the order of upper and lower positions: the yang stem is the ruler, and the yin stem is the minister. The ruler is above, and the minister is below, which is considered harmonious. The reverse is considered rebellious. For example, Jia Zi and Ji Chou, Jia Wu and Ji Wei (Jia and Ji are compatible, Zi and Chou are compatible, Wu and Wei are compatible), these two pillars belong to different shengs, and are called "husband and wife meeting together." It is like in marriage, there is a husband from the same region and a wife from another region, hence they live apart in different shengs. This kind of combination must have harmonious upper and lower positions and also be supported by noble spirits to be excellent. If there is a conflict, punishment, or evil spirits, it becomes ineffective. This passage discusses the detailed distinctions of dual compatibility between heavenly stems and earthly branches in the context of the transformed qi pattern. In actual fortune telling, one must first examine the upper and lower positions and the shengs of the two pillars.

又有轉角進化者，干合中見支辰四角相順連者，如甲辰己巳之類，日時遇此，功名易成。有轉角退化者，干合中見支辰四角逆連者，如甲午見己巳之類，日時遇此，功名不晚得，一切遲緩。有坐下自化者，乃干支暗合，如壬午日，丁祿在午，與壬化合。丁亥日，壬祿在亥，與丁化合是也。戊子、甲午、辛巳、癸巳日同此。然獲福之厚薄，仍當隨八字全體觀之，庶無差誤。

There are also three other categories. The first is called "turning corner evolution": when the two pillars that form a heavenly stem combination have their earthly branches connected in sequence, for example, Jia Chen paired with Ji Si (Chen and Si are connected in order); if the day pillar and hour pillar encounter this configuration, success in official positions is easily achieved. The second is called "turning corner regression": when the two pillars that form a heavenly stem combination have their earthly branches connected in reverse order, for example, Jia Wu paired with Ji Si (Wu and Si are connected in reverse); if the day and hour pillars encounter this, success in official positions comes later, and everything tends to be delayed. The third is called "self-formation in the pillar": it occurs when the heavenly stem of the pillar combines with the hidden heavenly stem within the earthly branch of the same pillar. For example, on a Ren Wu day, the official of Ding is in Wu, and the Ding fire in Wu combines with Ren; on a Ding Hai day, the official of Ren is in Hai, and the Ren water in Hai combines with Ding. The days Wu Zi, Jia Wu, Xin Si, and Gui Si follow the same principle (on a Wu Zi day, the hidden癸 in Zi combines with Wu; on a Jia Wu day, the hidden己 in Wu combines with Jia; on a Xin Si day, the hidden丙 in Si combines with Xin; on a Gui Si day, the hidden戊 in Si combines with Gui). However, the extent of the blessings obtained still depends on the overall analysis of the entire birth chart to avoid errors.

按：化氣有得時失令之不同，如化土於季月為得時，反此皆為失令。化木為亥卯未月，及正月，為得時，反此皆為失令。得時者為真化，失令者為假化。然有真化而經破傷者，不啻真化，此又不可不知。破傷者何？如化土格，而天干間以乙字庚字，暗地化金，盜洩土氣，或間以丁字壬字，暗地化木，損傷土質，即書云：我入子宮為盜洩，我入鬼宮為刑傷是也。資助者何？如化土格，而天干間以戊字癸字，暗地化火，為土之印，或間以丙字辛字，暗地化水為土之財，即書云：我如母宮為福德，我如妻宮為財帛是也。大運宜忌，亦如是論。再參觀五運深淺，生剋制化，則百不失一矣。

Yuan Shushan says: The concept of "hu qi" (change of qi) has distinctions between being in a favorable time and being in an unfavorable time. For example, if someone has the pattern of earth, being born in the months of Chen, Xu, Chou, or Wei (the fourth, sixth, eighth, and tenth months) is considered favorable, but not all months outside these are considered unfavorable. If the time is favorable, it is called "zhen hua" (true transformation), and if it is unfavorable, it is called "jia hua" (false transformation). However, there are cases where true transformation may be interrupted by something that damages it, and in such cases, it should no longer be considered as true transformation. This point should not be overlooked. What is meant by "po shang" (damage)? For example, if someone has the earth pattern and there is a character "Yi" or "Geng" in the heavenly stems in between, "Yi" and "Geng" can secretly transform into metal, which steals the earth's energy; or if there is a character "Ding" or "Ren" in between, "Ding" and "Ren" can secretly transform into wood, which damages the earth's quality. This is exactly what was previously mentioned: "When I enter the uterus, it is a theft and leakage; when I enter the ghost's palace, it is a punishment." What is meant by "zuzhu" (support)? For example, if someone has the earth pattern and there is a character "Wu" or "Gui" in the heavenly stems in between, "Wu" and "Gui" can secretly transform into fire, which is the earth's mother; or if there is a character "Bing" or "Xin" in between, "Bing" and "Xin" can secretly transform into water, which is the earth's wealth. This is exactly what was previously mentioned: "When I enter the mother's palace, it is fortune and virtue; when I enter the wife's palace, it is wealth." The favorable and unfavorable aspects of the big years (dazheng) should also be judged in the same way. Further reference should be made to the depth of the transformation of qi in the big years and the principles of generation, overcoming, control, and transformation, so that there will be no mistakes.

