The Fourth and Forty-fourth Principle on Life and Death

論壽夭訣四十四。專視命上神。如命受上神生者壽，見生氣更的；若得長生見生氣，壽尤多也。大率長生主壽，冠帶、臨官、帝旺俱壯健可望壽，沐浴好色多病，俱主血氣不足而病死，墓、絕、胎、養俱夭。若命上被克，見死神、死氣、常、白虎，或見空亡，皆主夭也。

Forty-fourth, the key to determining longevity and early death. Focus on the deity governing the person's destiny. If the destiny is supported by the superior deity, it indicates a long life; if it also meets the condition of life qi, it is even more accurate. If the destiny is in the state of growth and also meets the condition of life qi, the lifespan is especially long. Generally speaking: if the destiny falls in the state of growth, it indicates longevity; if it falls in the states of capping, officialdom, or prosperity, it indicates a strong body and the possibility of a long life; if it falls in the state of bathing, it suggests a tendency towards indulgence in women and frequent illness. If these states are lost, they will lead to deficiency of qi and blood and eventually death. If the destiny falls in the states of tomb, end, embryo, or nurturing, it indicates a short life. If the destiny is attacked by the superior deity, and also meets the conditions of death deity, death qi, Tai Chang, or White Tiger, or falls into Kongwang, it will result in an early death.

日上生日者壽，辰上生辰者主身健旺，不以壽夭論。三傳四孟，以長生遞生日干及本命者主壽；四孟從干遞生去者，為源消根斷，虛勞病死。三傳四仲，不夭不壽；三傳四季者夭。

The heavenly stem on the day stem is able to support the day stem's longevity; the heavenly stem on the day branch supports the day branch's physical health, but cannot be used to determine lifespan. If all three transmissions fall in the four young positions of寅, 申, 巳, and 亥, and they follow the path of growth to the day stem and the native's stem, it indicates a long life. Conversely, if the four young positions are from the day stem outward, it means the source is drained and the root is cut off, leading to a death from exhaustion. If all three transmissions fall in the four middle positions of 子, 午, 卯, and 酉, it neither shortens nor prolongs life. If all three transmissions fall in the four seasonal positions of 辰, 戌, 丑, and 未, it indicates a short life.

遞生日干及年命，如甲乙日，巳為申金之長生，申為亥水之長生，生亥，亥為甲乙之長生也。遞生去者，如庚辛日生亥，亥生寅，寅生巳也。

The concept of a continuous cycle of generation leading to the day stem and the native's destiny is as follows. For example, if the day stem is Jia or Yi (wood), then Si is the long life of Shen metal, Shen is the long life of Hai water, Shen generates Hai, and Hai is the long life of Jia and Yi wood. Thus, the generation continues from one to another until it reaches the day stem. In contrast, for a day stem of Geng or Xin (metal), metal generates Hai water, Hai water generates Yin wood, Yin wood generates Si fire, and the energy flows outward, becoming more distant with each step.

論太歲月建四十五。太歲乃五行之標，歲功之本，上主天匯五者之事。作貴人生我，不入傳，皆為救助，公訟主得貴人力，惟不救病耳；入傳為鬼者凶甚。月建禍福次於太歲。太歲在傳，主一年吉凶之事。

Forty-fifth, discussing "the Tai Su and the Month Builder." The Tai Su is the symbol of the five phases for a year and the foundation of the harvest. It governs the heavenly affairs and the convergence of various matters related to the five phases. If the Tai Su comes as a Nobleman and generates me, even if it does not enter the Three Transmissions, it is still considered as a force of assistance: in lawsuits, it indicates receiving help from a Nobleman, but it cannot save from illness. However, if the Tai Su enters the Transmission and transforms into an official ghost, it becomes extremely dangerous. The fortune and misfortune governed by the Month Builder are one level lower than those governed by the Tai Su. When the Tai Su is located within the Three Transmissions, it signifies the fortune and misfortune of the entire year.

如今年子，或在傳之亥子丑，定是隔年舊事；或戌亥子，是二三年事。若月建在傳，則二三月事。行年上見太歲，則盡一年事。初傳見太歲，中末月建或日辰，謂之移遠就近，易緩為速。太歲生我最吉，合我次之，我生亦吉；克我雖凶，若有救助可免；若我克之，凶甚，小事反為大也。

For example, if this year is the Zi year, and the three transmissions include Hai, Zi, and Chou in sequence, it indicates matters from the previous year; if they include Xu, Hai, and Zi, it refers to events spanning two or three years. If the three transmissions include the month builder, it indicates events happening within two or three months. If the year pillar shows the sovereign, it refers to matters spanning the entire year. If the first transmission shows the sovereign, while the middle and final transmissions are the month builder or day pillar, this is called "moving distant to near," which accelerates slow matters. The sovereign coming to generate me is most auspicious; the sovereign harmonizing with me is next; if I generate the sovereign, it is also auspicious. If the sovereign overcomes me, although it is inauspicious, it can be mitigated if there is a saving deity. The most dangerous situation is if I overcome the sovereign, which is very inauspicious, and even small matters can escalate into major ones.

日干年命上神最不宜犯太歲，犯之凶禍尤甚。太歲乘天乙相生吉慶，龍常惟君子可以畜之，加官進祿，常人反凶。若太歲剋日，名曰太歲下堂，君子小人俱主災孝。太歲臨辰克辰，家長不安。歲破加月破，作吉將猶可，凶將大凶。歲破、月破加日辰，破財耗失。

The day stem should not be offended by the spiritual forces associated with one's birth year, as doing so brings particularly severe misfortune. If the year ruler is combined with the nobleman and generates the day stem, it brings good fortune; if it is combined with the azure dragon or tai chang, only those of high status can bear it, leading to promotion and increased wealth, while common people suffer. If the year ruler instead overcomes the day stem, it is called "the year ruler descending," which brings disaster or mourning regardless of social status. If the year ruler is present on the day branch and overcomes it, it causes unrest within the family. If both the year break and month break are present, and they are combined with favorable generals, they can be managed, but if combined with unfavorable generals, it is extremely dangerous. If both the year break and month break are on the day branch, it leads to financial loss and depletion.

