In the seventh and third limits, the Heavenly Stem is Jia and the Earthly Branch is Zi.

周易玄悟曰，凡大限小限生旺，帶貴馬德合福祿龍喜財子者吉。遇死墓胎絕，加刑害克破，虎蛇亡劫弔喪羊刃大殺者凶。生合身世者吉，沖刑剋害世身者凶。限凶，則宜見德合以救，限吉，則惡見刑害相殘。吉逢沖剋，吉中有凶，凶逢解救，凶中有吉。吉多凶少為半吉，吉少凶多為半凶。其或吉凶相半，則憂喜俱無也。

The Zhou Yi Xuanwu says: Whenever a major or minor limit reaches a place of birth and prosperity, and is accompanied by noblemen, post horses, heavenly virtue, six harmony, fortune virtue,禄神, azure dragon, heavenly joy, wealth, and children, it is considered auspicious. However, if it encounters death, tomb, embryo, and extinction, and is further combined with punishment and harm, control, and destruction, along with white tiger, entangling snake, wandering spirit, robbery sha, visiting guest, funeral door, sheep blade, and great sha, it is considered inauspicious. If the limit爻 generates and harmonizes with the body爻 and world爻, it is auspicious. If the limit and its fortune clash, punish, control, or harm the body爻 and world爻, it is inauspicious. If the limit and its fortune are inherently inauspicious, one hopes to see heavenly virtue and six harmony to rescue. If the limit and its fortune are inherently auspicious, one fears encountering punishment and harm. When auspiciousness meets clash and control, it is auspiciousness with hidden inauspiciousness. When inauspiciousness meets rescue, it is inauspiciousness with hidden auspiciousness. If auspiciousness is more than inauspiciousness, it is considered half auspicious. If inauspiciousness is more than auspiciousness, it is considered half inauspicious. If auspiciousness and inauspiciousness are equal, then neither joy nor sorrow exists.

又曰限爻動，災殃易惹，限爻空，身若飄蓬，限值天羅辰，地網戌，加鬼殺者，數年之間，作事昏迷如夢也。穿王透易曰，限旺則胎福，限弱則孕禍，是猶懷孕在腹，乘時而生育也。故禍福之應，遇太歲觸之而動發。

The book also says: When the restricted line moves, it is easy to invite calamities; when the restricted line falls into vacancy, the person is like a drifting reed, wandering without stability. If the restricted line meets the Heavenly Net at the hour of Chen or the Earthly Net at the hour of Xu, and is further combined with official ghosts and evil stars, during these years one will act in a confused state, as if in a dream. The book "Chuan Wang Tou Yi" states: When the restricted period and its corresponding destiny are prosperous and strong, they nurture blessings; when they are weak, they nurture misfortunes, just like a fetus in the womb, waiting for the right time to be born. Therefore, the manifestation of good or bad fortune always depends on the current year's sovereign star triggering it, before it can manifest.

若問限中是何禍福，則以限神之性言之。貴人為福，則尊貴扶擢，朝廷徵召，驛馬為福，則馳騁四方，致身雲路。德為慶會，合乃成期。鬼主傷殘，墓多蒙昧。破須傾損，害必侵爭。刑則克傷，沖多搖動。龍為婚姻孕育，雀見火燭官非，勾乃鬥爭訟獄，武則奸宄陰私，虎為疾病死亡，蛇有驚惶怪異，依此而斷萬無一失。

If one wishes to know the nature of fortune or misfortune in this particular period, one should refer to the inherent qualities of the period's governing deity. A Nobleman indicates good fortune, signifying promotion by a superior or even a summons from the imperial court. A Post Horse also indicates good fortune, suggesting travel and advancement in officialdom. Heavenly Virtue signifies celebration and gatherings, while Six Harmony indicates the completion of matters within a certain time. An Official Ghost indicates injury or disability, and a Tomb God often suggests confusion or lack of clarity. A Break signifies collapse or loss, while a Harm indicates encroachment or conflict. A Crime signifies overcoming or injury, and a Clash indicates instability. A Azure Dragon signifies marriage and childbirth, while a Vermilion Bird indicates fire, candles, and legal troubles. A Gou Chen signifies disputes and lawsuits, while a Black Tortoise indicates deceit and secret matters. A White Tiger signifies illness or death, and a Coiling Snake indicates fear and strange occurrences. By following this method of interpretation, one can be certain of the outcome.

正卦管三十年，變卦管三十年，互卦管三十年。每爻五年為一限，共九十年。如卦值六爻安靜，而無變卦者，則正卦管三十年，互卦管三十年，再從升降取卦管三十年。取之何如，凡在子寅辰午申戌陽時卜者，升初爻於上作卦，如正卦得天風姤，作澤天夬卦斷之。

The primary hexagram governs thirty years, the resulting hexagram also governs thirty years, and the nuclear hexagram governs thirty years. Each line represents five years as a period, and the six lines together make ninety years. If the hexagram has six unchanging lines without any change, then the primary hexagram governs thirty years, the nuclear hexagram governs thirty years, and another hexagram is taken by the method of 'ascending and descending' to govern the remaining thirty years. How is the 'ascending and descending' method applied? If the divination is done at a yang time, such as Zi, Yin, Chen, Wu, Shen, or Xu, the first line is drawn out and moved to the top to form a new hexagram. For example, if the primary hexagram is the Heaven Wind Gou, the yin line of the first line is moved to the top, forming the Lake Heaven Guai hexagram. Then the Guai hexagram is used for interpretation.

又如乾坤二卦，無互，不可升降者，動則正卦管三十年，變卦管三十年，復以變卦，隨陰陽時，取升降作卦。如前法，管三十年，若乾坤二卦，又逢靜而無變者，則正卦管三十年，再以占人生命起卦。

For example, the hexagrams of Qian and Kun do not have a nuclear hexagram and cannot be analyzed using the method of rising and falling lines. If a line in the hexagram moves, the primary hexagram governs thirty years, and the resulting hexagram also governs thirty years. Then, using the yin and yang of the time when the divination was made, the resulting hexagram is used again to form another hexagram through the same method, which also governs thirty years. If the hexagrams of Qian and Kun have all six lines quiet without any moving lines, then the primary hexagram governs thirty years, and another hexagram is formed based on the birth time of the person being divined.

