The Value of the Supreme Treasure (A Dialogue by Li)

昔時大仙觀命、觀星，皆非泛論人之賦命，稟天地造化之樞機，故曰天命。果老大仙，夜觀星象，日論五行，以為指要，而成其文，能易曉也。且論天經、地緯，夾拱不離者為貴。有甲寅生人，亥宮立命，木星在子，水星在戌，命躔壁度，坐天門之上。此是經緯夾拱，今為商賈之人何也？

In the past, the great sages looked at fate and stars, not merely discussing a person's inherent qualities. What a person receives is the vital mechanism of heaven and earth, which is called "heavenly mandate." Once, the great sage observed the stars at night and analyzed the Five Phases during the day, organizing the key points into written words so that people could easily understand. For example, the terms "heavenly path" and "earthly breadth" form a pair: when two stars enclose the命宫 without separating, it indicates a noble destiny. However, there was a person born in the year Jiayin, whose命宫 was located in theHai Palace, with the Jupiter in theZi Palace and the water star in theXu Palace, and his命度 was in the Wall Mansion, sitting exactly on theHai Palace heavenly gate. This clearly shows a noble configuration of heavenly path and earthly breadth, yet this person was only a merchant. Why is that?

老仙聞之，一哂而言：子知其一，不知其二。此水木分明、經緯然也。斯命坐於劫殺，水漂白羊之宮，木入齊瓶之地。何況水木乃我所用，水為田宅之主，曜來傷財帛，木為官祿之用星，又損福德。以子丑二宮皆屬土言之，故為傷福。水木又為宮度之主，得用受損，入格破局，豈可概論。若使水子木戌，非此論也。

Old Master Xian listened and smiled, saying: You know only one aspect, not the other. The water star and the wood star in this chart are indeed clearly distinguished and conform to the image of the meridians and the looms; however, the命宫 is precisely sitting on the劫杀, the water star is drifting to theXu Palace of the ram, and the wood star has fallen into theZi Palace of the bottle. Both stars are not in their proper places. Moreover, water and wood are exactly what I need: water is the master of the field and property宫, but its presence here actually harms the wealth; wood is the useful star of the official position宫, but its fall here damages the fortune and virtue. Since the子 andChou Palace both belong to earth, earth can overcome water and is also overcome by wood, so it is said to damage the fortune. Since both water and wood are the masters of their respective宫 and the rulers of their degrees, they should be beneficial, but now they enter with injury. Although they have entered the pattern, in reality the whole structure has been broken, so how can we treat them as a general case? If we were to exchange the two stars, with water in theZi Palace and wood in theXu Palace, then the interpretation would be entirely different.

又辛卯生人，命立卯宮，木在寅，金在辰，金為天經星，木為地緯星，二星入垣，夾拱得地，為上格；不克不沖，不生不破為中格；拱夾破局失垣為下格。又值斗杓指破者是也。但經緯之理四，餘可用。

Now consider a person born in the Xinmao year: their natal palace is located in the Mao palace, the Jupiter is in the Yin palace, and the Venus is in the Chen palace, with the two stars positioned before and after, enclosing the natal palace in between. Among them, gold is the Tianjing star, and wood is the Diwei star. Both stars are in their proper positions, and their mutual support is strong, which is considered an upper grade. If the two stars neither conflict nor clash, but also do not generate each other, and the structure is not broken, merely enclosing the natal palace in a neutral way, that is considered a middle grade. If the enclosing configuration is present, but the overall pattern is broken and the stars are not in their proper positions, that is considered a lower grade; and if the Dipper's handle points to disrupt it further, it becomes even worse. The same four characters "Jingwei jia gong" (longitude and latitude enclosing) can have several layers of meaning, and other examples can be analyzed in the same way.

又問：斗杓之地，安身立命為富貴之良也。且有戊寅正月巳時生人，命坐酉宮，斗柄之中乃一寒儒，生平不富不貴，何也。果老曰：然，寒士之格也，命居於敗鄉，地耗破碎，守照得斗杓，為聰明文善之人，若欲富貴，科甲，候之皓首無矣。又有甲戌生於十月丑時，寅上立命，值斗杓兼祿勳長生，得局入格，此為上格貴命矣；無貴祿，守命得生旺宮，亦為中格；有劫刃耗的相刑，則為下格。嫌值經緯破局。

Li asked again: The place where the handle of the dipper points is a good place for establishing one's position and destiny, leading to wealth and honor. However, a person born in the fourth month of the year of Wuyin at the fourth hour, with his destiny palace located in You, which is exactly where the handle of the dipper points, is a poor scholar who never becomes rich or noble. Why is this so? Guolao said: That is correct. This is exactly the pattern of a poor scholar. His destiny palace is located in the place of bathing and decline, and he also has the evils of ground consumption and broken fragments. However, because he is in the place of the handle of the dipper, he is intelligent and skilled in literature. If he expects wealth and honor, he will never achieve it even when he becomes old. Another person born in the tenth month of the year of Jiaxu at the second hour, with his destiny palace located in Yin, is both in the place of the handle of the dipper and also has the fortune of official rank and growth. He has a good pattern and conforms to the standard, which is a superior destiny. If there is no nobleman or fortune star, but only the place of destiny is in the palace of growth and prosperity, that is considered a middle-level pattern. If there are also the evils of robbery, yangren, consumption, and destruction, then it falls into a lower-level pattern. The most dangerous thing for this pattern is to be broken by the heavenly and earthly lines.

又問：卦氣在身命宮者主榮，反為執鞭墜鐙之人，何也。果老曰：可詳驗之，若非劫刃、雄雌拱夾，命位亦是天耗地耗，守照身宮，要知用此為榮，則於斗杓相似。又問：唐符、國印守命為奇，且如丙辰生人，安命在丑月，身在子，唐符在身，國印在命，不富不貴，何也。答曰：甲寅旬中子丑空亡之地，土空則崩，何富貴之有。

Li Shi asked again: The hexagram energy falls on the body palace and the life palace, which should indicate honor and prominence, but why do some people end up as servants who carry horses and鞭. Guo Lao replied: This requires careful examination. If it is not due to the combination of劫杀,Yangren,天雄, and地雌, then there must be otherInauspicious Sha such as天耗 and地耗 guarding the body palace. One must know that whether the hexagram energy can bring honor and prominence is similar to the principle of the斗杓 — even if the original position is auspicious, if it is suppressed byInauspicious Sha, it cannot manifest. Li Shi asked again: The唐符 and国印 guarding the命 are considered rare and auspicious configurations. For example, someone born in the year ofBingchen, his命宫 is in the丑 palace and his body palace is in the子 palace. The唐符 is in the body palace and the国印 is in the命宫. Why is this person neither rich nor noble? Guo Lao answered: TheBingchen belongs to theJiayin decade, and within this decade, the子 and丑 palaces are exactly theKongwang places. The丑 palace belongs to earth, and when earth falls intoKongwang, it will collapse, so how can there be any wealth or honor?

又問：陰注陽受，身命守之，則可化凶為吉，更兼吉曜，乃是名利之人，且有庚辰四月卯時生人，立命酉上，注受之地，犯刑而死者，何也。老仙曰：此金為陽刃之殺，又值咸池居命甲戌旬中無申酉，將何為美。豈不因酒色之中，而害己亡身也。

Li's family asked again: If the position of Yin influencing Yang is occupied by the body palace and the life palace, it can transform misfortune into good fortune. If there are also auspicious stars present, then the person will be famous and prosperous. However, there is a person born in the year of Geng Chen in the fourth lunar month at the hour of Mao. His life palace is located in the You palace, which is the position of Yin influencing Yang. Yet he died due to breaking the law. Why is this? The old sage said: In the year of Geng, You is the Yang Blade. The You palace where his life palace is located is the harmful position of the Yang Blade. Moreover, the Xianchi Taohua is also located in his life palace. Furthermore, since Geng Chen belongs to the Jia Xu decade, this decade has an empty position in Shen and You. His life palace exactly falls into the empty position. Thus, it is both the Yang Blade and Taohua, and also falls into the empty position. How can there be any benefit? Such a fate is precisely the one that leads to self-destruction through wine and women, and ultimately causes death.

又問：天馬地驛，吉凶何以參詳。答曰：歸垣入廟則吉，遇貴祿者最妙，得長生旺相猶美，嫌值空亡不宜，天耗地耗休囚死絕，又忌克戰刑沖。又問：天地人三元，禍福何以取用。答曰：或為官福之星，或會命度之主，或遇田財，會此之間皆美，當詳十干變曜，又看入垣升殿。且如三元皆會官福，則為貴格；會田財，則是富翁；會命度，主滿用，猶奇。中間駁雜，必細推詳。

Li asked again: How should one assess the fortune and misfortune of the Heavenly Horse and Earthly Post stars? The answer was: They are auspicious when they are in their proper place and in their temple, especially when they meet the Nobleman star and the禄 star. It is even better if they receive the energy of growth and prosperity. They are most disliked when they fall into Kongwang, or when they are with the Heavenly Loss and Earthly Loss stars, or when they are in the states of rest, captivity, death, or decline. Also, they should be avoided when they clash or fight with other stars. Li asked again: How should one use the three elements, the Heavenly Principle, the Earthly Principle, and the Human Principle, to determine fortune and misfortune? The answer was: The three elements may serve as stars of official rank and fortune, or they may combine with the master of destiny and fate, or they may meet with stars related to land, property, and wealth. These are all considered favorable. When using them, one must carefully examine the ten heavenly stems' transformed stars and check whether they are in their proper place and elevated. For example, if all three elements are in the official rank and fortune positions, it is a noble pattern; if all three are in the land, property, and wealth positions, it indicates wealth; if all three are in the destiny and fate positions and form a complete pattern, it is even more extraordinary. If the three elements are mixed and chaotic, one must carefully analyze them and not make hasty judgments.