論月將四十六。月將，太陽也，幽明之司，動靜之機，禍福之柄，若入傳為福不淺。月建運天地而左旋，月將乘天道而右轉，是以左為天關，右為地軸。占病見之為救神，他占為天心。臨日主動，乘天乙發用，為龍德尊，有天恩之喜。

Forty-sixth, discussing "Month General." The Month General is the Sun, which governs both the hidden and the manifest realms, serving as the pivot of movement and stillness, and the key to fortune and misfortune. Once it enters the Three Transmissions, the blessings it brings are profound. The Month Builder moves leftward in accordance with the operation of heaven and earth, while the Month General moves rightward in accordance with the way of heaven. Therefore, the left side is called "Heaven's Gate," and the right side is called "Earth's Axis." In divination concerning illness, seeing the Month General signifies the god who saves life; in divination concerning other matters, it represents the "Heavenly Heart." When the Month General is on the Day Stem, it indicates an action is about to be taken. If it initiates the transmission with the celestial virtue nobleman, it is called "Dragon Virtue and Honor," indicating joy from the favor of the court.

論主事四十七。主事神者，三傳之中一陽二陰，則陽主事，次傳果決；一陰二陽，則陰主事，末傳果決；三傳俱陽，則日上主事，次傳決之；三傳俱陰，則辰上主事，末傳果決。宜詳神煞衰旺定之。

Forty-seventh, discussing "the principal factor," which refers to which of the three transmissions holds authority. If among the three transmissions there is one yang and two yin, then the yang branch is the principal factor, and the middle transmission is used for the final decision. If there is one yin and two yang, then the yin branch is the principal factor, and the final transmission is used for the final decision. If all three transmissions are yang, then the god associated with the day stem is the principal factor, and the middle transmission is still used for the final decision. If all three transmissions are yin, then the god associated with the day branch is the principal factor, and the final transmission is used for the final decision. After determining this, one should also carefully examine the strength and weakness of the divine influences to make further judgments.

論德四十八。德者，福家吉神也。善莫大乎德，惡莫大乎刑。經曰：徳神在位，諸煞潛藏，囚禁得釋，病危無妨。以德主吉慶，合乃成期也。徳神常、龍尤吉。凡德入傳，事成凶散，但忌落空亡與神將外戰，及臨德鄉被刑，變吉為凶。

Forty-eighth, discussing "De" (virtue). De is a beneficial deity associated with bringing good fortune. Virtue has no greater counterpart than De, and evil has no greater force than punishment. The classic text says: once the De deity is in position, all malevolent influences will hide and retreat; prisoners in jail may be released, and those in critical illness will be unharmed. De presides over auspiciousness and prosperity; when it appears together with the Harmony deity, it can determine a favorable date for accomplishing matters. If De is accompanied by Tai Chang or Azure Dragon, it is especially auspicious. Whenever De appears in the transmission, matters can be accomplished and adverse omens can be dispersed; the only fear is if it falls into Kongwang, or if it conflicts with the accompanying deity to form an external conflict, or even though it is present in the De territory, it is harmed by punishment. In such cases, the favorable outcome turns into an adverse one.

如己巳日，德神為寅，酉為用，神傷日之德是也。又巳為日德，加臨亥上，玄武、天后夾克，謂之滅德，主參商。又如乙日，申為日德，申臨酉用，而酉為乙鬼，被酉挾申並化為鬼，謂之化鬼，大凶，並忌空亡。

For example, on a Jisi day, the original virtue god is in寅. If the initiating transmission is in酉, then the metal of酉 will overcome the wood of寅, which is the virtue god of the day stem, thus injuring the virtue god of the day stem. Another example is that the day's virtue god is巳, but it is placed on亥. It is then surrounded and overcome by the Black Tortoise and Heavenly Empress, which is called 'destroying virtue', indicating separation among relatives, like the two stars Canopus and Antares never meeting. Another case is on a Yi day, where the day's virtue god is申, but申 is placed on酉 for the initiating transmission. Since酉 is the official ghost of wood, the virtue god is seized by酉 and turns into an official ghost, which is called 'transforming into a ghost', a great凶. These situations are all to be avoided if the elements fall into Kongwang.

論合四十九。合者，陰陽配合之義也，彼此同心，百事和美，惟不利解散事。其名有三。日干合者：甲己為中正合，乙庚為仁義合，丙辛為權威合，丁壬為淫訛合，戊癸為無情合。

Forty-nine, discussing "He" (harmony). "He" refers to the pairing of yin and yang, indicating mutual understanding and harmony in all affairs, but it is unfavorable for matters that require separation. There are three types of "He": heavenly stem harmony, earthly branchLiu He (Liu He), and earthly branchTriple Harmony (San He). First, heavenly stem five harmonies: Jia harmonizes with Ji, called "Zhongzheng He" (harmony of righteousness and correctness); Yi harmonizes with Geng, called "Renyi He" (harmony of benevolence and righteousness); Bing harmonizes with Xin, called "Quanwei He" (harmony of authority); Ding harmonizes with Ren, called "Yin'e He" (harmony of indulgence and falsehood); Wu harmonizes with Gui, called "Wuqing He" (harmony of coldness and lack of feeling).

支六合者：子合丑實，丑合子空，亥合寅就，寅合亥破，戌合卯舊，卯合戌新，辰合酉合，酉合辰解，巳合申順，申合巳逆，未合午晦，午合未虛。三合者：亥卯未繁冗駁雜，巳酉丑鼎革變異，寅午戌黨侶不正，申子辰流而不清、滯而不竭，宜動而不宜靜。三合事關眾，克應過期。

Now regarding theLiu He (Liu He) of the Earthly Branches, the same pair of branches that are in harmony will have different implications when their positions are reversed: Zi and Chou in harmony indicate fullness, but Chou and Zi in reverse indicate emptiness; Hai and Yin in harmony indicate achievement, but Yin and Hai in reverse indicate damage; Xu and Mao in harmony indicate old matters, but Mao and Xu in reverse indicate new matters; Chen and You in harmony indicate consolidation, but You and Chen in reverse indicate dispersion; Si and Shen in harmony indicate smoothness, but Shen and Si in reverse indicate obstacles; Wu and Wei in harmony indicate darkness, but Wei and Wu in reverse indicate superficiality. Now regarding the Triple Harmony (San He) of the Earthly Branches: the Wood trinity of Hai, Mao, and Wei indicates complexity and disorder; the Metal trinity of Si, You, and Chou indicates removing the old and bringing in the new, with frequent changes; the Fire trinity of Yin, Wu, and Xu indicates forming groups and associating with improper people; the Water trinity of Shen, Zi, and Chen indicates movement without clarity, blockage without drying up, and is suitable for action rather than stillness. In all cases where a trinity is formed, the matters involved usually concern many people, and the time of fulfillment often extends beyond the originally predicted time.