如甲子年，五月，十八日，酉時生人，即從子上起正月，則五月在辰上，又於辰上起初一日，則十八日在酉上，又於酉上起子時，則酉時在午上，酉屬兌，午屬離，即以酉臨午，得澤火革卦，管三十年。

For example, a person born on the 18th day of the fifth lunar month in the Jiazi year at the You hour: first, start from the Zi position on the twelve branch disk and count forward through the months until reaching the fifth month, which falls on the Chen position; then from the Chen position, count forward through the days until reaching the 18th day, which falls on the You position; next, from the You position, count forward through the hours until reaching the You hour, which falls on the Wu position. You belongs to Dui, and Wu belongs to Li. With You positioned over Wu, Dui above and Li below, the hexagram Ge (Hexagram 49) is obtained. This hexagram governs a period of thirty years.

再以來占年月日時起卦，如甲子年，正月，下十五日，卯時占，便從子上起正月，則正月即在子上，又於子上起初一日，則十五日在寅上，又於寅上起子時，則卯時到巳上，卯屬震，巳屬巽，即以卯臨巳，得雷風恆卦，管三十年，共九十年。若年高至九旬已外者，再從正卦，世爻，一年一位，在陰陽順逆行之，以定吉凶。

Again, a new hexagram is formed based on the year, month, day, and hour of the inquiry. For example, if the inquiry is made on the fifteenth day of the middle part of the first lunar month in the year of Jiazi at the hour of Mao: start from the position of Zi for the first month, and the first month falls on the position of Zi; then start from the position of Zi for the first day, count to the fifteenth day, which falls on the position of Yin; then start from the position of Yin for the hour of Zi, count to the hour of Mao, which falls on the position of Si. The hour of Mao corresponds to Zhen, and the hour of Si corresponds to Xun. With Mao above and Si below, the hexagram of Heng (Thunder and Wind) is obtained. This hexagram also covers thirty years, combined with the previous two hexagrams to form a total of ninety years. If a person's lifespan exceeds ninety years, the ninety years are exhausted, and then the World Line of the original hexagram is used to calculate each year, one position per year, proceeding forward or backward according to the yin and yang of the lines to determine the fortune of each year.

按此式，出自龐眉道人易學空青抄本，言此式見於八神筮法，及李淳風占燈法，耶律氏錦囊集三書，世人鮮得其傳，故至坤乾無互，與不動不變之乾，則不能通，惟此式為全備也。

This system is taken from a copy of "Yixue Kongqing" by Pangmei Dao Ren. The book states that this method is found in three texts: "Bashen Shifa," "Li Chunfeng Zhan Deng Fa," and Yelü's "Jinnang Ji." Few people in the world have received its transmission. Therefore, when the hexagram "Kun" or "Qian" lacks a mutual hexagram, or when the hexagram "Qian" remains unchanged, other methods fail to apply, and only this system is most complete.

大限五年一度，行運世應兼取，單論天干。如天山遁卦，世丙火，應壬水，火數二，水數一，共三數，則三行運也，即於世上起三歲，至七歲，五年為一限，陽世順行，陰世逆行（甲丙戊庚壬為陽，乙丁巳辛癸為陰）。如遁卦二爻陽世，則運宜順行，八歲至十二歲輪在三爻，十三歲至十八歲，輪在四爻，餘仿此。如孩提未起運已前，即於世上起一歲斷之（出管公口訣，管公曰，運，故從天干）。

The great limit changes every five years. When calculating the movement of fate, both the World Line and the Response Line are used together, and only the heavenly stems are considered. For example, in the hexagram Tian Shan Dun (Heaven over Mountain), the World Line takes the stem Bing which belongs to fire, and the Response Line takes the stem Ren which belongs to water. The number for fire is two, and the number for water is one, adding up to three. Thus, the movement begins at three years old. Starting from the World Line, it progresses to seven years old, with five years as one limit. For a yang person, the movement proceeds upward along the lines, while for a yin person, it proceeds downward. The yang stems are Jia, Bing, Wu, Geng, and Ren, while the yin stems are Yi, Ding, Ji, Xin, and Gui. In the hexagram Dun, the World Line is on the second line and is yang, so the movement proceeds upward: from eight to twelve years old, it moves to the third line; from thirteen to eighteen years old, it moves to the fourth line, and so on. For infants who have not yet begun their movement, the movement starts directly from the World Line at one year old. This method comes from the "Guan Gong's Secret Words," which states that movement is governed by heaven, so numbers are taken from the heavenly stems.

小限一載一宮，亦世爻起數，陽順陰逆，亦正卦值三十年，變卦值三十年，互卦值三十年，其無互不變之卦俱從前式取之。

The small limit moves one line position each year, starting from the world line, with yang world lines moving forward and yin world lines moving backward. It is similar to the great limit, where the primary hexagram represents thirty years, the resulting hexagram also represents thirty years, and the nuclear hexagram represents thirty years. If there is no nuclear hexagram or if the hexagram does not change or activate, a separate hexagram is taken according to the method of "taking three limits based on body and life" to complete the calculation.

陽世初爻起十一月，陰世初爻起五月，正變二卦並取，共成期年之運

To determine the monthly "Month Builder" within the flow of the current year: if the World Line is yang, start from the first line and count eleven months in sequence; if the World Line is yin, start from the first line and count five months in sequence. Both the Primary Hexagram and the Resulting Hexagram are used together, with six lines added to six lines, exactly covering the twelve months of the entire year.

