On the Six Harmful Relationships

子未相害者，謂未以旺土害子旺水，此勢【家】相害也。故子人見未則為害，未人見子不為害也。神白經云：未為旺土來害子水，故子人見未，更有真鬼，其害尤重。李虛中云：未害子，陰男陽女，尤忌。丑午相害者，謂午以旺火凌丑死金，此官鬼相害也。故丑人見午則為害，午人見丑不為害矣。丑人見午，而午更帶丑干之真鬼，為害尤重。

The first group of "Six Harmful Relationships" is between Zi and Wei: Wei uses its strong earth to harm the strong water in Zi, which is a type of harm where the stronger party oppresses the weaker. Therefore, people born in the year of Zi are harmed by those born in the year of Wei, but people born in the year of Wei are not harmed by those born in the year of Zi. The "Shen Bai Jing" states: Wei is strong earth, which harms the water in Zi, so people born in the year of Zi who encounter Wei are particularly harmed if they also have the true ghost star. Li Xuzhong says: The harmful relationship between Wei and Zi is especially dangerous for men born in yin years and women born in yang years. The second group is between Chou and Wu: Wu uses its strong fire to oppress the already dead metal in Chou, which is a type of harm involving official ghosts. Therefore, people born in the year of Chou are harmed by those born in the year of Wu, but people born in the year of Wu are not harmed by those born in the year of Chou; when people born in the year of Chou encounter those born in the year of Wu, and the Wu year also carries the true ghost that overcomes Chou, the harm becomes even greater.

燭神經云：午有旺火，害丑之中墓金，此鬼賊相害也。李虛中云：午害丑，陽男陰女尤忌。寅巳相害者，謂各恃臨官擅能而進相害也，若干神往來帶真鬼者，大凶。又有刑在其中也，不可不加減災福斷之。神白經云：若干神有鬼，其害甚重。李虛中云：寅害巳，陽男陰女尤忌。

The *Zhu Shen Jing* says: When there is a strong fire in the position of Wu, it harms the metal in Chou that is in its tomb, which is a type of harmful relationship known as ghost thief. Li Xuzhong says: The relationship between Wu and Chou, is especially dangerous for men born in yang years and women born in yin years. The third group is the harmful relationship between Yin and Si: both sides rely on their official positions to assert themselves and compete, causing mutual harm; if there is also a true ghost in the interaction between heavenly stems, it becomes extremely dangerous. This group also involves punishment, so when judging fortune and misfortune, one must carefully adjust and consider. The *Shen Bai Jing* says: If there is a ghost star on the heavenly stem, the harm is very severe. Li Xuzhong says: The relationship between Yin and Si is especially dangerous for men born in yang years and women born in yin years.

三命提要云：丙寅遇乙巳，是同類相害，為災亦重。卯辰相害者，謂卯以旺木凌辰死土，此以少凌長相害也。故辰人見卯則為害，卯人見辰不為害也。若辰人見卯，而卯更帶辰干之真鬼，則其害尤重。燭神經云：卯恃旺木害辰之墓土，此恃勢相害也。神白經云：若更見鬼尤甚。珞琭子云：輕重校量也，申亥相害者，謂各恃臨官競嫉，才能爭進相害也。故申見亥，亥見申，均為六害，若干頭更帶真鬼，尤重。神白經云：申亥均為六害，更納音相剋尤甚。

The *San Ming Ti Yao* says: When Bingyin meets Yisi, it is considered a case of similar elements causing harm, resulting in severe calamity. The fourth group is the mutual harm between Mao and Chen: Mao uses its strong wood to oppress the dead earth in Chen, which is a type of harm where the younger overpowers the elder. Therefore, someone born in the year of Chen is harmed by Mao, but someone born in the year of Mao is not harmed by Chen; if someone born in the year of Chen encounters Mao, and the Mao position also carries the true ghost that controls Chen, the harm is even more severe. The *Zhu Jing Jing* says: Mao uses its strong wood to harm the buried earth in Chen, which is a type of harm where the strong takes advantage of the weak. The *Shen Bai Jing* says: if there is also a ghost star present, the harm becomes even more severe. The *Luolu Zi* says: one must carefully weigh the severity. The fifth group is the mutual harm between Shen and Hai: both rely on their official positions, harboring jealousy and competing to show off, thus causing mutual harm. Therefore, when Shen meets Hai or Hai meets Shen, it is considered one of the six harmful combinations; if the heavenly stems also carry the true ghost that controls the other, the harm is even more severe. The *Shen Bai Jing* says: Shen and Hai are mutually harmful among the six, and if their nayin sounds are also mutually controlling, the harm becomes even more severe.

酉戌相害者，謂戌以死火害酉旺金，此嫉妬相害也。幫酉人見戌則凶，戌人見酉則無災也若乙酉人得戊戌則為害尤甚，干見鬼帶六害來相害也。（並玉宵寶鑑）燭神經云：戌有墓火，妬酉金氣之旺，此鬼妬相害也。神白經云：乙酉人不得見戊戌日時，乙為真金，戊為真火，克金。

The sixth combination is the mutual harm between You and Xu: Xu uses the dead fire to harm the strong metal in You, which is a type of jealousy-based mutual harm. Therefore, people born in the You year are considered unlucky when they encounter Xu, while those born in the Xu year are not harmed by You. However, for those born in Yiyou year, encountering Wuxu is particularly harmful, because the heavenly stems reveal a ghost star, and the six harms also come together to injure. This is from the Yuzhao Baojian. The Zhujing Jing says: Xu contains buried fire, which envies the strong metal energy in You, which is a type of ghost jealousy mutual harm. The Shenbai Jing says: people born in Yiyou year should not encounter Wuxu in their day or hour pillars, because Yi is true metal and Wu is true fire, and fire comes to overcome metal.