又問：壽元星照本家，何以取斷。答曰：壽元星居於命位，宜臨祿貴生旺之方，乃為吉，論不雜者尤妙。又問：官朝陽不貴者，何也。答曰：格局高強，更兼官祿朝陽，則為至貴。若命元弱矣，縱官主朝陽，有何補焉。

Li asked again: If the longevity star shines upon one's native palace, how should it be interpreted? The answer was: When the longevity star falls in the destiny position, it is best if it also falls in the position of official luck, nobleman, and the directions of growth and prosperity. Only then is it considered auspicious; if it does not mix with miscellaneous stars, that is even better. Li asked again: Some people have official stars converging towards the sun, yet they are not prominent. Why is this? The answer was: One must have a strong and powerful destiny structure, combined with official stars converging towards the sun, to achieve supreme status. If the destiny root is weak, even if the official star shines towards the sun, it cannot make up for the deficiency. Thus, all good patterns depend on the strength of the destiny root; if the destiny is weak, even a good pattern will be ineffective.

先生曰：賢愚壽夭，豈今日為然。太古之世，號為洪荒，而人也，固有壽夭焉。蓋拘於氣稟之始，而不知氣稟之所以終。前輩天綱，對李?言，號為善知天文象緯。象星也，以二十八宿為經，以十一曜為緯也。曾會諸星宿於竺羅。竺羅，山名也，在天西北，即竺羅國是也。夜半諸星聚此，李袁二士曾遊彼處，察禍福尤病鳶魚。鳶飛戾天，魚躍於淵，言天綱、察禍福，如天淵懸隔也。及得予旨，得吾秘旨，方知用宮主為非。

Master said: People are either virtuous or foolish, either long-lived or short-lived. Is this only true today? In the ancient primeval times, people were also equally long-lived or short-lived. This is all determined at the beginning of their vital energy, but people do not understand where this energy will ultimately lead. (The following annotations are added by later scholars and interspersed with the main text.) The elder Yuan Tiangang once told the Li family that he claimed to be proficient in astronomical phenomena and star charts. The term 'phenomena' refers to stars, with the twenty-eight star mansions as the meridians and the eleven luminaries as the parallels. He said that he once met various star mansions at Zhuluo. Zhuluo is the name of a mountain in the northwest of the sky, that is, the country of Zhuluo. At midnight, all the stars gathered there, and Li and Yuan had once visited this place. However, his judgment of fortune and misfortune had a flaw in distinguishing between 'yuanyu': the eagle flying in the sky and the fish leaping in the deep. This means that Yuan Tiangang's judgment of fortune and misfortune was as far apart as the sky and the deep. It was only after he received my instructions that he realized it was wrong to rely solely on the ruler of the palace for judgment.

宮主者：子、丑、土、寅、卯、木、卯、戌、火、辰、酉、金、巳、申、水、午、日、未、月是也。以度主為是。度主者：即四日度、四月度、四木度、四火度、四土度、四金度、四水度。先生曰：開元間，唐朝年號，李?期我于衡廬，果老所寓處，果命氣稟井木犴，氣稟即命躔井木度，行限屢周天度，屢周限行數次，今左旋於亢。以宮言之，自子至丑，自寅至卯，謂之左旋；以度言之，自角至亢，自氐至房，謂之右旋。昨夜火逼金龍，逼克也，此言限到亢金，昨晚流火克金。太白今午，太白金星今日午時，合退於辰，火金交戰，必有大難。

The concept of "gong zhu" refers to the following: the two zodiacal palaces of Zi and Chou belong to earth, Yin and Mao belong to wood, Mao and Xu belong to fire, Chen and You belong to metal, Si and Shen belong to water, and the Wu palace belongs to the sun, while the Wei palace belongs to the moon. However, in the original text, the term "Yin and Hai" was mistakenly written as "Yin and Mao." The master insists that one should rely on the "du zhu" instead. The "du zhu" refers to four day degrees, four month degrees, four wood degrees, four fire degrees, four earth degrees, four metal degrees, and four water degrees. The master said: During the Kaiyuan period (a Tang dynasty era), Li invited me to meet at Henglu (where Guolao resided). My own destiny is governed by the wood degree of Jing Xu (the Well mansion), having already circled the celestial sphere several times. Now, I have moved left to the Kangle mansion. In terms of palaces, moving from Zi to Chou and from Yin to Mao is considered left rotation; in terms of degrees, moving from Jiao to Kangle and from Di to Fang is considered right rotation. Last night, the red star approached Kangle Jinlong (indicating that my destiny has reached the metal mansion of Kangle, and the red star, which represents fire, is attacking the metal). The white star, the planet of metal, will today at noon join and retreat to the Chen palace. The conflict between fire and metal indicates that I will surely face great difficulties.

限宮限度皆被其傷，我當化象，披髮仗劍，太乙以禳之。太乙乃仙家祈禳之法也。言未畢，言之未終，明皇果詔試之。試以長生之術真假，飲以毒藥酒三杯，上賜酒不敢違，醺然若醉。似覺昏迷。先生曰：非佳酒也。頃之齒皆焦黑。果以手執鐵如意，擊之，齒皆落矣。假寐少時，齒再復生。時神其術。

The limits of the palace and the limits themselves were injured by the conflict between fire and metal. I could only change my form, let my hair hang loose, hold a sword, and use the method of Taiyi to ward off the harm. Before he could finish speaking, Emperor Taizong indeed issued an edict to test him - testing the authenticity of his technique of long life. He was given three cups of poisonous wine. As the emperor had ordered, Guo Lao drank the wine without resistance, and immediately became drunk, as if he had fainted. The master said: This is not good wine. In a short while, all his teeth turned black. Guo Lao then took up an iron folding fan and knocked each tooth out one by one. He closed his eyes and pretended to be asleep for a while, and then his teeth grew back again. At that time, everyone thought his magic was miraculous. This passage is both a record of events and a demonstration: when the limits of the palace and the limits themselves are both injured, how dangerous it is.

李?再拜受教，請誨，問曰：福祿拱夾，福福主也，祿祿主也。三合曰拱，兩傍曰夾。其命必富耶，必貴耶。只知福祿拱夾，必富必貴。不知福祿拱夾，有貧有賤。先生曰：是淳風小兒之誣言也。言福祿拱夾之義，淳風仍未曾得之。

Li Chunfeng bowed repeatedly to receive the teaching and asked for guidance. He inquired, "So-called 'Fulu Gongjia' refers to 'Fuduo' as the master of fortune virtue and 'Lushu' as the master of official rank. 'Sanhe Yaobao' means triple harmony from a distance, and 'Jia' means being tightly embraced on both sides. Is such a destiny definitely rich or definitely noble? He only knows that 'Fulu Gongjia' certainly indicates wealth and nobility, but does not know that 'Fulu Gongjia' can also indicate poverty and low status. The master said: This is Li Chunfeng's nonsense. Clearly, the true meaning of 'Fulu Gongjia' has not yet been understood by Chunfeng. The same pattern, whether it is in a favorable or unfavorable position, whether it is in harmony or not, can result in completely opposite outcomes. One cannot rely solely on a fixed phrase."

五星六曜：五星即木、火、土、金、水，六曜即日、月、氣、孛、羅、計。資我者吉，資者生也。傷我者凶，傷者克也，亦隨歲而變乎。此四句乃談星之骨髓，實果老之奧妙。且如金能克木，木為用神，若乙丑庚申生人，金掌刃雄，此謂殺中包刃，凶莫能解。其餘年分星殺，皆準此例推之。故予作羊刃六說，以並諸殺。宜細詳看，不可忽略。先生因取王勃命示之。勃乃唐之才子，年弱冠時作，滕王閣序，以此著名。

Master continued saying: The chart contains five stars and six luminaries—five stars are wood, fire, earth, metal, and water, and six luminaries are sun, moon, purple qi, moon孛, Luo Hou, and Ji Du. Whatever supports me is auspicious (the term 'support' means mutual generation), and whatever harms me is inauspicious (the term 'harm' means mutual control). The strength of these generating and controlling forces changes according to the flow of the current year's sovereign. These few sentences discuss the essence of stars, which is indeed the profound secret of Guo Lao's knowledge. For example, metal can control wood, and if wood is my useful god, then in the years of Yichou or Gengshen, metal also governs Yangren and Tian Xiong, which is called 'kill with a hidden blade', making the inauspiciousness impossible to resolve. The other stars and malefics in various years should be analyzed in the same way. Therefore, I wrote the Six Explanations of Yangren, gathering all kinds of malefics together, which should be carefully studied and not neglected. The master then took out Wang Bo's birth chart to show him—Wang Bo was a talented man of the Tang Dynasty, who wrote the "Preface to the Prince Teng's Pavilion" in his early twenties, thus becoming famous throughout the world.

勃命坐翼，命躔翼火，水退朝陽於軫。水為官祿，退躔軫度，一為官祿，主朝陽；一為官祿，克命。木作援，援者，救也，水生木，木生火，氣又滋培奎壁之次。奎壁文章之府，氣星躔之對照於命，故其人秀而善屬文，木氣水日亦名文宿，以名立身，因官祿朝陽，故此得名也。以名敗身，水為祿主克命故也。金曜躔斗。金水二星，不離太陽前後三宮，此離太陽五宮者，抑恐唐朝曆法，與今之授時不同故耳。

Wang Bo's natal palace is located in the Wings mansion, and his natal degree is the Fire Serpent of Wings. The water star is retrograding and forming a conjunction with the sun in the Chariot mansion. The water star is his official fortune ruler, and when it retrogrades to the Chariot mansion, he has two aspects of his destiny: one is official fortune shining with the sun, and the other is official fortune overcoming his life. The Jupiter is nearby offering support (the term 'support' means to save; water nourishes wood, and wood nourishes fire, thus transforming the aspect of overcoming life into one of supporting life). The Purple Qi also nourishes the area of Qui and Bi (Qui and Bi are the mansions of literature; the Purple Qi being in that area forms a corresponding aspect with his natal palace). Therefore, this person is refined and skilled in writing - the wood, Purple Qi, water, and sun are all mansions related to literature. He established his reputation through literary fame because of the official fortune shining with the sun; yet he also lost his reputation through literary fame because the water, which is his official fortune ruler, is also overcoming his life. The metal star is located in the Dipper mansion. Here it should be noted: the water and metal stars have always been close to the sun within three mansions before and after, but here they are five mansions away from the sun. This might be due to the difference between the Tang dynasty calendar and the current Shoushi calendar.