六合天德和順，占婚大利。或日辰陰陽年命六處逢吉將，四煞沒合，多吉多縱，遇凶煞亦主凶中和合。或合帶刑害，徳神在未有氣，乃入凶遇吉，可以小用宛轉。若見合無氣，求文書幹事終滯不決意；占失脫藏匿難獲。或帶沖破害，蜜裡藏砒；全空，事難倚，徒費力。

Liu He and Heavenly Virtue are both deities of harmony and auspiciousness, and they are especially favorable for predicting marriage. If the Day Stem, Day Branch, hidden Day Stem, hidden Day Branch, personal destiny, and current age all meet auspicious generals, and the four evil stars are all restrained by harmony and do not manifest, then it is auspicious on top of auspicious, and everything will be smooth and comfortable. Even if evil stars appear, they will still bring harmony amidst adversity. If the harmonizing deity is accompanied by punishment and harm, but the Virtue deity is still present in the position of Wei, then although entering an evil place, encountering good fortune still allows for some flexibility. If the harmonizing deity lacks vitality, then seeking documents or handling affairs will ultimately be obstructed and unable to make decisions; for lost items, they will be hidden deep and difficult to recover. If the harmonizing deity is also accompanied by conflict, destruction, and harm, then it is like sweet honey containing arsenic; if both are empty, the matter becomes even more unreliable, and efforts will be wasted.

合帶暗鬼剋日，乘蛇、虎、雀，有害，不可意外妄想及託人幹事。又上下交互相合，交關求財大利；或相生亦合，本營運；或有二三交合，財應交涉二三事。又傳遇三合全脫，本不利，而生起干上財神，或生支上財，為取還魂債。

If the harmonious god is hidden and the official ghost comes torestrain the day stem, and it is also accompanied by Teng Snake, White Tiger, and Vermilion Bird, then it is harmful and beneficial, one should not have improper thoughts, and it is not suitable to entrust others to handle matters. On the contrary, if the upper and lower layers mutually harmonize, it is very advantageous for trade and seeking wealth. If they are both mutually generating and harmonizing, it is suitable for operating in one's own profession. If there are two or three layers of mutual harmony, then the wealth involved will be connected with two or three matters. Moreover, if the three transmissions form a triple harmony and all are draining my energy, it is originally unfavorable. However, if it instead generates the wealth god on the day stem or the wealth on the day branch, this is called "taking back the soul debt" — the energy that has been completely drained comes back and turns into wealth.

論鬼五十。鬼者，賊也。陽見陽，陰見陰，為鬼，如甲日用申、乙日用酉之類。鬼主謀望不成，災禍及己。

Fifty, discussing "ghosts." A ghost is the thief who comes to harm me. Any branch that overcomes me and shares the same yin and yang attribute (a yang day encountering a yang branch, a yin day encountering a yin branch) is called a ghost. For example, if Jia day uses Shen as the initiating transmission, or Yi day uses You as the initiating transmission. Encountering a ghost indicates that one's plans will not succeed and misfortune will fall upon oneself.

陽鬼公訟是非，陰鬼神祗怪異。如鬼臨日發用，常人占事多凶，或內有徳神旺氣，求官大利。或辰戌丑未日作鬼為魁罡，占試為高中；餘占用神剋日，事多反覆而後成。鬼帶惡煞，多主怪禍，舉動不利。

Yang ghosts indicate legal troubles and disputes, while Yin ghosts suggest supernatural disturbances. If the official ghost is present on the day stem and initiates the transmission, ordinary people's affairs tend to be unfavorable. However, if there is a virtuous deity within and the situation is favorable, seeking official positions may actually be very beneficial. Additionally, if on the days of Chen, Xu, Chou, or Wei, the ghost initiates the transmission forming the image of Heavenly Gang or River Chief, it is favorable for exams and may lead to success. For other cases, if the useful god overcomes the day stem, the matter is likely to undergo several changes before it is resolved. If the official ghost is accompanied by evil influences, it often indicates strange misfortunes and unfavorable outcomes in every action.

日干之鬼乘白虎，凶禍尤甚。若見虎鬼落空亡，或鬼坐鬼方，或坐生旺之方，及鬼之陰神能制其鬼，雖目下驚恐，後卻無虞。鬼作空亡，加日辰年命上無剋制者極凶，或失人，或犯訟，虛費百出，就見克不克之例。

The official ghost of the day stem is further compounded by the White Tiger, resulting in particularly severe misfortune. However, if the White Tiger ghost falls into Kongwang, or if the ghost is seated in a position that is overcome by it, or if the ghost is located in a flourishing and beneficial position (with vitality but not necessarily attacking), or if the ghost's hidden spirit can reverse control over the ghost, then although there may be a shock now, there will be no harm in the future. If the ghost falls into Kongwang but is placed on the day, the hour, the personal destiny, or the year pillar, and none of these can overcome it, then the misfortune is at its peak: either people will go missing, or legal troubles will arise, resulting in the loss of a great deal of money. This situation aligns with the principle of 'seeing an overcoming force that does not actually overcome'.

