Ninth Volume

凡命五行下生上曰助氣，主一生享福，凡事容易受人福力，上生下曰盜氣，主一生為人謀，多庇廕他人，供他人之福。凡命五行下尅上，主沉滯難發，上尅下，主有威勢，害物，不利妻妾子孫，大抵皆孤獨，生旺則差慢。（廣信集）

In the four pillars of destiny, if the day or hour, which are in a lower position, generate the year or month, which are in a higher position, this is called "assisting energy." Such people enjoy ready blessings in their lives and find it easy to receive help from others. Conversely, if the higher position generates the lower position, this is called "stealing energy." These individuals often spend their lives planning for others, frequently benefiting others and providing their fortune to others. If the lower position instead overcomes the higher position, it indicates a life of stagnation and difficulty in achieving success. If the higher position overcomes the lower position, it suggests a person with authority who tends to harm external things, which is detrimental to wife, concubine, and children. Those with these two types of mutual overcoming are usually solitary and isolated. Only those whose Five Phases are in a flourishing position will experience outcomes that are more moderate. This statement is from the "Broad Trust Collection."

假如年月日時胎，納音皆是木，看如何旺，若時上木敗尤好，以其太旺則剛暴，須有柔弱以御之，運行金鄉無害，取其不嫌於剋制故也。又云：假如命得金為福，但有一金又無氣，而為火土所戰，皆不得力，水火土皆然。（林開五命）

If the 'Nayin' elements of the year, month, day, hour, and the prenatal element all belong to wood, one should examine how strong the wood is. If the wood in the hour pillar is located in a declining position, it is actually better, because overly strong wood tends to be harsh and impetuous. It is necessary to have a gentle element to restrain it. In this way, when the big years arrive at the metal territory, it will not be harmed. This is precisely the principle of being able to withstand being restrained. The book also says: if a person's destiny considers metal as the beneficial element, but there is only a small amount of metal without vitality, and it is surrounded by fire and earth, then it will not be effective. The same principle applies when water, fire, or earth are considered the beneficial elements. This passage is from Lin Kai's "Five Destinies."

五行之數最難詳，閒位須防勝位亡，火多金少渾閒事，火少金多大不祥。陰陽偏出，造化不成，五行大抵要尅制，有理稍出意外，則有過與不及之患，且如火多金少，聚散不得成形，雖有制抑，亦苦不害，若火少金多，既不成銷鑠，火則反有灰飛煙滅之厄，造化之功當曲盡。（太乙統紀）

The song says: It is difficult to describe accurately the quantity of each of the Five Phases. The inauspicious positions should be carefully guarded against, as they may suppress the auspicious ones. If there is too much fire and little metal, it is only a common matter. But if there is too little fire and much metal, it is a great omen of misfortune. This is because once yin and yang lean too much toward one side, the transformations of the universe cannot take shape. Generally, the Five Phases should be in balance with each other, but when the principle deviates slightly, there will be either excess or deficiency. For example, if there is too much fire and little metal, the metal is consumed and cannot take form, though it is suffering, but the harm is not great. However, if there is too little fire and much metal, the fire cannot melt all the metal, and the fire itself is destroyed. Thus, the workings of the universe cannot be understood without thorough and careful study. This saying comes from the "Taiyi Tongji."

一水生三木，枯藁；三水一木，飄溢，貴於陰陽等也。此不入格。一土生三金，蹇滯，三土生一金，福盛。惟土生金，土多金少，無礙，轉為福壽。一水命得三金，太過不均，早發早亡，是乘父母之福。一金生三水，虛弱。一木得三金，必尅伐。一金得三木，自鈍。然金以木為財，木多者，不可尅也。

One part of water can generate three parts of wood, but the water will be consumed and eventually dry up; three parts of water can only sustain one part of wood, but the wood will be rootless and drifting. What is valuable is when yin and yang are in balance, and neither of these two situations is considered proper. One part of earth can generate three parts of metal, which indicates stagnation and blockage; three parts of earth can only generate one part of metal, which indicates abundant blessings. However, the path of earth generating metal is unique, as having more earth than metal does not cause harm, but rather can bring about longevity and happiness. For someone with a water destiny, if their four pillars contain three parts of metal to generate it, but the generation is excessive and unbalanced, it indicates early success and early death, which is due to borrowing the remaining blessings from parents. One part of metal generating three parts of water indicates a weak constitution. One part of wood encountering three parts of metal will certainly be cut down. One part of metal encountering three parts of wood will instead dull itself; however, metal considers wood as its wealth star, so people with abundant wood should not harm it.

一金三火，是貴，金人不畏火，若在上位，得火者為上。一火人得三金，亦不名財，然火尅金，火輕故也。兩金兩木，粗得，兩木兩水粗得，兩金兩土造化，兩土兩金粗得，兩火兩木粗得，兩木兩火閒弱，兩金兩水閒弱，兩水兩金清秀，兩金兩火最上，兩火兩金足財，兩土兩木造化，兩水兩土造化，其餘倣此消息，更看天干交涉。（天元變化書）

One part of metal meets three parts of fire, which instead indicates wealth and prominence. Metal命 people are not afraid of fire, but if fire is in the upper position of the year or month, those who have fire are even more superior. Those with fire命 who receive three parts of metal do not necessarily have abundant wealth, because although fire can overcome metal, the fire force is too weak. Additionally: two parts of metal facing two parts of wood can be usedwith difficulty; two parts of wood facing two parts of water can be usedwith difficulty; two parts of metal facing two parts of earth form a harmonious situation; two parts of earth facing two parts of metal can be usedwith difficulty; two parts of fire facing two parts of wood can be usedwith difficulty; two parts of wood facing two parts of fire result in idleness and weakness; two parts of metal facing two parts of water result in idleness and weakness; two parts of water facing two parts of metal result in clarity and elegance; two parts of metal facing two parts of fire is the best; two parts of fire facing two parts of metal result in abundant wealth and official rank; two parts of earth facing two parts of wood form a harmonious situation; two parts of water facing two parts of earth also form a harmonious situation. All other combinations should be considered in the same way, and also need to look at how the heavenly stems interact with each other. This passage is from the book "Tianyuan Biangu Shu."

水盛泛而不止，主好陰謀，後遇其傷。土強不見於木，情多欺罔，性定頑愚鄙執。木繁不逢金制，初辛苦而晚歲孤貧。火炎不遇水濟，神性兇暴，多招橫禍。金剛無火，兇頑夭壽。故曰金剛火強，多則損己；木柔土和，盛亦傷身。（宰公要訣）

When water is too strong and floods continuously, people tend to use underhanded schemes, but eventually they will be harmed by their own actions. If earth is too strong and there is no wood in the four pillars to channel it, the person is often deceitful and dishonest, stubborn, foolish, and stubborn. If wood is too abundant and there is no metal to trim it, the person will suffer hardship in early years and be lonely and poor in old age. If fire is too fierce and there is no water to moderate it, the person's nature is fierce and violent, often inviting sudden misfortunes. If metal is too hard and there is no fire to temper it, the person is fierce and stubborn and has a short lifespan. Therefore, if metal is too strong or fire is too powerful, it will harm oneself. If wood is too soft or earth is too harmonious, excessive strength will also harm the body. This passage is from the "Zaigong Yaojue."