六害者，十二支凌戰之辰，若納音相剋者凶，各詳逐類相害之情，以決吉凶。大忌羊刃、劫殺、官符，則災為尤甚。寅申巳亥此四位相害，生旺則主人神緊貌峻，好爭奪，激作。死絕則多謀少成，強學好義。做事兀兀，趨進無厭。入貴格，則有操守善專權，入賤格，則好大權，司刑典兵。入賤格，則謀生於不義之地也。子未相害，生旺死絕皆主不利骨肉，妨害六親，入貴格則多妻妾之累，入賤格孤獨無依之人也。

The Six Harmful Relationships refer to the positions of the twelve Earthly Branches that mutually oppress and conflict with each other. If the Nayin sound elements also mutually control each other, the consequences will be even more severe. One must carefully examine the specific situations of each harmful relationship in order to determine fortune or misfortune. It is most unfavorable to see the Yangren,劫杀, and Guanfu together, as this will result in particularly serious calamities. The four branches of Yin, Shen, Si, and Hai are mutually harmful. When these branches are in a state of birth and strength, the person tends to be tense, serious in appearance, quarrelsome and greedy, and act aggressively. When they are in a state of death and decline, they tend to be overly cautious but achieve little, forced to study diligently, pretending to be righteous, and working tirelessly with an insatiable desire for advancement. Those with a noble destiny will have integrity and be skilled in wielding power. Those with a humble destiny may be greedy for power, or may be involved in judicial, military affairs, or even make a living through unjust means. The relationship between Zi and Wei is harmful regardless of whether they are in a state of birth and strength or death and decline. This is detrimental to family members and harmful to the Six Relations. Those with a noble destiny are often burdened by their spouses and concubines, while those with a humble destiny are lonely and without support.

戌害酉，鬼妬相害，生旺，不容物，多剛戾，死絕，妬狠憎能。入貴格則多奸侫及闇昧無辜之訟。入賤格則賊害陰狡，為性不良。凡六害，大率主防害、孤獨，淫泆，不利六畜、田財，少骨肉，陰小婦人之命尤忌也。（燭神經）

The hexagram戌 harms酉, which is considered a type of ghostly jealousy harm. If this occurs in a prosperous and flourishing position, the person is unable to tolerate others and has a stubborn and rebellious nature. If it occurs in a dead or exhausted position, the person is jealous and cruel, hating those who are talented. If one's destiny falls into a noble pattern, they tend to be deceitful and may involve in baseless legal disputes. If it falls into a humble pattern, they are harmful and cunning by nature, with a bad disposition. In general, the six harms mostly indicate obstacles, loneliness, and licentiousness, and are unfavorable to livestock, property, and wealth, as well as thin relationships with family members. Women and children's destinies are especially prone to this. This statement comes from the "Zhu Shen Jing."

未合在午，午沖子，而子未害生。卯害於辰，辰酉合，而卯沖酉破。亥申重得，五嶽常慎傷殘；寅巳兩關，四體必憂廢棄。因晝夜陰陽之氣，感而為六合，因六合而生六害，因六害而忘晝夜，陰陽之氣得之連併，必有折傷，故云：兩關，又曰，重得亥與申，屬西北為陽也，氣高而併於上，是以言五嶽，寅與巳屬東南，為陰也，氣沉而併下，是以言四體。

The Earthly Branches Wei and Wu are in a harmonious relationship, while Wu also conflicts with Zi, thus causing the harm between Zi and Wei. The harm between Mao and Chen arises because Chen is in harmony with You, and Mao conflicts with You. The repetition of Hai and Shen occurs in the Northwest, which is associated with yang and has high energy concentrated above, so it is compared to the Five Mountains, representing the head and face, which are often vulnerable. The mutual connection between Yin and Si leads to harm, causing concern for the limbs, as they are inevitably at risk. This is because the interaction of yin and yang energies forms theLiu He, which then leads to the six harms, disrupting the division between day and night. Once yin and yang energies are combined in this way, there will be injuries, hence it is called "two interlocks." It is also said that Hai and Shen belong to the Northwest, which is yang, with high energy concentrated above, hence compared to the Five Mountains, representing the head and face, which need constant vigilance. Yin and Si belong to the Southeast, which is yin, with low energy concentrated below, hence compared to the four limbs, representing the hands and feet, which are also at risk.

凡人入命中得清要之格，而犯六害者，終不顯，更有破祿刑沖輔之，必遭貶剝，蓋六害亦曰剝官殺，行年亦忌之。（並壺中子）

Any person whose destiny reveals a clear and noble pattern yet incurs the six harms will ultimately fail to achieve success and recognition. If further complications such as breaking the official position, punishments, or clashes occur, they are certain to suffer demotion or loss of office. The six harms are therefore also called "stripping away official destiny," and encountering them in the flowing year should also be avoided. The above is from "Hu Zhong Zi."

瑩和尚注云：凡看人命，或值一兩重六害，或屐轉凶殺害沖，如此之人，命有七傷之事。王氏注云：七傷者不刑六親，則傷自身矣。（珞琭子）六害之人忌日時，老年殘疾苦何依，又逢羊刃神相【蝕】，不中鋒鋩虎亦欺。（金書命訣）

Ying和尚 wrote a commentary saying: When judging a person's destiny, if there are one or two instances of the Six Harmful Influences, or if there are successive encounters of harmful and killing influences and conflicts, such a person's destiny will involve seven types of injuries. Wang氏 wrote a commentary saying: The so-called seven injuries are either punishments of the Six Relations or injuries to oneself. This is from Luolu Zi. The Golden Book of Destiny has a verse saying: Those who commit the Six Harmful Influences should most avoid encountering them in the day pillar or the hour pillar; in old age they will be disabled and have no support. If they also meet Yangren and divine omens that mutually damage each other, even if they can avoid the sharp edge of the knife, they will still be bullied by tigers and wolves.

凡命犯六害，大忌支干相傷於日時上之上，最緊，名曰大害，身命宮次之，便是貴格，貴自貴，害自害也。（廣信集）大抵值六害，主妨害六親，少兄弟，縱有亦如無，兼起命宮看之，其害落何宮分，逐宮分斷之。（李虛中書）六害如逢度歲，終身少樂。（隱迷賦）

The Guangxin Collection says: Whenever a person's fate is afflicted by the Six Harmful Relationships, the most important thing is when the heavenly stem and earthly branch in the day pillar or hour pillar harm each other. This is called "Great Harm." If the Harm falls in the body palace or destiny palace, it is of the next level. Even if the person has a noble destiny, it is still the case that the noble remains noble and the harmful remains harmful, without mutual offset. The Li Xuzhong Book says: Generally, encountering the Six Harmful Relationships indicates obstacles in the Six Relations and few brothers. Even if there are brothers, they are as if there were none. It should also be combined with the destiny palace to determine, and the Harm falling in which palace should be interpreted according to that palace. The Yinmi Treatise says: If the Six Harmful Relationships meet with the flowing year, the person will have little happiness throughout their life.

