On the Metal Killer

金神大殺者，至凶之神，古人云：寅、申、巳、亥，雞頭粉粹，四支生人，金神在酉。子、午、卯、酉，蛇頭開口。四支生人，金神在巳。辰、戍、丑、未，牛頭大忌。四支生人，金神在丑。與人為災，而不為福。又主喪服哭泣之事。丑人金殺在本命，若生月生日時又在丑上，帶鬼尅身，則有不測之禍。以巳酉丑金之位，故金神居於上，所值金神，下更帶金火，則為災，又大而遲。（三命提要）

The "Golden God Great Killer" is an extremely凶ous deity. Ancient people said that those born in the years of寅, 申, 巳, or 亥 should avoid "Chicken Head Shattered," and for those born in these four branches, the Golden God falls on酉. Those born in the years of子, 午, 卯, or 酉 should avoid "Snake Head Opened," and for those born in these four branches, the Golden God falls on巳. Those born in the years of辰, 戌, 丑, or 未 should avoid "Ox Head Great忌," and for those born in these four branches, the Golden God falls on丑. This deity only brings calamity and no good fortune, and it signifies mourning in the family and sorrow. For those born in the year of丑, the Golden Killer is directly on their destiny. If their birth month, day, and hour are also丑, and they are accompanied by ghosts that harm themselves, unexpected misfortunes will occur. Since巳, 酉, and 丑 are the triple harmony of metal, the Golden God resides above them. Whenever the Golden God is present, if the underlying nayin sound element is also metal or fire, disaster will occur, and the disaster will be great but come slowly. This passage is from "Three Essentials of Destiny."

金殺者，為五行中惟金為殺之物也。一殺而有三名，一曰吟呻殺，二曰破碎殺，三曰白衣殺。其神常居巳、酉、丑三位。蓋是金之體也。寅、申、巳、亥，在酉。子、午、卯、酉，在巳。辰、戍、丑、未，在丑。是金之生旺庫也。在巳曰吟呻，巳中臨官之火，火者，金之官也。金氣臨尅，主官府杖楚、刑獄呻吟之災。故曰吟呻。在酉曰破碎，酉者金旺之地，殺物當時，又有辛金相助，萬物當之，無不破碎，主支離破碎，流血之災。故曰破碎。在丑曰白衣，乃金庫墓也，居四季而臨鬼門，主妨害，喪服，哭泣之事。故曰白衣。

The term "gold killer" refers to the metal element in the Five Phases, which is associated with severity and destruction. The same killer has three names: one is "lamenting killer," another is "fragmentation killer," and the third is "white robe killer." It often appears in the positions of巳, 酉, and 丑, as these are the forms of metal. Those born in the years of 寅 and 申 have the gold killer in 酉; those born in the years of 子, 午, 卯, and 酉 have it in巳; and those born in the years of 辰, 戌, 丑, and 未 have it in 丑. These are the three key positions of metal: its growth, prosperity, and storage. When it falls in巳, it is called "lamenting," because巳 contains fire in the position of officialdom, and fire is the official star of metal. The metal energy is overcome by the official star here, leading to punishment by the authorities and suffering in prison, hence the name "lamenting." When it falls in酉, it is called "fragmentation," as酉 is the strongest position for metal, a time of severe destruction, and with the assistance of 辛 metal, nothing can survive without being broken, leading to a life of fragmentation and bloodshed, hence the name "fragmentation." When it falls in丑, it is called "white robe," as丑 is the storage place for metal, located at the end of the four seasons and near the gate of ghosts, indicating obstacles, harm, wearing mourning clothes, and mourning, hence the name "white robe."

其神生旺，主人寬量大器，決斷有能，形容清峻，若不夭喪、刑傷。則須有癩病、癱瘓。死絕則慘害尅毒，形容紅白，巧言令色，笑裡藏刀，其神常主橫事。與官符併，則橫來官災；與劫殺併，則橫來死喪；與白虎羊刄併，則流血傷殘，與貴人建祿併，則稍慢，五行旺相不須用也。（燭神經）

If this divine evil star is located in a prosperous and strong position, it indicates that the person has a broad mind, an extraordinary appearance, and the ability to make decisive decisions; they also have a clear and sharp look. However, if they do not die young or suffer from injuries, they are likely to suffer from malignant sores or paralysis. If this star is located in a dead or exhausted position, the person tends to be cruel and vicious, with a face that alternates between red and pale, speaking sweetly and smiling, yet harboring a hidden knife in their heart. This star often brings unexpected misfortunes: if it shares the column with 'Guanfu', there will be sudden legal troubles; if it shares the column with 'Jiesha', there will be sudden deaths or losses; if it shares the column with 'Baihu' and 'Yangren', there will be bleeding injuries; if it shares the column with 'Guiren' and 'Jianlu', the harmful nature is somewhat mitigated. If the person's Five Phases are already strong and prosperous in their destiny, this evil star does not need to be considered further. This passage is from the "Zhujing Jing".