輕得地，而可敵重衰，重無地，而制之輕敗。如土制水，則丙辰丁巳之土，能制丙子癸亥之水。壬申癸酉之金雖重，卻遇戊子、己丑、丙寅、丁卯之火，雖金重亦受制於火，蓋火向旺，而金向絕也。

If the lighter side occupies a favorable position, it can resist the heavier side which is already weak. If the heavier side loses its advantageous position, it may be overcome by the lighter side. For example, in the case of earth controlling water, the nayin elements Bingchen and Dingsi, which belong to earth and are in a strong position, can control the water elements Bingzi and Guihai. Another example is the metal elements Renshen and Guiyou, which are heavy, but when they meet the fire elements Wuzi, Jichou, Bingyin, and Dingsi, which are moving towards their peak strength, the heavy metal will be subdued by the fire, because the metal is moving towards its decline.

【各衰如旺，輕重自然】如辛酉見癸酉，戊午見丙子，乃旺處相敵，支氣不比，卻有相敵，為變化發揚也，甲寅水見庚午辛未土，力氣各衰，水土和柔，則有化育之道，餘彷此。

The saying "each decline is like its peak, light and heavy naturally balance" means that when both sides are weak, the opposing force is just as strong as when they are in their prime, and the balance of strength and weakness naturally occurs. For example, when Xinyou meets Guiyou, or Wuwu meets Bingzi, they are both in their strong positions and face each other, with the earthly branches not being similar, yet they are evenly matched, thus producing change and flourishing. Similarly, when Jiayin's water meets Gengwu or Xinyou's earth, both sides have already weakened, and the water and earth become gentle and harmonious, giving rise to the principles of generation and transformation. Other cases can be understood in the same way.

【至若體輕用重，不免漂沉，本重末輕，廣謀自勝，主客相容，優遊享福】如庚午辛未，土體輕也，見壬戌癸亥丙子之水，是體輕用重，反散流也。如庚子辛丑土，見癸巳乙卯水，是本重末輕，廣謀自勝之人也。五行主客輕重相等，制用有法，水土和柔，金火相得，則康寧。

Ancient sayings state, "When the essence is light but its use is heavy, it is prone to drifting and fluctuation; when the root is heavy and the tip is light, it is good at planning and often able to overcome others; when the host and guest are mutually compatible, one can calmly enjoy happiness." For example, the earth of Gengwu and Xinwei is light in essence. When it meets the water of Renxu, Guisi, and Bingzi, it becomes light in essence but heavy in use, causing the earth to be eroded and dispersed. On the other hand, the earth of Gengzi and Xinchou, when it meets the water of Guisi and Yimao, is heavy in essence but light in use, making such people skilled in strategy and often victorious. In general, in the Five Phases, the host and guest should be in balance, with control and use following proper rules. When water and earth are harmonious and gentle, and when metal and fire are well matched, one's life will be peaceful and free from troubles.

【五行相敵，一凶一吉】五行相敵輕重目等，遇鬼二則凶，一重鬼凶中反吉。（鬼谷遺文）凡命納音鬼多，主本當時，名曰官星乘旺，納音財多，主本無氣，名曰財多害身，主富而多惡疾。

The phrase "the Five Phases contend with each other, one being凶 and one being吉" means that when the Five Phases are in opposition and balanced, if two forces thatrestrain me appear, it indicates misfortune (in divination, the force that克 me is called "鬼"). If only one such force appears, it can turn misfortune into good fortune. This statement comes from the "Ghost Valley Legacy." If a person's nayin sound element has many ghosts that克 me, and their birth day stem is strong and timely, it is called "official star in strength." If the nayin sound element has many wealth stars, but the birth day stem is weak, it is called "wealth abundance harms the body." Such people may be wealthy but often suffer from chronic illnesses.

如木命人得火月金日時之類是也，主立身於艱難之中，凡事必就他人之力。

The concept of "御鬼" refers to a person whose destiny is challenged by an external force. For example, someone with a wood destiny born in a fire month and encountering a metal day or hour: metal is normally the ghost that overcomes wood, but the fire in between blocks and resists this. Such a person faces difficulties in life and must rely on others to accomplish anything.

如水命人，四柱有土火之類是也，主小膽，凡百舉事，欲為不為，又云：如水命人，得土月火日時之類，又謂之子母鬼，主平生多被骨肉破斗，干支通用，納音最緊，又名助官。

The concept of "helping the ghost" refers to a situation where a person with a water destiny has both earth and fire elements in their four pillars. Earth naturally controls water, and fire generates earth, which is like helping the ghost. Such people are timid, hesitant, and often lack the courage to act. Another interpretation is that a person with a water destiny born in the earth month and encountering fire in the day or hour is called "mother and child ghosts," meaning they are often troubled by conflicts and disputes with close family members. This concept applies to both heavenly stems and earthly branches, but it is most significant in terms of nayin sound elements, which is also called "helping the official."

如土命人，生木月，金日時之類是也，主有官勢威權根基，若劣弱太凶，經云：五行切忌下賊上，平生不足事相萃。

The phrase "ghost among ghosts" refers to a situation where a person with earth destiny is born in a month of wood and encounters a day or hour of metal: wood overcoming earth is one ghost, and metal overcoming wood adds another ghost on top. Such a person has official power and authority, with a solid foundation; but if their own strength is weak and they cannot bear the burden, it becomes extremely dangerous. The classics say that the five elements most dislike the lower element to attack the upper element, leading to constant misfortunes gathering throughout one's life.

如水命人，四柱有土木，土人四柱有木金之類是也，主平生歇滅，勞而無功，難至遠大。

the so-called "loss of vital energy," is like a person with a water element destiny who has both earth and wood in their four pillars, or a person with an earth element destiny who has both wood and metal in their four pillars: the gods that overcome me and the gods that drain me both appear together, causing the original energy to be consumed on both sides. Such people have their vitality fluctuating throughout their lives, working hard but achieving little, and find it difficult to attain great success.

如金人三金一木之類是也，主平生財物不足，爭掰之事。

The term "zheng bai" refers to a situation where, for example, a person with a metal destiny in their four pillars has three parts of metal but only one part of wood. Wood is the wealth of metal, and the multiple metals compete for this single portion of wealth. Such people often lack sufficient wealth throughout their lives and frequently encounter disputes and conflicts involving competition.

如金人一金三火之類是也，主平生煎熬，不得安閒。（廣信集）

The term "煎熬" refers to a situation like that of a person with a golden destiny who has only one part of metal but three parts of fire: the fire melts the metal, and the person is constantly roasted day and night. Such people suffer throughout their lives, unable to find peace. This passage is from the "Guangxinji."

丙寅火畏乙卯水，辛巳金畏丁酉火，甲申水畏己卯土，戊申土畏壬午木，己亥木畏甲子金。（廣録）

Nayin Five Phases that are in the Growth position are most afraid of encountering those thatrestrain them and are in the death or extinction position, hence it is called "the living fears death": the fire of Bingyin fears the water of Yimao, the metal of Xinsi fears the fire of Dingyou, the water of Jiashen fears the earth of Jimao, the earth of Wushen fears the wood of Renwu, and the wood of Jihai fears the metal of Jiazi. This passage is from the "Broad Collection."

