Ziping's Sea of Profundity: Basic Principles

五干屬陽，喜合。以甲為例：見甲，為比肩、兄弟；見乙，為劫財、敗財，剋父及妻；見丙，為食神、天廚、壽星，為男；見丁，為傷官、退財、耗氣，子甥；見戊，為偏財、偏妻、偏妾，剋子；見己，為正財、正妻，剋母，為合神；見庚，為偏官、七殺、官鬼、將星；見辛，為正官、祿馬、榮神，父母；見壬，為倒食、偏印、梟神，剋女；見癸，為印綬、正人、君子，產業。

Among the ten Heavenly Stems, Jia, Bing, Wu, Geng, and Ren are yang stems. Yang stems are strong in nature and prefer to combine with yin stems. Taking Jia wood as the day master for example: encountering another Jia is called "Bijian," indicating brothers and peers; encountering Yi is called "Jiecai," also known as "Bai Cai," indicating harm to the father and wife; encountering Bing is called "Shi Shen," also known as "Tian Chu" and "Shou Xing," indicating the birth of a son; encountering Ding is called "Shang Gan," also known as "Tui Cai" and "Hao Qi," indicating matters related to children and nephews; encountering Wu is called "Pian Cai," indicating a concubine and harm to a son; encountering Ji is called "Zheng Cai," indicating a wife and harm to the mother. Ji also combines with Jia, so it is called "He Shen"; encountering Geng is called "Pian Guan," also known as "Qi Sha," "Guan Gui," and "Jiang Xing"; encountering Xin is called "Zheng Guan," also known as "Lu Ma" and "Rong Shen," indicating parents; encountering Ren is called "Dao Shi," also known as "Pian Yin" and "Xiao Shen," indicating harm to daughters; encountering Gui is called "Yin Shou," indicating upright people and gentlemen, and indicating property and land.

五干屬陰，喜沖。以乙為例：見甲，為劫財、逐馬，剋妻；見乙，為比肩、兄弟、朋友；見丙，為傷官、小人、盜氣，為姪；見丁，為食神、天廚、壽星，子孫；見戊，為正財、正妻，剋母；見己，為偏財、偏妻、偏妾，剋子；見庚，為正官、祿馬，剋父母；見辛，為偏官、七殺、官鬼，媒人；見壬，為印綬、正人、君子，忌殺；見癸，為倒食、偏印、梟神，剋母。

Among the ten Heavenly Stems, the five Yin stems—Yi, Ding, Ji, Xin, and Gui—are characterized by their softness and need for stimulation to be activated. Taking Yi wood as the day master for illustration: encountering Jia is called "劫财" or "逐马," which indicates a conflict with the wife; encountering Yi is "比肩," indicating brothers and friends; encountering Bing is "伤官," indicating small people and a spirit that steals my energy, which relates to the nephew; encountering Ding is "食神," also known as "天厨" or "寿星," indicating descendants; encountering Wu is "正财," indicating the main wife and a conflict with the mother; encountering Ji is "偏财," indicating a secondary wife or concubine and a conflict with the son; encountering Geng is "正官," also called "禄马," indicating a conflict with the parents; encountering Xin is "偏官," also called "七杀" or "官鬼," relating to matchmakers; encountering Ren is "印綬," indicating upright and virtuous people, and it is most忌 to be conflicting with the killing star; encountering Gui is "倒食," also called "偏印" or "梟神," indicating a conflict with the mother.

立春念三丙火用，餘日甲木旺提綱。驚蟄乙木未用事；春分乙未正相當。清明乙木十日管，後來八日癸水洋；穀雨前三戊土盛，其中土旺要消詳。立夏又伏戊土取；小滿過午丙火光。芒種己土相當好，中停七日土高張；夏至陰生陽極利，丙丁火旺有土張。小暑十日丁火旺，後來三日乙木芳，己土三日威風盛；大暑己土十日黃。

After the Beginning of Spring, on the twenty-third day, the fire of Bing is in charge, hidden in the寅 (Yin) branch. On other days, the wood of Jia is dominant. Before the Awakening of Insects, the wood of Yi has not yet fully taken over; it only begins to be in charge at the Spring Equinox. After the Clear and Bright, the wood of Yi is in charge for ten days, followed by eight days when the water of Gui is strong in the辰 (Chen) branch. Three days before Grain Rain, the earth of Wu is strong, and the degree of earth's strength needs careful consideration. After the Beginning of Summer, the earth of Wu hidden in the巳 (Si) branch is taken into account; after the Grain in the Middle, the fire of Bing shines strongly in the午 (Wu) branch. At the Grain Full, the earth of Ji is quite powerful, and for seven days the earth's strength is prominent. At the Summer Solstice, the yin begins to appear, and the yang reaches its peak, with the fire of Bing and Ding at its height, and the earth supporting it. After the Minor Heat, the fire of Ding is strong for ten days, followed by three days when the wood of Yi is flourishing, then three days when the earth of Ji is very powerful; after the Major Heat, the earth of Ji is strong for ten days.