夫吟呻者，金殺之精，子午卯酉人見巳金生處，主大風癱緩之疾，寅申巳亥人見酉金旺處，主水痼毒藥之病，辰戌丑未人見丑金墓處，主克妻害子，惡死之憂。若帶三刑德貴，主有高官握兵權。（金書命訣）金殺夾貴兮，有兵有權。（指迷賦）男逢金殺，累累官刑，女犯金神，重重產厄。（隱迷賦）

The concept of "yin shen" refers to the concentrated essence of the metal killer. Those born in the years of Zi, Wu, Mao, or You, when they encounter Si, which is the place of growth for metal, are prone to suffer from severe wind diseases, paralysis, or slow recovery. Those born in the years of Yin, Shen, Si, or Hai, when they encounter You, which is the place of prosperity for metal, are likely to suffer from edema, chronic illnesses, or poisoning. Those born in the years of Chen, Xu, Chou, or Wei, when they encounter Chou, which is the storage place for metal, may face the risk of harming their spouse and children and suffering from sudden death. However, if this killer is accompanied by "three punishments" and the Star of Virtue and Resolution as well as the Nobleman, it can instead lead to holding high official positions and controlling military power. This passage is from the "Jin Shu Ming Jue." The "Zhi Mi Fu" states: when the metal killer is sandwiched between the Nobleman, one can hold military power. The "Yin Mi Fu" states: for men encountering the metal killer, legal troubles and punishments will follow continuously; for women encountering the metal god, the dangers during childbirth will be severe.

血蠱最厭於交重。血蠱者，本金殺也，亦名血蠱，犯之則有血光之厄，重得之者，尤為不吉。（壺中子）金殺者傷害之辰，男子犯之，多有刑傷，兵刃之災。婦人有產厄，行年至此亦然。（三命鈐）

The Hu Zhongzi says: "Blood蛊" is most忌讳 to appear repeatedly.the so-called blood蛊, originally refers to the metal killing, and it is given another name; if one's destiny is afflicted by it, there will be calamity involving bloodshed. If it appears again, it is especially inauspicious. The San Ming Qian says: the metal killing is a branch that signifies harm. For a man, encountering it often leads to injuries and disasters from weapons; for a woman, it indicates danger during childbirth. When the stream year and destiny path reach this position, the situation is the same.

寅午戌兔從苑裡出，巳酉丑騎馬階中走，申子辰雞鳴動四鄰，亥卯未鼠子驚人睡。咸池者，常在劫殺前四辰，又有一名沐浴者是也。咸池者，乃日入日所，取其萬物闇昧時也。其神主奸邪落魄，美容儀，耽酒色，疏財好懽，破散家業，惟務貪濁，此生旺者然也。

This is the mnemonic for determining "Xianchi": Those born in the years of Yin, Wu, and Xu have Xianchi in Mao, hence the image of a rabbit running out of the garden; those born in the years of Si, You, and Chou have Xianchi in Wu, hence the image of riding a horse across the steps; those born in the years of Shen, Zi, and Chen have Xianchi in You, hence the image of a rooster crowing and startling the neighbors; those born in the years of Hai, Mao, and Wei have Xianchi in Zi, hence the image of a rat disturbing a sleeper. Xianchi is always the fourth position before "Jiesha". It is also known as "Muyu". The term "Xianchi" originally refers to the place where the Sun sets, symbolizing the time when all things are dark and unclear. This deity governs deceit, misfortune, good looks, indulgence in wine and women, wastefulness of money, pursuit of pleasure, and the ruin of family fortunes, always seeking base and corrupt matters. This is how it appears when seated in a favorable and thriving position.

死絕者，則嗜滋味，好粧飾，落魄不檢，狡計頑猾，忘恩失信，私濫奸訛，靡所不為。與元辰併者，更臨生旺，多得匪人為妻。與貴人建祿併者，多因油鹽酒貨得生，或因婦人闇昧之財起家，平生多防水厄，勞瘵之疾，多遭累、遺失、闇昧之災也。（燭神經）咸池殺亦名桃花沐浴是也。歌云：風流淫宿號咸池，併集來臨禍應期，酒色相刑三二位，更加殺神血光隨。（紫虛局）

Xianchi if located in a dead or declining position indicates a person who is greedy for food, loves dressing up, is careless and disorganized, cunning and deceitful, ungrateful and untrustworthy, engages in improper relationships and fraud, and is capable of doing anything. If Xianchi is in the same column as Yuanchen and is in a favorable or thriving position, the person is likely to marry a wife with bad morals. If Xianchi is in the same column as Nobleman and Jianlu, the person tends to make a living through businesses related to oil, salt, alcohol, and wine, or through money obtained from women of dubious origin. Throughout life, the person is prone to water-related disasters and tuberculosis, often suffers from being implicated, losing property, and troubles that are not open to public view. This passage is from the Zhujingjing. The Zixuju says: Xianchi is also called Taohua and Muyu. The song states: The star mansion of licentiousness and lust is called Xianchi. Once it gathers and appears, calamity will arrive on schedule. If the deities of wine and lust join with two or three instances of punishment and clash, along withInauspicious Sha (fierce killing), bloodshed disasters will follow.

勾絞殺者，陽命人前辰為絞，後三辰為勾，陰命人後三辰為絞，前三辰為勾，曰陰後陽前三是絞，陽後陰前三是勾。（珞琭子林開五命，皆以陽命人前三辰為勾，後三辰為絞，陰命人前三辰為絞，後三辰為勾。）假令甲子陽命人二月為絞，八月為勾，乙丑陰命人三月為勾，九月為絞，餘準此。凡人遇之，身若克殺，多掌刑法之任。或為將帥，專行誅戮。殺若克身，主非命而終。（玉門關集云：勾絞主非命）小人逢之，皆為飛橫災禍。行年至此，亦主口舌刑獄之事。（三命鈐）

The method of calculating "Goujiao Sha" is as follows: for a person born in a yang year, the third position before their birth stem is "Jiao," and the third position after their birth stem is "Gou." For a person born in a yin year, it is the opposite: the third position after their birth stem is "Jiao," and the third position before their birth stem is "Gou." Therefore, the mnemonic says, "For yin years, the third after and third before are Jiao; for yang years, the third before and third after are Gou." (Both "Luolu Zi" and "Lin Kai Wu Ming" have the opposite method, considering the three stems before the birth stem as Gou and the three after as Jiao for yang years, and the three before as Jiao and the three after as Gou for yin years.) For example, Jiazi, a yang year birth, has Mao in February as Jiao and You in August as Gou; Yichou, a yin year birth, has Chen in March as Gou and Xu in September as Jiao, and so on. When a person encounters this Goujiao Sha, if their Five Phases can overcome this Sha, they are likely to hold positions related to law and punishment or serve as generals, specializing in execution. If the Sha overcomes them, it indicates death by misfortune. ("Yu Men Guan Ji" states: "Goujiao indicates death by misfortune.") Ordinary people encountering this often face unexpected troubles; when their natal year reaches this position, they are prone to disputes and legal troubles. This passage is from "San Ming Qian."