今人不明此理，但知化氣宜真忌假，而不知真中有假，假中有真，甚至謂真始為化氣，假者不為化氣。尤屬謬妄。殊不知《淵海子平》一則云化之真者，一則云化之假者，此真假同以化言之明證也。《三命通會》泥一陰一陽，夫婦配合，化生萬物之說，謂為一己二甲，一甲二己，皆不能化，只可作妒合論。阜頗不謂然，

Yuan Shushan then refutes two common misunderstandings. Modern people do not understand the above principles, but only know that true transformation is favorable while false transformation is not, without realizing that true transformation may contain false elements and false transformation may contain true elements. Even some people claim that only true transformation counts as a transformation pattern, while false transformation does not, which is even more absurd. In fact, the Complete Compendium of the Three Fates mentions both "true transformation" and "false transformation," using the word "transformation" in both cases, which clearly proves that both true and false transformations belong to the transformation pattern. For example, the Three Fates Compendium is rigid in its belief that "one yin and one yang, husband and wife combine, and thus all things are generated," and insists that one Ji paired with two Jia or one Jia paired with two Ji cannot transform, and should only be considered as "jealous combination" (competing combination). Yuan Shushan states his own opinion: I (Fu) do not agree with this. He is about to refute this with three examples cited in Shenfeng's Comprehensive Examination.

及觀《神峰通考》從化篇，載肖丞相造：癸巳、丁巳、癸酉、戊午，二癸一戊，作化火格論。又方狀元造：辛亥、辛丑、丙子、己亥，二辛一丙，作化水格論。又李知府造：丁酉、丙午、丁巳、壬寅，二丁一壬，作化木格論。愈覺《通會》之說非是。

Yuan Shushan cited three counterexamples. According to the "From Transformation Chapter" in Shenfeng's Comprehensive Examination, the birth chart of Xiao Chancellor is Gui Si, Ding Si, Gui You, Wu Wu, with two Guis opposing one Wu, yet it is still considered as a transformation into fire pattern (Wu and Gui transform into fire, with the four pillars containing Si, Wu, and Si, which are all fire elements and extremely strong). The birth chart of Fang状元 is Xin Hai, Xin Chou, Bing Zi, Ji Hai, with two Xins opposing one Bing, yet it is still considered as a transformation into water pattern (Bing and Xin transform into water, with the hidden branches Hai, Zi, and Chou, which are all water elements and strong). The birth chart of Li Prefect is Ding You, Bing Wu, Ding Si, Ren Yin, with two Dings opposing one Ren, yet it is still considered as a transformation into wood pattern (Ding and Ren transform into wood, with the hidden branch Yin wood being in its native place). All three examples are cases of two opposing one, yet they are still considered as transformation patterns. This shows that the claim in the Complete Compendium of the Three Fates that when there is one opposing two, transformation is not possible and only considered as a competing combination is incorrect. Yuan Shushan used actual examples to refute the theory, which is consistent with his method of verification.

蓋合則化，不合則不化，既名曰妒合，而又曰不化，有是理乎？如白與黑相和則化為灰，黑與紅相和則化為紫，和即和也。及和矣，而仍以本色目之，雖愚之甚者，亦知為不然，若曰一陰一陽，為盡美盡善之化；一陰二陽，一陽二陰，雖不盡美盡善，而陰陽未嘗不化，則無語病矣。甲子春阜改正。

Yuan Shushan explained the principle: when things are in harmony, they must transform; only when they are not in harmony do they remain unchanged. Since it is already called "duhe" (a term implying harmony), acknowledging that they are in harmony, yet saying they do not transform, is there any such logic in the world? It is like white and black blending into gray, and black and red blending into purple—blending is blending. Once blended, still calling it by its original color is something even the most foolish person would find illogical. If instead, one says: the pairing of one yin with one yang is the perfect transformation; one yin with two yangs, or one yang with two yins, though not perfect, still yin and yang have transformed—then there is no grammatical error. The note at the end, "Jiazi chun Fu changed," is Yuan Shushan's own record: in the year Jiazi (1924) spring, he revised this section. This annotation is the most vigorous refutation of predecessors in the entire text, revealing his attitude of not blindly trusting old doctrines in his scholarly discussions.

《三命通會》云：夫大運者，人生之傳舍，探命之法，先以三元、四柱、五行生死、格局喜忌，以定根基，然後考究運氣，協而從之，以定平生之吉凶也。蓋根基如木，運氣如春，春無木而不著，木無春而不榮。根基淺薄者，如蒿萊之微，春風潛發，亦能敷茂，惟不得長久。根基厚壯者，如松柏之實，雖經臘雪，亦不凋殘，故先論根基，後言運氣也。凡行運在干，兼用地支之神；在支，則棄天干之物。蓋大運重地支，故有東方、南方、西方、北方之稱。大抵損用神者，得運制之；益用神者，得運生之，皆吉，反是則凶。

The Complete Compendium of the Three Fates says: A great destiny is like an inn on the way of a person's life. The method of divining a person's fate first determines the "foundation" of the destiny by using the three elements of heavenly stem, earthly branch, and human element, the four pillars of year, month, day, and hour, the state of birth and death of the Five Phases, and the preferences and aversions of the destiny pattern. Then, the fortune of the great destiny is examined, and the two are combined to determine the fortune of a person's life. The foundation is like a tree, and the fortune is like spring: without a tree, spring cannot be seen; without spring, the tree cannot flourish. A shallow foundation is like wild grass, which can grow vigorously with a spring breeze, but cannot last long; a solid foundation is like pine and cypress, which remain unharmed even through the heavy snow of winter. Therefore, we should first discuss the foundation, then the fortune. When considering a great destiny, the five years of the heavenly stem are combined with the heavenly stem's underlying earthly branch; the five years of the earthly branch can be disregarded from the heavenly stem — because the great destiny emphasizes the earthly branch, there are terms like Eastern fortune, Southern fortune, Western fortune, and Northern fortune. In summary: if the great destiny is harmful to the useful god, and the fortune can control it, it is good; if the great destiny is beneficial to the useful god, and the fortune can generate and support it, it is good; the opposite is bad.