限行井木，木為限度，對照受傷。斗木金克，復傷井木，大限行井，謂之頂度，孛羅一鋒一刃，孛掌鋒，羅掌刃，互爭勝負，兩相交戰，是年屬丁，此即亦隨歲而變乎，陽刃又臨，經云：無殺刃，豈能傷乎，惡死無疑，有何疑哉。子其待之。後果溺死，二十九歲。

Now looking at his life limits: when his limit reaches the Well mansion, the wood of the Well Wood Omen (Jing Xu) is the master of the limit, but it is being injured by the opposing mansion's confrontation. The wood of the Dipper mansion is also being overcome by metal, which in turn harms the wood of the Well mansion. When his great limit reaches the Well mansion, this is called "topping the limit" — the limit collides directly with the limit of his destiny. At this time, the Moon孛 and the Rahu are each in charge of the sword edge and the Yang blade, competing for victory, and fighting against each other. That year, the heavenly stem is Ding, which exactly corresponds to the previous statement "it also changes with the years." The Yang blade also arrives at the same time. The text says: "Without the killing blade, how can one injure someone?" Now both the killing blade and the Yang blade are present, so a violent death is no longer doubtful. The master said: "Wait and see." Later, Wang Bo indeed died by drowning at the age of twenty-nine.

?又引，天綱集曰：集經旨也。一生侘傺，失志貌。對宮怕逢羅火。因火羅對命之說未明，故設此以問。先生曰：是得其說，不知其所以說。只知其一不知其二。倘我命寶瓶女土之次，子宮女土蝠度，火羅旺午，對宮相生，得非福乎。自然有福，惟其命躔星日馬，星日太陽，怕逢火羅對照，日火爭光，所以為禍也。不言自明，若火命人，納音屬火，乃是自家星照，本家反為吉論。

Li's family again cited Yuan Tiangang's book to ask about this, referring to "The Collection of Heavenly Gang" which records the essence of the teachings. The book says: one's whole life is full of hardship and frustration, because the palace is afflicted by Luo Hou and the planet Mars. He hasn't yet understood the idea that Mars and Luo Hou shining on the命宫 (life palace) is a bad omen, so he came to ask about it. The master said: he has only learned the superficial aspects, and does not understand the underlying reasons, so he still knows only one part and not the other. Suppose my birth year's nayin sound element is fire, and I meet Mars and Luo Hou, which are strong in theWu Palace (noon palace), then the午 fire generates the子 earth, would that not actually be a blessing? Naturally it is a blessing. The case of Wang Bo was a disaster because his destiny was in the degree of Star Mansion, Sun, and Horse. Star Mansion belongs to the Sun, which is the Sun itself. The Sun is most afraid of Mars and Luo Hou shining from the opposite palace, as the Sun and fire compete for brightness, thus causing disaster. This reasoning is self-evident. Going further: if someone born in a year with fire nayin sound element meets Mars and Luo Hou, it is the native star shining on the native palace, and should be considered auspicious.

凡納音星，照命克命，不為忌也。四日度皆然，星房昴虛四日度也。又怕丑甲生人，丑生以火羅，為地雌，甲生以火羅掌羊刃，非夭則貧困之人也。此亦隨歲而變乎之論。先生曰：火躔昴，昴日金垣，天綱謂火燒牛角，酉為金牛故曰牛角，火命人不為忌，何也。納音是火不忌克命，蓋火即我也，火命人，火燒牛角，納音克命，乃我勢盛，星照本家，何傷之有。無自克自之理，其餘木虛，木打寶瓶，金尾、金騎人馬，土翼、土埋雙女，水婁、水泛白羊，皆可準此例推之。已上四星，若為納音之主，皆為星照本家，不忌論也。

Any star that shares the same Nayin sound element as the person's birth year, even if it illuminates or conquers the命, is not considered inauspicious. This principle applies to the four day degrees (stars, rooms, Hairy Head mansion, and Emptiness mansion). However, it is also necessary to consider the year: people born in the year of Chou (Ox) take Fire Luo as the earthly female, while those born in the year of Jia (Rat) take Fire Luo as the one who holds the Yangren. These two types of people encountering Fire Luo will either have short lifespans or face poverty. This aligns with the saying that "things change with the flow of the year." The master said: when the planet Mars is in the mansion of Hairy Head, the mansion of Hairy Head belongs to the day and is located in the You (Metal) palace, which Yuan Tiangang called "fire burning the ox horn" (the You palace is the Metal Ox, hence the term ox horn). However, for people with a Fire Nayin, encountering this is not considered inauspicious. Why? Because the Nayin belongs to Fire, and Fire is myself. Although "fire burning the ox horn" is a case of Nayin conquering the命, in reality, it is my own strong energy, which is like a star from my own side illuminating my own door. There can be no harm. There is no such thing as oneself conquering oneself. Other examples, such as Jupiter in the mansion of Emptiness called "wood striking the water bottle," Venus in the mansion of Tail called "gold riding a horse," Saturn in the mansion of Wings called "earth burying two women," and Water in the mansion of Bond called "water flooding the white ram," can all be interpreted in the same way. The above four stars, as long as they are the main stars of the person's own Nayin, are considered as stars from one's own side illuminating one's own family, and thus are not treated as inauspicious.

先生曰：煽熾怕傷金位，煽熾火也火居辰酉，此天綱之言也。假使我命火，必不為忌。適楊國忠，貴妃從兄，丑時生子，昨夜丑時生男，命坐昴日，酉宮昴度，火羅兩夾，宮度兩傷，一為天雄殺，殺迭殺，一為羊刃星，凶並凶。又是咸池之地。即桃花殺也。?舉問：何如。先生曰：昨夜，客星犯金火，此火羅之驗也。先生又能觀天象，能知人事，恐後學者，不能如此精通。是子之壽，不出今日。果其夜不救。國忠神之，請詳己命。先生曰：是命泊處。泊者命安此也。雖得卦氣，官貴命無卦氣安能食天祿。身元坐刃，刃為殺首，而刃星又起逼命。逼命者克命也。吾論其富且貴者，何也。以度主祿主。

Master said, "Intense fire harms the metal position." ("Shan chi" refers to fire, meaning fire falling in the positions of Chen and You, which are the metal houses.) This is Yuan Tiangang's saying. However, if my true nature is fire, then it would certainly not be considered a bad omen. Just now, Yang Guozhong (the uncle of Yang Guifei) had a son born at the Chou hour last night. This child's命宫 is located in the You position, the degree of Maorijī (the Rooster of the昴). The Mars star and the Luo Hui star are on both sides, causing injury to both the palace and the degree. One of them is the Tian Xiong煞, which is a煞 on top of another煞; the other is the Yang Ren star, which is凶 on top of another凶. Moreover, this place is also the Xianchi area, which is the Taohua煞. Li氏 presented this horoscope and asked, "What is the outcome?" The master said, "Last night there was a guest star invading the metal and fire, which is exactly the sign of the fire and Luo Hui coming into effect. The master can observe the heavenly phenomena and understand human affairs, but later learners may not be able to reach such a profound understanding. This child's lifespan will not last through today." Indeed, the child died that night. Yang Guozhong regarded him as a god, so he asked the master to carefully examine his own destiny. The master said, "Considering the position where his命宫 falls ("bo" means the destiny is located here), although he has the qi of the hexagram — without the qi of official and noble positions, one cannot receive the salary from the government — but his body's origin is directly sitting on the Yang Ren star. The Yang Ren star is the leader of all evils, and the Yang Ren star is now pressing and attacking the命宫 ("bi ming" means attacking the destiny). Then why did I previously say he would be both rich and noble? It is because of the degree's ruler and the禄's ruler."

度主，命度也。祿主，官祿也。起從陽於福德宮。言命主祿主，輔佐太陽於福德宮。而釣起又生本元，且三合對照，又有吉星以助之，然貴則貴矣，如此格高，則當貴顯，予未保其令終也。因身元坐刃，刃星又起逼命，故此不得其死。李?蹶起拜曰：請問所已。先生作色，對曰：後自知之，天機不可洩。後天寶年亂，果被陳元禮等所殺。先生曰：日，火也。太陽為火之精，月，水也。太陰為水之副，日，父也。日為君父，命從此出，月，母也。月為後母，身從此生，亦目之象。日為左目，月為右目，四日度坐命。

The concept of "du zhu" refers to the ruler of the destiny degree; "lu zhu" refers to the ruler of official fortune. These two stars together follow the sun in the fortune virtue palace, meaning the ruler of destiny and the ruler of official fortune assist the sun in the fortune virtue palace. After flying out, they return to support the original spirit of the native's destiny. Combined with triple harmony and assistance from auspicious stars, this makes the fortune truly noble. With such a high configuration, one naturally deserves great honor. However, I dare not guarantee that he will have a good end, because the native's body is seated on the yang ren star, and the yang ren star rises to threaten the destiny, so ultimately he will not die a peaceful death. Li immediately rose and knelt to ask, "Please tell me the final outcome." The master changed his expression and answered, "You will know it naturally later; heavenly secrets cannot be revealed." Later, during the Tianbao period, the An Lushan Rebellion occurred, and Yang Guozhong was indeed killed by Chen Xuanli and others. The master then said, "The sun belongs to fire (the sun is the essence of fire), and the too yin belongs to water (the too yin is the secondary aspect of water). The sun is the father (the sun symbolizes the father, from which destiny originates), and the too yin is the mother (the too yin symbolizes the stepmother, from which the body originates). The sun and moon are also symbols of the eyes: the sun is the left eye, and the too yin is the right eye." The following part explains the situation where four sun degrees are used to determine the destiny.