勾絞二殺至凶之神，各隨本命求之，陽男陰女，命前三辰為絞，後三辰為勾，陰男陽女命前三辰為勾，後三辰為絞，二殺與人為災，而不為福，值勾絞兩位全者，災重，一位者災輕。又云：以上殺有鬼則災重，無鬼則災輕。（三命提要）犯勾絞殺者，主人多計巧心路。（沉芝源髓）

Gou and Jiao are both extremelyvicious spirits. Each is determined by the third position before and after the person's birth year branch. For a yang male or a yin female, the third position before the birth year branch is Jiao, and the third position after is Gou. For a yin male or a yang female, the third position before the birth year branch is Gou, and the third position after is Jiao. These two凶恶 spirits only bring disaster and not good fortune. If both Gou and Jiao are present in a person's fate, the disaster is severe; if only one is present, the disaster is lighter. The book also states that if thesevicious spirits are accompanied by a 'ghost' that harms the person, the disaster is heavier; if not accompanied by such a ghost, the disaster is lighter. This passage is from the "San Ming Ti Yao." The "Chen Zhi Yuan Mei" says that people who are afflicted by Gou and Jiao have many thoughts and clever ideas.

丈夫每忌天羅繫，婦人常防地網籠，豬犬侵凌災【撓撓】，龍蛇溷雜禍重重，單逢地【網】終身苦，再入天羅永世凶。凡以戌亥為天羅，辰巳為地網，若戌年、戌月、初一日生者，犯一年天羅。十五日生者，犯十五年天羅。若更生日是戊，增成三十年。天羅或戌年亥月，或亥戌日交互見之，則災不能歇，地網亦如上說。

The song says: Men are most afraid of being caught in the "Tianluo" (Heavenly Net), while women should always be cautious of the "Diwang" (Earthly Net) surrounding them; if a person's destiny involves the Pig (Hai) and Dog (Xu) signs conflicting, misfortune will continuously arise; if the Dragon (Chen) and Snake (Si) signs are mixed together, calamities will accumulate repeatedly; encountering just one layer of the Earthly Net means suffering for a lifetime, and if one also falls into the Heavenly Net, then lifelong danger is unavoidable. The method of calculation is to take the Wu (戌) and Hai (亥) branches as Tianluo, and the Chen (辰) and Si (巳) branches as Diwang. For example, someone born on the first day of a Wu year or month is affected by Tianluo for one year; someone born on the fifteenth day is affected for fifteen years; if the heavenly stem of the birth day is Wu, the duration is extended to thirty years. If Tianluo occurs in a Wu year paired with a Hai month, or if Wu and Hai days overlap, the misfortune will never cease; the calculation for Diwang follows the same pattern.

地網溷辰，男吉女凶：天羅溷成，女吉男凶。二運流年方發其災，二運到戌亥年、月、日及辰巳年、月、日，男子孝夫，失財，女人連綿床蓆。若天羅地網重併者，男妨妻，女妨夫，並絕嗣方免重厄。只如庚戌年，十月丁亥，十八日癸亥日，丁巳時，其人妨三妻，又絕嗣，並官事不休，破財，口舌之象。（金書命訣）

The earth net is mixed with the辰 branch, which is favorable for men but unfavorable for women; the heaven net is mixed with the戌 branch, which is favorable for women but unfavorable for men. Only when the big destiny period, small destiny period, and the current year all arrive together will the calamity truly occur. If the two periods arrive in the years, months, or days of戌 and亥, or in the years, months, or days of辰 and巳, men will suffer from mourning, loss of wealth, while women will be bedridden for a long time. If both the heaven net and earth net appear together, men will harm their wives and women will harm their husbands, but only those who have no children can avoid this heavy calamity. For example, someone born in the year of Gengxu, in the tenth month, on the eighteenth day of the month, on the day of Guihai, and at the hour of Dingsi, will have harmed three wives in his lifetime, have no descendants, and face continuous legal troubles, financial loss, and disputes. This passage is from the "Jin Shu Ming Jue."

龍蛇溷雜，偏不利於辰生，豬犬侵凌，但獨嫌於亥字，龍為辰，蛇為巳，辰人得巳，巳人得辰，皆曰龍蛇溷雜，男命則不吉，惟女命破婚害子，薄福抱疾，辰人得巳重，巳人得辰輕。謂龍生蛇穴者退，蛇生龍穴者進。豬為亥，犬為戌，戌人得亥，亥人得戌，皆豬犬侵凌，女命則不吉，惟男命則迍滯齟齬，妨祖克財，戌人得亥輕，亥人得戌重，謂犬入豬群，則進，豬入犬群，則傷。諸書亦云：龍蛇溷雜，常妨女子憂厄；豬犬侵凌，每慮丈夫危難。（壺中子）世謂男忌天羅，戌亥，陰之終也。女忌地網，辰巳，陽之終也。（燭神經）男犯兩重天羅，主克妻，害子，官事，破財，女犯兩重地網，主重災孝服。（廣信集）