立秋十日壬水漲；處暑十五庚金良。白露七日庚金旺，八日辛兮祇獨行。寒露七日辛金管，八日丁火又水降；霜降己土十五日，其中雜氣取無妨。立冬七日癸水旺，壬水八日更流忙；小雪七日壬水急，八日甲木又芬芳。大雪七日壬水管；冬至癸水更潺汪。小寒七日癸水養，八日辛金丑庫藏；大寒十日己土勝，術者精研仔細詳。

After the beginning of Autumn, the first ten days are governed by the壬 water in the申, with the water rising; from the fifteenth day of the Beginning of Autumn, the庚 metal takes charge, which is appropriate. After seven days of the White Dew, the庚 metal is still strong, but after another eight days, the辛 metal begins to rule alone. After seven days of the Cold Dew, the辛 metal continues to govern, but after another eight days, the丁 fire takes over and the water energy declines. After fifteen days of the Frost Descent, the己 soil takes charge, and since the戌 is a mixed earth repository, it is acceptable to use it. After seven days of the Beginning of Winter, the癸 water is strong, followed by another eight days when the壬 water flows more vigorously. After seven days of the Light Snow, the壬 water rises rapidly, and after another eight days, the甲 wood in the亥 emerges with fragrance. After seven days of the Heavy Snow, the壬 water governs; after the Winter Solstice, the癸 water becomes more flowing and vast. After seven days of the Lesser Cold, the癸 water is warm and nourishing, and after another eight days, the辛 metal is hidden in the丑 repository. After ten days of the Greater Cold, the己 soil prevails. Those who study numerology should carefully examine and thoroughly consider this section.

子宮癸水在其中，丑癸辛金己土同；寅宮甲木兼丙戊，卯宮乙木獨相逢。辰藏乙戊三分癸，巳中庚金丙戊叢；午宮丁火併己土，未宮乙己丁共宗。申位庚金壬水戊，酉宮辛金獨豐隆；戌宮辛金及丁戊，亥藏壬甲是真蹤。

In the Zi (Rat) position, only Gui Water is hidden; in the Chou (Ox) position, Gui Water, Xin Metal, and Ji Earth are all present; in the Yin (Tiger) position, Jia Wood is hidden, along with Bing Fire and Wu Earth; in the Mao (Rabbit) position, only Yi Wood is present. In the Chen (Dragon) position, Yi Wood, Wu Earth, and a third of Gui Water's residual energy are hidden; in the Si (Snake) position, Geng Metal is hidden, along with Bing Fire and Wu Earth; in the Wu (Horse) position, Ding Fire and Ji Earth are hidden; in the Wei (Goat) position, Yi Wood, Ji Earth, and Ding Fire are all present. In the Shen (Monkey) position, Geng Metal, Ren Water, and Wu Earth are hidden; in the You (Rooster) position, only Xin Metal is present, alone and abundant; in the Xu (Dog) position, Xin Metal, Ding Fire, and Wu Earth are hidden; in the Hai (Pig) position, Ren Water and Jia Wood are hidden, which is the true essence. This is the 'person origin' hidden within the twelve earthly branches. When selecting the useful god or discussing generation and overcoming, one must first refer to this verse to determine the hidden heavenly stems within each branch.

金旺得火，方成器皿；火旺得水，方成相濟；水旺得土，方成池沼；土旺得木，方能疏通；木旺得金，方成棟樑。

When the metal energy is too strong, it needs fire to temper and shape it into useful objects; when the fire energy is too strong, it needs water to balance it, achieving the function of water and fire in harmony; when the water energy is too strong, it needs earth to control it, forming ponds and pools; when the earth energy is too strong, it needs wood to loosen it, allowing the earth energy to flow smoothly; when the wood energy is too strong, it needs metal to cut and shape it, enabling it to become useful timber. These five sentences illustrate the principle of 'excess must be restrained': in the Five Phases, if one element becomes overly dominant, it must be controlled by the element that restrains it.

金賴土生，土多金埋；土賴火生，火多土焦；火賴木生，木多火熾；木賴水生，水多木漂；水賴金生，金多水濁。

Gold needs earth to produce it, but too much earth buries the gold; earth needs fire to produce it, but too much fire burns the earth; fire needs wood to produce it, but too much wood makes the fire too intense to control; wood needs water to produce it, but too much water floats the wood; water needs metal to produce it, but too much metal makes the water turbid. These five sentences explain the concept of 'mother excess causing child illness': the thing that produces me becomes harmful when it is excessive.

金能生水，水多金沉；水能生木，木盛水縮；木能生火，火多木焚；火能生土，土多火埋；土能生金，金多土變。

Metal can generate water, but when water becomes excessive, metal is submerged by it; water can generate wood, but when wood becomes abundant, water is absorbed and dries up; wood can generate fire, but when fire becomes excessive, wood is burned completely; fire can generate earth, but when earth becomes excessive, fire is buried; earth can generate metal, but when metal becomes excessive, the nature of earth is taken over. These five sentences explain the concept of 'child excess leading to mother's decline': the thing I generate becomes excessive, and in turn consumes me.

金能剋木，木堅金缺；木能剋土，土重木折；土能剋水，水多土流；水能剋火，火多水熱；火能剋金，金多火熄。

Metal can overcome Wood, but if the Wood is too hard, the Metal is broken instead; Wood can overcome Earth, but if the Earth is too heavy, the Wood is broken instead; Earth can overcome Water, but if the Water is too much, the Earth is washed away; Water can overcome Fire, but if the Fire is too much, the Water is boiled away; Fire can overcome Metal, but if the Metal is too much, the Fire is extinguished. These five sentences explain the concept of 'the thing being overcome is too strong and thus turns to harm the overcomer': the element that is being overcome becomes too strong and ends up harming the one that was supposed to overcome it.

金衰遇火，必見銷鎔；火弱逢水，必為熄滅；水弱逢土，必為淤塞；土衰遇木，必遭傾陷；木弱逢金，必為砍折。

Metal is already weak and meets fire, surely to be melted; fire is already weak and meets water, surely to be extinguished; water is already weak and meets earth, surely to be blocked; earth is already weak and meets wood, surely to be eroded and collapsed; wood is already weak and meets metal, surely to be cut and broken. These five lines describe 'declining meets the overcoming element': when something is already insufficient, and then meets the element that overcomes it, it will result in a catastrophic disaster.