星日馬，房日兔，昴日雞，虛日鼠，四日度也，以日為主。晝生忌火羅，火羅與日爭光，火為羊刃，掌刃愈凶，羅為岐鋒，並鋒尤惡。岐字未詳，或曰山名。不曰早喪父，火刃逼陽，亦主傷盲，必損其目。四月度坐命，張月鹿、危月燕、心月狐、畢月烏，四月度也，以月為主。夜生怕土計，土計卻能掩月，土計是羊刃殺。此謂之殺迭殺凶不可解。亦同此推。不曰早喪母，亦主傷盲。

The stars Star Day Horse, Room Day Rabbit,昴 Day Chicken, and Void Day Rat are four day degrees, with the sun as the main star. Those born on these four degrees during the day should most fear the planet Mars and Rahu, because Mars and Rahu would compete with the sun for brightness; if Mars also governs Yangren, it becomes even more dangerous. If Rahu also acts as Qi Feng, and is combined with Jian Feng, it becomes even worse (the meaning of the character "Qi" is unclear, some say it refers to a mountain). Such a destiny is either losing one's father at an early age, or being harmed by the fire and Yangren forcing the sun, leading to eye injuries, or even blindness. Furthermore, regarding the four monthly degrees: Zhang Month Deer, Danger Month Swallow, Heart Month Fox, and Bi Month Crow, these are four monthly degrees, with the moon as the main star. Those born during these four degrees at night should most fear the planet Saturn and Ji Du, because Saturn and Ji Du can obscure the moonlight; if Saturn and Ji Du also combine with Yangren, it becomes a double curse, and the evil is insurmountable. The method of interpretation is the same as for the day degrees: either losing one's mother at an early age, or suffering eye injuries.

因指張巡命視之。彼命坐心月狐，今限歷張月鹿。計掌刃星，在張月度之前。土為岐鋒，攻於後。土為鋒殺，在張月度之後，使其背行稍可。土前計後，相背不相向乃可，否則往來交斗，若計前土後，相向，不相背而斗，能脫此乎。蓋土順行，計逆行，兩相迎斗，焉能脫此。?曰：時方貴盛，正當權要。先生曰：貴盛可勝天乎。其能如天命何，天寶二載，天寶二年，刃殺復隨，刃並，流計加踏，更迭計星，必死於兵。

The master then pointed to Zhang Xun's chart and explained to him: Zhang Xun's命宫 is located in the degree of Heart Moon Fox, and his current year's limit has reached the degree of Zhang Moon Deer. Ji Du is holding the刃星, positioned in front of the Zhang Xu monthly degree; the planet Saturn is acting as a sharp weapon, attacking from behind (Saturn is a sharp star, located behind the Zhang Xu monthly degree). If they were moving in opposite directions, it would be somewhat bearable—Saturn in front and Ji Du behind, facing away from each other rather than facing; that would be acceptable. But now it is Ji Du in front and Saturn behind, with the two stars facing each other and colliding, how can he escape? Because Saturn is moving forward and Ji Du is moving backward, they are directly colliding head-on, where can he hide? Li said: But Zhang Xun is currently powerful and in a position of authority, holding an important post. The master said: Can power surpass heaven? He cannot change heaven's mandate. By the second year of Tianbao, the刃煞 will come again, and the annual Ji Du will press down further, he will certainly die from military calamity.

命限兩傷，刃鋒並踏，果死祿山兵手。?曰：敢問四木者，何也。日、月、木、火、土、金、水佈列於二十八宿，皆有其四。先生曰：角斗奎井：角木蛟、斗木獬、奎木狼、井木犴，為四木是也。遇此安命，以木為主，金曜強健，金能克木，則木危矣。命主受傷，木既危，則剝床以膚我，豈免於患乎。易曰：剝床以膚，凶切，近災也。若此命者，如此之格，必壞祖破家，傾家蕩產，從木得地，雖命主起強，亦須先破而後成。必須先難而後獲也。

The heavenly stem and earthly branch of the destiny palace and the life limit are both injured, with Yangren and sword sharpness coming together. Zhang Xun later indeed died under the weapon of An Lushan. Li said: Please explain what is meant by the "four woods." Originally, the seven celestial bodies—sun, moon, wood, fire, earth, metal, and water—are distributed among the twenty-eight constellations, with each celestial body occupying four constellations. The master said: The four constellations—Jiao, Dou, Kui, and Jing—namely Jiao Wood Jiao, Dou Wood Xie, Kui Wood Lang, and Jing Wood An—are the four woods. If the destiny palace is located within these four constellations, then the planet of wood is the main influence. If the planet of metal is strong, metal can overcome wood, and thus wood becomes vulnerable (the destiny is injured). When wood is vulnerable, it is like the statement in the Zhou Changes (I Ching) on the sixth line of the Bao hexagram, "peeling the bed to the skin, ominous," meaning the danger is very close. How can one avoid calamity? Such a destiny will certainly ruin the family's heritage and lead to financial ruin. Even if the planet of wood is supported elsewhere and the destiny regains strength, it must first suffer a setback before achieving success, enduring hardship first before gaining rewards.

?曰：請問四火，翼火蛇、觜火猴、室火豬、尾火虎。先生曰：舉一隅，必以三隅反。舉一可知其三，四火宜木盛，木為火母，木氣強，母強子旺，則壽堅福壯；如此格者福壽崇高，木氣弱，彼無力我何藉，而火躔得所，雖命元得地，只是清淡之士，主清閒而淡薄，火又弱，不旺相，失經失次。失經火，居水度，失次火，入水宮，只為貧賤之人。如此者，貧窮下賤之人。

Li Shi said: Please ask which four stars belong to the four fires. The answer is Yi Huo She (Winged Fire Serpent), Zi Huo Hou (Crown Fire Monkey), Shi Huo Zhu (Chamber Fire Pig), and Wei Huo Hu (Tail Fire Tiger). The master said: If you can give one example, you should be able to infer the other three. If someone has the four fires in their destiny, it is suitable to have strong wood energy, because wood is the mother of fire; when the mother is strong, the child is also strong, so the person will have a long and solid lifespan and abundant blessings (this pattern leads to great fortune and longevity). If the wood energy is weak, the mother is powerless, then what can I rely on? At this time, even if the fire star is in a favorable position and the destiny origin is also in a good place, one can only be a person of simple and quiet life (a life of leisure and detachment). If the fire itself is also weak, it is not prosperous and strong, and it also loses its proper place — 'losing its proper place' means the fire is in the water degree, 'losing its order' means the fire is in the water palace — then one can only be a poor and lowly person.

四土：柳土獐，女土蝠，氐土貉，胃土雉；四水：軫水蚓，參水猿，箕水豹，壁水俞；四金：亢金龍，鬼金羊，牛金牛，婁金狗；皆準此論。凡坐命於此四土、四水、四金度者，皆同前四木、四火之例而推。?拜謝曰：命之矣。命者受敬也。先生袖出天圖，指示曰：天圖即命圖也，指示乃指教也。

The four soils are Liu Tu Zhang, Nu Tu Fu, Di Tu He, and Wei Tu Chi; the four waters are Chen Shui Yin, Can Shui Yuan, Ji Shui Bao, and Bi Shui Yu; the four metals are Kang Jin Long, Gui Jin Yang, Niu Jin Niu, and Lou Jin Gou. These groups are all discussed according to the same principles: anyone whose natal chart is located in the degrees of the four soils, four waters, or four metals should be analyzed in the same way as the four woods and four fires. First, check whether the native's element is nourished by its mother element; second, check whether there is a strong star that overcomes it; finally, check whether it is out of its proper sequence or cycle. Li thanked the master, saying, "I have learned from you" (the term "ming zhi" means to show respect through learning). The master then took out a celestial chart from his sleeve and showed it to him (the celestial chart is the same as the destiny chart, and "zhǐ shì" means to teach or explain).

爾命泊軫，爾命即李?命，以水為主，命主水星，計攻水於奎。攻者，戰克也，言命主被克。天綱謂水泛白羊，此言命主失陷也。水勢盛，水居火位，我去克彼，故曰勢盛。復梗於計，梗謂相敵，計雖強，指火宮言而有所黨，又困於奎木，奎木克計乃曰為困，倘得金在奎，即計生金金生水，從水必發，展轉相生方許發達，但金起遠，遠者不在本宮度也。只為清貧之士。由此清貧可知，四十七歲限行參度，行申限參水度，必不在人世。決死無疑，?曰：何也。何故而死，土躔參水，限度已壞矣。命限兩傷故此而卒，餘仿此推。

Master said: Your命宫 falls in the Chariot mansion (this refers to the person's own destiny), with the water star as the main governing star (the destiny ruler is the water star); the calculation of the count is in the Legs mansion attacking the water star (the term 'attack' means conflict and overcoming, meaning the destiny ruler is being overcome). Yuan Tiangang calls this 'water overflowing into the ram', which refers precisely to the loss of the destiny ruler. The power of water was originally strong (water is in the fire position, which is the position of overcoming, so its power is strong), yet it is blocked by the count (the term 'block' means mutual opposition; although the count is strong, it is strong because it is in the fire mansion where it has support). It is also trapped by the wood of the Three Stars mansion (the wood of the Three Stars mansion overcomes the count, so it is considered trapped). If there were a metal star in the Three Stars mansion, then the count would be generated by metal, metal would generate water, and following the path of water, success would certainly come - it is only through successive generation that success can be achieved; unfortunately, the metal star is too far away (the term 'far' means not in its own mansion or degree), so you can only become a poor person. From this, the outcome of poverty can be foretold: at the age of forty-seven, when the limit reaches the degree of the Three Stars mansion (the degree of the water monkey in the monkey mansion), you will certainly not be alive anymore, death is certain. Li asked: Why is this so? The answer was: Because the earth star is in the degree above the water monkey, and the limit has already been damaged; both the destiny and the limit are harmed, so death occurs here. The rest of the destinies are all calculated in this way.