邵公曰：占病還有多般鬼，不可一概易為定。鬼在鬼方無取鬼，鬼制鬼兮為汝安。且如甲以申為鬼，金居火上無取畏；鬼若自居所畏方，此鬼原來無所忌。忽然鬼居生旺方，此鬼算來得地；得地之鬼不來侵，無生便來為不義。鬼若入墓為憂鬼，鬼蹈空亡無是就；鬼逢絕墓方為鬼，若無生旺無怕鬼。

Shao Gong once said a mnemonic: when predicting illness, ghosts come in many forms and should not be treated as a single category or easily judged. If a ghost falls into a position that controls it, it should not be regarded as a ghost at all; when another ghost controls it, it can actually protect you. For example, Jia wood takes Shen metal as a ghost, but if Shen metal is seated on fire, fire can control metal, so there is no need to fear it - when a ghost itself sits in the position it fears, it is originally not something to be afraid of. If a ghost suddenly falls into its own prosperous position, this ghost has gained strength; strangely, a ghost that has gained strength does not come to attack, but the ghost without root or strength will unreasonably attack. If a ghost enters the storage, it becomes a persistent "grief ghost"; if a ghost enters the empty position, it cannot harm anyone. In summary, a ghost is truly a ghost only when it falls into a dead position or a storage position; if it has no support and is not in its prosperous position, there is no need to fear it.

論墓五十一。墓者，蒙蔽之煞也，五行潛伏之地，四時死絕衰敗之鄉，閉塞不通，幽暗不振。凡占得墓不吉，逢墓即止。若未加寅、戌加巳、丑加申、辰加亥為用，起四墓格。

Fifty-first, discussing "Mù" (Mourning). Mù is aInauspicious Sha (malevolent influence) that obscures and blocks, it is the hidden place of the Five Phases, and the location where the four seasons reach their dead end, decline, and decay. It is closed off and uncommunicative, dark and stagnant. Whenever an event encounters Mù, it is not auspicious, as the matter meets with Mù and comes to a standstill. If the four types of Initiating Transmission (Initiating Transmission) occur—namely, 未 adding to 寅, 戌 adding to 巳, 丑 adding to 申, and 辰 adding to 亥—these form the "Four Mù Patterns."

日上得日墓，為墓神處日格，如甲日未加寅，主人口災悔。辰上得日墓，為干墓臨支格，如丁卯日戌加卯，主宅舍傾頹，如關神尤甚。日上得日墓，辰上得辰墓，為干支乘墓格，人宅俱不利。

The day stem is located on the day stem's墓, called "Mushen Chu Ri Ge." For example, if the day stem is Jia and the墓 is on the寅, it indicates that there will be calamities and regrets within the family. The day branch is located on the day stem's墓, called "Gan Mu Lin Zhi Ge." For example, if the day is Dingmao and the墓 is on the卯, it indicates that the house will collapse and decline. If it also meets the 关神, the effect will be even worse. When the day stem is on the day stem's墓 and the day branch is also on the day branch's墓, it is called "Gan Zhi Cheng Mu Ge," which is unfavorable for both the person and the house.

日下得日墓，如甲日寅加未；辰下臨辰墓，如子日子加辰，為干支坐墓格，乃自招其禍，身心甘受昏迷，宅舍願借人作踐，占病癲狂，行人失路。日上得辰墓，辰上得日墓，為干支互換坐墓格，如甲申日寅加丑、申加未，彼此各招晦滯，不宜兩相奔投。辰戌墓事主剛速，丑未墓事主遲緩。

The day stem is seated upon its own墓, for example, Jia day stem with寅 placed on Wei; the day branch is faced with its own墓, for example, Zi day branch with Zi placed on Chen: these two situations are called "dry and wet branches sitting on their墓," which indicates self-inflicted misfortune, willing to remain in confusion and darkness, even allowing one's house to be treated badly; in divination for illness, it indicates madness; for a traveler, it indicates getting lost. When the day stem's墓 is on the day branch and the day branch's墓 is on the day stem, it is called "dry and wet branches exchanging to sit on their墓," for example, Jia Shen day with寅 on Chou and Shen on Wei, each bringing about obstruction and bad luck, and both should avoid approaching each other. The墓 of Chen and Xu indicate matters that are rigid and urgent, while the墓 of Chou and Wei indicate matters that are slow and delayed.

臨長生，舊事再發；生旺入墓，事成中止；墓入生，墓事慶重興。墓乘蛇虎，加卯酉與行年並，為墓門開也。如日墓加卯為外喪，辰墓加卯為內喪，出外宜遷葬以禳之。中末見墓，仕宦不利。天鬼臨墓，則墓中鬼為得地，引類呼朋，故名鬼呼，得天盤作鬼加地盤墓神是也。庚辛日以丑為用，臨日辰年命克害者，謂之墓田煞。

TheTomb Spirit is located on theGrowth, indicating old matters resurface; moving from生旺 toStorage, things stop halfway; moving fromStorage toGrowth, matters related to graves will be restarted. IfTomb Spirit is accompanied byTeng Snake andWhite Tiger, and is placed on卯 or酉, and also coincides with the行年, this is called「墓门开」. For example, if the墓 of the day stem is on卯, it indicates an external death; if the墓 of the day branch is on卯, it indicates an internal death. Those who are away from home should use relocation of graves to ward off the effect. IfMiddle Transmission orFinal Transmission encounter墓, it is unfavorable for officials. If theHeaven Plate's官鬼 is on the墓, then the ghost in the墓 has gained theEarth Plate, attracting similar beings and gathering friends, so it is called「鬼呼」, referring to theHeaven Plate's化鬼 being placed on the地盘'sTomb Spirit. On庚 or辛 days, if theInitiating Transmission starts on丑 and coincides with the day, the hour, the birth year, and the行年, causing harm, it is called「墓田煞」.