每旬管兩空亡，分前後五辰，各有所屬，假令甲子旬中無戌亥，自甲子至戊辰，以戌為空亡，自己巳至癸酉，以亥為空亡，餘彷此。（林開五命）太乙降誕經云：空亡者，旬後兩位也。

The method of determining "kongwang" is: each ten-day period (sheng) governs two kongwang. The ten days in each sheng are divided into the first five days and the last five days, each with its own kongwang. For example, in the sheng starting with Jiazi, there are no Xu and Hai branches. The first five days from Jiazi to Wuchen are assigned Xu as kongwang; the next five days from Jisi to Guiyou are assigned Hai as kongwang. The same method applies to other shengs. This explanation comes from "Lin Kai Wu Ming." "Tai Yi Jiang Dan Jing" states: "所谓空亡" means the two branches that are left out after a sheng.

凡論空亡，每旬兩空亡須分前後，假令甲子旬無戌亥，自甲子至戊辰，以戌為空亡，自己巳至癸酉，以亥為空亡，若甲子至戊辰見亥，不作空亡。又有輕重，若甲子至戊辰，見壬戌，則為重，見戊戌之類為輕，己巳至癸酉，見癸亥，則為重，見乙亥之類為輕。如甲子生，甲戌時，此時上正見空亡為差輕。如己巳生，癸亥時，此亦時上犯空亡，而犯之者重，此看空亡之訣，不可不知也。（穿珠指掌）

When determining the empty days (kongwang), the two empty days in each ten-day period must be clearly distinguished as before and after. For example, in the Jiazi ten-day period, the missing days are Xu and Hai. From Jiazi to Wuchen, Xu is considered the empty day, and from Jisi to Guiyou, Hai is considered the empty day. If during the days from Jiazi to Wuchen, Hai appears, it is not considered an empty day. The empty days also have different levels of severity: during the period from Jiazi to Wuchen, if Renxu appears, it is considered heavy, while if Wuxu appears, it is considered light. During the period from Jisi to Guiyou, if Guihai appears, it is considered heavy, while if Yihai appears, it is considered light. For instance, a person born on Jiazi day who encounters Jiaxu hour, the hour pillar directly shows the empty day, which is a light case. A person born on Jisi day who encounters Guihai hour, encountering the empty day in the hour pillar, is a heavy case. This is the key to understanding empty days, and those studying fate should not be unaware of this. This saying comes from "Chuanzhu Zhipang."

甲人見癸，乙人見甲，丙戊人見乙，丁巳人見丙，戌庚人見丁巳，辛人見庚，壬人見辛，癸人見壬。甲子旬見壬，甲戌旬見庚辛，甲申旬見丁巳，甲午旬見丙戌，甲辰旬見甲乙，甲寅旬見癸。寅午戌月壬，巳酉丑月甲，申子辰月丙，亥卯未月庚。

"Dry Branch Kongwang" refers to determining Kongwang by placing it on the Heavenly Stems. For a day ruler of Jia, the Kongwang is Gui; for Yi, it is Jia; for Bing and Wu, it is Yi; for Ding and Ji, it is Bing; for Wu and Geng, it is Ding and Ji; for Xin, it is Geng; for Ren, it is Xin; and for Gui, it is Ren. According to the ten-day cycle: in the Jiazi cycle, Kongwang is Ren; in the Jiaxu cycle, it is Geng and Xin; in the Jiashen cycle, it is Ding and Ji; in the Jiawu cycle, it is Bing and Wu; in the Jiachen cycle, it is Jia and Yi; and in the Jiayin cycle, it is Gui. According to the Triple Harmony of the month's Earthly Branch: in the Yin-Wu-Xu month, Kongwang is Ren; in the Si-You-Chou month, it is Jia; in the Shen-Zi-Chen month, it is Bing; and in the Hai-Mao-Wei month, it is Geng.

甲子旬土水，甲戌旬金，甲申旬火土，甲午旬土火，甲辰旬木，甲寅旬水土。空亡空亡幾多般，干人闕處悞人看，此法用之無準則，應是空亡有秘藏。古傳金木水火土，五行窮此盡陰陽，若人逢之生坎坷，名利雖有反被傷，四柱臨之隨分過，狂【圓】於身禍難當，三生親傳宰公訣，學者雖能得此詳。時緊日慢，若日犯之，卻被時刑害破，亦有其福，須主坎坷。珞琭子有云：聞喜不喜，是六甲之虧盈；當不憂，賴五行之救助。

The concept of "vacuum emptiness" (kongwang) is determined by pairing the ten heavenly stems with the five elements. The Jiazi cycle belongs to earth and water, the Jiaxu cycle belongs to metal, the Jiashen cycle belongs to fire and earth, the Jiawu cycle belongs to earth and fire, the Jiachen cycle belongs to wood, and the Jiayin cycle belongs to water and earth. A mnemonic says: how many types of vacuum emptiness are there? If we look only at the deficiency of the heavenly stem, it often misleads people; this method lacks a standard, so it is likely that vacuum emptiness has a secret transmission. It is traditionally said that vacuum emptiness must be combined with metal, wood, water, fire, and earth, the five elements, which fully express the principles of yin and yang. If a person encounters vacuum emptiness, they will have a difficult life, even if they gain fame and fortune, they may be harmed by them. If this appears in the four pillars, they can still live a simple life; but if they are further afflicted by reckless behavior, they will suffer misfortune. This is a secret transmission from the third generation of masters, and although scholars may understand it, they must study it carefully. Vacuum emptiness in the time pillar is most critical, while in the day pillar it is less so. If the day pillar is afflicted by vacuum emptiness, but the time pillar is harmed, restrained, or conflicting, they may still have good fortune, but their life will still be full of hardships. The Luolu Zi says: hearing good news but not being happy, this is because the six heavenly stems have their full and empty phases; when one should be worried but is not, it is because the five elements come to rescue.