其餘水、土、火、金、日、月等星受克者，限行頂度處，必死。其論看倒限篇詳矣。先生曰：世人得袁公旨，袁公，袁天罡也，言得其秘旨。皆以行限，視度之休危。看人休咎危亡，皆以限度而論。假如命度角木，以木為主，到軫水，為吉；命木限水受生故也。到翼火，為凶。命木限火竊氣故也。殊不知當生水星，壯旺為福，否則而凶危矣。

Other stars such as water, earth, fire, metal, sun, and moon, if they are in a position that harms the main star of one's birth chart, then when the person's life limit reaches the 'top degree'—that is, the extreme limit of the life measure—the person will certainly die. For more details on this subject, see the section on 'Reversed Limits'. The master said: people who have mastered the essence of Yuan Gong's teachings (Yuan Gong refers to Yuan Tiangang) generally only consider whether the limit is safe or dangerous based on the movement of the life limit (judging fortune and misfortune, danger and safety, entirely based on the concept of limits). For example, if the birth measure is Jiao Mu Jiao (a star associated with wood), then the main element is wood. If the life limit reaches Zhen Shui (a water star), it is considered auspicious (because the birth measure is wood and the limit is water, water nourishes wood). If the life limit reaches Yi Huo (a fire star), it is considered inauspicious (because the birth measure of wood is drained by the fire limit). However, they do not know that they should also examine the state of the water star in the birth chart: if the water star is strong, then reaching a water limit brings good fortune; but if the water star is not strong, then reaching a water limit becomes dangerous instead.

此言只知命度受生為吉，而不知命度受生為凶。何也。且如限行水度，以水為限，主必看水星起躔，垣廟壯旺則為福。論設使水星起躔，衰弱失陷，則為凶斷。餘皆仿此。倘若翼火起弱，亦不能竊我之木也。此言以命去生限度，為竊氣，乃凶。且如限行翼火，火星起躔，失次陷弱，亦不能竊我命木也。若火星，起躔高旺，則能焚我木也。餘準此推。先生坐大覺寺，坐寓於此，或指金剛命試之。以塑日為生。

This means that people only know that a person's destiny is considered auspicious when it is born under a favorable degree, but they do not know that a person's destiny may also be inauspicious when born under an unfavorable degree. Why is that? For example, when the limit of a person's life reaches the degree of water, water is considered the main element of that limit, and one must further examine where the water star is located. If it is in its native place or in a strong and flourishing position, then it is truly auspicious; but if it is located in a weak or declining position, then it should be interpreted as inauspicious. Other stars are also judged in the same way. Conversely, if the fire star is located in a weak position, it cannot steal the wood energy of another (this refers to using the destiny to generate the limit, called "stealing energy," which is an inauspicious sign). For example, when the limit of a person's life reaches the fire star, if the fire star is located in a weak and declining position, it cannot steal the wood energy from the person's destiny; but if the fire star is located in a strong and flourishing position, it can actually burn the wood energy of the person's destiny. Other examples are judged in the same way. At that time, the master was staying at the Dajue Temple, and someone pointed to the image of the金刚 (diamond general) on the hall and tested him, taking the day the image was completed as its birthday.

以其塑像年月日時推排。先生不視，卻之。不看也，忽爐中風蕩，火星墮地。先生起而言曰：此寺不久人間，經旬灰於火。言十日後，必遭火焚也。?曰：先生因金剛命知之乎。問是因金剛命而知之。曰：否。適火星自爐中下，金剛命亦可試也。若論其命，亦可知矣。?課其命限，行虛日。虛日在子，太陽為用，羅申火辰，攻破日鼠。三合拱限，日怕火羅，限度被傷，其凶可決。曰：得非命乎。先生曰：是人命，亦惡死。設若是人命，亦主不得其死。?曰：何也。何故，今年天雄在子，天雄在限，陽刃在午，陽刃照限，餘準此也。

The divination was based on the birth year, month, day, and hour of the statue. The master looked at it but then pushed it aside. Suddenly, a gust of wind stirred the incense burner, and a small spark fell to the ground. The master stood up and said: This temple will not last long on earth; it will be reduced to ashes within ten days (meaning a fire will occur within ten days). Li asked: Did you deduce this from the statue's destiny? The master replied: No, it was that small spark that fell from the incense burner that told me; however, checking the statue's destiny would also lead to the same conclusion. Li then calculated the statue's destiny. When the limit reached the degree of the empty mansion and the rat, the empty mansion was in the position of the rat, with the sun as its key element. Rahu was in the position of the monkey, and the fire star was in the position of the dragon. The monkey, rat, and dragon formed a triple harmony, surrounding the limit's palace and breaking through the empty mansion's rat position. The sun is most afraid of the fire star, and since the limit was injured, the danger was certain. Li asked: Is this not the statue's destiny? The master said: If this were a person's destiny, it would also indicate a sudden and violent death (if applied to a human life, it would also indicate a bad end). Li asked: Why is that? The master replied: The celestial dragon is in the position of the rat this year, directly pressing on the limit; the yang blade is in the position of the horse, shining from the opposite position onto the limit. The rest of the examples are also calculated in this way.

大凡論人命限，皆可仿此推之。李?試一人，試看何如，命坐氐土度，卯宮氐度，金守照為飛廉之主。月廉殺主，不宜起守命垣。何以能延。言其何不損壽，先生曰：爾乃專以苟見，苟略也，自謂苟且之見。而不知甲辰火命人，納音屬火，豈有畏於飛廉金乎。是我克廉非廉克我，若木命人，的不能延，納音屬木廉金克我，今限行井木，木為限主廉金傍克，飛廉、月符、官符同守照，是謂諸煞並踏，又加流星等殺，乃曰眾殺相攻，問之，此人已在囹圄中矣。囹圄古之牢獄。

In general, when determining a person's destiny and lifespan, one can follow this method. A man from the Li family asked about a person's fate: this person's destiny is located in the Root Mansion (the second mansion of the卯宫), with the planet of metal guarding and accompanying it. However, metal is the ruler of Fei Lian (a malevolent star), which is the ruler of the Moon's corruption and is not supposed to guard a person's destiny. So why is this person not suffering a shortened lifespan? The master replied: you are only looking at things superficially (the term '苟' means carelessly and hastily), without knowing that this person was born in the year Jiachen, and his nayin element belongs to fire. How could he fear the metal of Fei Lian? It is I who is overcoming Fei Lian, not Fei Lian overcoming me. If this person had a nayin element of wood, then indeed he would not live long, because a wood destiny meets Fei Lian metal, which is metal overcoming wood. Now, as he reaches the limit of the Well Wood mansion, wood is the ruler of the limit, and Fei Lian metal comes from the side to overcome. Fei Lian, the Moon's corruption, and Guanfu (a malevolent star) all guard and accompany him, which is called 'many malevolent stars converging'. Adding the malevolent stars of the flowing year and other celestial phenomena, it is called 'many malevolent forces attacking'. Upon inquiry, this person was indeed imprisoned (the term '囹圄' refers to ancient prisons).

先生曰：汝知天罡之語乎。問?可知天罡語句否。劫刃地雌見夫星，劫殺羊刃，地雌怕居夫位於妻元。揚鞭再醮。鞭，絲鞭也。古者，公主招婿，執之可意者，投之。揚鞭者，女子將嫁，其母以酒醮之，曰：必敬必恭，相汝夫子。再醮，言再嫁其夫。或命坐空亡，六甲空地，妻宮為氣羅所傷。

Master said: Do you know the saying by Yuan Tiangang —— "Jie Ren Di Ci Jian Fu Xing, Yang Bian Zai Jiao." It means that the combination of Jie Sha, Yang Ren, and Di Ci is most dangerous when they fall in the husband's position or wife's origin in a woman's chart. "Bian" refers to a silk whip: in ancient times, when a princess selected a驸马, she would hold a silk whip and throw it to the one she chose. "Yang Bian" refers to a woman about to get married, her mother performing a Jiao ritual with wine, advising her to "be respectful and dutiful, and support your husband well." "Zai Jiao" means to remarry. Therefore, this saying indicates that if a woman's husband's position is afflicted by Jie Sha, Yang Ren, and Di Ci, it will inevitably lead to remarriage. Alternatively, if the命宫 is exactly occupied by Kong Wang (the empty position in the six jia cycles), and the wife's position is further harmed by Zi Qi and Luo Hui, the same outcome will occur.

經云：水遇孛、氣，緇黃娼妓。嗣宮天雄及孛會。經云：五宮逢孛，男女虛花。皆主孤克。合此者必主孤孀，若嗣主受傷，餘氣強健，必有繼子。如子星屬火，被水孛克之，若羅?得所，必有繼子。也又如嗣星是木，土水星失陷。若得氣計孛餘專權，亦同此例推之。然看三方對照，何如不可概論。宜細詳之，不可造次。

The text says: When the planet of water meets the moon孛 and the purple qi, it indicates that one may become a monk, a Taoist, or fall into the profession of a courtesan (「缁」refers to monks, 「黄」refers to Taoists). It also says: If the son's palace has the planet Tian Xiong and the moon孛 together, then 「five palaces meet the孛, sons and daughters will be barren」, indicating that children may not be born. All these indicate loneliness and conflict. Those who meet these conditions will certainly be alone or become widows. However, one must also consider the aspect of support: if the ruler of the son's palace is injured, but other planets of the same type remain strong, there may still be a stepson. For example, if the son's planet is fire, and it is overcome by the planet of water and the moon孛, as long as the planet Luo Hui (the fire remainder) is in a favorable position, there will certainly be a stepson. Similarly, if the son's planet is wood, and the planet of earth and water are in decline, as long as the remaining planets such as purple qi, Ji Du, and the moon孛 are strong, the same principle applies. In conclusion, one must also consider the situation of the three directions, and cannot make a general judgment. It is necessary to carefully examine and not make hasty conclusions.