強金得水，方挫其鋒；強水得木，方洩其勢；強木得火，方化其頑；強火得土，方止其燄；強土得金，方制其害。

Strong metal needs water to release its strength, thus dulling its sharpness; strong water needs wood to guide it, thus releasing its momentum; strong wood needs fire to burn it, thus transforming its stubbornness; fierce fire needs earth to contain it, thus stopping its flames; heavy earth needs metal to release it, thus controlling its harmful effects. These five sentences explain the principle of "strong elements should be released rather than restrained": it is better to follow their energy and release it rather than to confront them directly.

予嘗觀唐書所載，有李虛中者，取人所生年月日時干支生剋，論命之貴賤壽夭之說，已詳之矣！至於宋時，方有子平之說；取日干為主，以年為根，以月為苗，以日為花，以時為果；以生旺死絕休囚制化，決人生休咎。其理必然矣，復有何疑哉！

I once read in the "Tang Shu" that there was a person named Li Xuzhong who used the relationships of generation and overcoming among the heavenly stems and earthly branches of a person's birth year, month, day, and hour to judge their status, longevity, and fate. His approach was already very detailed. It was not until the Song dynasty that the method of "Ziping" emerged, which took the day stem as the main focus, considering the year pillar as the root, the month pillar as the sprout, the day pillar as the flower, and the hour pillar as the fruit. Then, by using the concepts of growth, prosperity, death, decline, rest, and captivity, along with the transformation and control among the five phases, one could determine a person's fortune throughout their life. This is an inevitable truth, so what is there to doubt?

一曰官，分之陰陽，曰官、曰殺，甲乙見庚辛也；二曰財，分之陰陽，曰正財、偏財，甲乙見戊己也；三曰生氣之陰陽，曰印綬、曰倒食，甲乙見壬癸是也；四曰竊氣之陰陽，曰食神、曰傷官，甲乙見丙丁是也；五曰同類之陰陽，曰劫財、曰陽刃，甲乙見甲乙是也。大抵貴賤壽夭死生，皆不出於五者；倘有妄立格局，從列其名，而無實用，其飛天祿馬、倒沖井欄叉，即傷官，析而為之。舉此一端，餘可知矣！

The first category is called "official," which is divided into "true official" and "seven killers" according to yin and yang, meaning Jia and Yi wood meet Geng and Xin metal. The second category is called "wealth," which is divided into "true wealth" and "biased wealth" according to yin and yang, meaning Jia and Yi wood meet Wu and Ji earth. The third category is the qi that nourishes me, divided into "seal" and "reverse consumption" according to yin and yang, meaning Jia and Yi wood meet Ren and Gui water. The fourth category is the qi that steals from me or is released by me, divided into "food god" and "injury official" according to yin and yang, meaning Jia and Yi wood meet Bing and Ding fire. The fifth category is those of the same kind as me, divided into "wealth thief" and "Yang blade" according to yin and yang, meaning Jia and Yi wood meet Jia and Yi wood. In general, the fortune, longevity, and life and death of people cannot go beyond these five categories. If someone arbitrarily creates other patterns, merely listing names without practical use—such as "flying heavenly禄 and horse," "reverse flooding," and "well barrel cross"—these are actually names taken from the "injury official" pattern and rearranged. Taking this example, the rest can be imagined similarly.

以日為主，年為本，月為提綱，時為輔佐。以日為主，大要看日加臨於甚度，或身旺？或身弱？又看地支有何格局？金木水火土之數；後看月令中金木水火土，何者旺？又看歲運有何旺？卻次日下消詳。此非是拘之一隅之說也。

Taking the day stem as the main focus, the year pillar is the foundation, the month pillar is the "outline," and the hour pillar is the supporting element. Since the day stem is the main concern, the most important thing is to determine whether the day stem is strong or weak. Then examine the combinations formed by the earth branches to see the proportions of metal, wood, water, fire, and earth. Next, look at which of these elements is dominant in the month's stem and branch. Then consider which element is dominant in the big years and the ten years of destiny. Finally, return to the day stem and carefully analyze each layer in turn. This is not a rigid approach that sticks to one path only.

且如甲子日生，四柱中有個申字，合用子辰為水局；次看餘辰有何損益？四柱中有何字，損其甲子日主之秀氣？有壞其月神，則要別制之，不要益之。論命者切不可泥之，月令消詳；故表而出之。

For example, a person born on a Jiazi day, if there is a 'Shen' in the four pillars, Shen together with Zi and Chen can form a water trinity. Then we need to look at the other branches to see if they damage or benefit this water trinity. Next, we examine which character in the four pillars damages the elegance of the Jiazi day stem. If a character destroys the useful god in the month's stem, we need to find another way to control it, rather than reinforcing it. Those who interpret fate must not be rigid and inflexible, always circling around the month's stem. Therefore, this point is especially emphasized.

假令年為本，帶官星印綬，則早年有官出自祖宗。月為提綱，帶官星印綬，則慷慨聰明、見識高人。時為輔佐，平生操履。

For example, if the year pillar is the root, and the year pillar carries the "official star" and "seal," then the person will have an official position early in life, inherited from their ancestors. The month pillar is the "leading thread," and if the month pillar carries the official star and seal, the person will be generous, intelligent, and have superior insight. The time pillar is supportive, reflecting the person's integrity and conduct throughout their life.