空亡之法雖備，不言太歲，此空亡只用生日旬中空亡極緊，如運見空良則倍之，如太歲空亡，則不佳。又云：空亡合其破宅，甕牖蓬樞。太歲前後犯天地鬼，為破宅殺。若與空亡合，主一生貧賤之人。（並神白經）

The calculation of Kongwang is complete, but it does not mention the Tai Su. Here, Kongwang refers only to the Kongwang of the ten-year period in which one's birth year falls, which is most important; if Kongwang appears again in the big destiny period, the ominous meaning is doubled; if the Tai Su also falls into Kongwang, it is even worse. It is also said that if Kongwang combines with 'Pu Zhai Sha', a person lives in a house like a broken jar by the window and with grass as the door. If the Tai Su is afflicted by Tian Gui and Di Gui, it is called Pu Zhai Sha; once it combines with Kongwang, it indicates a life of poverty and low status. The above is from the Sheng Bai Jing.

甲子壬戌，乙丑癸亥，甲戌壬申，乙亥癸酉，甲申壬午，乙酉癸未，甲午壬辰，乙未癸巳，甲辰壬寅，乙巳癸卯，甲寅壬子，乙卯癸丑。以上空亡，如人遇之，主一生財物耗散，大破家宅，兼為人不閒。（林開五命）

The concept of "mutual exchange of Kongwang" consists of twelve pairs: Jiazi and Renshen, Yichou and Guihai, Jiaxu and Renshen, Yihai and Guiyou, Jiashen and Renwu, Yiyou and Guiwei, Jiawu and Renchen, Yiwei and Guisi, Jiachen and Renyin, Yisi and Guimao, Jiayin and Renzi, Yimao and Guichou. If a person encounters this type of Kongwang, it indicates that throughout their life, their wealth will be spent away, their home will suffer great destruction, and they will never have a moment of peace. This statement is from "Lin Kai Wu Ming."

以實為空，則實可以映其空，以空為空，則空無所映帶，故得常空亡者，致災淺，得互空亡者致災重。假令甲子年壬戍日，甲子正空亡在壬戍，其壬戍乃甲寅旬也。甲寅旬中空亡復在子，而甲子為年，乃空亡互換，餘倣此。（壺中子）

Taking a real instance to represent an empty one, the real can still reflect the empty; taking an empty instance to represent an empty one, the empty has nothing left to reflect. Therefore, those who only commit ordinary kongwang suffer relatively minor misfortunes, while those who commit mutual exchange kongwang suffer more severe misfortunes. For example, in the year of Jiazi and the day of Renxu, the correct kongwang of the Jiazi decade falls on Renxu, and Renxu also belongs to the Jiayin decade, whose kongwang falls on Zi. Since Jiazi is the year pillar, this is an instance of kongwang exchange. The rest can be inferred similarly. This statement comes from the "Hu Zhongzi."

甲子並甲午，旬中水絕流，甲寅與甲申，金氣沓難求，若人三處遇，還似葉驚秋。以上四大空亡，若值三重者，夭壽，更於胎日乃胎氣中值者瞬息為期。（金書命訣）

The rhyme says: In the Jiazi and Jiawu decades, the water element is cut off and flows nowhere; in the Jiayin and Jiashen decades, the metal element is absent and hard to find. If a person encounters all three of these, it is like autumn leaves trembling in the wind, drifting aimlessly. This is the Four Kongwang. If one encounters three of them, it indicates a short lifespan; if it also coincides with the day of birth and the prenatal atmosphere, life and death are decided in an instant. This statement comes from the "Golden Book of Destiny."

甲己見午，乙庚見辰巳，丙辛見寅卯，丁壬見子丑，戊癸見申酉。

The "Five Ghosts and Kongwang" is determined by matching the Day Stem with the Earthly Branch: Jia Day and Ji Day see Wu; Yi Day and Geng Day see Chen and Si; Bing Day and Xin Day see Yin and Mao; Ding Day and Ren Day see Zi and Chou; Wu Day and Gui Day see Shen and You.

甲乙人見午，丙丁人見申，戊己人見戍，庚辛人見子，壬癸人見寅。（並廣錄）

"The term 'Pò Zǔ Kōng Wáng' refers to the Day Stem paired with the Earthly Branch: those born on Jia or Yi days see Wu, those born on Bing or Ding days see Shen, those born on Wu or Ji days see Xu, those born on Geng or Xin days see Zi, and those born on Ren or Gui days see Yin. People who commit this are subject to the destruction of their ancestors' achievements. The above is from 'Guǎng Lù'. "

甲己巳午鬼來存，乙庚寅卯莫開門，丙辛子丑君須記，丁壬戌亥守黃昏，戊癸但看申酉位，限至斯鄉定主貧。天寶經作犯空亡一世貧。空亡見天乙，倒來剋命，如甲寅水，見辛丑土，為鬼來剋命，又戊午見丁丑日，庚申見乙丑之類。

Another version of the "Five Ghosts and Empty Wasteland" rhyme says: On Jia day and Ji day, ghosts reside in the hours of Si and Wu; on Yi day and Geng day, one should not open the door when arriving at the hours of Yin and Mao; on Bing day and Xin day, one must remember the hours of Zi and Chou; on Ding day and Ren day, one should stay in the hours of Xu and Hai during the evening; on Wu day and Gui day, one should look at the hours of Shen and You. When one's destiny reaches these places, poverty is certain. The "Tianbao Jing" writes the last line as "committing the empty wasteland leads to a lifetime of poverty." If the empty wasteland meets the Tianyi Nobleman, it actually turns around to harm the destiny. For example, if the Jiayin day's Nayin sound element belongs to water and meets the Xinchou day's Nayin sound element belonging to earth, then the ghost harms the destiny. Similarly, if Wuwu day meets Dingchou day or Gengshen day meets Yichou day, it is the same principle.

帶殺天中又更親，定應刀鑷立其身，忽逢四孟來臨者，彩畫多能足巧人。天中無沖，無剋，無合，謂真空亡，四孟空亡大毒，只作小伎巧術人。（鬼谷要訣）

A rhyme also says: those who carry theInauspicious Sha and are closely connected with「tianzhong」, which is kongwang, are destined to live by skills involving knives, scissors, and tweezers; if they suddenly encounter the four young positions of yin, shen, si, and hai, they are mostly skilled artisans good at painting and decorating. Only when tianzhong has no conflict, no suppression, and no combination is it called true kongwang; the kongwang above the four young positions has the strongest toxicity and can only make one a minor craftsman or practitioner of minor arts. This statement comes from the「Guigu Yaojie」.