論破五十二。破者，損敗之煞也，事主改革，始作中綴。午破卯，門戶衰落；酉破子，陰小災；辰破丑，主墳墓寺庫牆垣破壞；戌破未，先刑後破；亥破寅、申破巳，先破後合。大約破與沖等，惟宜散凶事，吉事難成。又四孟見酉、四仲見巳、四季見丑，為破碎煞，更忌兼併。

Fifty-second, discussing "Pò" (Breakage). Pò is a malevolent astrological sign indicating damage and decline. Matters under its influence usually require a complete change, often starting something but abandoning it halfway. Pò at the hour of Wǔ (午) and Mǎo (卯) indicates decline of the family or home; Pò at the hour of Yǒu (酉) and Zi (子) indicates misfortune for women and young children; Pò at the hour of Chén (辰) and Chǒu (丑) indicates damage to tombs, temples, granaries, and walls; Pò at the hour of Xū (戌) and Wèi (未) indicates first being punished and then suffering further loss; Pò at the hour of Hai (亥) and Yin (寅), and Pò at the hour of Shēn (申) and Si (巳) indicates first suffering damage and then reconciliation. Generally, the effect of Pò is similar to that of Chōng (Conflict), but it is only suitable for dispersing misfortune. If good fortune encounters Pò, it is difficult to achieve success. Additionally, when the four young months (Mǎo, Si, Chén, Xū) meet Yǒu (酉), or the four middle months (Zi, Wǔ, Mǎo, Wèi) meet Si (巳), or the four seasonal months (Chén, Xū, Chǒu, Wèi) meet Chǒu (丑), this is called "Pò Suà" (Breakage Harm), which is most undesirable when it appears together with other malevolent signs.

論害五十三。害者，損也，防也，有殘害之謂。酉戌為鬼害，謂戌以死大害酉生金也，酉加戌陰小逃亡，戌加酉闇昧凶否。子未為勢家害，謂未以旺土害子旺水也，子加未官災口舌，未加子營謀阻滯。寅申巳亥為恃勢爭進害：寅加巳，出入改動，退利進阻；巳加寅，作事艱難，口舌憂怪；申加亥，先得後失，無終始；亥加申，營謀未遂，圖事不成。

Fifty-third, discussing "Hai" (Harm). Hai means injury, and also implies something to be guarded against, carrying the meaning of harm. The harm between You and Xu is called "Ghost Harm," meaning that the earth in Xu, which is dead, comes back to greatly harm the metal in You, which is still growing. If You is added to Xu, it indicates women and children fleeing; if Xu is added to You, it indicates darkness and confusion, with misfortune blocking the way. The harm between Zi and Wei is called "Powerful Family Harm," meaning that the strong earth in Wei, relying on its power, harms the strong water in Zi. If Zi is added to Wei, it indicates official troubles and disputes; if Wei is added to Zi, it indicates obstacles in business and planning. The harm among Yin, Shen, Si, and Hai is called "Powerful Struggle Harm": if Yin is added to Si, there will be movement and change, with advantage in retreat and difficulty in advancement; if Si is added to Yin, there will be difficulty in handling affairs, along with worries of disputes and strange occurrences; if Shen is added to Hai, there will be initial gain followed by loss, with things beginning but not ending; if Hai is added to Shen, there will be failure in business, and the things intended will not be accomplished.

丑午卯辰為少凌長害，謂午以旺火凌丑死土、卯以旺木凌辰死土也。丑加午，病訟篤憂，夫妻不合；午加丑，事多不明，終難成就；卯加辰、辰加卯，心緒不寧，爭財有阻。壬丙日因爭挾勢相害，甲庚日卑幼相害，乙辛日兄弟尊卑相害，癸己日因財有憂，丁日背面破損，戌者攻繫鬥傷。

The Earthly Branches Chou and Wu, Mao and Chen are mutually harmful, called "Lesser Overpowering the Elderly." This refers to the strong fire in Wu overpowering the weak earth in Chou, and the strong wood in Mao overpowering the weak earth in Chen, representing the younger overpowering the older. When Chou is combined with Wu, it indicates serious illness and legal troubles, along with marital discord. When Wu is combined with Chou, it suggests many unclear matters that ultimately fail to succeed. When Mao is combined with Chen or Chen with Mao, it indicates restlessness and obstacles in disputes over property. According to the Day Stem, on Ren and Bing days, mutual harm arises from arrogance and stubbornness. On Ji and Geng days, mutual harm occurs between the younger and the elder. On Yi and Xin days, mutual harm occurs between brothers or between superiors and inferiors. On Gui and Ji days, mutual harm arises from financial concerns. On Ding day, harm occurs both in front and behind. When this occurs on Xu, it indicates being attacked, detained, or injured in disputes.

論刑五十四。刑者，刑戮之謂。一曰衰謝之刑，謂五刑之正刑也；二曰制御之刑，謂十干之刑也；三曰不遜之刑，謂十二支之刑也。金剛火強，各守其方；木落歸根，水流趨動。

Fifty-fourth, discussing "刑". "刑" refers to punishment and retribution, divided into three categories: the first is called "Decay and Punishment", referring to the proper punishment caused by the transition from prosperity to decline among the Five Phases; the second is called "Control and Punishment", referring to punishments among the Ten Heavenly Stems; the third is called "Disrespectful Punishment", referring to punishments among the Twelve Earthly Branches. The general principle is expressed in four lines: Metal is strong in nature, Fire is strong in nature, each guarding its own position and suffering punishment; when Wood's leaves wither, they must return to their roots, and when Water flows, it must flow eastward.

巳酉丑金之位，刑在西方，言金恃其堅，物莫與對，八月陽氣從酉而入，因而挫之，故金刑西方也。寅午戌火之位，刑在南方，言火恃其強，物莫與對，五月陰氣從午而生，因而挫之，故火刑南方也。

The Triple Harmony for metal is at巳, 酉, and 丑, and its刑 falls on the western direction (酉). This means that metal relies on its hardness, and nothing can resist it. However, in the eighth month, the yang energy is gathering inward from the酉 position, so at this time, it is necessary to weaken its sharpness, hence the刑 for metal is set at the western position. The Triple Harmony for fire is at寅, 午, and 戌, and its刑 falls on the southern direction (午). This means that fire relies on its strength, and nothing can resist it. However, in the fifth month, the yin energy begins to quietly emerge from the 午 position, so at this time, it is necessary to weaken it, hence the刑 for fire is set at the southern position.