若年月日有吉神，則時歸生旺之處；若凶神，則要歸時制伏之鄉。時上吉凶神，則年月日吉者生之，凶者制之。假令月令有用神，得父母力。年有用神，得祖宗力；時有用神，得子孫力；反此則不得力。

If there are auspicious deities in the year, month, and day pillars, the hour should fall in a position that can generate and support these auspicious deities. If there are malevolent deities, the hour should fall in a position that can control and subdue them. Conversely, the auspicious or malevolent deities in the hour pillar should also be addressed by the year, month, and day pillars: if they are auspicious, they should be generated and supported; if they are malevolent, they should be controlled and subdued. For example, if the month ruler contains the 'useful deity,' the person receives support from their parents; if the year pillar contains the useful deity, they receive support from their ancestors; if the hour pillar contains the useful deity, they receive support from their descendants. If this is reversed, they will not receive any support at all.

太歲乃年中天子，故不可犯，犯之則凶。經云：『日犯歲君，災殃必重；五行有救，其年反必招財。』

The "Tai Sui" is the heavenly sovereign of the year, so it must not be offended; offending it will bring misfortune. The classic text says: if the day stem conflicts with the current year's Tai Sui, calamity will certainly be severe; but if there is another deity in the Five Phases that can provide salvation, that year may instead bring in wealth.

且如甲日見戊年，太歲是也，剋重者死。甲乙若寅卯亥未日時者，犯剋歲君，決死無疑；有救則吉，乃八字庚辛巳酉丑金局也，經云：『戊己愁逢甲乙，干頭須要庚辛』；或丙丁火局焚木，有災勿咎，效此推之；或得己合甲亦解之。

For example, if the day stem is Jia Wood and it meets Wu Earth in the year, Wu is the current year's sovereign. If the day stem overpowers Wu, the burden is heavy and there may be danger to life. If the day stem or the hour stem is in a strong Wood position such as寅, 卯, 亥, or 未, then it is a clear and open conflict with the year's sovereign, and the fate is certain death. However, if there is a saving element, the outcome changes to favorable. The saving element refers to the presence of Geng or Xin Metal in the birth chart, or the presence of the Si-You-Chou Metal triad, which can reverse and control the Wood. The classic text says: Wu and Ji Earth are most worried about being overpowered by Jia and Yi Wood. In the heavenly stem, there must be Geng or Xin Metal to control the Wood. Alternatively, if there is Bing or Ding Fire in the chart, or a Fire trinity that disperses and consumes the Wood energy, although there may be minor calamity, it will not lead to major disaster. Following this line of reasoning is the way to proceed. Alternatively, if there is Ji Earth to harmonize with Jia Wood, tying up the Jia Wood, it can also resolve the issue.

大抵太歲不可傷之，相生者吉；乃五行有救，其年反必為財。犯歲君者，其年必主凶喪、剋妻妾及破財是非、犯上之悔；加以勾絞、空亡、咸池、宅墓、病符、死符、白虎、陽刃諸殺併臨，禍患百出。神煞加臨，輕重推之。

In general, the Tai Su is not to be harmed or offended. If it is mutually generated with another element, it brings good fortune. If there is another beneficial element among the Five Phases that comes to the rescue, that year may instead bring wealth. Those who are in conflict with the Tai Su will certainly face misfortune, loss of life, injury to wife and concubine, financial loss, disputes, and offending elders, leading to regret. If further more, theInauspicious Sha such as Goujiao, Kongwang, Xianchi, zhai mu, Bingfu, Sifu, Baihu, and Yangren all appear together, calamities will multiply. When these divine evils are present, they should be analyzed according to the severity of each.

日干雖不剋歲，猶恐運剋歲君，若加歲運沖刑、陽刃沖合，主破耗喪事；倘有貴人、祿馬，解之稍吉，八字有救無虞。故云：『太歲乃眾殺之主，入命未必為災；若遇戰鬥之鄉，必主刑于本命。』

The day stem although does not attack the year stem, still fears that the big year may attack the year stem; if in addition the flow year and the big year mutually conflict and injure each other, and the Yang blade also comes to conflict and combine, it indicates loss of wealth, dispersion of resources, and family misfortune. If the fate has 'Tianyi Nobleman' and 'Lu Ma' and similar things to rescue, it will slightly turn to good fortune; if the birth chart originally has a saving deity, there is no need to worry. Therefore, the year stem is the master of all evils; it entering the fate chart does not necessarily cause disaster; but once it meets the situation of mutual attack, it will certainly injure the original fate.

徵者，戰也；如臣觸其君，乃下犯上之意。日干支沖剋太歲曰徵，運支干傷沖太歲亦曰徵，太歲干支沖日干支者亦曰徵；但看八字有無救助。仔細推詳，百發百中。

The term "zheng" refers to a clash, like a subject attacking the sovereign, meaning a rebellion from below. When the heavenly stem and earthly branch of the day pillar clash and control the year pillar, it is called "zheng." Similarly, when the heavenly stem and earthly branch of the big destiny year clash and control the year pillar, it is also called "zheng." When the heavenly stem and earthly branch of the year pillar clash and control the day pillar, it is still called "zheng." The key is to check whether there is something in the birth chart that can provide assistance. Careful analysis can ensure accuracy in every case.

日干支合太歲干支曰晦，歲運合歲干亦然；遇此者主晦氣，一年反覆、欲速不達。

The dry branch of the day pillar combines with the dry branch of the heavenly stem, called "Hui"; when the big destiny combines with the heavenly stem of the heavenly stem, it is the same. People who encounter this situation will have bad luck all year, with things going back and forth, and the more they try to hurry, the less they can achieve.