印祿臨空虛有名，平生向善老無成，逢其馬貴來相救，縱得官資又複停。胎裹生逢怕遇空，遇空時節自昏蒙，曉君十步有九計，不免飄飄西復東。

The rhyme says: If the official star and the Lu Spirit fall into Kongwang, it is merely a hollow reputation, and even if one does good all his life, he will never achieve success. Even if the Post-horse and the Nobleman come to rescue, although he may obtain an official position and salary, it will soon come to a halt. It also says: From the fetal stage to birth, the most feared thing is encountering Kongwang; once encountering Kongwang, a person becomes confused and unclear. Even if he is intelligent enough to come up with nine strategies in ten steps, he cannot avoid drifting around and having no fixed place to live.

天中乃十干不及之處，空亡之辰，如刑害，則全要天中解之。若祿馬之類切忌臨之，管輅曰：甲寅丑未天乙嗔之，庚午亥申惡殺，殺無氣，蓋天中能解惡殺之凶，亦能散福神之氣，三合、六合、墓庫上逢之，多僧道處士之命，純粹駁雜，吉凶神殺，尤在詳之。（閻東叟書）

Heavenly Center refers to the branches where the ten heavenly stems are not present, that is, the branch where Kongwang falls. If there is punishment and harm in a person's fate, Heavenly Center can help to resolve it; however, it is not advisable for auspicious deities such as official luck and horse luck to fall upon it. Guan Lu said: On Jiayin day, if Heavenly Center falls on Chou or Wei, Tianyi Nobleman will be resentful; on Gengwu day, if evil killing stars fall on Hai or Shen, they become harmful, but if they fall on Kongwang, their power is weakened. This shows that Heavenly Center can both neutralize the凶 of evil killing stars and disperse the energy of auspicious deities. If Heavenly Center appears at the positions of Triple Harmony, Liu He, or Storage, it often indicates a fate of monks, Taoists, or recluses. Whether the destiny is pure or mixed, and how auspicious deities and harmful stars interact, must be carefully discerned. This statement comes from "Yan Dongshou Book."

天中殺即空亡是也，生旺則器度寬大，動招虛名，長大肥滿，多意外無心之福，死絕則一生成敗飄泊，但在我有氣之地，則不能為禍也。大忌支干與天中相合，是謂小人得位，則奸詐譎詭，靡所不為。若為我所尅，是謂天中受殃，反為特達之福。如戊午火人，見甲子金是也。其神性無常，與官符併則妄媚多文，與劫殺併，則校勇，與大耗併，則顛倒鶻突、與建祿併，則一生破散，與咸池併，則多兇暴卒，惟夾貴、華蓋、三奇、學堂併者，大聰明脫俗。（燭神經）

"The Star of Heaven's Killing" is the same as Kongwang. If it is in a prosperous and flourishing position, a person has a broad mind, tends to gain false reputation easily, has a tall and full figure, and often receives unexpected good fortune. If it is in a dead and exhausted position, a person's life is full of ups and downs and constant wandering. However, if it falls in a position where the person has vitality, it does not bring misfortune. The most dangerous situation is when the heavenly stem and earthly branch combine with the Star of Heaven's Killing, which is called the small person taking position, leading to people being cunning and deceitful, capable of doing anything. If the Star of Heaven's Killing is instead overcome by the person's destiny, it is called the Star of Heaven's Killing suffering damage, which actually becomes an extraordinary blessing. For example, a person with Wuwu (戊午) whose nayin sound element is fire meets Jiazi (甲子) whose nayin sound element is metal. This star is fickle in nature: when it appears together with Guanfu (官符), it leads to false flattery and a tendency to show off words; when it appears together with Jiesha (劫杀), it leads to arrogance and violence; when it appears together with Dahaos (大耗), it leads to confusion and lack of clarity; when it appears together with Jianlu (建禄), it leads to a life of ruin and separation; when it appears together with Xianchi (咸池), it leads to frequent violence and sudden misfortune. Only when it appears together with Jiegui (夹贵), Huagai (华盖), Sanqi (三奇), and Xuetang (学堂), these auspicious stars, does it show extreme intelligence and transcend common worldly concerns. This statement comes from the "Zhujingjing" (烛神经).

金空則聲，火空則明，水空則清，木空則死，土空則崩，又云，三者雖不畏，因他也減半。（廣錄）應凶殺在空而無害，旺相得空而亦利，至若空亡有用，類虛中而有應。應殺、害、刑在空亡，無合，動不為凶也。旺相處，明暗合，逢天月德見空亡，亦吉。夫響之有聲，莫非虛中也，實則不應，是以大人之命，要虛中之德，空亡自旺有用，乃大聲大應之器也。（鬼谷遺文）

There is a saying that metal becomes audible when it meets Kongwang, fire becomes brighter when it meets Kongwang, water becomes clearer when it meets Kongwang, wood becomes withered when it meets Kongwang, and earth becomes collapsed when it meets Kongwang. Another saying states that although metal, fire, and water are not afraid of Kongwang, their fortune is reduced by half. This saying comes from the "Broad Record." IfInauspicious Sha (malevolent stars) fall on Kongwang, they do not cause harm. Even if prosperous and strong energy meets Kongwang, it remains beneficial. Thus, Kongwang has its own use, just as a vessel needs a hollow center to produce an echo. Whenever killing, harm, or punishment fall on Kongwang without a harmonious connection, they do not become harmful when action is taken. When in a prosperous and strong position, with clear and hidden harmonies, and also meeting the Star of Virtue and Resolution and the Star of Virtue and Charity while encountering Kongwang, it is equally auspicious. Sound is produced because there is an empty space; solid objects do not produce sound. Therefore, the destiny of great people must possess this virtue of being hollow in the middle. Kongwang itself, when flourishing and useful, represents a great capacity to produce a strong response. This saying comes from the "Ghost Valley Legacy."