窠中鬼者，如丙子見庚子、丁丑見辛丑之類是也。隔壁鬼者，如庚子見癸丑之類是也，墓中鬼者，如水中見丙辰，土人見戊辰之類是也，空亡鬼者，如甲戌見甲申乙酉之類是也。（天元變化書）

The term "kē zhōng guǐ" refers to a situation where the two pillars have the same earthly branch but their nayin sound elements are mutually controlling, such as Bingzi meeting Gengzi or Dingchou meeting Xinchou. The term "gé bì guǐ" refers to a situation where the adjacent pillars control each other, such as Gengzi meeting Guichou. The term "mù zhōng guǐ" refers to a situation where the god that controls me is hidden in the storage, such as a water destiny meeting Bingchen or a earth destiny meeting Wuchen. The term "kōng wáng guǐ" refers to a situation where the two pillars that control me exactly fall on "kōng wáng," such as Jiaxu meeting Jiashen or Yiyou. This passage is from the "Tianyuan Biangu Shu."

【以小凌大，自遺其害，以若勝剛，自掇其殃】以一水克三火，以小凌大，反為灼絕，自遺其害也，如癸巳絕水克丙寅旺火，以弱勝強也，乃自掇其殃矣。

Luolu Zi says, "Using the small to overcome the great brings self-inflicted harm; using the soft to conquer the hard brings self-inflicted calamity." Using a small amount of water to overcome three parts of fire is using the small to overcome the great, and the water is burned dry and completely consumed, which is equivalent to inviting one's own misfortune. For example,Guisi, a water in a state of decline, trying to overcomeBingyin, a fire in its prime, is using the weak to oppose the strong, which is even more self-inviting disaster.

【以陰勝陽，雖殃不彰。以陽勝陰，為害不深，兩陰相敵，兩陽相拒，凶禍旋至，不安其處】如乙巳陰火，克壬申陽金，此以陰勝陽也，設使為禍，不至彰楊。如壬申克己巳木，以陽勝陰也，雖有為害亦不深也。夫何故？蓋陰陽有情而然也。如丁卯癸酉二陰相敵也，兩陽相蹈，戊午見甲子是也，陽剛銳，陰柔佞，必勝而後已，故凶禍旋至，不安其處，所至多人情，胡越之擾。（燭神經）

Ancient sayings state, "When yin overcomes yang, even if there is misfortune, it does not become apparent; when yang overcomes yin, the harm is not severe. However, when two yins confront each other or two yangs clash, calamity arrives swiftly, and one cannot find peace anywhere." For example, when Yisi's yin fire overcomes Renshen's yang metal, this is yin overcoming yang, and although misfortune arises, it does not become prominent. Another instance is when Renshen's yang overcomes Jisi's wood, which is yang overcoming yin, and although there is damage, it is not severe. Why is this so? Because one yin and one yang have mutual affection. However, in the case of Dingmao and Guiyou, it is two yins opposing each other; and when Wuwu meets Jiazi, it is two yangs clashing. Yang is strong and sharp, while yin is soft and cunning. Both sides must determine a winner before they can cease conflict, hence calamity arrives immediately, and one cannot find stability anywhere. No matter where one goes, there is discord, as if people from different regions are completely unable to understand each other, causing confusion and disturbance. This passage is from the "Zhu Shen Jing."

太乙統紀云：天地陰陽變化之機，未嘗不以陰召陽，陽召陰，則天地合正，五行氣融，若乃陽從乎陽，陰從乎陰，則陰陽偏出，動靜失序，所以禍福兩途也。

The Taiyi Tongji says: The key to the transformation of heaven and earth's yin and yang lies in attracting yang with yin and attracting yin with yang. In this way, heaven and earth each receive their proper order, and the energies of the Five Phases flow smoothly. If yang follows only yang and yin follows only yin, then yin and yang become imbalanced, and the sequence of movement and stillness is lost. Thus, calamity and fortune split into two paths, and human fortune and misfortune also become divided accordingly.

舌音為徵，齒為商，牙角，喉宮，唇羽，方能五姓類中，用見圖達者盡規章。（神白經）

The mnemonic for distinguishing the five tones is: those sounds produced by the tongue belong to 'Zheng,' those by the teeth belong to 'Shang,' those by the teeth and gums belong to 'Jue,' those by the throat belong to 'Gong,' and those by the lips belong to 'Yu.' By following this method, one can apply it in the classification of the five surnames; by referring to the chart and deducing, those who are adept can fully understand the principles involved. This mnemonic comes from the "Shen Bai Jing."

五音貴旺，蓋取本音五行，各至相旺處也，商音為金，旺在申酉，德在辰巳，角音屬木，旺在寅卯，德在戌亥，徵音屬火，旺在巳午，德在丑寅，宮羽音屬水土，旺在亥子，德在未申，若人遇之，如三命有氣，不遇惡殺臨之，主平生貴盛，雖在刑殺，以宜有祿，假令徵姓人四月五月為旺月，十二月正月生德月，餘準此。（三命鈐）

The five tones are considered valuable when they meet their flourishing earthly branches. The method is to determine the Five Phases associated with each tone and then find the earthly branches where that Phase is dominant. The Shang tone belongs to Metal, which is flourishing in Shen and You, and has its virtue in Chen and Si; the Jue tone belongs to Wood, flourishing in Yin and Mao, and having its virtue in Xu and Hai; the Zheng tone belongs to Fire, flourishing in Si and Wu, and having its virtue in Chou and Yin; the Gong tone and Yu tone belong to Water and Earth, flourishing in Hai and Zi, and having their virtue in Wei and Shen. If a person is born in these earthly branches, and their year, month, and day of birth have vitality, and are not oppressed by evil influences, they will achieve great success in life; even if they have afflictions, they will still have a livelihood. For example, a person whose surname belongs to the Zheng tone will have a flourishing month in the fourth and fifth months, and a virtuous month in the twelfth and first months; other tones are calculated in the same way. This passage is from the "San Ming Qian."

趙天水、周汝南、朱沛國、孔魯國、曹譙郡、華武陵、金彭城、俞河間、盧河東、樂南陽、和汝南、肖河南、董隴西、高渤海、虞陳郡、裘渤海、艾天水、弘太原、國下邳、秋天水、郜京兆、印馮翊、懷河南、從東莞、索武威、喬梁國、洪敦煌、崔博陵、陸河南、家京兆、熊中山、車京兆、俠上谷、恣平昌、雍京兆、僕魯國、晁京兆、荊廣陵、密太原、蘋青陽、曲陳留、藥汝南、衙江夏、甲齊郡、虢新平、嶽馮翊、敬平陽、戢東平、憲會稽、劉彭城、澹臺大山、鍾離會稽。

The surnames belonging to the category of Jiao Yin, along with their respective ancestral origins (郡望), are as follows: Zhao from Tian Shui, Zhou from Ru Nan, Zhu from Pei Gu, Kong from Lu Guo, Cao from Qiao Jun, Hua from Wu Ling, Jin from Peng Cheng, Yu from He Jian, Lu from He Dong, Le from Nanyang, He from Ru Nan, Xiao from Henan, Dong from Long Xi, Gao from Bei Hai, Yu from Chen Jun, Qiu from Bei Hai, Ai from Tian Shui, Hong from Tai Yuan, Guo from Xia Pi, Qiu from Tian Shui, Gao from Jing Zhao, Yin from Feng Yi, Huai from Henan, Cong from Dong Du, Suo from Wu Wei, Qiao from Liang Guo, Hong from Dun Huang, Cui from Bo Ling, Lu from Henan, Jia from Jing Zhao, Xiong from Zhong Shan, Che from Jing Zhao, Xia from Shang Gu, Zi from Ping Chang, Yong from Jing Zhao, Pu from Lu Guo, Chao from Jing Zhao, Jing from Guang Ling, Mi from Tai Yuan, Ping from Qing Yang, Qu from Chen Liu, Yao from Ru Nan, Ya from Jiang Xia, Jia from Qi Jun, Guo from Xin Ping, Yue from Feng Yi, Jing from Ping Yang, Ji from Dong Ping, Xian from Hui Ji, Liu from Peng Cheng; the compound surname Dan Tai comes from Da Shan, Zhong Li from Hui Ji.