假如乙丑、乙亥、壬申、乙巳：運行辛未，丙寅年。日干之壬，剋太歲之丙，日支申庚，剋太歲之寅甲；又忌寅刑巳、巳刑申、申刑寅。行辛未運，合太歲之木局傷官，皆不為吉；其年甲午月火旺，戰剋己土，乙木生所為戰，故死於非命矣！

For example, if a person's four pillars are Yichou year, Yihai month, Renshen day, and Yisi hour, and they enter the Xinwei big destiny period and encounter the Bingyin flow year, the day stem Ren water will overcome the Tai sui Bing fire, and the day branch Shen's Geng metal will overcome the Tai sui Yin's Ji wood. This is called 'zheng' (military campaign). Moreover, it is unfavorable that Yin xing Si, Si xing Shen, and Shen xing Yin, all three punishments are complete. In the Xinwei destiny period, Wei and Hai form a wooden structure, which is the injurious official god, entangled with the Tai sui, resulting in all things being inauspicious. When the Jiawu month arrives, the fire is strong, fighting and overcoming the earth, and the Ji wood also generates fire to assist the fight, so this person dies an untimely death.

夫大運者，以天干曰『五運』，地支曰『六氣』，故名『範氣』。子平之法，大運看支，歲君看干，交運同接木。何也？且干支二字，六十甲子之說，用花字；若天干、地支得其時，則自然開花結子盛矣！月令者，天元也，今運就月上起，譬之樹苗，樹之見苗，則知名；月之用神，則知其格，故謂交運如同接木。然，命有根苗花實者何？正合此意也，豈不宜矣！

The concept of "great years" or "big destiny years" is divided into two parts: the heavenly stems are called "five movements" and the earthly branches are called "six qi." Together they are referred to as "pattern of qi." In the school of Zi Ping, the focus of great years is on the earthly branches, while the focus of the heavenly stem (the current year) is on the heavenly stems. Changing great years is like grafting branches onto a tree. Why is this comparison used? Because the terms "heavenly stem and earthly branch" and the sixty jiazi cycle are originally based on the analogy of plants blooming: if the heavenly stem and earthly branch each receive their proper season, they naturally bloom and bear fruit, leading to prosperity. The month's stem is the "heavenly origin," and the great years are calculated starting from the month pillar. It is like seeing a sapling and knowing what kind of tree it is; by clearly identifying the useful god in the month's stem, one can determine the pattern of the destiny. Therefore, the transition of great years is like grafting wood. Then, what does the concept of "root, sprout, flower, fruit" in destiny mean? It refers to the year as the root, the month as the sprout, the day as the flower, and the hour as the fruit. This is exactly what is being described, isn't it appropriate!

出癸入甲，如返汗之人；且如甲戌接癸亥，此乃干支接木。丑運交寅，辰交巳，未交申，戌交亥，此乃轉角接木。東南西北四方轉角，謂之接木；格局凶者死，格局善者災。寅卯辰一氣，申酉戌一氣，亥子丑一氣；氣之相連，皆非接木之說。

Coming out of the Gui period and entering the Jia period is like a sick person who has sweated but then relapses, which is especially difficult to endure; for example, the Jiaxu period follows the Guihai period, with both the heavenly stem and earthly branch changing completely, which is called "dry branch connection." When the Chou period transitions into the Yin period, the Chen period into the Si period, the Wei period into the Shen period, and the Xu period into the Hai period, this is when the last earthly branch of a season transitions into the first earthly branch of the next season, called "corner connection." The corners where the four directions meet are all called connection points; at such times, those with originally bad structures may face life-threatening dangers, while those with originally good structures may still suffer some calamity. As for Yin, Mao, and Chen belonging to the same energy, Shen, You, and Xu belonging to the same energy, and Hai, Zi, and Chou belonging to the same energy, their energies are naturally connected, and these do not count as connection.

且如甲乙得寅卯運，名曰劫財敗財，主剋父母及剋妻、破財爭鬥之事；行丙丁巳午運，名傷官，主剋子女、訟事、囚繫；庚辛申酉七殺官鄉，主得名，發越太過，則災病惡疾；行壬癸亥子生氣印綬運，主吉慶增產；辰戌丑未戊己財運，主名利皆通。此乃死法譬喻，須隨格局喜忌推之，不可執一；妙在識其通變，拙說如神。

For example, if a day ruler of Jia or Yi wood encounters the years of Yin and Mao, this is called "Jie Cai" and "Bai Cai," which indicate the depletion of parents and spouse, financial loss, and disputes. If the day ruler encounters the years of Bing, Ding, Si, or Wu, this is called "Shang Gan," which signifies the depletion of children, legal troubles, and imprisonment. If the day ruler encounters the years of Geng, Xin, Shen, or You, which are the lands of Seven Killers and Official Stars, it indicates the potential to achieve fame and status, but if the fortune is too strong, it may instead bring illness and misfortune. If the day ruler encounters the years of Ren, Gui, Hai, or Zi, which are the "Yin Shou" (nurturing stars) that nourish the day ruler, it indicates auspiciousness, celebration, and an increase in property. If the day ruler encounters the years of Chen, Xu, Chou, Wei, or Wu and Ji, which are the wealth years, it indicates success in both fame and fortune. However, this is merely a rigid analogy; in reality, one must consider the individual's unique pattern and preferences. The true skill lies in understanding flexibility and adaptability. Even a superficial theory can be remarkably accurate when applied properly.