空亡雖不佳，若沖破不為禍，論空亡止以年日所在，如申為空亡，得寅則破，為空亡受制，不能為災，反為福也。又看寅上有無福神，或有之，即災福並行，以皆受其沖也。（林開五命）

Kongwang is not good, but if it is broken by a conflicting element, it does not become a calamity. When discussing Kongwang, it is determined based on the ten-day cycle of the year pillar and the day pillar. For example, if Shen is Kongwang, and the person's destiny includes Yin, which breaks Shen, then Kongwang is subdued and does not cause disaster, but instead turns into good fortune. One should also check whether there is a blessing deity in the Yin position: if there is also a blessing deity, then both disaster and good fortune occur at the same time, because both are affected by this conflict. This statement comes from "Lin Kai Wu Ming."

凡人命空亡本不好，若被日時或運沖刑者，反為虛聲殺，士人遇之飛聲走譽，淺者休舉，如劉提舉命，甲申年，丁丑月，乙亥日，甲申時，行壬午運，作當路。張運使命，如乙未年，乙酉月，乙丑日，丁亥時，行辛巳運，作監司，大振聲望。空亡要沖極好，若壬寅為空亡，壬申同類沖之，則不動，此為最毒。

A person's destiny with Kongwang is generally not favorable, but if it is confronted by the day pillar, hour pillar, or a major period, it can transform into 'Xushengsha', which can bring sudden fame and recognition for scholars, making them well-known for a time; for those with weak foundations, it may only result in empty reputation. For example, Liu's destiny is Jiashen year, Dingchou month, Yihai day, Jiashen hour, and during the Renwu major period, he held a powerful position. Zhang's destiny is Yiwei year, Yiyou month, Yichou day, Dinghai hour, and during the Xinsi major period, he became a supervisory official, gaining great reputation. Kongwang is best when it is opened by a confrontation; however, if Renyin is Kongwang, and one uses a similar Renwu to confront it, it cannot be effectively confronted, which is the most harmful situation.

凡命犯藏頭空亡，本是禍，反為福，但戊己人帶之大好，戊子、戊午、己丑、己未、戊申、戊寅、己酉、己卯、戊辰、戊戍、己巳、己亥是也。（並廣集雲）

Whenever a person's destiny involves "hidden head Kongwang," which is usually considered a misfortune, it can instead become a blessing; especially for those born on a Wu day or a Ji day. These combinations are: Wu Zi, Wu Wu, Ji Chou, Ji Wei, Wu Shen, Wu Yin, Ji You, Ji Mao, Wu Chen, Wu Xu, Ji Si, and Ji Hai. This passage is from the "Guangxin Ji."

康子祥曰：空亡最忌在建祿上，若更值於祿干四忌之上，極為害，又云：月日時一位值空亡者，不害，為大貴人，若兩位，雖有官不貴。（三命提要）

Kang Zixiang said that Kongwang is most to be avoided when it falls on "Jian Lu"; if it also coincides with the four heavenly stems that are disliked by the Lu Spirit, the harm is great. He also said that if only one of the three pillars, the month pillar, day pillar, and hour pillar, falls on Kongwang, it is not considered harmful and may even lead to great wealth and status; but if two pillars fall on Kongwang, even if one becomes an official, the status will not be high. This statement comes from "San Ming Ti Yao."

空亡生時性重拗，更加華蓋兒應少，年上非的及防難，藝道僧流少宜保。凡命值空亡在時上，多拗性，為事高而虛，更見華蓋少子。日上見多庶出，或離妻潤親戚，妾或偶合，多淫亂，自身是藝術人或僧道，少年多厄。（沉芝源髓）

The song says: If Kongwang falls on the birth hour, the person's nature is stubborn and heavy; if combined with Huagai, children will certainly be few; if it falls on the year pillar, there will be constant disputes and one must beware of calamities; such people often pursue skills or become monks or Taoists, and have many troubles in their youth. The explanation says: If Kongwang falls on the hour pillar in a person's fate, they are usually stubborn in nature, have lofty ambitions but end up in emptiness; if Huagai is also present, children will be few; if it falls on the day pillar, they are often not the eldest son, or may abandon their wives, live off relatives, and mix with concubines or casual partners, leading to immoral behavior; the person tends to engage in skills or become a monk or Taoist, and faces many calamities in their youth. This statement comes from the "Chen Zhi Yuan Mei."

凡空亡遇三者，主骨肉離散，拋失鄉井，橫遭官事，常主破財，祿馬與一切福神落空亡，皆為陷沒，大小運至此，三命又在衰鄉，財祿無氣，亦為死厄。（三命鈴）

Whenever the Kongwang (empty wasteland) coincides with three layers, it indicates the dispersion of family members, separation from one's homeland, sudden legal troubles, and frequent financial losses. When the禄 (favorable official), 马 (horse, symbolizing mobility), and all other auspicious deities fall into Kongwang, they are considered trapped and ineffective. If the big and small years' paths reach here, and the year, month, day, and destiny all reside in a declining place, with wealth and禄 lacking strength, it signifies a death omen. This statement comes from the "San Ming Qian" (Three Destiny Keys).

相沖者十二支戰擊之神，大概為凶，然有為福之甚者，凡沖處要相生，如辛巳沖癸亥，即是金生水也，餘依此推之。如同類及相尅者最凶，如壬申金尅庚寅之木，己卯沖己酉之土，皆不利矣。凡相生沖，主人聲望播流，高明出眾，科甲崢嶸，相尅沖，主人神清貌俊，襟韻脫俗，軒昂灑落，上視，仰面而行。

The concept of "mutual conflict" refers to the opposing relationships between the twelve Earthly Branches, which are considered divine omens indicating potential misfortune. However, in some cases, such conflicts may lead to great fortune. When encountering a mutual conflict, one should examine whether the "Nayin" elements of the two branches can generate each other. For example, Xinsi (White Wax Metal) conflicts with Guihai (Great Sea Water), where metal generates water. Similar reasoning applies to other cases. If the Nayin elements of the two branches are of the same type or mutually control each other, the outcome is most unfavorable. For instance, Renshen (Blade-like Metal) conflicts with Gengyin (Cedar Wood), where metal controls wood, and Jimao (City Head Earth) conflicts with Jiyou (Great Pass Earth), both indicating adverse effects. Conflicts that are mutually generating usually indicate that a person has a wide reputation, sharp insight, and outstanding abilities, achieving remarkable success in academic and official careers. Conflicts that are mutually controlling suggest that a person has a clear spirit, handsome appearance, a refined and elevated demeanor, graceful and unrestrained behavior, and a tendency to look upward, walking with an upright posture.