錢彭城、姜天水、羅豫章、季渤海、咎太原、莊天水、終南陽、欒河西、卓西河、丁濟陽、吉馮翊、巴高平、辛隴西、祭河間、李隴西、寳扶風、畢河南、婁譙國、管平昌、瞿松陽、祿扶風、厲范陽、池西平、宣始平、鈕吳興、姬南陽、那天水、諶河內、鄭榮陽、雲琅琊、郝太原、刀弘農、經范陽、連上黨、東平原、玉彭城、荀河內、賁宣城、甄中山。

The surnames belonging to the Zheng yin category, along with their respective states and regions, are as follows: Qian from Pengcheng, Jiang from TianShui, Luo from YuZhang, Ji from BoHai, Jiu from TaiYuan, Zhuang from TianShui, Zhong from Nanyang, Luan from XiHe, Zhuo from XiHe, Ding from JiYang, Ji from FengYi, Ba from GaoPing, Xin from LongXi, Ji from HeJian, Li from LongXi, Bao from FuFeng, Bi from HeNan, Lou from QiaoGuo, Guan from PingChang, Qu from SongYang, Lu from FuFeng, Li from FanYang, Chi from XiPing, Xuan from ShiPing, Niu from WuXing, Ji from Nanyang, Na from TianShui, Chen from HeNei, Zheng from RongYang, Yun from LangYa, Hao from TaiYuan, Dao from HongNong, Jing from FanYang, Lian from ShangDang, Dong from PingYuan, Yu from PengCheng, Xun from HeNei, Ben from XuanCheng, Zhen from ZhongShan.

宰西河、曾魯國、勐咸陽、陳穎川、史京兆、時隴西、鍾穎川、干穎川、官中山、利河南、黎京兆、聞吳興、鄧南陽、芮平原、酈新蔡、笠東海、給鉅鹿、泰天水、唐晉昌、紀高陽、蔡濟陽、邉隴西、易太原、師太原、宿東平、莘天水、單濟陽、靳西河、聶河東、錄廣平、智魯國、尤吳興、薛河東、舒京兆、田雁門、陝武陵、慎天水、鞏山陽、咸汝南、翟南陽。

The surnames originating from these places are as follows: Zi comes from Xihé, Zeng comes from Lu State, Meng comes from Xianyang, Chen comes from Yingchuan, Shi comes from Jingzhao, Shi comes from Longxi, Zhong comes from Yingchuan, Gan comes from Yingchuan, Guan comes from Zhongshan, Li comes from Henan, Li comes from Jingzhao, Wen comes from Wuxing, Deng comes from Nanyang, Rui comes from Pingyuan, Li comes from Xincai, Li comes from Donghai, Ge comes from Jilu, Tai comes from TianShui, Tang comes from Jinchang, Ji comes from Gaoyang, Cai comes from Jiyang, Bian comes from Longxi, Yi comes from Taiyuan, Shi comes from Taiyuan, Su comes from Dongping, Shen comes from TianShui, Dan comes from Jiyang, Jin comes from Xihé, Nie comes from Hedong, Lu comes from Guangping, Zhi comes from Lu State, You comes from Wuxing, Xue comes from Hedong, Shu comes from Jingzhao, Tian comes from Yamen, Shan comes from Wuling, Shen comes from TianShui, Gong comes from Shanyang, Xian comes from Runan, Zhai comes from Nanyang.

諸琅琊、井扶風、冷京兆、練河內、開天水、施吳興、騰南陽、藍汝陽、支合陽、別京兆、廖武威、寧齊郡、賴穎川、勞松陽、石武陵、段京兆、訾渤海、晉平陽、負天水、迮隴西、西門晉陽、申屠京兆、次第京兆、遲遠東、獨孤高平、東門濟陽、北門京兆、鄉河內、司徒越郡、信都濟陰、斛斯武陵、野廣陵、司空頓丘、諸葛琅琊、譚弘農、司馬河內、呼延盬官、真下邳一雲上谷、紇干魏郡、乞伏隴西、尉遲太原、屈突河內、屈男武威。

The last batch of surnames from the musical tones: Zhū comes from Langya, Jǐng comes from Bofeng, Lěng comes from Jingzhao, Liàn comes from Henan, Kāi comes from Tianshui, Shī comes from Wuxing, Téng comes from Nanyang, Lán comes from Ruyang, Chū comes from Heyang, Bié comes from Jingzhao, Liào comes from Wudi, Níng comes from Qijun, Lài comes from Yingchuan, Láo comes from Songyang, Shí comes from Wuling, Duàn comes from Jingzhao, Zī comes from Bohai, Jìn comes from Pingyang, Fù comes from Tianshui, Zé comes from Longxi. The following are compound surnames: Ximen comes from Jinyang, Shentu comes from Jingzhao, Cidi comes from Jingzhao, Chi comes from Yunda, Dugū comes from GaoPing, Dongmen comes from Jiyang, Beimen comes from Jingzhao, Xiang comes from Henan, Siti comes from Yu Jun, Xindu comes from Jiyin, Hushī comes from Wuling, Ye comes from Guangling, Sikong comes from Dunqiu, Zhuge comes from Langya, Tan comes from Hongnong, Sima comes from Henan, Huyan comes from Guguan, Zhen comes from Xipu, Yishuo comes from Shanggu, He Gan comes from Wei Jun, Qifu comes from Longxi, Weilí comes from Taiyuan, Quzhu comes from Henan, Qunan comes from Wudi.