正卦，變卦，互卦，各從世爻起。如卜得澤天夬卦，化雷天大壯卦，互純乾卦為例。正卦世爻丁火二數，應爻甲木三數，五行運也。丁酉，正卦、變卦、互卦。十歲至十四歲，四十五至四十九，六十五至六十九。世。大限起五歲至九歲，四十歲至四十四，九十至九十四。二十歲至三十四，三十五至三十九，八十五至八十九。甲寅，廿五歲至廿九，六十歲至六十四，八十至八十四。應。二十歲至廿四，五十五至五十九，七十五至七十九。十五歲至十九，五十至五十四，七十至七十四。小限每卦管三十年，亦各從世爻起一歲，不如前論五起運。

The three hexagrams, namely the primary hexagram, the resulting hexagram, and the nuclear hexagram, each start from the world line. For example, if the hexagram obtained is Guai (泽天夬), and it changes into Da Zhuang (雷天大壮), with the nuclear hexagram being pure Qian (乾), then we take this as an example. In the primary hexagram, the world line is assigned the stem Ding, which belongs to fire, and the number is two; the response line is assigned the stem Jia, which belongs to wood, and the number is three. Together, they make a total of five, so the age of starting the movement is five years. The flight chart is arranged as follows: under the line Dingyou (丁酉), three columns are listed for the primary hexagram, the resulting hexagram, and the nuclear hexagram. The primary hexagram covers ages ten to fourteen, the resulting hexagram forty-five to forty-nine, and the nuclear hexagram sixty-five to sixty-nine. The next row is marked 'World', indicating the position of the world line. Below that, the primary hexagram covers ages twenty to thirty-four, the resulting hexagram thirty-five to thirty-nine, and the nuclear hexagram eighty-five to eighty-nine. Under the line Jiayin (甲寅), the primary hexagram covers ages twenty-five to twenty-nine, the resulting hexagram sixty to sixty-four, and the nuclear hexagram eighty to eighty-four. The next row is marked 'Response', indicating the position of the response line. Below that, the primary hexagram covers ages twenty to twenty-four, the resulting hexagram fifty-five to fifty-nine, and the nuclear hexagram seventy-five to seventy-nine. Finally, the primary hexagram covers ages fifteen to nineteen, the resulting hexagram fifty to fifty-four, and the nuclear hexagram seventy to seventy-four. As for the small limits, each hexagram still governs thirty years, and each starts counting from the world line, one year at a time, unlike the major limits which require calculating the starting age and changing every five years.

人生貴賤貧富不恆，或先榮後落，或先寂後響，皆以其時也。夫時者，旺衰刑德之所主也。旺相貴馬德合之爻，雖大象休囚，根基不厚，限逢旺爻吉神，亦主所為得意。凶克刑破無氣之爻，縱大象旺相，根基殷厚，亦主蹇滯災危，起自衰限也。故大限，小限，遇衰空刑破者凶，遇貴德合馬者吉。

A person's status, wealth, and fortune in life are not fixed and can change over time. Some may start prosperous but later decline, while others may begin in obscurity and later become successful. This depends on "time," which refers to the period governed by the waxing and waning of energies and the influence of moral forces. If a line is strong and accompanied by noble people, post horses, heavenly virtue, and six harmonies, even if the overall image of the hexagram is weak and the foundation is not solid, when the limit of time reaches this favorable line with auspicious spirits, it indicates that one's actions will be in harmony and bring satisfaction. Conversely, if a line is afflicted by harmful influences, punishments, or destruction and lacks vitality, even if the overall image is strong and the resources are abundant, it will lead to difficulties and dangers, and these dangers originate from the period of decline. Therefore, encountering decline, emptiness, punishments, or destruction in the great limit or small limit is considered inauspicious, while encountering noble people, heavenly virtue, six harmonies, and post horses is considered auspicious.

或限爻原有貴馬德合，臨生旺之位，適其爻動，變為死墓絕胎，或變為克破刑害空亡，退神，則吉化為凶。炎炎之際，忽爾寂寂，且有不測之禍。如刑沖剋害，空死墓絕胎之爻，化出貴馬德合，生旺，生扶，退神者，是為有救，禍雖發而可解也。

Alternatively, if a爻 originally carries nobleman, post horse, heavenly virtue, or six harmony, and is located in a prosperous and vital position, but suddenly this爻 becomes dead, tomb, end, or infant, or transforms into punishment, clash, control, destruction, harm, void, or retreating god, then it turns from good to bad: when things are flourishing and thriving, they suddenly become cold and desolate, and unexpected misfortunes may occur. Conversely, if a爻 is subjected to punishment, clash, control, harm, or falls into void, death, tomb, end, or infant position, but transforms into nobleman, post horse, heavenly virtue, six harmony, or generates and supports, or becomes retreating god, then it is considered to have a rescue, the disaster may occur, but it can still be resolved.

按長生訣，於日辰取之（管公口訣）。如寅日卜得坎宮革卦，四爻丁亥持世，為兄弟，坎卦屬水，亥又水爻，寅日大象爻神，俱入病鄉，故其人必多病，而氣稟虛弱也。至於死墓絕胎四爻，凶尤甚，若貴馬德合扶之，猶不免於太歲衰敗刑破之年，有重病災厄。若有刑破而無救，則將死之期也。

When calculating according to the "Longevity Rule," one should refer to the day branch, as stated in the "Guan Gong's Mnemonic." For example, if on a寅 day one draws the "Revolution" hexagram from the Kan trigram, the fourth line is Dinghai, which holds the world and represents siblings. The Kan trigram belongs to water, and亥 is also a water line. On a寅 day, the overall image and the yao spirits of the hexagram all fall into the "sickness" position. Therefore, this person is certainly prone to illness and has a weak constitution. When the limits reach the death, tomb, end, and embryo lines, the dangers are especially severe; even with the assistance of noblemen, post horse, heavenly virtue, and six harmony, one cannot avoid serious illness or misfortune in years when the heavenly stem is in decline and suffers from damage. If there is both damage and no rescue, it indicates the time of death.