死絕則精神峻急，骨氣緊實，趫捷便利、語聲清爽，輕動易悅，若相尅沖生旺，主人神剛貌肅，膽氣壯，倜儻敢為，多成敗。死絕則寒酸鄙薄，形容乖劣，動招凶辱，多夭折也。（燭神經）

When a mutual generation conflict falls in the 'dead or extinct' position, the person tends to be mentally restless, with a thin and firm body structure, quick and convenient movements, clear and refreshing speech, and a nature that is active and easily pleased. If a mutual control conflict falls in the 'birth and prosperity' position, the person appears strong-willed, serious in appearance, bold in spirit, and bold in action, experiencing many ups and downs in life. However, if a mutual control conflict falls in the 'dead or extinct' position, the person appears poor and shallow, with an odd and ugly appearance, and every action brings misfortune and disgrace, often facing the risk of early death. The above is from the "Zhu Shen Jing."

【煩冗格】如甲子見午，乙丑見乙未，多破祖業，不生心不閒，內明有斷，假令祿高名重，終有一失也。【乖離格】如戊午見丙子，癸卯見丁酉，相沖相尅，五行不和而破命，再遇者，平生破散，衣食稍足，夭壽也。（並鬼谷命格）

The "Fannong Ge" refers to cases where, for example, someone born in the Jiazi year has the Wu element in their chart, or someone born in the Yichou year has the Yiwei element. Such multiple conflicts often lead to the destruction of ancestral property, constant worries, but with clear inner understanding and decisive actions. Even if they have high status and great reputation, they will inevitably face a major loss at some point. The "Guilie Ge" refers to cases where, for example, someone with the Wuwu element encounters the Bingzi element, or someone with the Guimao element encounters the Dingyou element. These cases involve both conflict and mutual control, causing disharmony in the Five Phases and breaking the original destiny. If such conflicts occur again, they will suffer from financial loss, dispersal of resources, barely enough food and clothing, and a short lifespan. Both of these patterns are from the "Ghost Valley Destiny Patterns."

相沖還是自相生，集來帝座位無刑，更得華蓋兼權殺，為官清顯統雄兵。相沖相去要長生，見旺之時祿更亨，貪武若更臨時殺，為官清貴掌權兵。此論來去相沖生旺，如戊寅沖丙申，癸卯沖辛酉之類，得相生旺，五行氣不散，更得福神方妙，如甲申沖庚寅，丙子沖戊午，名生旺，沖不破。（並鬼谷要訣）

The rhyme says: If two columns that are opposing can still generate each other, and if they are both in the Prosperity position without punishment or harm, and if the Huagai star and the ruling killing star are present, then the person will certainly achieve high official rank and be able to command a strong army. It also says: The opposing sides should each be in the Growth position, and when their fortune reaches the Prosperity stage, their official rank will be even more prosperous; if the stars of Romance and Desire and the Wealth star and General star are also present on the time column's killing star, then the person will be of noble rank and hold military power. These two rhymes discuss the situation where opposing forces are still in a state of generation and prosperity, for example, Wuyin opposing Bingshen, Guimao opposing Xinyou, etc. In such cases, their Nayin elements generate each other and both are in Prosperity, so the Five Phases energy will not be scattered, and with the help of auspicious deities, it is considered excellent. Another example is Jiashen opposing Gengyin, and Bingzi opposing Wuwu, which is called "Generation and Prosperity," and even though they oppose, it is not considered a break. This is also mentioned in the "Ghost Valley Essential Secrets."

天元變化書云：凡五行向旺者，不名破，向衰弱者，名破，如丙辰得丙戍最妙。戊子得戊午亦妙。若戊午火見戊子火，則名破也。又有聚旺格云：若眾木入寅卯，其間有沖擊者好。因旺極，故要沖擊，非旺，不可，餘皆凖此。

The Tianyuan Huabian Book says: Whenever the Five Phases are heading towards their strong positions, even if they are confronted, it is not called "breaking"; but when they are heading towards decline, confrontation is called breaking. For example, Bingchen sandy soil is most harmonious with Bingxu house soil; Wuzi lightning fire is also harmonious with Wuwu heavenly fire. Conversely, if Wuwu fire meets Wuzi fire, it is called breaking. The book also mentions the "Juwang Ge" principle: if all the wood in a chart gathers in the Yin and Mao positions, a slight confrontation is actually beneficial, because when wood is extremely strong, it needs impact to release its energy. If the wood is not strong to begin with, then confrontation is definitely not allowed. All other situations follow the same principle.

生旺連綿見吉神，更兼一七又為鄰，看看直入朝堂去，權握兵符助聖神。四沖生處自貧寒，更值凶神不足看，一種邪心偏作賊，父常嗔恨子常瞞。凡遇一七殺者，命吉則沖發。命凶則為禍破財。

The rhyme says: If the vital and prosperous energy in one's destiny flows continuously, and auspicious deities are present, plus the first and seventh positions (that is, the person's own branch and its opposite branch) are closely adjacent and harmonious, such a person is about to enter the court, holding military orders to assist the king. It also says: If the four pillars are in conflict and the roots are inherently weak, the person will live a life of poverty; if further afflicted by malevolent deities, they are even more insignificant. Such people often have improper intentions and tend to commit crimes. Their fathers often resent them, and their sons often conceal their actions from them. Generally, when encountering the "first and seventh" conflict, if the native's destiny is auspicious, the conflict may bring success; but if the native's destiny is inauspicious, the conflict will bring misfortune and financial loss.