孫樂安、範高平、倪千乘、曲臨海、農雁門、居渤海、仰汝南、幸雁門、蒙安定、封渤海、馮始平、彭隴西、殷汝南、閔隴西、晏齊郡、都黎陽、仲中山、司頓丘、陰始平、縻汝南、沉吳興、風郄易明吳興、童雁門、閻太原、耿高陽、宮太原、昭太原、欝太原、松東莞、嚴天水、任樂安、計京兆、林西河、充贊皇、寇上谷、仇南陽、薊內黃、雙天水、瑰餘杭、魏鉅鹿、鄷京兆、談廣平、丘河南、容敦煌、廣丹陽、甘渤海、薄雁門、貢廣陵、逢長樂、陶潯陽。

The surnames belonging to the Palace tone (宫音) and their respective clans and regions are as follows: Sun from Le'an, Fan from GaoPing, Ni from Qiansheng, Qu from Linhai, Nong from Yamen, Ju from Bohai, Yang from Runan, Xing from Yamen, Meng from Ding'an, Feng from Bohai, Feng from Shiping, Peng from Longxi, Yin from Runan, Min from Longxi, Yan from Qi Jun, Du from Liyang, Zhong from Zhongshan, Si from Dunqiu, Yin from Shiping, Mi from Runan, Chen from Wuxing, Feng, Xie, Yi, and Ming all from Wuxing, Tong from Yamen, Yan from Taiyuan, Geng from Gaoyang, Gong from Taiyuan, Zhao from Taiyuan, Yu from Taiyuan, Song from Dongwu, Yan from TianShui, Ren from Le'an, Ji from Jingzhao, Lin from Xihé, Chong from Zhanhuang, Kou from Shanggu, Chou from Nanyang, Ji from Neihuang, Shuang from TianShui, Gui from Yuhang, Wei from Jilu, Yung from Jingzhao, Tan from Guangping, Qiu from Henan, Rong from Dunhuang, Guang from Danyang, Gan from Bohai, Bo from Yamen, Gong from Guangling, Feng from Changle, Tao from Xunyang.

鮑上黨、宋京兆、應汝南、弋臨海、闕下邳、針遼西、藺中山、鬱黎陽、冉武陵、水吳興、岑南陽、熊豫章、冀渤海、隆南陽、景晉陽、屠陳留、麴吳興、桂天水、牛隴西、也昌陽、公松陽、奄內黃、水丘吳興、大叔東平、句平陽、鞠汝南、夐鄱陽、逢譙國一雲商音、第五隴西、敖譙國、豊松陽、鹿可南、問、弓太原、公冶魯國、融南康、紅平昌、酒江陵、公孫高陽、南門河南、簡范陽、遊廣平、欽太原、豆廬范陽、仲孫高陽、空頓丘、權天水、栗黎陽、東方平原、大兄隴西、沙汝南、桓譙國、蹇山陽、門丘頓丘、折中京兆。

The surname associated with the Palace tone (宫音) is followed by: Bao from Shangdang, Song from Jingzhao, Ying from Runan, Yi from Linhai, Que from Xipu, Zhen from Liaoxi, Lin from Zhongshan, Yu from Liyang, Ran from Wuling, Shui from Wuxing, Cen from Nanyang, Xiong from Yuzhang, Ji from Bohai, Long from Nanyang, Jing from Jinyang, Tu from Chenglou, Qu from Wuxing, Gui from Tianshui, Niu from Longxi, Ye from Changyang, Gong from Songyang, Yan from Neihuang; the compound surname Shuiqiu comes from Wuxing, Da叔 from Dongping; Ju from Pingyang, Ju from Runan, Xiong from Poyang, Feng from Qiaoguo, one explanation says it belongs to the Shang tone (商音), Diwu from Longxi, Ao from Qiaoguo, Feng from Songyang, Lu from Keanan, Wen氏 has no recorded place of origin, Gong from Taiyuan, Gongye from Lu country, Rong from Nanxiang, Hong from Pingchang, Jiú from Jingling, Gongsun from Gaoyang, Nanmen from Henan, Jian from Fanyang, You from Guangping, Qin from Taiyuan, Doulü from Fanyang, Zhongsun from Gaoyang, Kong from Dunqiu, Quan from Tianshui, Li from Liyang, Dongfang from Pingyuan, Daxiong from Longxi, Sha from Runan, Han from Qiaoguo, Jian from Shanyang, Menqiu from Dunqiu, Zhesh Zhong from Jingzhao.

王太原、栢魏郡、烏穎川、姚吳興、柳河東、龎始平、麻上谷、徐東海、蔣樂安、章河間、常平原、邵博陵、雷馮翊、項遼西、強天水、駱內黃、韓南陽、潘容陳傅清河、湛豫章、汪平陽、祝太原、賈武威、樊上黨、何廬江、葛頓丘、康京兆、元河南、狄天河、梁安定、路內黃、萬扶風、張清河、奚譙國、賀廣平、湯中山、伏太原、杜京兆、餘雁門、柯濟陽、戚東南、郎中山、平河內、方河南、成上谷、阮陳留、江濟陽、廬范陽、謝陳留、昌中山、黃江河、花東平、茅東海、席安定、顏魯國、莫鉅鹿、房清河、慕敦煌、殳武功、藉廣平、稽譙國、邴平陽、申魏郡、相河西、奔琅琊、南汝南、靖臨海、陽弘農、俞會稽。

The surnames belonging to the Shang tone along with their respective clans and regions are as follows: Wang from Taiyuan, Bo from Wei Jun, Wu from Yingchuan, Yao from Wuxing, Liu from Hedong, Pang from Siping, Ma from Shanggu, Xu from Donghai, Jiang from Lüjiang, Zhang from Hejian, Chang from Pingyuan, Shao from Boling, Lei from Fengyi, Xiang from Liaoxi, Qiang from Tianshui, Luo from Neihuang, Han from Nanyang, Pan, Rong, and Chen have no additional clan regions noted, Fu from Qinghe, Zhan from Yuzhang, Wang from Pingyang, Zhu from Taiyuan, Jia from Wudi, Fan from Shangtang, He from Lujiang, Ge from Dunqiu, Kang from Jingzhao, Yuan from Henan, Di from Tianhe, Liang from An Ding, Lu from Neihuang, Wan from Fufeng, Zhang from Qinghe, Xi from Qiaoguo, He from Guangping, Tang from Zhongshan, Fu from Taiyuan, Du from Jingzhao, Yu from Yamen, Ke from Jiyang, Qi from Southeast, Lang from Zhongshan, Ping from Henan, Fang from Henan, Cheng from Shanggu, Ruan from Chenliu, Jiang from Jiyang, Lu from Fanyang, Xie from Chenliu, Chang from Zhongshan, Huang from Jianghe, Hua from Dongping, Mao from Donghai, Xi from An Ding, Yan from Lu Guo, Mo from Julu, Fang from Qinghe, Mu from Dunhuang, Shu from Wugong, Ji from Guangping, Ji from Qiaoguo, Bing from Pingyang, Shen from Wei Jun, Xiang from Hexi, Ben from Langya, Nan from Runan, Jing from Linhai, Yang from Hongnong, Yu from Huiji.