亥卯未木之位，木落歸根者，亥卯未之根葉落必歸根，刑在北方，言木恃其榮觀，故陰刑之使凋零也。申子辰水之位，水流趨東者，水往東流，逝而不反，刑在東方，言水恃陰淫，故陽刑之使不歸也。土位中宮，分旺四季，以未為正旺，丑為冠帶，墓在辰，刑在戌，謂土力最大，天能制之，故天刑在戌。

The triple harmony for wood is亥, 卯, and 未, which are called the root positions of wood. The phrase "wood falls back to its root" means that when the leaves of wood are completely gone, it must return to its root. Its punishment falls in the north (子). This means that wood, relying on its lush branches and leaves, is punished with yin energy to make it wither. The triple harmony for water is申, 子, and 辰, which are called the root positions of water. The phrase "water flows eastward" means that water flows continuously eastward and never returns. Its punishment falls in the east (卯). This means that water, relying on yin energy to flood, is punished with yang energy to make it go without return. Earth is located in the central palace, and its strength is distributed at the end of each season. The main strength of earth is at 未, its cap is at 丑, its storage is at 辰, and its punishment falls at 戌. This means that earth has the greatest strength, and only heaven can control it, so "heavenly punishment" is set at 戌.

制御之刑，辰來剋日為逆亂，故加刑以制御之。凡干刑所加，戰鬥不出當下，如申刑申、酉刑酉之類。

Now discussing "the punishment of control": when the day branch inversely overcomes the day stem, this represents a disorderly situation of subordinates overpowering superiors, so punishment is added to subdue it. Whenever the punishment of heavenly stems is applied, the conflict erupts immediately and does not delay, such as in the case of self-punishment where the same stem is involved, like Shen刑Shen or You刑You.

不遜之刑，其義有三。一曰無恩之刑，謂寅中之雜火不恤巳中之雜金，故寅刑巳；巳中之雜土不恤申中之雜水，故巳刑申；申雖義見生我之巳火被寅刑，故申又刑寅。二曰恃勢之刑，謂未土恃正旺，欺丑土之帝旺冠帶，故未刑丑；丑有恃冠帶，欺戌土先被火刑，故丑刑戌；戌迂其怒，自恃旬首甲戌，往刑旬未癸未。三曰無禮之刑，子刑卯，卯子言陽精生日，陽氣在子，而卯為日門，子為卯父，乃鼎立無謙卑恭敬之祉。翼峰曰：子為貪狼，卯為陰賊。

Further discussing "the crime of not yielding," it is divided into three meanings. The first is "the crime of no mercy": the miscellaneous fire hidden in寅 does not show compassion toward the miscellaneous metal hidden in巳, hence寅 is in conflict with巳; the miscellaneous earth hidden in巳 does not show compassion toward the miscellaneous water hidden in申, hence巳 is in conflict with申; 申 should be grateful to巳, which is the source of its birth, but since巳 was first in conflict with寅, 申 then turns to conflict with寅. The second is "the crime of relying on power": the earth in未, relying on its own prosperity, oppresses the earth in丑, which is in its period of prosperity and capping, hence未 conflicts with丑; the earth in丑, relying on its position in the capping stage, oppresses the earth in戌, which was previously harmed by fire, hence丑 conflicts with戌; the earth in戌, unable to vent its anger, relies on being the first of the Jiaxu decade, and turns to conflict with the earth in the Guiwei decade. The third is "the crime of no propriety": 子 conflicts with卯. In relation to卯 and子, the day of the yang essence is when the yang energy is hidden in子, while卯 is the gate of the sun rising. 子 is the father of卯 (water generates wood), and now the father and son stand side by side without any humility or respect. Yifeng said: 子 has the nature of the greedy wolf, while卯 has the nature of a阴贼 (a secretive and harmful person).

寅巳申刑者，寅中有木火，巳中有土金，申中有金水，父子在位相傷，為無恩刑。寅刑巳，刑中有害，舉動險阻，彼刑我，斗官事災危；巳刑申，刑中有合，長幼不順，彼刑我，解仇將恩報；申刑寅，刑中有沖，人鬼侵凌，彼刑我，動殘賊相施。丑戌未刑者，三宮皆土，兄弟以力相傷，為恃勢刑。丑刑戌，刑中有暗鬼，貴刑于賤，大刑于小，刑禁官事；戌刑未，刑中有破，卑少凌長，妻財不豐，舉動不利；未刑丑，刑中有沖，大小不順，兄弟不和。

The trigrams Yin, Si, and Shen mutually injure each other: Yin contains wood and fire, Si contains earth and metal, and Shen contains metal and water. They are in a father-son generation relationship but also injure each other in the same position, so it is called "no mercy injury." Yin injures Si, and within the injury there is also harm, leading to obstacles and dangers in every action; if someone injures me, it indicates disputes, lawsuits, and calamities. Si injures Shen, and within the injury there is a union, indicating disorder in the relationship between elders and juniors; if someone injures me, it can resolve enmity and be repaid with kindness. Shen injures Yin, and within the injury there is a conflict, indicating mutual aggression between people and ghosts; if someone injures me, there will be mutual harm. The trigrams Chou, Xu, and Wei mutually injure each other: all three belong to earth, like brothers injuring each other by force, so it is called "forceful injury." Chou injures Xu, and within the injury there is a hidden ghost, indicating a superior injuring an inferior or a larger one injuring a smaller one, leading to punishment, imprisonment, and lawsuits. Xu injures Wei, and within the injury there is a break, indicating juniors overpowering elders, leading to lack of wealth and property and unfavorable actions. Wei injures Chou, and within the injury there is a conflict, indicating disorder in hierarchy and brotherly discord.

子刑卯者，水木母子改節相傷，為無氣刑。子刑卯，主門戶淫亂、死敗、尊卑不睦；卯刑子，主明入暗出、水流不通、子息不律。辰午酉亥自刑者，寅申巳亥四沖無亥，辰戌丑未四破無辰，子午卯酉子卯互刑而無午酉，是四位無所相刑，主自逞自作，自受其禍。

The combination of Zi (子) and Mao (卯) involves water and wood, which are mother and child elements that deviate from the natural order and harm each other, hence called "no vital energy injury" (无气刑). Zi (子) and Mao (卯) indicate disorder in the household, death and decline, and lack of harmony between superiors and inferiors. Mao (卯) and Zi (子) indicate progress in the open but retreat in the hidden, blockage in the water pathway, and children not following proper conduct. The positions of Chen (辰), Wu (午), You (酉), and Hai (亥) are "self-injury" (自刑): among Yin (寅), Shen (申), Si (巳), and Hai (亥), there is no opposing position for Hai (亥) in the trines; among Chen (辰), Xu (戌), Chou (丑), and Wei (未), there is no opposing position for Chen (辰) in the clashes; among Zi (子), Wu (午), Mao (卯), and You (酉), only Zi (子) and Mao (卯) injure each other, while Wu (午) and You (酉) cannot injure each other. These four positions have no other positions to injure, so they must injure themselves, indicating stubbornness, recklessness, self-inflicted misfortune, and calamity resulting from one's own actions.