干旺宜行衰運，干弱宜旺運；正乃干弱求氣旺之藉，有餘則不足之營，須要通變。更兼孤害、空亡、勾絞、喪門、弔客、宅墓、病、死、官符、白虎諸殺推之，其驗如神。

When the day stem is strong, it is suitable to go through a period of decline to reduce its strength; when the day stem is weak, it is suitable to go through a prosperous and strong period to support it. This is because a weak body needs to borrow strong energy to sustain itself. Those with excess should compensate for the deficiency. One must always understand flexibility. Additionally, one should also consider the combined effects of 'Guchen', 'Six Harmful Influences', 'Kongwang', 'Goujiao', 'The Mourning-and-Condolence Spirit', 'Guest Spirit', 'Residence and Ancestral Grave', and the places of illness and death, along with 'Guanfu' and 'White Tiger', to make an accurate prediction, which will be remarkably accurate.

又一法：陽刃桃花、伏吟返吟、休、囚、死、絕、衰、敗者凶。遇帝旺、臨官、祿馬、貴人、生、養、冠帶、庫者吉；如空者凶。空者返吉，吉者返凶。大運不宜與太歲相剋、相沖者凶；更刑、沖、相剋者亦忌。

Another perspective is that during a period of destiny, if the heavenly stem encounters the Yang Blade or Taohua, or if it forms a Hidden Chant or a return chant with the original chart, or if it falls in the positions of rest, captivity, death, decline, decay, or failure, it indicates misfortune. Conversely, if it falls in the positions of prosperity, officialdom,禄马, nobleman, or growth, nurturing, capping, and entering the warehouse, it indicates good fortune. However, if these auspicious elements fall into Kongwang, they turn into misfortune. Conversely, if originally inauspicious elements fall into Kongwang, they turn into good fortune, while originally auspicious elements falling into Kongwang turn into misfortune. The big destiny period should not be in mutual control with the year stem, and mutual conflict indicates misfortune. If there are also punishments, conflicts, and mutual control, they are equally to be avoided.

歲沖剋運者吉；運剋歲者凶，格局不吉者死。歲運相生者吉，祿馬、貴人、合交互者亦吉。宜仔細推之，無有不應驗者矣！

If the Tai Sui (Year Master) clashes and controls the Big Destiny (Big Year), it indicates good fortune; if the Big Destiny controls the Tai Sui, it indicates bad fortune. If the original configuration is already poor, there may be danger to life and death. When the Tai Sui and Big Destiny mutually generate each other, it indicates good fortune. If the禄 (favorable position), 马 (horse, symbolizing mobility), and Nobleman (nobleman) of both sides interact and combine, it also indicates good fortune. All these points should be carefully examined, as none of them fail to come true.

夫疾病者，乃精神氣血之所主，各有感傷；內曰『臟腑』，外曰『肢體』。八字干支，五行生剋之義，取傷重者而斷之；五行干支太旺、不及俱病。金主刀刃刑傷，水乃溺舟而死，木乃懸樑自縊、虎啖蛇嗔，火則夜眠顛倒、蛇傷燒焚，土乃山崩石壓、泥陷墻崩。

Disease refers to the imbalance of the essence, spirit, qi, and blood, each of which has its own function and may be damaged. Internal damage is called "zangfu" (organs), while external damage is called "zhi ti" (body parts). When analyzing the eight characters (ba zi) of a person's birth, one should follow the principles of the Five Phases (wu xing) generation and overcoming to identify the phase that is most injured. If a phase is overly strong or excessively weak, it indicates illness. Regarding the signs of sudden death: metal indicates injury from knives or weapons; water indicates drowning or capsizing; wood indicates hanging by a beam or being bitten by a tiger or snake; fire indicates falling asleep in a wrong position at night or being burned by fire; earth indicates landslides, being crushed by stones, falling into mud, or collapsing buildings.

且如生命，天干內府所屬，詩曰：『甲肝，乙膽，丙小腸，丁心，戊胃，己脾鄉，庚是大腸，辛屬肺，壬是膀胱，癸腎臟。』

In the human body, each of the ten heavenly stems is associated with a specific internal organ. The poem states: Jia corresponds to the liver, Yi to the gallbladder, Bing to the small intestine, Ding to the heart, Wu to the stomach, Ji to the spleen, Geng to the large intestine, Xin to the lungs, Ren to the bladder, and Gui to the kidneys. If a heavenly stem is harmed or restrained, the illness will manifest in the corresponding organ.

天干外支所屬：『甲頭，乙項，丙肩求，丁心，戊脅，己屬腹，庚係人臍，辛為股，壬脛，癸足自來求。』『子疝氣，丑肚腹，寅臂肢，卯目手，辰背胸，巳面齒，午心腹，未脾胸，申咳疾，酉肝肺，戌背肺，亥頭肝。』

The ten heavenly stems correspond to external body parts as follows: Jia governs the head, Yi governs the neck and neck area, Bing governs the shoulders, Ding governs the chest, Wu governs the ribs, Ji belongs to the abdomen, Geng is connected to the navel, Xin corresponds to the thighs, Ren relates to the calves, and Gui corresponds to the feet. The twelve earthly branches correspond to specific disease locations: Zi relates to hernia, Chou relates to the abdomen, Yin relates to the arms and limbs, Mao relates to the eyes and hands, Chen relates to the back and chest, Si relates to the face and teeth, Wu relates to the heart and abdomen, Wei relates to the spleen and chest, Shen relates to coughing, You relates to the liver and lungs, Xu relates to the back and lungs, and Hai relates to the head and liver.