赫連渤海、拔也樂安、能平陽、習東陽、伊陳留、能太原、刑河間、巫平陽、郄濟陽、查汝南、鐸鄱陽、萇魏郡、附南陽、安武威、上官天水、僕陽博陵、万俟蘭陵、壽京兆、向河內、暴魏郡、蒼武陵、滑下邳、牧弘農、桑黎陽、蓋齊郡、猴中山、況廬江、譙京兆、臧東海、東平河南、拓拔穎川、端木蘭陵、通西河、沖雁門、葉南陽、黨馮翊、裴河南、山河內、闞天水、益馮翊、介河內、咸魯國、丹汝南、危晉昌。

Continuation of surnames with their origins: The compound surname He连 comes from Bohai, Ba also comes from Le'an; Neng comes from Pingyang, Xi comes from Dongyang, Yi comes from Chenliu, Neng again comes from Taiyuan, Xing comes from Hejian, Wu comes from Pingyang, Xi comes from Jiyang, Cha comes from Runan, Duo comes from Poyang, Chang comes from Wei Jun, Fu comes from Nanyang, An comes from Wudi; the compound surname Shanguan comes from Tianshi, Puyang comes from Boling, Wanmo comes from Lanling; Shou comes from Jingzhao, Xiang comes from Henan, Bao comes from Weijun, Cang comes from Wuling, Hua comes from Xiaopi, Mu comes from Hongnong, Sang comes from Liyang, Gai comes from Qijun, Hou comes from Zhongshan, Kuang comes from Lujiang, Qiao comes from Jingzhao, Zang comes from Donghai; the compound surname Dongping comes from Henan, Tuoba comes from Yingchuan, Duanshu comes from Lanling; Tong comes from Xihé, Chong comes from Yamen, Ye comes from Nanyang, Dang comes from Fengyi, Pei comes from Henan, Shan comes from Henan, Kan comes from Tianshi, Yi comes from Fengyi, Jie comes from Henan, Xian comes from Lu Guo, Dan comes from Runan, Wei comes from Jin Chang.

令狐太原、托板黎陽、賀板下邳、尚上黨、匡晉陽、白南陽、杭餘杭、榮上谷、全京兆、巢彭城、宦京兆、慶河內、扶琅琊、商京兆、斛成陽、鮮干太原、賀蘭河東、司寇平陽、溫太原、文雁門、郃平廬、左濟陽、羊泰山、邥山陽、闕隴西、勤汝南、長河內、鄢平陽、卿內黃、哀丹陽、相里西河、青陽榮陽、軒轅郄陽、柴平陽、歐平陽、鄂武昌、程安定、惠扶風、班扶風、蒯襄陽、留南安、殤魯國、過高平、滿山陽、郭太原一雲汾王、去斤京兆、夏侯譙國、舍利渤海、公羊（頓丘）、長孫（濟陰）、千秋（彭城）、吐萬（河東）、辛丘（河南）、夙勤（內黃）、東鄉（清河）、公綿（咸陽）、立販（河內）、賀音（河內）、賀撥（齊郡）。

The last batch of surnames with the 商 (Shang) sound: the compound surname Linghu comes from Taiyuan, the Tuo Ban comes from Liyang, the He Ban comes from Xiaopi; Shang comes from Shangdang, Kuang comes from JinYang, Bai comes from Nanyang, Hang comes from Yuhang, Rong comes from Shanggu, Quan comes from Jingzhao, Chao comes from Pengcheng, Huan comes from Jingzhao, Qing comes from Hebei, Fu comes from Langya, Shang comes from Jingzhao, Hu comes from Chengyang; the compound surname Xian Gan comes from Taiyuan, He Lan comes from Hedong, Si Kou comes from Pingyang; Wen comes from Taiyuan, Wen comes from Yamen, He comes from Pinglu, Zuo comes from Jiyang, Yang comes from Taishan, Mei comes from Shanyang, Que comes from Longxi, Qin comes from Ruzhong, Chang comes from Hebei, Yan comes from Pingyang, Qing comes from Neihuang, Ai comes from Danyang; the compound surname Xiangli comes from Xihé, Qingyang comes from Rongyang, Xuanyuan comes from Xiyang; Chai comes from Pingyang, Ou comes from Pingyang, E comes from Wuchang, Cheng comes from An Ding, Hui comes from Fufeng, Ban comes from Fufeng, Kuan comes from Xiangyang, Liu comes from Nan'an, Shang comes from Lu country, Guo comes from GaoPing, Man comes from Shanyang, Guo comes from Taiyuan, one account says from Fenwang; the compound surname Qi Jin comes from Jingzhao, Xiahou comes from Qiaoguo, She Li comes from Bohai, Gongyang comes from Dunqiu, Changsun comes from Jiyin, Qianqiu comes from Pengcheng, Tu Wan comes from Hedong, Xin Qiu comes from Henan, Su Qin comes from Neihuang, Dongxiang comes from Qinghe, Gongmian comes from Xianyang, Lifa comes from Hebei, He Yin comes from Hebei, He Bo comes from Qijun.

吳（渤海）、魯（扶風）、卞（濟陽）、毛（西河）、凌（河間）、魚（馮翊）、夔（京兆）、龍（武陵）、於（京兆）、谷（上谷）、須（渤海）、盤（西松）、褚（河南）、韋（京兆）、伍（安定）、禹（隴西）、霍（太原）、古（新安）、戎（江陵）、蒲（河內）、羿（齊郡）、扶（京兆）、後（東海）、楚（新平）、衛（河東）、馬（扶風）、餘（下邳）、具（清河）、繆（蘭陵）、瘦（齊郡）、祖（范陽）、胥（琅琊）、儲（河東）、堵（河東）、塗（俞章）、帥（平原）、許（高陽）、苗（東陽）、卜（河西）、梅（汝南）、扈（京兆）、步（尋陽）、武（太原）、宗（京兆）、汲（清河）、璩（黎陽）、潛（豫章）、巨（鉅鹿）、呂（東平）、袁（汝南）、顏（武陵）、盛（廣陵）、燕（范陽）、沃（太原）、符（琅琊）、包（上黨）、富（齊郡）。

The following surnames are pronounced in the Yu tone in the Five Sounds system. The place names noted below each surname are the "Junwang" or renowned ancestral states where these surnames were most prominent and where the families mainly resided: Wu clan originates from Bohai, Lu clan from Fu Feng, Bian clan from Ji Yang, Mao clan from Xi He, Ling clan from He Jian, Yu clan from Feng Yi, Kui clan from Jing Zhao, Long clan from Wu Ling, Yu clan from Jing Zhao, Gu clan from Shang Gu, Xu clan from Bohai, Pan clan from Xi Song, Chu clan from Henan, Wei clan from Jing Zhao, Wu clan from An Ding, Yu clan from Long Xi, Huo clan from Tai Yuan, Gu clan from Xin An, Rong clan from Jiang Ling, Pu clan from He Nei, Yi clan from Qi Jun, Fu clan from Jing Zhao, Hou clan from Dong Hai, Chu clan from Xin Ping, Wei clan from He Dong, Ma clan from Fu Feng, Yu clan from Xia Pi, Ju clan from Qing He, Miao clan from Lan Ling, Shou clan from Qi Jun, Zu clan from Fan Yang, Xu clan from Lang Ya, Chu clan from He Dong, Du clan from He Dong, Tu clan from Yu Zhang, Shuai clan from Ping Yuan, Xu clan from Gao Yang, Miao clan from Dong Yang, Bu clan from Xi He, Mei clan from Ru Nan, Hu clan from Jing Zhao, Bu clan from Xun Yang, Wu clan from Tai Yuan, Zong clan from Jing Zhao, Ji clan from Qing He, Qu clan from Li Yang, Qian clan from Yu Zhang, Ju clan from Ju Lu, Lü clan from Dong Ping, Yuan clan from Ru Nan, Yan clan from Wu Ling, Sheng clan from Guang Ling, Yan clan from Fan Yang, Wo clan from Tai Yuan, Fu clan from Lang Ya, Bao clan from Shang Tang, Fu clan from Qi Jun.