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Dragon and snake mixed together are especially harmful to those born in the Year of the Dragon (Chen); pig and dog intrusion is particularly unfavorable for the character Hai. Dragon refers to Chen, and snake refers to Si. If someone born in the Year of the Dragon (Chen) has Si in their birth chart, or someone born in the Year of the Snake (Si) has Chen in their birth chart, it is called Dragon and snake mixed together. This is not favorable for male fate, but for female fate, it leads to marital breakups, harm to children, poverty, and frequent illness. Those born in the Year of the Dragon (Chen) encountering Si has a stronger effect, while those born in the Year of the Snake (Si) encountering Chen has a weaker effect. It is said that a Dragon born in a Snake's nest is a retreat, while a Snake born in a Dragon's nest is an advancement. Pig refers to Hai, and dog refers to Xu. If someone born in the Year of the Dog (Xu) has Hai in their birth chart, or someone born in the Year of the Pig (Hai) has Xu in their birth chart, it is called Pig and dog intrusion. This is unfavorable for female fate, while for male fate, it leads to a life of difficulties, misfortunes in all affairs, harm to ancestral property, and loss of wealth. Those born in the Year of the Dog (Xu) encountering Hai has a weaker effect, while those born in the Year of the Pig (Hai) encountering Xu has a stronger effect. It is said that a dog entering a pig group is an advancement, while a pig entering a dog group will be harmed. Various books also state: Dragon and snake mixed together often cause troubles for women; Pig and dog intrusion often lead to worries about the dangers faced by men. The above is from the "Hu Zhong Zi." The "Zhu Jing Jing" says: People say men should avoid Tianluo because Wu and Hai are the end of yin energy; women should avoid Diwang because Chen and Si are the end of yang energy. The "Guang Xin Ji" says: Men who commit two instances of Tianluo will suffer from harming their wife, harming their children, getting into legal troubles, and losing wealth; women who commit two instances of Diwang will face major disasters and matters of mourning.

寅卯辰，孤巳、寡丑；巳午未，孤申、寡辰；申酉戌，孤亥、寡未；亥子丑，孤寅、寡戌。（三命纂局）逐方三位進前一辰為孤，退後一辰為寡，進為陽不利父，退為陰不利母，又云：在陽宮主妨父，在陰宮主妨母，常術曰：男忌孤辰，女忌寡宿，其神形孤骨露，面無和氣，生旺稍可，死絕尤甚，不利六親。與驛馬併者，放蕩離鄉；與空亡併者，幼而無依；與喪門弔客併者，一生多遭重喪，迭禍自身，纏發則骨肉伶仃也。（燭神經）

The positioning of Guchen and Guasu is as follows: for those born under the three branches Yin, Mao, and Chen, Guchen is located in Si and Guasu in Chou; for those born under Si, Wu, and Wei, Guchen is located in Shen and Guasu in Chen; for those born under Shen, You, and Xu, Guchen is located in Hai and Guasu in Wei; for those born under Hai, Zi, and Chou, Guchen is located in Yin and Guasu in Xu. This table comes from the "San Ming Zuan Ju." The method is to take the three branches of the person's birth and move forward one position for Guchen and backward one position for Guasu; moving forward is yang, which is unfavorable to the father, while moving backward is yin, which is unfavorable to the mother. Another saying is that if it falls in a yang palace, it harms the father, and if it falls in a yin palace, it harms the mother. Practitioners often say that men fear Guchen and women fear Guasu. People with this divine spirit have a thin and frail body, their bones are exposed, and their faces lack warmth. If they are born in a prosperous and vigorous position, it is somewhat better, but if they are born in a dead or exhausted position, it is much worse, and overall it is unfavorable to the six relations. If this spirit appears together with Yimai, it indicates a wandering and leaving home; if it appears together with Kongwang, it indicates losing support in childhood; if it appears together with Sangmen and Diaoke, the person will suffer from repeated serious losses and misfortunes, which will continuously fall upon themselves, leading to the dispersion and loneliness of family members. This passage comes from the "Zhu Shen Jing."

【連【屬】不言孤寡】如亥得寅戌，寅得丑巳，或支干朝會、包裹，貴人連屬，雖犯孤寡亦吉。（鬼谷遺文）慿陰察其陽禍，歲星莫犯於孤辰，恃陽鑑以陰災，天年忌逢於寡宿。

"Connected without mentioning loneliness or solitude": For example, if someone born in the year of亥 has寅 and戌 in their birth chart, or someone born in the year of寅 has丑 and巳, or if the heavenly stems and earthly branches mutually face each other, form a conjunction, or surround each other, and the nobleman appears one after another in a row, then even if they are afflicted by Guchen and Guasu, it is still considered auspicious. This statement comes from the "Ghost Valley Legacy." An ancient poem also mentions two lines: By examining the yin position to observe the calamities of the yang position, therefore the sovereign year should not be afflicted by Guchen; by using the yang position to discern the disasters of the yin position, therefore the minor years should avoid encountering Guasu.