蓋限之吉凶，必遇歲君相觸而始發。凡流年太歲與二限生合比和，更遇流年太歲貴馬入限旺相，則主奮揚發福，凶限禍亦可輕。若限在死墓絕胎四凶之爻，更遇流年太歲臨限衰處，立便為災，更看流年太歲到處之限，與世爻刑破之有無，有刑破而無貴馬德合救之，不可度也。

In general, the fortune or misfortune of a particular period depends on the interaction with the current year's Tai Su. If the flow year's Tai Su is in harmony with the big limit, small limit, through mutual generation, mutual combination, or being like and harmonious, and if the flow year's Tai Su brings noblemen and post horses into the limit and they are prosperous and strong, then it indicates a flourishing reputation and great good fortune, even if it is an evil limit, the misfortune can be reduced. If the limit falls on the four evil positions of death, tomb, end, and embryo, and the flow year's Tai Su directly affects the weak position of the limit's爻, disaster will immediately come. Additionally, one should check whether there is a conflict or destruction between the flow year's Tai Su and the limit it is in, and the world line. If there is conflict or destruction without the rescue of noblemen, post horses, Heavenly Virtue, or Six Harmony, this period will be difficult to pass.

如大限在寅，太歲在亥，限爻至長生處，其世雖處衰刑，亦主無事。若世在生旺貴馬德合之爻，更流年太歲貴馬德合入限，其年必大發財祿。如限在申爻，其爻屬四凶，流年太歲在戌，又值申金衰處，若世在辰未二位，戌年沖辰刑未，是有刑破也，其人主四月有病，為四月建巳，刑申限也。世爻屬土，四月土絕，故有災病。

For example, if the major limit is in the寅 (Yin) trigram, and the Tai Su (Great Year) is in亥 (Hai), the wood of寅 is nourished by the water of亥, and it is in the position of growth. At this time, even if the World Line is in a weak or harmed position, it will still indicate peace and safety. If the World Line is originally in a position of birth and strength, and also has the auspicious horse, virtue, and harmonious combinations, and the current year's Tai Su also has these auspicious horse, virtue, and harmonious combinations entering the limit, then that year will certainly bring great wealth and honor. Another example: if the limit is in the申 (Shen) trigram, which is a position of the four evils, and the current year's Tai Su is in戌 (Xu), which is the place where申 metal is in decline; if the World Line is in the辰 (Chen) or未 (Wei) trigrams, then in the Xu year, it will both conflict with Chen and harm Wei. This is a case of being harmed and broken. The person will suffer illness in April, because in April the month builder is巳 (Si), which harms the limit of申. Since the World Line belongs to earth, and earth is in decline in April, this leads to illness.

又限在申爻，居四凶之位，看其爻是何親屬，有氣無氣。如值太歲無氣之年，又被太歲刑害克破者，或爻屬父母，或爻屬兄弟妻子，則其年先有父母兄弟妻子之憂，後有自身之災難也。若限逢太歲旺相之年，更有流年貴馬德合入其爻上，則其年先須父母兄弟子孫發達，妻妾得喜，然後福澤得及其身也（看限爻上是何親好）。傍要與世不相刑害克破，乃為吉耳。

Now, if the limit falls on the Shen yao and it is in one of the four evil positions, we need to determine which relative this yao represents, whether it has vitality or not. If it encounters an unvital year of the heavenly stem, and is also punished, harmed, or overcome by the heavenly stem, and this yao belongs to either parents or siblings and spouse, then this year will first bring worries to the parents, siblings, and spouse, and only later will the personal misfortune occur. If the limit coincides with a prosperous and strong year of the heavenly stem, and also has the flowing year's nobleman, post horse, heavenly virtue, and six harmony entering this yao, then this year will first bring success to the parents, siblings, and children, and happiness to the wife and concubine, and only later will the blessings reach oneself. Therefore, we must look at which relative is sitting on the limit yao. It should also be in harmony with the world line yao, without mutual punishment, harm, overcoming, or destruction, to be truly auspicious.

又如丁酉年戊申月，甲申日，卜得雷天大壯卦，庚午持世，甲子臨應，庚金四數，甲木三數，共七數，乃七行運也。陽世順行，即從世上起七歲，乃午限也。申日火值病鄉，又午為匿刑，此人必多病。若飛宮六親同居此爻，即斷其親屬有病也。十二歲申限，十七歲戌限，廿二歲子限，俱生旺之爻為吉。

Another example: In the year Dingyou, month Wushen, day Jiashen, the hexagram Da Zhuang (Thunder over Heaven) is drawn. Gengwu holds the world line, and Jiazi is on the responding line. Geng metal counts four, Jia wood counts three, totaling seven numbers, which means the person starts their fortune at seven years old. Since the world line is yang, the fortune progresses in a forward direction, starting from the world line. This first period falls on Wu. In the day of Jiashen, fire is in the 'disease' position, and Wu also incurs 'hidden punishment', so the person is certainly prone to illness; if the six relations in the flying palace also sit on this line, then it indicates that relatives are sick. After that, every five years, the fortune moves to the next position: twelve years in the Shen limit, seventeen years in the Xu limit, twenty-two years in the Zi limit. These periods all fall on the flourishing and strong lines, so they are considered auspicious.

廿七歲交寅限，寅木絕於日建申中，又申日刑沖剋寅爻，且臨官鬼，名伏刑之鬼，其人若遇太歲巳午之年，必有災迍（木病於巳，死於午也）。寅德在未，未年稍可，申年酉年，限入太歲絕胎處，若不逢流年太歲，貴馬德合解救，死更無疑。此命所以不死者，為申年驛馬在寅，酉年歲德在寅，故雖有極危之厄，瀕死而不至於死也。

At the age of twenty-seven, he enters the寅 limit. The wood of寅 is in a state of decline within the metal of申 in the daily stem. On a day of申, the寅 is also subjected to punishment, clash, and control. Moreover, there is an official ghost on the寅, which is called "hidden punishment ghost." If this person encounters a year where the heavenly stem is in巳 or午, he will certainly face calamity, because wood is in a diseased state in巳 and dies in午. The heavenly virtue of寅 is in未, so the year of未 is somewhat safe. However, in the years of申 and酉, the limit and destiny enter the absolute decline and fetal states of the heavenly stem. If there is no rescue from the flow year's heavenly stem's nobleman, post horse, heavenly virtue, or six harmony, he will certainly die. This person was able to survive because in the year of申, the post horse is on寅, and in the year of酉, the year's virtue is also on寅. Therefore, although he faced extreme danger and was on the brink of death, he ultimately did not die.