凡遇四柱沖破，如禍聚之地，有他位來沖，即謂破禍成福。如犯空亡有下位來沖，亦為福也，凡年月日時值此，必作食祿人。如福聚之地逢他處來沖，則破福成禍，必孤困。凡相生者，不為破，如丁未破癸丑是也。同類者，作破論，如丁未破丁丑是也。相尅者最為毒，如丁未破己丑是也。（林開五命）

Whenever there is a clash among the four pillars, one should look at where the clash occurs. If the place where misfortune gathers is dispersed by another pillar, this is called 'breaking misfortune into fortune'; if a pillar is in 'kongwang' and another pillar clashes with it, it is also considered fortunate. If any of the year, month, day, or hour pillars encounter this situation, the person will certainly have a steady income. Conversely, if the place where fortune gathers is clashed by another pillar, this is called 'breaking fortune into misfortune', and the person will certainly be lonely and in hardship throughout their life. If the two pillars involved in the clash have compatible nayin elements that generate each other, it should not be considered as a clash. For example, the water of Dingwei Heavenly River clashes with the wood of Guichou Mulberry and Cudweed. If the nayin elements are of the same type, it should be considered as a clash. For example, the water of Dingwei clashes with the water of Dingchou Stream Water. If the nayin elements are in mutual control, the harm is the deepest. For example, the water of Dingwei clashes with the fire of Jichou Thunder and Lightning. This statement comes from the book 'Lin Kai Wu Ming'.

凡命帶劫殺亡神相沖，主犯刑，若在死絕處主廢病多疾，如帶貴殺入局，有秀氣科名者，多入臺諫，終有惡疾而死，帶元辰，空亡，相沖，不是下賤，則是貧寒之士。五行枯瘁則賤，帶秀則虛聲，貧士之徒也。凡諸位沖破，如遇沖空亡，主禍中生福，若月沖日時，時沖年，名曰仇？殺，主與人無恩，內外多得憎嫌，或長病，或卒暴而死。

If a person's chart includes both 'Jie Sha' and 'Wang Shen' that are in opposition, it indicates that the person will break the law. If these divine elements fall in the dead or exhausted positions, it suggests disability, chronic illness, or prolonged sickness. If the person carries 'Gui Ren' type of malevolent stars that form a harmonious pattern, and the chart has refined qualities capable of achieving academic success, they are likely to hold a position as a censor or advisory official, but eventually will suffer from a severe illness and die. If the chart includes 'Yuan Chen' and 'Kong Wang' along with opposition, the person is either of low social status or a poor scholar. If the Five Phases are dry and withered, it indicates low status; even if there is refined quality, it is just empty reputation, and the person will remain a poor scholar. If any column in the chart is in opposition, and the opposing column is 'Kong Wang', it brings fortune from misfortune. If the month column opposes the day and hour columns, or the hour column opposes the year column, it is called 'Qiu Sha'. This indicates that the person is ungrateful to others, disliked both inside and outside the family, or suffers from prolonged illness, or dies suddenly.

凡命犯力停相沖生旺死絕，俱是凶咎。如丙寅、甲申、癸卯、辛酉之類是也。凡日時沖年，主人心不平，以己度人，不相信付。凡命生時沖太歲者，支干皆可用也，假令丙午年，壬子時，乙卯年，辛酉時，支干皆沖也。（並廣信集）

If a person's fate involves "force stopping" and the two sides are in conflict, whether it falls in a prosperous or declining position, it is considered an ill omen. For example, Bingyin opposing Jiashen, or Guimao opposing Xinyou. If the day pillar or hour pillar conflicts with the year pillar, it indicates that the person is often dissatisfied and tends to guess others' intentions, unwilling to trust others sincerely. If the birth hour conflicts with the year pillar (i.e., the year pillar), both the heavenly stem and earthly branch can be used for analysis. For instance, if someone is born in Bingwu year and has Renzi hour, or born in Yimao year and has Xinyou hour, both heavenly stems and earthly branches are in conflict. All of the above are from the "Broad Trust Collection."

破印破財並破祿，破馬少曾為命福，更加破合日時中，疾非手足並頭目。破印者，如木人帶癸未，內有乙丑金，曰破印，見庚戍曰刑。印破財者，如金人以寅卯為財，寅怕見申，卯怕見酉，不然無寅卯二字亦忌。

The rhyme says: if the official star is broken, the wealth star is broken, the official position is also broken, and the post-horse is broken, such a destiny is rare to have good fortune; if in the day pillar or hour pillar the heavenly stem's 'combination' is also broken, then illness will occur, either in the limbs or in the head, face, or eyes.所谓 'breaking the official star' refers to, for example, a person with the wood destiny who has the Guiwei (Willow Wood) in their pillar, which contains Yichou (Sea Metal) that is opposite and thus attacks it, which is called breaking the official star; if Gengxu (Gold Ring) is present, it is called a punishment.所谓 'breaking the wealth star' refers to, for example, a person with the metal destiny who takes the wood of寅 and卯 as the wealth star,寅 fears to see申 to clash, and卯 fears to see酉 to clash; even if the pillar does not contain寅 or卯, seeing申 or酉 is still considered inauspicious.

見申酉字破祿者，如甲祿在寅，怕見申字。破馬者，如馬在巳，怕見亥字。破合者，乃干合被支破，如甲午人見己亥，或見巳字則破，己亥逢子字即破，甲午合也，如丙寅年，辛卯月，壬申日，其人害一目。凡破多不好，是欲達不達之人。如甲人逢丑卯日時，夾祿見申字，破，不好，夾拱等同。（沉芝源髓）

Continuing from the previous text, seeing the characters 申 and 酉 indicates a break.the so-called 'breaking the official position' refers to, for example, the 'official position' of Jia stem being in寅, and if 申 appears in the column to clash with寅.the so-called 'breaking the post-horse' refers to, for example, the 'post-horse' being in巳, and if 亥 appears in the column to clash with巳.the so-called 'breaking the harmony' refers to when the heavenly stems originally harmonize, but are broken by the earthly branches: Jia and Wu originally harmonize, but if巳 appears to clash with亥, the harmony is broken; if亥 appears and子 appears, it also breaks the harmony between Jia and Wu. Another example is someone born in the year of Bingyin, month of Xinmao, day of Renshen, who became blind in one eye due to such breaks. In general, having many breaks in the column is not a good sign, and it refers to those who want to achieve success but never do. For example, if a Jia stem person has the day or hour stem as Chou or Mao, with寅 in between as the official position, and if 申 appears to clash, the official position is broken, which is not good; such patterns as '夹禄' and '拱禄' are also judged in this way. This statement comes from the book 'Chen Zhi Yuan Mei'.