瑩和尚注云：寅卯辰人，巳為孤辰，丑為寡宿，其寅辰是陽之位，丑巳是陰之位，故曰慿陰察其陽禍，歲星莫犯於孤辰。巳午未人，申為孤辰，辰為寡宿，巳未為陰之位，辰申是陽之位，故曰恃陽鑑以陰災，天年忌逢於寡宿，天年猶小運也。歲星猶太歲也。陽以孤辰為重，陰以寡宿為重。

Ying和尚 explains that those born in the years of Yin, Mao, and Chen, have Si as Guchen and Chou as Guasu; Yin and Chen belong to the Yang position, while Si and Chou belong to the Yin position, so the text says, "By relying on the Yin position to observe the calamities of the Yang position, the Tai Sui should not clash with Guchen." For those born in the years of Si, Wu, and Wei, Shen is Guchen and Chen is Guasu; Si and Wei belong to the Yin position, while Chen and Shen belong to the Yang position, so it says, "By relying on the Yang position to discern the disasters of the Yin position, the Xiao Yun should avoid encountering Guasu." Here, "Tian Nian" refers to Xiao Yun, and "Su Xing" refers to Tai Sui. Those with Yang attributes should focus on Guchen, while those with Yin attributes should focus on Guasu.

趙氏新注云：歲星者，寅人在丑，丑人在寅，子人在卯，卯人在辰，辰人在亥，亥人在辰，巳人在戌，戍人在巳，午人在酉，酉人在午，未人在申，申人在未，天年者，子人在亥，亥人在子，丑人在戌，戌人在丑，寅人在酉，酉人在寅，卯人在申，申人在卯，辰人在未，未人在辰，巳人在午，午人在巳，歲星兼孤辰，天年兼寡宿，皆主孤獨。（珞琭子）

The Zhao family's new commentary states: The position of the year star is as follows—those born in the Year of the Tiger (Yin) are in the Year of the Ox (Chou), those born in the Year of the Ox (Chou) are in the Year of the Tiger (Yin), those born in the Year of the Rat (Zi) are in the Year of the Ox (Chou), those born in the Year of the Ox (Chou) are in the Year of the Dragon (Chen), those born in the Year of the Dragon (Chen) are in the Year of the Pig (Hai), those born in the Year of the Pig (Hai) are in the Year of the Dragon (Chen), those born in the Year of the Snake (Si) are in the Year of the Dog (Xu), those born in the Year of the Dog (Xu) are in the Year of the Snake (Si), those born in the Year of the Horse (Wu) are in the Year of the Rooster (You), those born in the Year of the Rooster (You) are in the Year of the Horse (Wu), those born in the Year of the Goat (Wei) are in the Year of the Monkey (Shen), those born in the Year of the Monkey (Shen) are in the Year of the Goat (Wei). The position of the heavenly year is as follows—those born in the Year of the Rat (Zi) are in the Year of the Pig (Hai), those born in the Year of the Pig (Hai) are in the Year of the Rat (Zi), those born in the Year of the Ox (Chou) are in the Year of the Dog (Xu), those born in the Year of the Dog (Xu) are in the Year of the Ox (Chou), those born in the Year of the Tiger (Yin) are in the Year of the Rooster (You), those born in the Year of the Rooster (You) are in the Year of the Tiger (Yin), those born in the Year of the Rabbit (Mao) are in the Year of the Monkey (Shen), those born in the Year of the Monkey (Shen) are in the Year of the Rabbit (Mao), those born in the Year of the Dragon (Chen) are in the Year of the Goat (Wei), those born in the Year of the Goat (Wei) are in the Year of the Dragon (Chen), those born in the Year of the Snake (Si) are in the Year of the Horse (Wu), those born in the Year of the Horse (Wu) are in the Year of the Snake (Si). If the position of the year star coincides with Guchen, or the position of the heavenly year coincides with Guasu, it indicates a life of solitude. All of this is recorded in the Luolu Zi.

孤辰寡宿，主上妨父母，下害妻子，女人值之，主損尅翁婆，不利夫子。（三命鈴）井攔斜沖是孤神，寡宿，更天干帶倒食，謂之井攔倒食。若巳午未人生在夏三月，是帶兩重孤寡，主尅妻害子，少六親，不聚財，多生女，更帶諸凶殺，主不令終。（廣錄）

The San Ming Qian says: The two spiritual stars, Guchen and Guasu, when present, hinder the parents above and harm the wife and children below; for women, they indicate the loss of in-laws, and are detrimental to the husband and children. The Guang Lu says: The term "Well Shaft Obstructed by a Slanting Beam" refers to Guchen and Guasu. If the heavenly stem also carries "Dao Shi" (biased official star which takes away food), it is called "Well Shaft Reversed Food." If someone is born in the years of Si, Wu, or Wei and is born during the three summer months, they carry two layers of Guchen and Guasu, leading to harm to the wife and children, few relatives, difficulty in keeping wealth, and many daughters. If they also have variousInauspicious Sha (violent deaths), they are destined for an untimely death.

甲人丁為父、壬為母；乙人戊為父、癸為母；丙人己為父、甲為母；丁人庚為父、乙為母；戊人辛為父、丙為母；己人壬為父、丁為母；庚人癸為父、戊為母；辛人甲為父、己為母；壬人乙為父、庚為母；癸人丙為父、辛為母。見父則無父而發，見母則無母而發，尅日干不利父，尅月干不利母，干鬼不利父，倒食不利母，又云：胎與四柱交併，即有異父母也。（神白經）

The method of determining parents based on the Heavenly Stems is as follows: for someone born on a Jia day, Ding is the father and Ren is the mother; for someone born on a Yi day, Wu is the father and Gui is the mother; for someone born on a Bing day, Ji is the father and Jia is the mother; for someone born on a Ding day, Geng is the father and Yi is the mother; for someone born on a Wu day, Xin is the father and Bing is the mother; for someone born on a Ji day, Ren is the father and Ding is the mother; for someone born on a Geng day, Gui is the father and Wu is the mother; for someone born on a Xin day, Jia is the father and Ji is the mother; for someone born on a Ren day, Yi is the father and Geng is the mother; for someone born on a Gui day, Bing is the father and Xin is the mother. If the stem representing the father appears in the column, it often indicates prosperity after the father's death; if the stem representing the mother appears, it often indicates prosperity after the mother's death. A stem that overcomes the Day Stem is unfavorable for the father, and a stem that overcomes the Month Stem is unfavorable for the mother. If the Heavenly Stems transform into a "ghost" that overcomes the person, it is unfavorable for the father; if "reverse food" appears, it is unfavorable for the mother. It is also said that when the胎元 (fetal stem) and the four pillars appear together, there may be more than one parent. This passage is from the "Shen Bai Jing."