又如限在午，其爻無氣，又為匿刑，其人自入此限，必多憂危災病。如太歲在寅（火生）卯（沐浴）辰（冠帶）巳（臨官）午（火旺）未（火衰）申（火病）年，此數年，雖行衰限，無甚危險。惟每年七月（火病）八月（火死）十月（火絕）十一月（火胎）有小災耳（九月午戌合雖墓不凶）。為流年太歲與限爻生合，未到四凶之處。

For example, if the limit falls on the Wu yao, this yao has no vitality and also commits 'hidden punishment'. Therefore, from the time this person enters this limit, they will certainly face many worries and dangers, with continuous misfortunes and illnesses. If the heavenly stem of the current year is Yin, fire is in its state of growth; if it is Mao, fire is in its state of bathing; if it is Chen, fire is in its state of capping; if it is Si, fire is in its state of officialdom; if it is Wu, fire is in its state of prosperity; if it is Wei, fire is in its state of decline; if it is Shen, fire is in its state of illness. Although these years are in the decline limit, there is no major danger. Only in July, when fire is in its state of illness, August, when fire is in its state of death, October, when fire is in its state of extinction, and November, when fire is in its state of embryo, there are some minor misfortunes. In September, Wu and Xu are in mutual combination, although fire enters the tomb, it is not considered dangerous. This is because the current year's heavenly stem and the limit yao are still in mutual generation and combination, and have not yet reached the four dangerous positions.

若遇酉年子年，而限中本無貴馬德合相扶者，必不可度。為午死於酉，胎於子也。戌亥之年，尤可度者，以午戌三合，午德在亥，此為勅助耳。更看流年太歲之前後，有何凶殺臨於世上，與限上或喪門弔客官符病符二耗亡劫之類，諸殺各隨其凶性，言其禍福，察其限爻，是何親屬，即知禍福臨於何人也。

If one encounters the year of You or Zi, and the limit itself does not have the assistance of Nobleman, Post Horse, Heavenly Virtue, or Six Harmony, this period is definitely difficult to pass, because the fire of Wu dies in You and is in its infancy in Zi. However, in the years of Xu and Hai, it is possible to pass through, because Wu and Xu form a triple harmony, and the Heavenly Virtue of Wu is located in Hai, which is equivalent to having some degree of assistance. In addition, one should also examine theInauspicious Sha (malevolent influences) that appear before and after the current year's sovereign, and whether they are present on the World Line and the limit line. For example, if there are influences such as丧门 (Funeral Gate), 吊客 (Guest of Mourning), 官符 (Official Symbol), 病符 (Disease Symbol), Great Loss (Great Loss), Minor Loss (Minor Loss), 亡神 (Lost Spirit), and Robbery Sha (Robbery Sha) on these lines, each of these malevolent influences should be evaluated according to its own nature of misfortune and fortune. Then, by determining which relative the limit line belongs to, one can know which person will be affected by the fortune or misfortune.

如限爻在午，太歲在申，弔客在歲後二辰，正值午上，申為火之病鄉，看午爻是何親屬，必其人七月後有親屬之災，後有己身之災也。又如限在己，居四凶之爻，流年太歲在未，乃火限始衰處，流年弔客在歲後二辰，正值己上，看己爻是何親屬，必其人正月前，先有親屬之憂，後有自身之憂也。

For example, if the restricted line falls on Wu, the current year's ruler is on Shen, and the guest star falls in the second position after the ruler, which is exactly on Wu. Since Shen is the place where fire declines, at this time we look at which relative corresponds to the Wu line, and we can determine that the person will first suffer from a relative's misfortune after July, followed by their own misfortune. Another example: if the restricted line falls on Si, it is located on one of the four evil lines. The current year's ruler is on Wei, which is where fire begins to decline. The current year's guest star falls in the second position after the ruler, which is exactly on Si. Again, by looking at which relative corresponds to the Si line, we can determine that the person will first experience a relative's worry before the beginning of the year, followed by their own troubles.

歸藏易曰，限帶休氣，必多疾病，限帶囚氣，必多獄訟，吉神主限，凶災自輕，凶神主限，禍來難免，察其臨限之六神，則知禍福何自而起。

The Guizang Yi says: If the limit period is accompanied by the "Xiu" spirit, there will certainly be many diseases; if the limit period is accompanied by the "Qiu" spirit, there will certainly be many imprisonments and lawsuits. If a fortunate deity governs this limit, misfortunes will naturally be reduced; if an evil deity governs this limit, calamities are difficult to avoid. Just examine which of the Six Spirits is present on the limit, and one can know from where the fortune or misfortune arises.

太歲之流年，禍福之吏神也。蓋身命之卦限，爻之吉凶，俱於占時四值上取之，以為異日禍福之驗。福伏于吉爻之中，禍伏於凶爻之中，伏者不觸則不發，故知禍福之發觸，以流年之太歲也。如限爻本吉旺，而流年太歲，又值限之吉旺處，則吉與吉會，而應其吉也。限爻本凶衰，而流年太歲，又值限之凶衰處，則凶與凶會，而應其凶也。

The Tai Sui is the current year, and it is a deity in charge of fortune and misfortune. Because the limits and periods in the personal destiny hexagram and the fortune or misfortune of each line are determined based on the year, month, day, and hour of the time when the divination is made, they are used to predict future fortune and misfortune. Good fortune is hidden within favorable lines, while misfortune is hidden within unfavorable lines; since they are hidden, they will not manifest unless disturbed. Therefore, to know when fortune or misfortune will be triggered, one must look at the Tai Sui of the current year. For example, if the limit line is originally both favorable and strong, and the Tai Sui of the current year also falls in the favorable and strong aspect of that limit, then it is favorable meeting favorable, and the favorable outcome will be realized. If the limit line is originally both unfavorable and weak, and the Tai Sui of the current year also falls in the unfavorable and weak aspect of that limit, then it is unfavorable meeting unfavorable, and the unfavorable outcome will be realized.