肝乃腎家苗，腎乃肝之主。腎通於眼，膽藏魂，肝藏魄，腎藏精，心藏神，脾藏氣。

The liver is the sprout generated by the kidney, and the kidney is the root of the liver, which corresponds to the principle that water generates wood. The kidney's energy ascends to the eyes and the mind. The soul is hidden in the gallbladder, the spirit in the liver, the essence in the kidney, and the mind in the heart. The qi is stored in the spleen. When diagnosing diseases, one must understand the interconnected relationships among the five internal organs.

木命見庚辛申酉多者，肝膽病。內則驚精虛怯、癆瘵嘔血、頭眩目暗、痰喘頭風腳氣、左癱右瘓、口眼歪斜、風症筋骨疼痛；外則皮膚乾燥、眼目之疾、髮鬚疏少、顛撲手足、損傷之患；女生墮胎、血氣不調；小兒急慢驚風、夜啼咳嗽。經云：『筋骨疼痛，蓋因木被金傷。』

A person with a wood destiny, if encountering excessive amounts of the metal stems Geng and Xin and the branches Shen and You, will suffer from diseases of the liver and gallbladder. Internal manifestations include palpitations, timidity, tuberculosis, coughing up blood, dizziness, blurred vision, phlegm and shortness of breath, headaches, foot ailments, left and right paralysis, crooked mouth and eyes, and conditions such as wind syndrome and bone and muscle pain. External manifestations include dry skin, eye diseases, thinning hair and beard, and injuries to the hands and feet from falls. Women are prone to miscarriage and irregular menstrual flow. Children may suffer from sudden or chronic wind syndromes, night crying, and coughing. The classic text says: bone and muscle pain occurs because wood is harmed by metal.

火命見水及亥子旺地，主小腸、心經之患。內則顛啞、口心疼痛、急緩驚風、禿舌口咽啞、潮熱發狂；外則眼暗失明、小腸腎氣、瘡毒膿血；小兒痘疹癬瘡；婦女乾血淋漓。火主燥，面色紅赤，經云：『眼暗目昏，多是火遭水剋。』

A person with a fire destiny who encounters water or areas where the water of亥and子is strong, will suffer from diseases of the small intestine and the heart meridian. Internal manifestations include mania, muteness, chest pain, sudden and chronic convulsions, tongue stiffness and throat obstruction, and fever with mania. External manifestations include eye dimness and blindness, small intestine hernia, sores with pus and blood. Children may develop measles, rashes, and skin sores, while women may experience continuous irregular bleeding. The nature of fire is dry and hot, so their complexion tends to be red. The classic text says: eye dimness and blurred vision are mostly due to fire being overcome by water.

土命見木及寅卯旺鄉，主脾、胃經受傷。內主膈食翻胃氣噎、蠱脹洩瀉黃腫、不能飲食、吃物揀擇、嘔吐脾傷；外則左手口腹有疾、皮膚燥澀；小兒疳病脾黃。土主溫，多淹滯，面色痿黃，經云：『土虛乘木旺之鄉，脾傷定論。』

A person with a earth destiny who encounters wood and the strong wood areas of寅 and 卯 will suffer injury to the spleen and stomach. Internal manifestations include difficulty swallowing, vomiting, reversed qi, obstruction, distension and swelling, jaundice, loss of appetite, picky eating, and vomiting damaging the spleen. External manifestations include illness in the left hand and mouth and abdomen, dry and rough skin. In children, this leads to malnutrition, yellowish complexion, and spleen-related jaundice. Earth is inherently warm and tends to be obstructed, so such people usually have a pale yellow complexion. The classic text says: earth is naturally weak and when it enters a strong wood area, the spleen will surely be injured, this is a definite conclusion.

金命見火及巳午旺處，主大腸、肺經受病。咳嗽喘吐、腸風痔漏、魑魅失魂、勞怯之症；外則皮膚枯燥、瘋鼻赤疽癰，皆膿血之咎。經云：『金弱遇火炎之地，血疾無疑。』

People with a metal destiny are prone to illness in the large intestine and lung meridians when they encounter fire, especially in areas where fire is strong, such as巳 and午. Symptoms include coughing, shortness of breath, vomiting, hemorrhoids and anal sores, mental confusion as if possessed, loss of soul, and weakness from overwork. External manifestations include dry skin, nasal inflammation and swelling, and the development of abscesses and carbuncles, all of which are related to blood disorders. The classic text states that metal, which is inherently weak, suffering from fiery environments, will certainly suffer from diseases related to the blood.

水命見土及四季旺月，主膀胱、腎經受病。內則遺精白濁、盜汗鬼交、虛損耳聾、傷寒感冒；外則牙痛疝氣、偏墜腰疼、腎氣淋瀝、吐瀉疼痛之病；女人主胎崩漏白帶。水主寒，面赤黧黑，經云：『下元冷疾，只緣水值土傷。』

People with a water destiny are prone to illness in the bladder and kidney meridians when they encounter earth or the months of the earth's strength, which are the fourth months of the four seasons: Chen, Xu, Chou, and Wei. Internal symptoms include seminal emission, turbid discharge, night sweats, dreams of intercourse, deficiency and fatigue, deafness, and colds. External symptoms include toothache, hernia, testicular pain, lower back pain, difficulty urinating, and vomiting, diarrhea, and abdominal pain. For women, it may lead to fetal movement, uterine bleeding, and excessive white discharge. Water is associated with cold, so their complexion appears reddish with a hint of black. The classic text says: diseases of the lower energizer due to deficiency and cold are caused by water being harmed by earth.