先生曰：爾知孤寡命乎。無妻曰鰥，無夫曰寡，無父曰孤，無子曰獨。?曰：敢問先生指示殊愉命。曰：殊愉，或曰人名，此命格局善。善者星格美而且善，然妻宮在亥，坐命巳宮，巳土金對，亥妻屬木金巳對克，妻宮壞矣。七宮被傷，雖木得垣，妻主得地，妻縱有，縱然有妻，不免鼓盆之嘆。

Master said: Do you know what is called a lonely and childless fate? Being without a wife is called "gān", without a husband is called "guǎ", without a father is called "gū", and without a son is called "dú". Li said: Please enlighten me about the fate of Shu Yu (which is said to be a person's name). Master said: This fate's structure is originally good (so-called good means the stars and patterns are both beautiful and favorable); but his wife's position is in Hai, and his destiny palace is in Si. Si and Hai are directly opposite, Si belongs to metal and Hai's wife position belongs to wood, metal comes from the opposite side to overcome wood, so the wife's position is ruined. The seventh palace is already injured, even though the planet itself is in its proper place and the wife's ruler is also favorable, although he may be able to marry, he will inevitably suffer from the sorrow of losing his wife — that is, his wife will die.

昔莊子喪妻，不哭，鼓盆而歌之。餘可準此例斷之。其餘宮仿此例推，先生因示一行僧，命安寅坐孤劫，孤辰劫殺皆守命宮，木起同氣從身。木氣本為孤星，更掌孤劫伴身。在申妻位，孤劫之主更守妻宮，水為妻元失經，即失躔也。又坐陽刃，妻臨刃也，此所以清孤。由此而為僧也，清閒孤高。

Before his wife died, Zhuangzi did not weep, but instead beat a clay pot and sang. Later generations used the term "gǔ pén" to refer to the death of a wife. The other palaces can be interpreted in the same way. The master then pointed out the fate of a wandering monk: his命宫 was at寅, and he was seated on Guchen and Jie Sha, both of which guarded his命宫. The planet Jupiter and the star Zi Qi shared the same energy and rose together, following his body palace (Jupiter and Zi Qi are originally solitary stars, and now they also govern Guchen and Jie Sha, accompanying his body palace). His妻宫 was at申, and the rulers of Guchen and Jie Sha also guarded his妻宫; the planet Water, which is the ruler of wife, was out of its proper place, meaning it was not in the correct position; and his妻宫 was also occupied by the Yang Blade. This is the reason for his whole life of coldness and loneliness, and also the reason why he became a monk—because it was quiet and solitary.

?曰：然近貴，何也。既為僧，如何又近貴。先生曰：身坐斗杓，杓者，北斗之柄，主文章，又是注受之地。身命遇之，以化凶為吉，但祿主退遠，官祿主退行，離遠而又不干涉身命，此所以近貴不得爵祿，只為名僧耳。當與貴人相接，不能食天之祿，只為有養清高，僧人馳名於世而已矣。

Li's explanation says: But he still has contact with the nobleman, why is that? Since he has become a monk, how can he still associate with the nobleman. The master said: Because his body palace is exactly facing the handle of the Big Dipper, which is the main indicator of literature and scholarship. That place is also where the yin influences the yang. When the body palace and the life palace meet these two places, they can turn misfortune into good fortune. However, the official fortune is retreating and distant (the master of official fortune is both retreating and far away, not related to the body and life palace), so he can only be close to the nobleman but cannot obtain official rank and salary. At most, he can be a famous monk. In other words, he can associate with the nobleman, but cannot receive the salary from the court, only to be known for his high moral character and his name being passed down through the world.

?曰：天耗地耗，切忌財鄉。田財身命皆忌耗星。姚崇命守天耗，或天耗星起照，又坐破碎，或破碎臨主命，何為宰相乎。既犯破耗，貴顯何也。先生曰：此祿元日也。官祿主星是日，金水引從卯位，三臺輔弼之格，日出扶桑，太陽得體，何知此人，言此命也。生不創府第，平生不造屋宇，寓居罔極寺。住於寺中，雖宰相，亦只是清淡儒。爵位雖尊，還是清貧淡薄之儒也。得非守耗坐破碎而然。可見耗破，其驗由此。

Li Shi said: Heavenly and earthly losses are most undesirable when they fall in the wealth area (the fields of fields, wealth, and the person's palace and life palace should all avoid the loss stars). However, Yao Chong's destiny has the heavenly loss star guarding his life palace, or the heavenly loss star shining upon his destiny, and also has the broken star sitting upon his destiny, or the broken star being upon the person's destiny. Yet he was able to become a prime minister. Since he committed the offenses of breaking and loss, how could he still be so prominent? The master said: This is because his official destiny is the sun star (the main star of official destiny is the sun star), and the metal and water stars are following in theMao Palace, forming the "Three Platforms and Ministers" pattern. The sun star is like rising from Fushan, obtaining its original form. But how can you discern the true situation of such a person? He never built his own residence throughout his life, only living in Wangji Temple. Although holding a high official position, he was merely a simple Confucian scholar - his rank was high, yet he remained a man of simple and humble character. This is precisely because his destiny was guarded by the loss star and also sat upon the broken star. Thus, the effects of the loss and broken stars are evident here.

李?曰：示命坐唐符在午，命坐午守唐符，孛星破局，午乃太陽從火，故曰孛星破局，又有孛騎獅子之論。此當貧乎富乎。命坐唐符而孛星破局，故問之。先生曰：富也。?曰：何以知之。因何主富，此命在午孛，為福元。申為福德，以水為主，孛乃水餘，故為福元。凡福元克命，皆為上格。其它宮分，皆喜福星克命。仿此例推之。

Li said: There is a destiny where the命宫 is located in the Wu palace, guarded by the Tang symbol, but the moon孛 disrupts the pattern. The Wu palace belongs to the sun and the five phases follow fire, while the moon孛 belongs to water, which is the element that controls fire, so the孛 star disrupts the pattern. There is also a saying called "孛 riding the lion," because the Wu palace's yellow path is named lion. Such a destiny, should it be poor or rich? He asked this specifically because his destiny is located at the Tang symbol but is disrupted by the孛 star. The master said: rich. Li asked: how do you know? The answer was: the孛 in the Wu palace of this destiny is exactly his fortune virtue palace. His fortune virtue palace is in Shen, and the Shen palace is mainly water, while the moon孛 is the residual light of water, so the moon孛 is the fortune virtue palace. Whenever the fortune virtue palace controls the destiny palace, it is considered a good pattern; other palaces are the same, they all like the fortune star to control. Just follow this example to deduce.

先生曰：安祿山命坐劫殺，巳宮安命，水為祿主，起於命垣，朝陽於巽宮，官星朝日，金為天地二元，祿主引前。天元、祿地、元祿前引命。又坐斗杓祿勳，然貴則貴矣，此所以得操權柄。蓋由此格局，而得掌重權也。但身命坐劫刃，劫殺坐命，羊刃安身。又夾土計，水為命元，土計又夾。決不善終。言不得其死也。限到參水發者，限主得地，祿主故也。水為官祿，朝陽限至水度，必發。五十二歲酉限昴日，太陽為用，孛羅兩夾，前關後鎖，孛羅是天雄殺星，又屬劍鋒岐鋒，凶迭凶神，必不在世。

Master said: An Lu Shan's natal palace is located in the Si palace, which directly incurs the calamity of劫杀. The water star is his fortune ruler, starting from the natal palace, it supports the sun star in the Xun palace (the official star supports the sun); the gold star serves as both the heavenly fortune ruler and the earthly fortune ruler, leading ahead of the fortune ruler (the heavenly and earthly fortune rulers lead the natal palace); the natal palace also sits on the斗杓 and禄勋. Therefore, his status is truly high, which is the reason he could hold great power—precisely due to such a configuration he was able to command a large army. However, both his natal and body palace are occupied by劫杀 andYangren (劫杀 sits in the natal palace,羊刃 sits in the body palace), and are sandwiched between the earth star and the ji du star (the water star is the natal ruler, yet it is squeezed by the earth and ji du stars), so he inevitably meets a bad end. As for when his life limit reaches the Shen water degree, he will prosper, because the limit ruler is in a favorable position and meets the fortune ruler (the water star is the official and fortune ruler, supporting the sun, when the life limit reaches the water degree, he will certainly rise to prominence). At the age of fifty-two, his life limit enters the You palace, the Maorichicken degree, using the sun star as the main factor, but is sandwiched by the moon bo and Luo hou stars in front and behind, with a gate in front and a lock behind; bo and Luo hou are originally the heavenly xiong sha star, and also combine with jianfeng and qi feng, which are even more凶, at that time he must surely not be alive anymore.