【反本殺】且如甲子金命得戊午日，又於胎月日時上，多帶寅巳，名反本殺，犯此者，或貴、或富，定主孤立，一旺則尅殺父母尊長，餘則無害。（李虛中書）【鴟梟殺】年隔月一位，月隔時日二位，如子年寅月，巳日時之類，主尅盡父母，離鄉外住方發。

"Reverse Origin Killing": For example, a person with a Jiazi (Sea Metal) destiny is born on a Wuwu day, and also has the characters Yin and Si in the胎元, month, day, and hour, this is called Reverse Origin Killing. Those who commit this are either wealthy or noble, but always isolated and without support. When this killing force becomes strong, it will harm parents and elders, but other effects are not too severe. This comes from the "Book of Li Xuzhong." "Crow and Owl Killing": When the year branch is separated by one from the month branch, and the month branch is separated by two from the day and hour branches, for example, a person born in the Year of Zi with the Month of Yin, and born on the Day and Hour of Si, this indicates that parents are completely harmed, and one must leave the hometown to achieve success.

【破分殺】春秋二分前後犯卯酉日時者，是也。主散絕骨肉祖業。酉日時，或大運名白虎臨庭，在日尅妻，在時尅子，不利骨肉。（廣信錄）紫徽太乙局云：人生辛酉作日時，號為白虎入閨闈，男子損妻因血死，女人難產實堪悲。戊申戊寅為六道消虛，亦不利於親族，壬戍日或壬戍時，名天后失行，大不利於妻孥。（神白經）馬後二辰是也，主散親戚破家，骨肉不和。（廣錄）

The "Breaking Division Kill": Those born around the spring equinox or autumn equinox and who also encounter the卯 day or卯 hour, or the酉 day or酉 hour, are subject to this killer. It leads to separation from family, disruption of ancestral legacy. If one has the酉 day or hour, or if the big destiny cycle reaches this, it is called "White Tiger at the Courtyard." It harms the wife if it appears in the day pillar, and harms the children if it appears in the hour pillar, which is detrimental to family relations. This comes from the "Broad Trust Record." The "Purple Micro Taiyi Bureau" says: If a person is born on or at the hour ofXinyou, it is called "White Tiger Entering the Inner Chamber." Men will suffer from bloodshed calamity due to their wives and lose their wives, while women will face difficulties in childbirth, which is truly pitiful. The "Shen Bai Jing" says: Those born on or at the hour ofWushen orWuyin are called "Six Paths Disappearance," which is also detrimental to relatives. Those born on or at the hour ofRenxu are called "Heavenly Empress Losing Her Way," which greatly harms the wife and children. The "Broad Record" says: This killer is the second position after theThe Post-horse, leading to dispersion of relatives, collapse of family business, and discord among family members.

四季生人背太陽，必定父先亡。（直道歌）凡命生時不是辰戍丑未，四柱帶劫殺、亡神、元辰、羊刄多者，亦主尅父毋，不必直待辰戍丑未時生也，亦有犯辰戍丑未時，卻不犯惡殺，而不尅父母者，宜詳之。若日時兩犯亡神者，定主尅母，如兆晁侍郎謙之丁丑年、壬寅月、庚申日、甲申時，兩重亡神尅母也。（廣錄）

"The Straight Path Song" says: Those born in the months of辰, 戌, 丑, or 未 will carry the Star of brightness and prestige, and their fathers will die first. "The Broad Record" says: Even if the birth time is not in辰, 戌, 丑, or 未, if the four pillars contain many instances of "劫杀", "亡神", "元辰", and "羊刃", they will also indicate the parents' death, without needing to be born in the hours of辰, 戌, 丑, or 未. Some people may be born in those hours but not have these evil stars, so they do not cause the parents' death. It is necessary to distinguish carefully. If both the day pillar and the hour pillar have "亡神", then the mother will certainly die. For example, the八字 of Zhao Qianzhi, the Grand Secretary, is Dingchou year, RENYIN month, GENGSHEN day, JIASHEN hour, with two instances of "亡神" appearing together, which is a destiny that causes the mother's death.

天元變化書云：但以生我者為母，尅我者為父，若生在父母氣絕弱之位者，必刑尅，帶殺多者主離背，不必在四季之時。寸珠尺璧云：凡時犯劫殺、羊刃，雖非辰戊丑未亦有尅，四維母，四正父也。凡命前五辰生者，男當妨婦，命後五辰生者，女主妨夫，若無妨害，即主有宿疾，若命前後四辰生者，即於父母妻子，主有妨害也。（三命鈴）

The Tianyuan Bianghai Book says: Only take the Five Phases that nourish me as my mother and the Five Phases that overcome me as my father; if I am born in the position where the qi of my parents is exhausted and weak, there will certainly be punishment and conflict. Those with many killers also indicate separation and abandonment from parents, and this does not necessarily require being born in the months of the four seasons. The Cunzhu Shibì Book says: Whenever the time pillar incurs劫杀 or Yangren, even if it is not in the hours of Chen, Xu, Chou, or Wei, there will still be conflict; the four seasons (Chen, Xu, Chou, Wei) indicate conflict with the mother, while the four cardinal directions (Zi, Wu, Mao, You) indicate conflict with the father. The Sanming Qian Book says: If one is born in the fifth position before one's destiny, it will harm the wife for a man; if born in the fifth position after one's destiny, it will harm the husband for a woman; if there is no obvious harm, it still indicates a long-term, incurable illness. If born in the fourth position before or after one's destiny, it will cause harm to both parents and spouse.