官鬼持身世爻，或持用爻，名貼身鬼。如帶破碎殺主有破相。在乾宮主頭而咳嗽之疾。坎主雨耳，腎家之疾。艮主兩臂，鼻背之疾，帶四廢，則腰曲背駝。巽主股膝疝氣之疾。震主氣促驚悸之疾。離主眼目心經之疾。坤主肚腹胸胃之疾。兌主牙齒缺唇之疾。

If the official ghost爻 is located above the body爻 or the world line爻, or is located on the useful god爻, it is called "attached ghost." If it also carries the broken pieces evil star, it indicates a broken appearance on the body. An attached ghost in the Qian trigram indicates illness of the head and coughing; in the Kan trigram, it indicates illness of the ears and kidneys; in the Gen trigram, it indicates illness of the arms and nose, spine, and back. If it also carries the four wastes evil star, it indicates a hunched back. In the Xun trigram, it indicates illness of the thighs, knees, and hernia; in the Zhen trigram, it indicates shortness of breath and palpitations; in the Li trigram, it indicates illness of the eyes and heart meridian; in the Kun trigram, it indicates illness of the abdomen, chest, and stomach; in the Dui trigram, it indicates broken teeth and damaged lips.

又本命爻，帶官鬼，加天刑四廢殺刑害克沖身世者，必帶疾也。凶殺屬木主瘋癲。屬水主冷瘟。屬火主心目疾。屬土逢絕氣，主麻瘋。屬金逢絕氣，主癱瘓。又用爻，世身爻伏鬼，被日辰並起者，主帶疾。

In addition, if the official ghost is present on the native's line, along with heavenly punishment and four wastes, and these malevolent influences harm, injure, or conflict with the self line and the world line, the person is certainly born with a physical disability. If the malevolent influences belong to wood, they indicate insanity; if they belong to water, they indicate cold fevers and cold epidemics; if they belong to fire, they indicate heart disease and eye problems; if they belong to earth and encounter a dead end, they indicate leprosy; if they belong to metal and encounter a dead end, they indicate paralysis. Furthermore, if the useful god line, or the world line or self line, has the official ghost hidden beneath it and is activated by the day branch, it also indicates that the person has a physical illness.

坎宮金下伏土鬼，主耳聾。震巽宮木下伏金鬼，主四肢帶疾。離宮，火下伏水鬼，主心目之疾，加羊刃，必青盲。坤艮宮土下伏木鬼，主蠱脹脾傷。乾宮水下伏火鬼，血竭容憔。兌宮金下伏火鬼，主口疙唇缺，動爻化鬼亦然。又用爻，世身爻，伏鬼者，為胎裡宿疾。用爻世身化鬼，與鬼克世身用爻者，則後來新染之疾也。

In the Kan palace, if a metal line is under a soil ghost, it indicates deafness. In the Zhen and Xun palaces, if a wooden line is under a metal ghost, it suggests disability in the limbs. In the Li palace, if a fire line is under a water ghost, it indicates heart disease and eye problems; if the sheep's horn is also present, it is likely total blindness such as greenish blindness. In the Kun and Gen palaces, if a soil line is under a wooden ghost, it indicates swelling and injury to the spleen. In the Qian palace, if a water line is under a fire ghost, it indicates blood deficiency and a withered appearance. In the Dui palace, if a metal line is under a fire ghost, it indicates sores in the mouth and a missing lip. If a moving line transforms into an official ghost, the interpretation is the same. If the useful god line, world line, or body line is under an official ghost, it indicates a congenital illness. If the useful god line, world line, or body line transforms into an official ghost, or if the official ghost attacks the world line, body line, or useful god line, it indicates a newly acquired illness.

又五殺歌曰，蹺啞盲聾□五端，但愁並起值孤驚，旺則必危衰則減，生扶合處一般般，五殺中惟地蹺殺，旺則蹺，衰則廉瘡，其餘四殺不分衰旺也。以上鬼殺，若遇天醫天解月解伏福化福者，不可泥此而論也。

The "Five Killers Song" says: Limping, speech impediment, blindness, deafness, and another illness missing in the original text, together make up the five categories; fear that these five conditions occur at the same time, and also meet the Lonely Star and startled spirit, when prosperous and strong, the illness will certainly be severe, when weak, it can be alleviated, if falling in the places of generation and support, the situation is similar. Among the five killers, only "Earth Stumble Killer" needs to consider prosperity and decline: when prosperous, it is real limping, when weak, it is only a wound on the leg; the other four killers do not need to consider prosperity and decline, and are judged directly. If these ghosts and killers meet Heavenly Doctor, Heavenly Release, Monthly Release, or if they are subdued by children or produce children, then one should not strictly follow this method for judgment.

以八卦論用爻與世爻，在乾直好高，有德有威也。在坤性厚重，寡言笑，寬大能容也。在坎心情委曲，巇嶮多威，凶則狡詐心亂，事多更變也。在離明白剛烈，爽直有氣節，無氣則性暴，作事有頭無尾也。在震志大言高，馳騖聲名，凶則心多叵測，胸無定見，心急事滯也。在巽性和柔，好卑奉，無氣則隨波逐流也。在艮吉則安靜有執持，凶則事多退縮不前也。在兌性和悅饒舌，見物多感，好聲音酒色，無氣則奴顏婢膝也。

Using the Eight Trigrams to discuss the Useful God and the World Line: if the Useful God and World Line fall in the Qian trigram, the person is upright and has high aspirations, with virtue and authority; if they fall in the Kun trigram, the nature is steady and sincere, not talkative, tolerant and able to bear others; if they fall in the Kan trigram, the mind is intricate, the situation is perilous yet has authority, and if the hexagram is凶, the person is cunning and restless, often changing their mind; if they fall in the Li trigram, the person is clear-minded and fierce, straightforward with integrity, but if lacking energy, they become impetuous and incomplete in their actions; if they fall in the Zhen trigram, the person has great ambition and high words, chasing fame relentlessly, and if the hexagram is凶, their mind is unpredictable, lacks firm views, and although they are eager, their affairs are delayed; if they fall in the Xun trigram, the nature is gentle, fond of flattery, and if lacking energy, they follow the flow; if they fall in the Gen trigram, if auspicious, they are quiet and have principles, but if inauspicious, they retreat and hesitate in affairs; if they fall in the Dui trigram, the nature is pleasant and talkative, easily moved by things, fond of music and pleasures, and if lacking energy, they are servile.