巳酉丑三合為傳，干支上覆見酉，為金剛自刑其方，緣巳刑申、丑刑戌，惟酉不能刑，故自刑其西方也。寅午戌三合為傳，干支上覆見午，為火強自刑其方，緣寅刑巳、戌刑未，惟午不能刑，故自刑其南方也。申子辰三合為傳，支干上覆見其辰者，應水流趨水之格，緣子刑卯、申刑寅，惟辰不能刑，故趨辰本宮，以辰為水庫耳。亥卯未三合為傳，支干上覆見亥者，應葉落歸根之格，緣卯刑子、未刑丑，惟亥不能刑，故歸亥宮，以亥為木局之本，乃木之父母鄉也。

The combination of巳, 酉, and 丑 forms the Three Transmissions, and if 酉 appears again in the Heavenly Stems and Earthly Branches, this is called "the Metal King self-inflicts punishment on its own territory." This is because 巳 can punish 申, and 丑 can punish 戌, but 酉 has no position to punish, so it inflicts punishment on its own territory in the Western direction. The combination of 寅, 午, and 戌 forms the Three Transmissions, and if 午 appears again in the Heavenly Stems and Earthly Branches, this is called "the strong fire self-inflicts punishment on its own territory." This is because 寅 can punish 巳, and 戌 can punish 未, but 午 has no position to punish, so it inflicts punishment on its own territory in the Southern direction. The combination of 申, 子, and 辰 forms the Three Transmissions, and if 辰 appears again in the Heavenly Stems and Earthly Branches, this is called the "water flows to water" pattern. This is because 子 can punish 卯, and 申 can punish 寅, but 辰 has no position to punish, so it flows back to 辰, which is the repository of water. The combination of 亥, 卯, and 未 forms the Three Transmissions, and if 亥 appears again in the Heavenly Stems and Earthly Branches, this is called the "leaves return to their roots" pattern. This is because 卯 can punish 子, and 未 can punish 丑, but 亥 has no position to punish, so it returns to 亥, which is the root of the Wood Bureau, also known as the homeland of Wood.

凡刑神發用，或遞互相加，乘凶將臨日辰，皆主傷殘。刑干憂男傷，刑支憂女病，旺刑衰可福生，死刑旺則禍起。時刑干憂小兒，用刑時事不利，刑月建不可訟人，刑日辰不可遠出。或上下相刑，遇日鬼，凡事乖戾。或六處有神作支之自刑，又作干鬼，結連三傳為鬼為助，刑罰大凶。

Whenever the criminal god is used as the initiating transmission, or when the upper and lower elements mutually attack each other and are accompanied by aInauspicious General (malevolent general) arriving at the day branch, it indicates calamity and injury. If the criminal god attacks the day stem, there is concern for male members being injured; if it attacks the day branch, there is concern for female family members falling ill. Using strong qi to attack weak qi can turn misfortune into fortune; but using dead qi to attack strong qi will bring disaster. If the criminal god falls on the day stem, there is worry about children; if the useful god is attacked by the criminal god, affairs will be unfavorable; if the criminal god falls on the month builder, one should not initiate lawsuits; if the criminal god falls on the day branch, one should not travel far. If upper and lower elements mutually attack each other and the day stem's official ghost is present, then all affairs will go awry. If the day stem, day branch, day yin, day yin, original destiny, and year destiny have gods forming self-criminality on the day branch, and these are transformed into the day stem's official ghost, and the three transmissions are also connected to assist the ghost, then the punishment will reach its peak.

論沖五十五。沖者，擊動之煞也，雖初有得，後必傾廢。在日，身有動；在辰，宅有動。乘凶將，加武逃動，後陰暗動，六合盜失淫佚出入改動，勾陳私邪爭競，各以類推。大約吉不宜沖，凶沖則散；凶空不宜沖，沖動則為凶也；吉空宜沖。類神空亡，歲月沖則暗動，日辰次之。

Fifty-fifth, discussing "冲" (collision). "冲" is a malevolent force that causes movement through impact. Even if there is initial gain, eventually it will lead to downfall and abandonment. If "冲" affects the day stem, it indicates movement of the self; if it affects the day branch, it indicates movement of the residence. If "冲" is combined with a malevolent general: with Black Tortoise it indicates fleeing and moving about; with Heavenly Empress it indicates secret actions; with Liu He it indicates theft, licentiousness, and changing comings and goings; with Gou Chen it indicates private misconduct and disputes. Others can be inferred accordingly. In general, auspicious deities should not be affected by "冲"; when malevolent deities are "冲", they disperse. Malevolent deities that are in Kongwang should not be "冲" again, as "冲" would instead activate the malevolent force. Auspicious deities in Kongwang should be "冲", as "冲" opens them up and makes them useful. When class deities are in Kongwang, being "冲" by the year master or month builder is considered covert movement, while being "冲" by the day branch is of lesser importance.