五墓為庫藏之地，時貴亦，四孟是孤絕之方，帶殺必尅。四季為五行之墓，萬物之所終也，生時逢之，雖會吉而貴亦主妨害尊親也，四孟有孤辰絕氣，若見亡神、劫殺、歲刑、亦主妨害父母也。（鬼谷遺文）

The "Five Tombs" (五墓), which are Chen, Xu, Chou, Wei, and Wei, are places of burial and storage. If one is born at a time sitting on these, even if they attain high status, there will still be obstacles. The "Four Beginnings" (四孟), which are Yin, Shen, Si, and You, are isolated directions. If these are accompanied byInauspicious Sha (malevolent stars), there will certainly be harm. The end of each season is where the Five Phases (五行) enter their tombs. At this point, all things come to an end. If one is born at such a time, even if they meet auspicious deities and attain high status, it will still lead to harm to elders and relatives. The Four Beginnings are inherently associated with Guchen (孤辰) and绝气 (absolute emptiness). If they also meet Wangshen (亡神), Jiesha (劫杀), and Suixing (岁刑), it will also result in harm to parents. This passage is from the "Ghost Valley Remains" (鬼谷遗文).

眷屬情同水火，相逢於沐浴之鄉。瑩和尚注云：凡本命沐浴中見相尅是也。此主六親寡合，朋友匪和，凡虛求謀，故難成就。骨肉中道分離，孤宿尤嫌於隔角。瑩和尚注云：子午卯酉中有死氣，辰戊丑未四墓之鄉，人或值之，孤中孤也。燭神經云：辰戌丑未為妨害。常以寅卯辰居午，巳午未在酉，申酉戍逢子，亥子丑臨卯，此是孤辰隔角也，辰戌丑未亦然，以寅申巳亥為天地之角，蓋隔此四位孤辰也。

Ancient writings say: When relatives are at odds with each other, it is because they meet in the "Bathing" position. Ying和尚 explains: This refers to the "Bathing" position of one's birth year also encountering mutual control. Such people find it difficult to get along with their six relations, lack harmony with friends, and all their endeavors turn to nothing, thus failing to achieve anything. The text also says: When family members are separated on the way, the presence of Guchen and Guasu is especially unfavorable if they fall in the "opposite corner" position. Ying和尚 explains: Among Zi and Wu, Mao and You, there is death qi, and among Chen, Xu, Chou, and Wei, there are four grave positions. If a person encounters these, they become lonely in loneliness. The "Zhujing Jing" also says: Chen, Xu, Chou, and Wei indicate obstacles. Usually, those born in Yin, Mao, and Chen are calculated to Wu, those born in Si, Wu, and Wei are calculated to You, those born in Shen, You, and Xu are calculated to Zi, and those born in Hai, Zi, and Chou are calculated to Mao, which is the opposite corner for Guchen. Similarly, Chen, Xu, Chou, and Wei are also calculated in the same way. Because Yin, Shen, Si, and Hai are the four corners of heaven and earth, Guchen is exactly separated by these four positions.

王氏注云：孤辰寡宿合乎隔角之地，夫婦不免中道分離，男命生於妻絕之中，而逢孤辰，則平生難於婚偶，女命生於夫絕之位，而遇寡宿，則屬嫁而不能偕老，如辛丑人得庚寅，寅為丑孤辰，丑為寅寡宿，丑寅互為孤寡也，所謂隔角者，言丑寅中有艮卦之隔，截乾坤艮巽日四維之隔角。（並珞琭子）玉門關集云：寅申巳亥為角，辰戍丑未為隔。天元變化書曰：本季之方，前後為隔角，與孤辰寡宿同，如巳午未則在辰申也。

Wang's commentary says: Guchen and Guasu fall exactly in the 'gated corner' position, making it inevitable for spouses to part ways halfway. For a man's birth chart, if he is born in the period of the wife's star's decline and also encounters Guchen, he will have difficulty finding a spouse all his life. For a woman's birth chart, if she is born in the period of the husband's star's decline and also encounters Guasu, even if she marries, she cannot live happily until old age. For example, a person born in the year of Xinchou has Gengyin, where Yin is the Guchen of Chou, and Chou is the Guasu of Yin. The two branches Chou and Yin are mutual Guchen and Guasu. The term 'gated corner' refers to the fact that between Chou and Yin there is a Gen trigram in between. The four trigrams Qian, Kun, Gen, and Xun divide the branches into gated corners. All of this is from Luolu Zi. The Yumenkuan Collection says: Yin, Shen, Si, and Hai are called 'jiao', while Chen, Xu, Chou, and Wei are called 'ge'. The Tianyuan Variation Book says: the two branches before and after the current season's position are called 'gated corners', which is the same principle as Guchen and Guasu. For example, in the group of Si, Wu, and Wei, the gated corner falls on Chen and Shen.