以五行論申金，主重義，馳騁聲譽，無氣則好勇好殺，好音樂也。酉金，主剛明不苟，無氣，則多貪慾，嗜酒色也。寅木，主雍和，有文章才藝，無氣，則執拗散亂也。卯木，主力健騁雄，剛直不阿，無氣，則心毒多機械也。

Using the Five Phases to discuss the nature of the lines: A line belonging to the Metal of Shen (申金) indicates that the person values righteousness, travels widely to gain reputation, lacks energy and becomes fond of bravery and violence, and also has a preference for music and entertainment. A line belonging to the Metal of You (酉金) indicates that the person is strong-willed and cheerful, unwilling to compromise, lacks energy and becomes consumed by desires, indulging in alcohol and women. A line belonging to the Wood of Yin (寅木) indicates that the person is gentle and dignified, possessing literary talent and skills, lacks energy and becomes stubborn and disorganized. A line belonging to the Wood of Mao (卯木) indicates that the person is strong and vigorous, eager to compete and excel, upright and incorruptible, lacks energy and becomes cunning and malicious.

子水，主清高正直，不好姦汙，智謀深沉，無氣，則浮浪不實，作事有初無終也。亥水，主性圓通，與物和同，無氣，則譎詐輕淫也，又水旺則性緩，衰則性急，發動，沖動，心多機變，若動逢合住，或臨死墓絕胎，必無知覺。如動逢沖散，則搏激之水，必是立志無恆，疑惑不定者也。

The water of the Zi branch is characterized by clarity, nobility, integrity, and straightness. It dislikes cunning, wickedness, and filth. It is wise and strategic, but if it lacks energy, it becomes frivolous and untrustworthy. Those with strong water are calm and composed, while those with weak water are impetuous and impatient. When the water element is activated or disturbed, the mind becomes full of schemes and changes. If the water is activated but restrained by a harmonizing element, or if it is in a state of death, burial, decline, or infancy, it becomes dull and insensitive. If the water is activated but dispersed by a clash, it is like water being struck and stirred, indicating a person who lacks consistency in purpose and is full of doubts and uncertainties.

巳火，主好華美修容，性快，不隱匿，無氣性暴慢，生平饒為起滅也。午火，主強敏無私，好勝，為事急疾，無氣，剛暴無終，急終有慢也。辰戌土主厚重有威望，聰明正直，不信神物，不畏鬼怪，無氣，賦性酷毒也。丑未土，主寬宏廉直，耿介無私，多仁多義（木庫為仁，金庫為義），無氣，則拙鈍無能而已。

The fire of Si (Snake) is characterized by a preference for beauty and attention to appearance, a cheerful nature, and a tendency to reveal thoughts easily. When calm, it is impetuous and prone to causing trouble. The fire of Wu (Horse) is strong and quick, acting without bias, with a strong desire to win, and a tendency to act hastily. When calm, it becomes harsh and lacks results, starting with impatience and ending with laziness. The earth of Chen (Dragon) and Xu (Dog) is sincere, steady, and respected, with intelligence and integrity, not believing in gods or fearing ghosts. When calm, it becomes cruel. The earth of Chou (Ox) and Wei (Goat) is broad-minded, upright, and principled, with a sense of righteousness and justice, as the wood warehouse represents benevolence and the metal warehouse represents righteousness. When calm, it is clumsy and ineffective.

以六親論，動財則好奢不好學也。化父則憂道不憂貧也。子世逢空，羊質而虎皮也。兄持入世，酒囊而飯袋也。世持鬼殺，笑裡藏刀也。鬼殺逢空，怒中無毒也。

Using the Six Relations to interpret: A person with the Wealth trigram activated tends to be extravagant and not fond of studying; if the change leads to the Parents trigram, the worry is about morality rather than poverty. If the Children trigram holds the World Line and falls into vacancy, it indicates someone who is strong on the outside but weak inside, like a sheep wearing a tiger's skin. If the Siblings trigram holds the World Line and affects the self, it signifies someone who is only good for eating and drinking, like a bag of wine and rice. If the World Line holds aInauspicious Sha official ghost, it indicates someone who smiles but has hidden intentions; if theInauspicious Sha official ghost falls into vacancy, then although they may be angry, they are not cruel.

以六神論，青龍則慈和樂易，明敏從容也。朱雀則快言語，多口舌，帶殺則喜生是非，多招誹謗也。勾陳則厚重有規矩，行事遲鈍。不動，則無轉變也。騰蛇則多心機疑慮，虛浮詐偽也。白虎則性急不仁，好勇鬥狠也。玄武則陰謀秘算，狡譎多端。同兄弟，則貪吝。加咸池，則淫邪也。

Using the Six Spirits to discuss human temperament: those with the Azure Dragon are kind and amiable, approachable, intelligent and composed; those with the Vermilion Bird are eloquent in speech but prone to disputes, and if accompanied by malevolent stars, they tend to cause trouble and invite slander; those with the Gou Chen are sincere and abide by rules, but their actions are slow, and if they remain still, they are stubborn and unadaptable; those with the Shen Snake are cunning and suspicious, superficial and deceitful; those with the White Tiger are impetuous and lack compassion, fond of violence and quarrels; those with the Black Tortoise are adept at secret schemes, cunning and deceitful, and if they share the same position as the Siblings, they are greedy and stingy, and if the Salty Pool is also present, they are lustful and lustful.