饒（平陽）、汝（汝南）、頓（魏郡）、喻（江夏）、費（江夏）、孟（平昌）、夏（會稽）、浦（京兆）、尉（琅琊）、詹（河間）、巽（武陵）、烏（穎川）、毋（鉅鹿）、宛（東海）、牟（平昌）、蘇（武功）、干（河內）、穆（河南）、胡（安定）、茹（河內）、越（晉陽）、束（東南）、翁（鹽官）、弓（太原）、養（山陽）、邳（清河）、旅（南安）、渠（雁門）、端木（魯國）、單于（千乘）、突盧（南安）、稅（河間）、淳于（河內）、宗正（彭城）、士孫（河內）、來（河內）、於丘（廣陵）、比羅（豫章）、顓孫（丹陽）、慕容（太原）、僕固（同安）、伊祈（咸陽）、乙弗（高平）、皇甫（京兆）、沙陀（遼西）、比干（遼西）、南宮（河南）、朱耶（范陽）、宇文（趙郡）、羽弗（榮陽）、斛律（雁門）。

The following entries list the surnames with their respective clans or regions of origin, following the same format of surname first, followed by the clan or region in parentheses: The Rao clan originated from Pingyang, the Ru clan from Ruzhong, the Dun clan from Wei Jun, the Yu clan from Jiangxia, the Fei clan from Jiangxia, the Meng clan from Pingchang, the Xia clan from Kuaiji, the Pu clan from Jingzhao, the Wei clan from Langya, the Zhan clan from Hejian, the Xun clan from Wuling, the Wu clan from Yingshui, the Mu clan from Jilu, the Wan clan from Donghai, the Mou clan from Pingchang, the Su clan from Wugong, the Gan clan from Henan, the Mu clan from Henan, the Hu clan from Dingxiang, the Ru clan from Henan, the Yue clan from JinYang, the Shu clan from Southeast, the Wang clan from Yangan, the Gong clan from Taiyuan, the Yang clan from Shanyang, the Pi clan from Qinghe, the Lu clan from Nanan, the Qu clan from Yamen. From the entry of Duanshu (端木) onwards, most are two-character surnames: The Duanshu clan originated from Lu, the Danyu clan from Qiansheng, the Tulu clan from Nanan, the Shui clan from Hejian, the Chunyu clan from Henan, the Zongzheng clan from Pengcheng, the Sisun clan from Henan, the Lai clan from Henan, the Yuqiu clan from Guangling, the Pilo clan from Yuzhang, the Zhuan Sun clan from Danyang, the Murong clan from Taiyuan, the Pugu clan from Tong'an, the Yiqi clan from Xianyang, the Yibo clan from GaoPing, the Huangfu clan from Jingzhao, the Shatuo clan from Liaoxi, the Bigan clan from Liaoxi, the Nangong clan from Henan, the ZhuYe clan from Fanyang, the Yuwen clan from Zhaojun, the Yufu clan from Rongyang, the Huli clan from Yamen. These surnames are mostly from the northern dynasties and are the names of tribes that submitted to the central government, and the regions noted are mostly in northern China and the Guanlong region.

立天之道曰陰與陽，日天道也，自甲至癸十日迭運，而陰陽之義明。立地之道曰柔與剛，辰地道也。自子至亥十二辰更次，而剛柔之義顯，然單出為聲而已，雜比然後為音，故以日辰錯宗，納甲以成音，於是三才備，而五行無餘蘊矣。（五行要訣）

The *Yi Zhuan* says, "The principle of Heaven is called yin and yang," referring to the heavenly stems, which represent the heavenly way; from Jia to Gui, the ten heavenly stems take turns in operation, thereby making clear the principles of yin and yang. It also says, "The principle of Earth is called flexibility and firmness," referring to the earthly branches, which represent the earthly way; from Zi to Hai, the twelve earthly branches follow one another in succession, thereby making clear the principles of flexibility and firmness. However, something that is emitted alone can only be called "sound," but only when it is combined and paired does it become "music." Therefore, the heavenly stems and earthly branches are interwoven as a whole, and through the method of "Najia," they are paired to form "Nayin," thus completing the three elements of heaven, earth, and humanity. The principles of the Five Phases are then fully explained with no remaining meaning left unaddressed. This passage is from the *Wuying Ya jue*.

干為祿，定貴賤，支為命，定修短，納音為身，察盛衰。夫人生處得祿，命身居旺相宮，三才有氣，則為快樂長壽之命，若祿、命、身值死絕，三才無氣，則為塵埃，困窘之命矣。（金書命訣）

Heavenly Stems are called "Lu," used to determine one's status in life; Earthly Branches are called "Ming," used to determine the length of one's lifespan; and Nayin is called "Shen," used to examine the prosperity and decline of one's fortune. When a person is born with "Lu" in a favorable position, and "Ming" and "Shen" also reside in prosperous and strong positions, with all three aspects having vitality, then it is a fortunate and long-lived destiny. If "Lu," "Ming," and "Shen" all fall into dead or exhausted positions, with all three aspects completely lacking vitality, then it is a destitute and miserable destiny. This passage is from "Jin Shu Ming Jue."

凡命先看干神，有無剋制，支神有無刑沖，干支納音有無戰鬥降伏，如甲以寅為祿，而寅上有何干，甲以辛為官，而辛得何支，干不侵支，則天乃能高，支不犯干，則地乃能卑，五行不相賊，則人乃能順，四孟不相害，則馬乃能馳，李淳風曰：五行生旺，觀福氣之往還，五行死絕，在吉神之救助。

When examining a person's destiny, first check whether the heavenly stems are being restrained, and whether the earthly branches are experiencing punishment and clash. Then observe whether there is conflict or subjugation among the heavenly stems, earthly branches, and their corresponding nayin sound elements. For example, Jia (甲) takes Yin (寅) as its 'Lü' (wealth), so we need to look at which heavenly stem is sitting on Yin; Jia (甲) takes Xin (辛) as its 'guan' (authority), so we need to check where Xin is located among the earthly branches. Heavenly stems should not intrude upon earthly branches, so that the heavenly stems can maintain their high position; earthly branches should not offend heavenly stems, so that the earthly branches can remain in their humble place; the five phases should not harm each other, so that human affairs can proceed smoothly; the four 'meng' positions of Yin, Shen, Si, and Hai should not be in conflict or harm, so that the post-horse can move freely. Li Chunfeng said: if the five phases are in a position of growth and strength, then we should observe how fortune flows; if the five phases are in a position of decline and extinction, then we must rely entirely on auspicious deities for assistance.

干神得地，謂甲乙得亥卯，丙丁得寅午，庚辛得巳酉，壬癸得申子，戊己得辰戍丑未。支神得地，謂見祿馬貴神官印食神學堂，及祿馬貴神相合，暗合，互換見也。納音得地，謂五行如在生旺庫，而無刑害沖犯也。大抵五行得地，納音相宜，吉神無助亦榮。五行無氣，納音相妨，縱有吉神，不用也。

The concept of heavenly stems being in their proper position refers to Jia and Yi sitting on Zi and Mao, Bing and Ding on Yin and Wu, Geng and Xin on Si and You, Ren and Gui on Shen and Zi, and Wu and Ji on Chen, Xu, Chou, and Wei. The concept of earthly branches being in their proper position refers to the branch having the "Lushu" (Lucky Post-horse), "Yimash" (Nobleman), or the official star, seal, food god, and Xuetang (School), or being in harmony with Lushu, Yimash, or each other through combination, hidden combination, or exchange. The concept of nayin sound element being in its proper position refers to the nayin sound element being in the position of growth, prosperity, or storage, and not being harmed by conflict, harm, collision, or infringement. In general, if the five phases are in their proper position and the nayin sound element is compatible, one can still achieve honor and distinction even without the assistance of auspicious deities; if the five phases have no vitality and the nayin sound elements are conflicting, even with auspicious deities, they will be of no use.