果其年，謀廢立。其子慶緒，命李豬兒，操刃帳中殺之。按金水日坐命，當為文士。文人才士，為喜木氣金水。祿山武夫，亦用何疑。武將功臣，但用火羅計孛。先生因又取裴寂命示之。裴寂宰輔，寂命泊子，子宮坐命，子屬斗杓，命坐斗杓，火為官祿，主朝陽於注受之地。官祿從陽，宜居注受。月坐官祿，身居祿位，又得天祿地祿夾輔。天元祿地元祿，又輔夾身主。是宜佐太宗，唐太宗李世民，興唐天下致太平也。

Indeed, that very year, An Lu Shan plotted to depose the emperor, and his son An Qingxu ordered Li Zhur to kill him with a dagger in the tent. Someone might ask: With gold, water, and the sun in the命宫, one should be a literary man (a talented scholar who likes wood, purple qi, gold, and water), but An Lu Shan was a military man. Why is his chart structured this way? There is no need to be puzzled—military officers and meritorious officials are naturally associated with fire, Rahu, Ketu, and the moon's fragments. The master then took out Pei Ji's chart for discussion (Pei Ji was a chancellor of the early Tang dynasty): Pei Ji's命宫 fell in the Zi (child) position (Zi belongs to the Dipper's handle, so it is said that the命宫 sits on the Dipper's handle); the fire star is the master of officialdom, and it surrounds the sun in the place where yin nourishes yang (the officialdom follows the sun, which is appropriate for the nourishing and receiving position); the moon is seated in the officialdom palace, the body palace is in the officialdom position, and it is also supported by the heavenly and earthly officialdom from both sides. Therefore, he was destined to assist Emperor Taizong Li Shimin, revive the Tang dynasty, and bring peace to the world.

先生曰：子知萬乘主乎。萬乘主者，帝王之稱。萬乘主與下貴不同，帝王之格與人臣大異。必陰陽拱夾，日月拱命夾命，拱官福夾官福。五曜連珠。木、火、土、金、水佈列次序不間。今唐天子命乙酉，唐元宗命乙酉年生。其年五星，木火土金水，環拱天門。環者，連環無間；拱者，拱扶有情。天門，亥宮。日月分躔危室，日躔室，月躔危，金婁水，壁從陽，木火土輔太陰。命坐室宿，亥宮室度，汝可觀之。觀斯貴格，七政環拱。?看果然。命果非凡。

Master said: Do you know what is the destiny of a ruler of a great empire? A ruler's destiny is entirely different from that of a minister: it must have the sun and moon, along with yin and yang, surrounding and supporting the命宫, and the five luminaries must be in a continuous chain. The current Tang emperor was born in the year Yiyou (the year of the Emperor Xuanzong of Tang). In that year, the five elements of wood, fire, earth, metal, and water formed a continuous chain surrounding theHai Palace, the heavenly gate. The sun was in the room mansion, and the moon was in the rooftop mansion. The planet Venus was in the bond mansion, and the planet Jupiter was in the wall mansion, following the sun. The planets of wood, fire, and earth supported the moon. The命宫 was precisely in the room mansion of theHai Palace. You can look for yourself. Li saw it and indeed it was so—the seven luminaries formed a surrounding chain, and this destiny was truly extraordinary.

先生曰：限行角木蛟則危矣。危困也，繼 而曰木蛟雖危，必有離宮之厄。言角木限，只有離宮之厄，不至傷壽。翼火不出矣。壽至於此，?問所從。問其所已，孛壞翼火蛇，限度被傷，角之一宿，木為限度，對照戌宮之金，金星對克，今限行氐土貉度。今行氐土貉之限，李林甫當國事可知。

Master said: His destiny reaches the limit of Jiao Mu Jiao, which is dangerous (the word "dangerous" here means hardship). He then said: Although walking through Jiao Mu Jiao is dangerous, it is only a hardship of leaving the palace and country (meaning that the hardship of Jiao Mu Jiao is only leaving the palace and country, not yet causing death). When he reaches Wei Huo, he will not be able to go beyond it (his lifespan ends here). Li asked for the basis of this statement. The answer was: Because the moon孛 destroys Wei Huo She, causing damage to the limit. As for the limit of Jiao, it is governed by wood, but it is attacked by the planet of metal from the opposite palace, the Xu palace. Now he is at the limit of Di Tu Luo — from this we can know that he is at the time when Li Linfu was in power.

先生曰：爾知有令星乎。春木、夏火、秋金、冬水、季月、屬土。故當時者旺，如春令木旺，我生者相，如春令火相，生我者休，如春令水休，克我者囚，如春令金囚，我克者死，如春令土死，且如木旺於春七十二日，當時者旺，相於夏七十二日，我生者相，休於冬七十二日，生我者休，囚於秋七十二日，克我者囚，死於季月中節，我克者死，其餘星辰，火土金水，皆不離生剋制化。俱準此例推之。先生曰：汝知天綱之語乎，且如四土坐命，女、柳、胃、氐為四土度。

Master said: Do you know what the "commanding star" means? In spring, the element is wood; in summer, fire; in autumn, metal; in winter, water; and in the months of the four seasons, the element is earth. Therefore, the element that is in command at that time is "strong" (such as wood being strong in spring), the element that I generate is "auxiliary" (such as fire being auxiliary in spring), the element that generates me is "resting" (such as water being resting in spring), the element that controls me is "captured" (such as metal being captured in spring), and the element that I control is "dead" (such as earth being dead in spring). More specifically, wood is in command in spring and is strong for seventy-two days; in summer, wood generates fire, so wood becomes auxiliary for seventy-two days; in winter, water generates wood, so wood becomes resting for seventy二百 days; in autumn, metal controls wood, so wood becomes captured for seventy-two days; and in the months of the four seasons, wood controls earth, so wood becomes dead. The same principle applies to fire, earth, metal, and water. Master also said: Do you know Yuan Tiangang's words? For example, using the four earths as the destiny position—female, willow, stomach, and constellation—are the four earth degrees.

火羅臨旺，命度受生，福尤昌熾，其福最熾，釣起飛居垣廟，如土星，命主起在他宮，入垣居廟。縱逢木氣不為忌。經云：他來刑我，我居廟旺，以何妨。彼得令旺相，彼指土言，此鬼縱在側，鬼指木言，不為忌矣。何足懼哉，因閱天綱集有曰：爍爍陽光，晝日之生，火羅可忌。星、虛、房、昴四日度也。娟娟蟾影，夜生之月，土計為防。心、張、危、畢四月度也。

Those born with the four earthly branches as their destiny, if the Mars and Rahu are in a prosperous and strong position, and their destiny is assisted by them, their fortune will be exceptionally prosperous. If the ruler of the destiny also rises and falls into its own domain and temple (for example, if the Saturn as the ruler of destiny is in another palace but happens to be in its own domain and temple), then even if the Jupiter and Purple Qi come to harm, it is not considered a bad omen. The classic says: if other stars harm me, as long as I am in a temple or prosperous position, what harm can there be? This is because my own element is in command and prosperous (the "other" refers to the earth), and the star that harms me, though nearby (the "ghost" refers to the wood), cannot form a bad omen, so what is there to fear? Therefore, consulting the "Celestial Rules Collection," it says: brilliant sunlight is the essence of those born during the day, so they should be cautious of Mars and Rahu — this refers to the four day degrees: Star, Empty, Room, and昴. Bright moonlight is the essence of those born at night, so they should be cautious of Saturn and Ji Du — this refers to the four month degrees: Heart, Zhang, Danger, and Bi.

四火懼見漂流，翼、觜、尾、室四火度也，忌見水傷。四木怕逢金健。角、斗、井、奎四木度也，怕逢金克。四金坐度，鬼、牛、婁、亢四金度也。惟怕炎火。炎焰之火，必然傷金。四土何則為忌。女、柳、氐、胃四土度也。強梁之木，所忌木旺，要得金剛。以金制木，四水何則為防。參、箕、軫、壁四水度也。壅遏之勢，所畏土強，要得木槸。以木制土，壽甄迦羅，此言高壽，限度遞行而無滯。因限度遞行而無阻滯。福阿僧祗，此言享福，命源安居而有氣。因命源居強而有氣力。已上四句，西竺國有此語，乃無限之數也。

The four fire degrees fear being overwhelmed by water—Wèi, Zī, Wěi, and Shì are the four fire degrees, which are afraid of water damaging them. The four wood degrees fear encountering strong metal—Jú, Dòu, Jǐng, and Kuí are the four wood degrees, which fear metal overcoming them. The four metal degrees are those of Guǐ, Niú, Lóu, and Kàng, and they fear intense fire; once fierce flames appear, they will surely harm the metal. As for the four earth degrees, what do they fear? Nǚ, Liǔ, Dī, and Wèi are the four earth degrees, which fear strong and vigorous wood. They need metal to be strong and healthy, meaning metal controls wood. The four water degrees need to be cautious of obstruction—Cān, Jī, Zhěn, and Bì are the four water degrees, which fear the obstruction caused by excessive earth. They need wood to guide and clear the way, meaning wood controls earth. As for "Shòu Zhēnjiāluó," it refers to longevity, because the degrees proceed smoothly without obstruction. "Fú Āsēngqí" refers to enjoying happiness, because the destiny source is stable and has strength. These two phrases are from the Western Tianzhu country, referring to boundless numbers. By reading through this section, one can understand that the degree which one is seated upon belongs to a certain element, and thus fears the element that overcomes it. The method of resolution is always either "control" or "transformation"—using the star that overcomes me to control it, or using the star that connects the path to transform the enemy's energy into something beneficial to me. The four fire degrees fear water but welcome earth, the four wood degrees fear metal but welcome water, the four metal degrees fear fire but welcome earth, the four earth degrees fear wood but welcome fire, and the four water degrees fear earth but welcome metal. All of these can be inferred following this pattern.

刃並天雄，羊刃並天雄，守星善，如有吉助，則險處獲財，險中獲利，劫加地?。疑是地雌也，劫煞加地雌。或劍鋒，或加劍鋒，身命兩危必惡死。身命二主又危困，必主惡死以無疑。大小耗並，大耗小耗，並於刃宮。盜劫身辱，非盜劫傷財，則遭官身辱。死在囹圄，牢獄中也，加金孛。金孛加於刃雄劫雌。風流喪身，癆瘵病患，不併不可概論。已上諸煞，不併會諸凶，不加迭惡殺，又不可一概而論也。

Yangren and Tianxiong are in the same position. If the star governing that position is inherently good (i.e., with another auspicious star assisting), it can actually gain wealth in dangerous situations and profit from peril. However, if Jiesha is added to Di Ci (the text is damaged here, possibly meaning Di Ci), or if Jianfeng is also added, then both the body palace and the life palace are in danger, and death is certain. If Da Hao and Xiao Hao are both in Yangren's palace, it is either a loss of wealth due to thieves or punishment by the authorities, leading to disgrace, or even death in prison. If Jin Xing and Yuebo are also added to Yangren, Tianxiong, Jiesha, and Di Ci, then one may die from matters of love and lust or suffer from a wasting illness. However, to be clear: if these evils are not combined with other凶 stars or stacked with multiple evil stars, they should not be considered in the same way; instead, their severity should be judged separately.