性情者，乃喜怒哀樂愛惡欲之所發，仁義禮智信之所布，父精母血而成形；皆金木水火土之關係也。

What is called nature and disposition refers to the manifestations of the seven emotions: joy, anger, sorrow, happiness, love, hate, and desire, as well as the expression of the five virtues: benevolence, righteousness, propriety, wisdom, and faithfulness. A person is formed from the essence of the father and the blood of the mother, and all of this is related to the configuration of the five elements: metal, wood, water, fire, and earth.

且如木曰曲直，味酸，主仁。惻隱之心、慈祥愷悌、濟物利民、恤孤念寡、恬靜清高、人物清秀、體長、面色青白，故云：『木盛多仁』。太過則折，執物性偏；不及少仁、心生妒意。

For example, the virtue of wood is called "bend and straight," its taste is sour, and it governs benevolence. Those with the virtue of wood have a compassionate heart, are kind and joyful, benefit others and serve the people, show sympathy towards the lonely and the poor, are tranquil and refined, have a clear and elegant appearance, and a tall figure, with a pale bluish complexion. Therefore, it is said that "abundant wood brings much benevolence." However, if wood is excessive, it may break, indicating a person who is overly attached to external things and has a stubborn disposition. If wood is insufficient, there is a lack of benevolence, and the person tends to be jealous easily.

火曰炎上，味苦，主禮。辭讓之心、恭敬威儀、質重淳樸、人物面上尖下圓、印堂窄、鼻露竅、精神閃爍、言語辭急、意速心焦、面色或青赤、坐則搖膝。太過則足恭聰明、性燥鬚赤；不及則黃瘦、尖巧妒毒、有始無終。

The nature of fire is called "Yan Shang" (ascending heat), its taste is bitter, and it governs propriety. People with the virtue of fire are courteous in speech, respectful and dignified, with a solid and simple character. Their appearance is pointed at the top and round at the bottom, with a narrow forehead, exposed nostrils, flashing eyes, and quick speech. Their thoughts are fast, and their temper is impetuous, with a red or bluish complexion. When sitting, they tend to shake their knees. If fire is excessive, they become overly polite and show off their intelligence, with a quick temper and red hair and beard. If fire is insufficient, they appear yellow and thin, are sharp and cunning, jealous and cruel, and lack perseverance in their actions.

金曰從革，味辛辣也，主義。羞惡之心、仗義疏財、敢勇豪傑、知廉恥、主人中庸、骨肉相應、方面白色、眉高眼深、高鼻耳仰、聲音清響、剛毅有決。太過則自無仁心、好鬥貪慾；不及則多三思、少果決慳吝、作事挫志。

The virtue of metal is called "from revolution," and its taste is pungent. It governs justice. People with the virtue of metal possess a sense of shame and righteousness, are loyal and generous, brave and cheerful, know integrity and shame, and maintain balance in their conduct. They have well-proportioned bodies, square faces, pale complexions, high eyebrows, deep eyes, high nose bridges, and upturned ears. Their voices are clear and their characters are resolute and decisive. However, if metal is excessive, it loses compassion, becomes fond of fighting, greedy and insatiable. If metal is insufficient, it tends to hesitate, lacks decisiveness, is stingy and petty, and often meets with failure, leading to a loss of spirit.

水曰潤下，味咸，主智。是非之心、志足多謀、機關深遠、文學聰明、譎詐飄蕩、無力傾覆、陰謀好惡。太過則孤介硬吝、不得眾情、沉毒狠戾、失信顛倒；不及則膽小無謀，反主人物瘦小。

Water's virtue is called "run down," its taste is salty, and it governs wisdom. Those with the virtue of water possess a mind that discerns right and wrong, have ample aspirations and are skilled in strategy, have deep schemes, and are intelligent in literary thought. However, if this virtue is excessive, they become deceitful and unstable, lacking strength and leading to downfall, preferring secret plots and being fickle in likes and dislikes. If water is excessive, they become solitary and stubborn, not harmonious with others, gloomy and cruel, and unreliable with broken promises. If water is insufficient, they are timid and lack plans, and their appearance is thin and small.

土曰稼穡勾陳，味甘，主信。誠實之心、敦厚至誠、言行相顧、好敬神佛、主人背圓腰闊、鼻大口方、眉目清秀、面如牆壁而色黃、處事不輕、度量寬厚。太過則愚樸、古執如痴；不及則顏色似憂、鼻低面偏、聲重濁、樸實執拗。

The virtue of earth is called "Jia Sa," also known as "Gou Chen," with a sweet taste, and it governs trust. People with the virtue of earth have sincere hearts, are earnest and sincere, and their words and deeds are consistent. They like to respect and worship deities and Buddhas. Their appearance is broad-shouldered with a rounded back, a large nose, a square mouth, clear eyebrows and eyes, and a square face with a yellow complexion. They are steady and cautious in their actions, not hasty, and have a broad and tolerant nature. If earth is excessive, it leads to dullness, simplicity, and stubbornness, almost like foolishness. If earth is insufficient, the face shows worry, the nose bridge is low, the face is crooked, the voice is heavy and dull, and although they are simple, they lack flexibility and become stubborn.

且如日干弱，則退縮怕羞；日干強，則妄誕，執一自傲。以上自以輕重言之，萬無一失。

If the day stem is weak, the person tends to be timid and shy; if the day stem is strong, the person tends to speak boastfully and be stubborn, arrogant and self-important. All these points should be considered according to the relative strength of the five phases. By doing so, there will be no mistakes.