自下生上者上也，年水月木日水時木。自上生下者次之，年火月金，日火時金者，又次之俱全者為上，納音次之，支干又次之，祿馬相乘，貴德相助，更資之以生成充實之氣，而無刑害空亡之類者好。（閻東叟書）

The best is when the lower generates the upper, such as the year being water, the month wood, the day water, and the hour wood. The next best is when the upper generates the lower, such as the year fire, the month metal, the day fire, and the hour metal, which is even less favorable. If the heavenly stem, earthly branch, and nayin sound element are all similar, it is the best. If only the nayin sound elements are similar, it is next. If only the heavenly stem and earthly branch are similar, it is even less. If there is also mutual support between "Lu" (Wealth) and "Yi Ma" (Post-horse), and assistance from "Gui Ren" (Nobleman) and "Tian De" (Star of Virtue and Resolution), with generating and nourishing energy, and without committing offenses such as刑 (criminal), 害 (harm), or Kongwang (Kongwang), it is even better. This passage is from the book by Yan Dongshou.

又林開云：其類有數等，納音相類最為第一，是至貴，兩府兩省命有之。然須得純粹不雜者方可也。如雜則減落斷之，干神兄弟相類又其次也，純粹者方可，五行兄弟相類第二，然純粹者亦可作兩府，有雜者減為斷之，干神兄弟相類又其次也，純粹者只可為兩制之命，有雜則減落斷之，支神相類最為下，純粹者只可作正郎之命，有雜從減落斷之，此等格局，便有駁雜官祿，雖然以減落論，亦須作好差遣，有聲譽，亦常調之格也。

Lin Kai also said: This category of similar patterns is divided into several levels. Those with similar Nayin sound elements are ranked first, and they are extremely valuable, appearing in the birth charts of people who hold high official positions such as the two provinces and two councils. However, they must be pure and not mixed; if there is any mixture, their rank must be reduced accordingly. Those with similar heavenly stems are next, and they also require purity. Those with similar Five Phases elements are ranked third, and even pure ones can reach the level of two provinces, while those with mixture are also reduced in rank. Those with similar heavenly stems are next, and pure ones can only attain the position of officials who manage the two imperial edicts, while any mixture leads to further reduction. Those with similar earthly branches are the lowest, and even pure ones can only reach the rank of officials in the imperial court, while any mixture also leads to a reduction in rank. These types of patterns inherently carry some mixture, although they are to be judged by reducing the rank accordingly, they can still attain a good position and some reputation, considered as a regular promotion pattern.

【大殿天元羸弱，宮吉，不及以為榮，上下興隆，卦凶能不成其咎】王氏注云：天元者干也，以干為祿，人之生也，以得祿為榮，失祿為辱，必以天元為主，在五行生旺之處，而遇天祿者，官易於榮顯也，或大段天元五行無氣之謂羸弱，雖所臨宮分之吉，亦不及為榮也。譬如甲申水人，得庚申甲子，甲祿至子以敗，逢庚為鬼，申子是甲申水生旺之宮，以其天元無氣，雖宜吉亦不及榮也。

Luolu Zi says, "Generally speaking, if the heavenly stem is weak, even if the position it governs is favorable, it is not enough to bring honor; if the middle and lower stems are prosperous, even if the hexagram is ominous, it will not result in misfortune." Wang's commentary explains that the heavenly stem refers to the heavenly stem, which is considered the "lu" (favorable position). In life, gaining the lu brings honor, while losing it brings disgrace, so the heavenly stem must be the main focus. If the heavenly stem is in a favorable position of the five phases and also meets the heavenly lu, then holding an official position is likely to bring honor. However, if the heavenly stem's five phases are greatly lacking in vitality, it is called "weaker," and even if the position it governs is favorable, it is not enough to be considered honorable. For example, a person with the water destiny of Jia Shen, encountering Geng Shen and Jia Zi: Jia's lu is at Zi, which is a failed position, and also meets Geng metal as a ghost. Although Shen and Zi are the prosperous positions for Jia Shen water, since the heavenly stem lacks vitality, even with favorable positions, it cannot be considered honorable.

中下興隆者，中元曰支主命，下元曰納音主身，身命俱臨五行興隆之地，雖八卦定分為凶，亦不能致害也，如甲寅水人，得乙亥月水木，得亥以逢相旺之氣，可謂中下興隆，雖亥中有乾卦屬金，金傷甲木，為鬼卦之傷祿，以其身命五行生旺，故曰卦凶而不能成其咎矣。

The phrase "middle and lower elements flourish" means that the middle element refers to the earthly branch, which governs one's entire life destiny; the lower element refers to the nayin sound element, which governs one's vital energy. If both the body and destiny fall in the Five Phases' flourishing places, even if the Eight Trigrams division is considered ominous, it will not cause harm. For example, a person with the Jiayin (甲寅) water destiny who is born in the Yihai (乙亥) month has a nayin sound element of water and the stem-branch combination includes wood. Sitting on the亥 position, he is in a position of mutual assistance and flourishing energy, which can be considered as middle and lower elements flourishing. Although the亥 position belongs to the Qian trigram, whose trigram energy is metal, metal harms the Jia wood, which is like a ghost in the trigram harming the official position. However, since both the body and destiny are in flourishing places of the Five Phases, it is said that although the trigram is ominous, it cannot lead to misfortune.

【干摧兩重，防災於元首之間。支折三輕，畏禍於股肱之內。下元一氣，周居去住之期】瑩和尚注云：天元兩值受克，防災於頭目胸背之間。支辰三次逢傷，畏禍於腹臟股肱之內。下元一氣納音是也，其主宰也五行逐干支遷變，故曰周居去住之期，而成否泰。王氏注云：納音之謂下元，為剛為柔，相繼相治，循環於命，周而復始，得之以為福，失之以為禍，故周居去住而期。

Luolu Zi says, "When the heavenly stems are attacked twice, one should beware of calamities on the head and face; when the earthly branches are damaged three times, one should fear misfortunes in the abdomen, back, and limbs; the lower element is a single breath, flowing and staying according to its own time." Ying和尚 explains that when the heavenly stems are attacked twice, one should be cautious of disasters in the head, eyes, chest, and back; when the earthly branches are injured three times, one should fear calamities in the abdomen and limbs. The term "lower element as one breath" refers to the nayin sound element, which is the master of the body, changing with the movement of the heavenly stems and earthly branches. Therefore, it flows and stays according to its own time, and thus one's fortune and misfortune are formed. Wang氏 explains that the nayin is called the lower element, either strong or weak, mutually supporting and restraining each other, circulating and repeating in destiny. Gaining it brings fortune, losing it brings misfortune, hence it is said, "flowing and staying with a fixed time."