李?曰：人貌醜妍，丑者，惡也；妍者，善也。何以知之。謂何以知其善惡。先生曰：慈心敬順，性善人也，善曜居命之鄉，善曜乃吉神，獰然兇頑，性惡人也，惡星躔之命宮，惡乃凶神也，刃在命，必有疾。刃為殺首，故有疾。加天雄，必破相。刃雄並命，必主破相，豈止於疾。坐陽刃者，性必橫，陽刃坐命，性必橫惡。坐天雄者，性必雄。天雄坐命，性主豪雄。淳風曰：木在命，其人必長軀，加氣則多須。此則不足信也。此論不足信，須變通消。

Li Chunfeng said: A person's appearance may be ugly or beautiful (ugly refers to evil, beautiful refers to good), but how can we tell this? In other words, how can we know whether a person's nature is good or evil. The master said: Those who are kind-hearted and respectful to others have a good nature, which means that the good stars are in their destiny palace (good stars are auspicious deities); those who have a fierce appearance and a cruel nature have a bad nature, which means that the evil stars are in their destiny palace (evil stars are inauspicious deities). If the Yang Blade is in the destiny palace, there will certainly be illness (the Blade is the leader of all evil stars, so illness is inevitable); if the Tian Xiong is added, there will certainly be disfigurement (when the Blade and Xiong both appear in the destiny palace, it indicates disfigurement, not just illness). If the Yang Blade is in the destiny palace, the nature is certainly fierce and domineering (when the Yang Blade is in the destiny palace, the nature is definitely fierce and evil); if the Tian Xiong is in the destiny palace, the nature is certainly bold and heroic (when the Tian Xiong is in the destiny palace, the person is naturally bold and heroic). Li Chunfeng said: Those with wood in their destiny palace will certainly be tall, and if they also have the Purple Qi, their beards will be thick. However, this statement is not reliable and needs to be viewed flexibly, not followed rigidly.

先生曰：六甲之例，甲子、甲寅、甲辰、甲午、甲申、甲戌。古未有也，軒轅時，大撓所定。黃帝祭天，天降十干，帝命大撓作十二支，以配之。五行納音，甲、子、乙、丑、納音是金之類。古無有也。顓帝時，洪範所究，斯時所究，四七星宿。四七二十八宿也。古未之有，天綱屬諸星象，而知之，斯時方知，古人惟齊七政。七政者，日、月、木、火、土、金、水是也。

Master said: The system of the Six Jia, which includes Jiazi, Jiayin, Jiachen, Jiawu, Jiashen, and Jiaxu, was not originally present in ancient times. It was established during the time of the Yellow Emperor by Da Nao. According to legend, when the Yellow Emperor worshipped Heaven, Heaven descended the ten Heavenly Stems. The Yellow Emperor then ordered Da Nao to create the twelve Earthly Branches to match them. The Five Phases and the Nayin sound elements, such as Jiazi and Yichou both belonging to the metal element, were also not present in ancient times. They were derived during the time of Zhuanyu by the studies associated with the "Hongfan" (Classic of the Great Plan). The twenty-eight constellations, similarly, were not present in ancient times. Yuan Tiangang assigned them to various star formations, and people then became aware of them. The only things that ancient people could systematically arrange were the seven celestial bodies, which are the sun, moon, Jupiter, Mars, Saturn, Venus, and Mercury.

四曜何得同參，四曜氣孛羅計也。七政猶人中之君子也，經云：以木、氣、金、水為君子也。四曜乃餘氣耳。經云：以火、羅、計、孛為小人。李?請問餘氣。問其所以，先生指星璣，語之曰：星璣，即天文秘旨也。水之餘孛也，孛為水餘，木之餘氣也，氣乃木餘，火之餘羅也，羅乃火餘，土之餘計也。計乃土餘，寧五星犯餘氣，犯者，侵克也，如木犯計，土犯孛，金犯氣，水犯羅，寧可我去克他。莫餘氣犯五星，如氣犯土，孛犯火，羅犯金，計犯水，莫使餘氣犯我，禍患必大。為餘氣所犯，必大有凶害。

So how can the four additional celestial bodies be treated on equal footing with the seven principal stars? The four additional celestial bodies, known as the four luminaries, include the Purple Star, the Moon's Shadow, the Roche, and the Ji Du. The seven principal stars are like the virtuous people among humans. The classics state that the Wood, Purple Star, Metal, and Water are considered virtuous; the four luminaries are merely residual energies. The classics also state that Fire, Roche, Ji Du, and the Moon's Shadow are considered petty persons. Li asked about the concept of residual energy and its reason. The master pointed to the book "Xing Ji" (a book discussing astronomical secrets) and told him: the residual energy of Water is the Moon's Shadow, the residual energy of Wood is the Purple Star, the residual energy of Fire is the Roche, and the residual energy of Earth is Ji Du. It is better to let the five principal stars invade the residual energies. For example, Wood invading Ji Du, Earth invading the Moon's Shadow, Metal invading the Purple Star, and Water invading the Roche. This is when the superior invades the inferior, which is natural. But one must not let the residual energies invade the five principal stars. For example, the Purple Star invading Earth, the Moon's Shadow invading Fire, the Roche invading Metal, and Ji Du invading Water. If the residual energies invade the principal stars, the calamity will be great and the harm severe. The difference lies in the distinction of rank: the seven principal stars are the main celestial bodies, while the four additional ones are secondary energies. When the main celestial bodies conquer the secondary ones, it is superior conquering inferior, which is natural. However, when the secondary energies conquer the main ones, it is inferior trying to conquer superior, hence the disaster is especially severe. When observing the chart, first distinguish which is the main celestial body and which is the residual one, then see who conquers whom. The rise and fall of virtuous and petty persons will then be clear.

先生論秦階，未詳，李?問曰：問其所有，淳風晝火夜土，晝忌火，夜忌土，忌曜之說，如此忌曜，可得聞乎。先生曰：四火坐命，翼室尾觜，則忌水，火為命忌水克，得土謂之援曜。援者救也，以土制水，四土坐命，胃柳氐女，則忌木，土為命忌木克，得火謂之益資。益者生也，以火化木，如土曜火曜，土星火星，為我度主，命度之主，飛起朝陽，起近太陽，又謂之忌曜可乎。豈可概以忌曜論哉。

Master Li asked: Li Chunfeng said "day fire, night earth," meaning those born in the day should avoid fire, and those born at night should avoid earth. May I ask the Master to explain this theory of forbidden stars. The Master replied: Those with fire as their destiny ruler, that is, those whose destiny is in the degrees of Wing, Room, Tail, and Chick, should avoid water, since fire is the ruler and fears water which can overcome it. At this time, if there is the planet of earth, earth can control water, and this is called "supporting star" ("support" meaning to save). Those with earth as their destiny ruler, that is, those whose destiny is in the degrees of Grain, Willow, Base, and Female, should avoid wood, since earth is the ruler and fears wood which can overcome it. At this time, if there is the planet of fire, fire can transform wood and generate earth, and this is called "beneficial support" ("beneficial" meaning to generate). However, if these same planets of earth and fire are exactly the rulers of the degrees of one's destiny, and they rise up to support the sun and approach the sun closely, can they still be called forbidden stars? Clearly, they cannot be universally considered as forbidden stars.

先生言畢，拂衣長嘯而去，不知所終。李?記是語而編之，目曰：稟賦分金，別人生之貴賤也，後學融會此理，驗命應如符券，以決人之休咎也。靈臺秘訣甚分明，奧妙元機理義精。探本窮源尋造化，出言發語見天真。經書記載宜當重，龜櫃珍藏不可輕。若把天機輕漏洩，鬼神暗地罰前程。嘉平二年九月朔旦，中都石室山人李?記。

After the master had spoken, he brushed his robe and let out a long cry before departing, his destination unknown. Li recorded these words and compiled them into a volume, titling it "Binfu Fenjin," to distinguish between the noble and the humble in life. Those who study later should be able to integrate the principles within, making their fortune readings as precise as a match between two pieces of jade, capable of determining a person's fortune and misfortune. At the end, there is a poem: The secrets of the spiritual hall are explained very clearly, the profound and subtle principles of the mysterious and profound are refined; to seek the root of the divine and the origin of nature, one's words will reveal true nature; the records in the classics should be valued highly, like treasures hidden in a tortoise cabinet, not to be lightly regarded; if one carelessly reveals the heavenly secrets, the spirits will secretly punish one's future. On the morning of the first day of the ninth month in the second year of Jiaping, the mountain hermit of Zhongdu, Li Kui, recorded this.

前後問答數十條，俱論唐世朝臣及星芒，見諸分野，應安史之亂。以其文語、聱牙用事詭異，故節之也。然談星之要，實不外乎此。後學者融心於此，即有所得矣。不可忽略，宜細詳之。

The above dozens of questions and answers discuss the birth charts of Tang dynasty officials and the appearance of stars in various regions, which foretold the An Lushan Rebellion. Because the original text is difficult to read and uses obscure references, it has been abridged, leaving only the essential parts. However, the key points regarding stars are all covered within these contents. Those who study later should carefully reflect on what is discussed here and naturally gain understanding. Do not lightly overlook it; instead, examine it thoroughly.