龍逢蛇克，媚而不忠也。虎逢龍克，勇而有禮也。雀受克傷者，多謗。蛇逢合制者，多智也。財合玄，貪財好色也。子合玄，嗜酒多情也。兄合勾者魯鈍，福合龍者清和也。龍衰靜，樂飢自得也。虎加兄，小人跨霸也。玄加刃，量慳見小也。

The Azure Dragon is overcome by the Vermilion Snake, indicating a person who is good at flattery but not sincere. The White Tiger is overcome by the Azure Dragon, showing someone who is brave but also knows etiquette. The Vermilion Bird, when weakened, suffers throughout life from constant slander. The Vermilion Snake, when united or subdued, tends to have great wisdom. The Wealth element combined with the Black Tortoise indicates a person who is greedy for wealth and lustful. The Children element combined with the Black Tortoise suggests a person who enjoys drinking and is sentimental. The Siblings element combined with the Gou Chen indicates a person who is dull and slow. The Children element combined with the Azure Dragon indicates a person who is refined and peaceful. The Azure Dragon, when weak and calm, can be content with poverty and find joy in simplicity. The White Tiger combined with the Siblings indicates a petty villain who dominates his locality. The Black Tortoise combined with the Sheep's Blade indicates a person who is stingy and has a narrow vision.

燃犀錄曰。逢沖者伶俐，入墓者呆痴，臨刑害者多嗜殺，居胎養者欠老成。空動而無生無克者，率意猖狂，旺靜而無克無沖者，抗懷高潔，衰值時辰，器局卑偏，旺臨月將，度量淵宏，沖多好鬥，刑多好訟。帶貴，則有威德而不狂侫。帶馬，則志四方而遨遊。帶德則恭儉溫良。帶合，則從容和雅。八純性宜躁急，六合性必寬和也。

The book *Ran Xi Lu* says: Those whose lines are in conflict are clever, those whose lines are in the墓 (burial) are dull, those whose lines are inpunishment and harm (punishment and harm) are prone to violence, and those whose lines are in the胎养 (fetal and nurturing) position are not mature. If a line falls into the empty position and becomes active, with neither generation nor control, it shows任性 and wildness; if a line is prosperous and strong but remains quiet, with neither control nor conflict, it shows a refined and noble disposition. If a line is weak and only values the hour, it indicates a narrow and low character; if a line is prosperous and meets the month general, it indicates a broad and profound character. Those with many conflicts are quarrelsome, and those with many punishments and harms are litigious. Those accompanied by the nobleman have dignity and virtue without being arrogant or deceitful; those accompanied by the post horse have a desire for travel and a broad ambition; those accompanied by the heavenly virtue are respectful, frugal, and kind; those accompanied by the six harmony are calm and refined. Those with the eight pure trigrams are impetuous, while those with the six harmony trigrams are necessarily gentle and amiable.

六爻，頭髮。五爻，耳目口、面須手、鼻人中。四爻，胸、背、乳。三爻，腹小腹、臀肛門、腰小便。二爻，股膝。一爻，足。

The method of dividing the body parts in the Gu Gu method assigns each part of the body to one of the six lines: the sixth line governs the head and hair; the fifth line governs the ears, eyes, mouth, face, beard, hands, nose, and philtrum; the fourth line governs the chest, back, and breasts; the third line governs the abdomen, lower abdomen, buttocks, anus, waist, and lower urinary tract; the second line governs the thighs and knees; and the first line, also known as the initial line, governs the feet and legs. When divining about the body and appearance, first locate the corresponding line according to this division, then examine the Five Phases, Six Relations, and Six Spirits on that line, and analyze each item in detail.

以卦身為用，金瘦小，火形尖，木形長，土形矮。水柔而剛且多汗，木旺胖長，衰則瘦長。土旺矮胖，衰則短小。勾兄來刑剋，必矮子。金木臨死絕，更被刑害克沖，瘦不可言，化出水木鬼，身多溼氣痠疼。土金逢合，行坐從容也。

Using the "Hexagram Body" as the Useful God: If the Hexagram Body is of the metal element, the person is thin and small; if of the fire element, the figure is sharp and narrow; if of the wood element, the body is tall and slender; if of the earth element, the person is short. If of the water element, the person appears gentle on the outside but strong inside, and tends to sweat easily. Those with strong wood elements are tall and fat, while those with weak wood elements are thin and long. Those with strong earth elements are short and fat, while those with weak earth elements are short and small. If Gou Chen or Siblings come to刑克 the Hexagram Body, the person is definitely short. If metal or wood lines are in a dead or exhausted position and are further harmed by刑, 害, 克, or 冲, the person becomes extremely thin. If the Hexagram Body transforms into a water ghost or a wood ghost, the person suffers from much dampness and aches. If earth or metal lines meet a harmonious element, the person moves and acts with ease and composure.

以六爻乾宮父母為用，辰戌鬼帶刑害動，或遇勾兄合住者，主縮頭。臨金，頭有異骨突出。以六神定其骨在何處，雀前，武后，龍左，虎右，勾蛇居中，或在四隅。帶刑頭有角，金福動必癩頭。木化火鬼，必白癩，或發有節疤。土頭縮，木頭長，火頭尖，水頭多汗。化木水鬼主頭瘋，化火鬼主頭疼。乾圓，坤方，震長，巽直。合則正，克則歪，沖則搖。六爻帶火□殺，頭必帶疾，忌臨鬼爻。

Determine the useful god based on the sixth line in the Qian trigram of the head. If the official ghost is activated by the hour of Chen or Xu and carries punishment and harm, or if it is combined with Gou Chen or siblings, it indicates that the person has a hunched head. If the six lines are all metal, there is an unusual bone protrusion on the head. Determine the position of this bone using the six spirits: Vermilion Bird is on the forehead, Black Tortoise is on the back of the head, Azure Dragon is on the left, White Tiger is on the right, Gou Chen and Teng Sha are in the center or the four corners. If there is punishment, there is a horn-like protrusion on the head. If the metal line of children is activated, there will definitely be a scaly scalp. If wood transforms into fire ghost, it will definitely be white scaly scalp, or there will be knots in the hair. Earth indicates a hunched head, wood indicates a long head, fire indicates a pointed head, and water indicates excessive sweating on the head. If it transforms into wood ghost or water ghost, it indicates headaches, and if it transforms into fire ghost, it indicates headache. Qian indicates a round head, Kun indicates a square head, Zhen indicates a long head, and Xun indicates a straight head. If there is a combination, the head is upright; if it is attacked, the head is crooked; if there is a conflict, the head is shaking. If the sixth line carries fire and the missing character in the original text is a harmful spirit, there must be illness on the head, especially if the official ghost line is present.