如六癸日辰加丑，乃墓覆日，誠凶也，夜將乘蛇更甚，卻得戌之虎以沖辰之蛇，凶沖凶，其凶立散。沖破者，凡支干沖神、破加神為用，或用神與歲月日時沖破亦是。沖者，沖動之意，亦反覆意；破者，解散意，亦破損意。如子年庚子日未時戌將，三傳酉午子，午為歲沖日沖，酉為歲破月破，午為月破，又加刑為刑，故名沖破。

For example, on six days with the癸 stem, if the辰 is placed on the丑, the storage is overturned over the day stem, which is indeed ominous; if the night lesson is started with the Teng Snake, it becomes even worse; but if the White Tiger on the戌 is used to冲 the Teng Snake on the辰, using a凶 to attack a凶, the danger is immediately dispersed. The term '冲破' refers to any situation where the冲神 or破神 of the day stem and day branch are added to the initiating transmission, or where the useful god interacts with the year stem, month builder, day, or hour to form a冲 or破. '冲' means to move or stimulate, and also implies instability or fluctuation; '破' means to disperse or break apart, and also implies damage or destruction. For instance, in a lesson started at the hour of 未 on aGengzi day in the year of 子, using the戌 general, with the three transmissions being 酉, 午, and 子: 午 both冲 the year stem and the day, 酉 is both the age break and the month break, 午 is also the month break, and there is also a刑, so this lesson is called '冲破'.

占時沖日，日為外而時沖之，是為外動，更值驛馬，其動尤速。時沖辰，辰主內為卑小，如被時沖，則宅舍不寧，卑幼災悔。如得從革、反吟、勵德，必主遷移改革；八專必主內亂。子午沖，主道路馳逐、謀動變遷；卯酉沖，主門戶更改、逃亡失脫；寅申沖，主人鬼相傷、夫婦離異；巳亥沖，主事多反覆、重救輕得；丑未沖，主兄弟異心、謀為不遂；辰戌沖，主主僕乖離、貴賤不明。

When the hour trigram conflicts with the day stem, the day stem represents the external aspect, and being conflicted by the hour indicates movement from outside. If this is combined with the post-horse, the movement becomes especially rapid. When the hour trigram conflicts with the day branch, the day branch represents the internal aspect and also the younger generation. If the hour conflicts with the day branch, it indicates instability in the home and misfortune for the younger generation. If the lesson pattern also includes the categories of from-reform, reverse chant, and moral cultivation, it definitely indicates a need for relocation or change. If the lesson pattern is of the eight-special type, it indicates internal family disturbances. The six conflicts each indicate specific matters: the conflict between zi and wu indicates movement on roads, plans for migration or movement; the conflict between mao and you indicates changes in the household, escape or loss; the conflict between yin and shen indicates mutual harm between the person and the ghost, separation of husband and wife; the conflict between si and hai indicates repeated events, more efforts with less gain; the conflict between chou and wei indicates division among brothers, failure in plans; the conflict between chen and xu indicates separation between master and servant, confusion between high and low status.

論馬五十六。驛馬者，乃陰陽倚伏、氣化循環，猶今之置驛傳命、送往迎來，氣藏如驛，氣動如馬也。寅午戌火也，水藏其中，必遇申金生水以發越之，然後陽中陰動而化。申子辰水也，火藏其中，必寅木生火以員融之，然後陰中陽動而生。

Fifty-sixth, discussing the Post-horse. The Post-horse is derived from the meaning of yin and yang relying on each other and the continuous cycle of qi transformation, just as today's system of relay stations for transmitting orders and welcoming and sending off people: when qi is hidden, it is like a stationary relay station; when qi is active, it is like a galloping Post-horse. The combination of寅, 午, and 戌 belongs to fire, with water hidden within it. It must meet 申 metal to generate water, thus bringing it forth, and then the yin within yang can move and transform, so the horse of the fire group is in 申. The combination of 申, 子, and 辰 belongs to water, with fire hidden within it. It must meet 寅 wood to generate fire, thus making it harmonious, and then the yang within yin can move and sprout, so the horse of the water group is in 寅.

亥卯未木也，金藏其中，必遇巳火生金以鎖鑰之，然後靜者動而闔者闢。巳酉丑金也，木藏其中，必遇亥水生木以敷榮之，然後斂者舒而屈者伸。蓋往來錯綜，因時動靜，進則與時偕行，退則與時皆極，皆是物也。然理歸一揆，不必執火局馬在申、水局馬在寅，然後看馬。凡水中火騰、火中水降，總屬陰陽交濟、剛柔迭運之妙；五行之氣當其相反處，乃相沖激，故天馬必在水長處，金木水例之。

The亥, 卯, and 未 belong to wood; metal is hidden within them and must meet巳 fire to generate metal (since巳 is the long life of metal). It is like a key that opens it, then the still becomes active and the closed becomes open, so the horse of the wood cycle is in巳. The巳, 酉, and 丑 belong to metal; wood is hidden within them and must meet亥 water to generate wood, allowing it to spread and flourish. Then the contracted becomes extended and the bent becomes straight, so the horse of the metal cycle is in亥. In summary, the movement and interaction of qi flow in all directions, following the sequence of motion and stillness: what should advance moves in harmony with the time, and what should retreat ends with the time. This is the principle. However, the principle ultimately comes down to one point; there is no need to memorize that "the horse of the fire cycle is in申 and the horse of the water cycle is in寅" before being able to identify the horse. Whenever water rises with fire or fire sinks with water, it demonstrates the subtle interplay of yin and yang, the alternation of hardness and softness. The qi of the Five Phases meets in opposition, thus causing mutual conflict. Therefore, the Heavenly Horse must be located at the long life of water, and this principle applies similarly to the cycles of gold, wood, and water.

驛馬為日之財神，必因財出入。如見白虎，復值休囚氣，定主疾病出入。或馬為日鬼，與勾、雀並，及刑剋日辰，必因官事出入。若天乙作馬，或朱、常與日作三六合，必因官司差遣文書出入。伏吟課主近出即歸，反吟及遊子、斬關主遠出。

The Post-horse if it is the wealth god of the day stem, then it is for the sake of wealth. If the Post-horse meets the White Tiger and falls in a weak and confined condition, then it is for the sake of illness. If the Post-horse becomes the official ghost of the day stem, and appears together with Gou Chen and Vermilion Bird, or if it harms the day branch, then it is for the sake of legal matters. If the Heavenly Stem of the nobleman becomes the Post-horse, or if Vermilion Bird and Tai Chang form a triple harmony or a Liu He with the day stem, then it is for official duties and official documents. If the lesson pattern is a hidden chant, then the person will return soon after leaving. If it is a reverse chant, or forms the wandering son pattern or the cutting gate pattern, then the person will travel far away.