隔角分明亥子初，日時犯著定應孤，若非父母隔絕早，往往偏房外寄居，累犯惟宜孤立吉，更將年上來求日，妻家不是喪無人，便是自身知非一，或主自身多姓，不然是庶出，或妻有多姓，不然隔絕也。時上子孫少更遲，不然不出在親闈，月中兄弟應散少，日裹須防離換妻。

The rhyme says: The concept of "separation by angle" is most clearly seen at the junction between Hai and Zi; if the day pillar or hour pillar is involved, it certainly indicates loneliness. If one is not separated from parents at an early age, it is often due to being a concubine or living away from home. Those who repeatedly encounter this are only fortunate if they live alone. Now compare the year pillar with the day pillar: the wife's family is either without people because someone has died or has an unclear origin—either the person has two surnames or is a庶出 (illegitimate child); or the wife has been remarried and has two surnames, or is separated from her family. The rhyme also says: if the hour pillar is involved, there will be few children who come late, or the children will not grow up with the person; if the month pillar is involved, brothers should be scattered and few; if the day pillar is involved, one should beware of marital separation and having to take another wife.

隔宿者，子人見亥，亥人見子，戍人兌丑，丑人見戍，各兩位依次數之，與孤寡中越氏新注珞琭子云：天年殺例同。日時遇著定主孤獨，少失六親，不然主異姓等事，年時犯，若不過房，必尅父母。（沉芝源髓）

the so-called "gexu" refers to those born in the Year of Zi seeing Hai, those born in the Year of Hai seeing Zi, those born in the Year of Xu seeing Chou, and those born in the Year of Chou seeing Xu. Each is counted according to the two preceding and following branches, and the calculation example for "tian nian sha" (heavenly year killer) as explained by Zhao Shi Xin in his new commentary on "Luolu Zi" is the same. When this occurs in the day pillar or the hour pillar, it definitely indicates loneliness. If one is young and loses the six relations, or if not adopted by another family, it will certainly cause harm to the parents. This passage is from "Chen Zhi Yuan Mei."

生時地結與天盤，爭使親闈得久安。天盤地結者，甲辰命見甲戍，或甲戍命見甲辰是也。只此二辰生人有之。（理愚歌）亡神犯羅網，妨妻害子。命中見亡劫殺全者，妨初婚，尅長子，更帶辰戍字天羅地網全者，尤緊。月坐孤虛，棣萼凋瘁。孤乃孤神，虛乃六虛，命中得之，兄弟衰絕。（並壺中子）凡巳酉丑全人，帶辛字者，主骨肉在他鄉，不得歸葬也。（寸珠尺璧）

The Liyu Ge says: If the birth time forms a "di jie" (earth knot) and also meets the "tian pan" (heaven plate), how can the parents in the family remain long in peace? The so-called tian pan di jie refers to when someone born in the year of Jia Chen (甲辰) has Jia Xu (甲戌) in their destiny, or someone born in the year of Jia Xu has Jia Chen in their destiny. Only those with these two branches have this. The Hu Zhong Zi says: If the "wang shen" (wandering spirit) is combined with the heavenly net and earthly net, it will harm the wife and children; if the destiny has both "wang shen" and "jie sha" (sudden death), it will hinder the first marriage and harm the eldest son. If it also carries the characters Chen and Xu and has both heavenly and earthly nets, the effect will be especially severe. It also says: If the monthly pillar has "gu" (lonely god) and "xu" (six voids), the brothers will be like withered tangelia flowers. "Gu" refers to the lonely god, and "xu" refers to the six voids. If these appear in the destiny, the brothers will decline and become extinct. The Cun Zhu Shi Bi says: Anyone who has all three branches of Si, You, and Chou and also has the character Xin (辛) in their pillar will have their family members die in foreign lands and be unable to be buried in their hometown.

或逢四殺、五鬼、六害、七傷、天羅、地網、三元、九宮，福臻成慶，禍併危疑。瑩和尚注云：四殺謂辰戌丑未，王氏注云：四殺者寅申巳亥四沖之劫者是也。五鬼謂五行之鬼，六害謂寅巳之類，七傷謂劫殺等神，戌亥謂之天羅，辰巳巳為之地網，凡相得者為吉，相尅者為凶，禍併則危疑，福臻則成慶，

The Luolu Zi says: If a person's destiny encounters four killers, five ghosts, six harms, seven injuries, Tianluo, and Diwang, then considering the three yuan and nine palaces, if good fortune gathers, it brings joy and celebration; if misfortunes accumulate, it leads to danger and suspicion. Ying和尚 explains: Four killers refer to Chen, Xu, Chou, and Wei. Wang氏 explains: Four killers refer to the four mutual opposing positions of Yin, Shen, Si, and Hai, which are occupied by Jiesha. Five ghosts refer to the ghosts that overcome the person in the Five Phases. Six harms refer to the mutual harm between Yin and Si, and so on. Seven injuries refer to a variety ofInauspicious Spirit such as Jiesha. Xu and Hai are called Tianluo, and Chen and Si are called Diwang. If the combinations are harmonious, it is auspicious; if they mutually control each other, it is inauspicious. When misfortunes gather, it is dangerous and doubtful; when good fortune gathers, it brings joy and celebration.

王氏注云：以上神殺皆為凶，或三元，九宮，五行，生旺為福之臻，尚可以成吉慶，蓋五行為神殺之先，或值凶殺，兼三元九宮五行，四柱又在衰敗之地，則禍併危疑。

Wang's commentary further explains: Although these divine omens are inherently凶, if the three yuan (Lü, Ming, Shen), nine palaces, and the Five Phases are all in a prosperous position, good fortune will arrive and still result in auspicious outcomes; because the foundation of the Five Phases precedes the divine omens, and the divine omens merely follow in second place. Conversely, if one encounters凶 killing stars, and the three yuan, nine palaces, and Five Phases are all ineffective, with the four pillars falling into a state of decline, then calamities will gather together, and the situation will become dangerous and uncertain.

【夾殺持丘，親姻哭送】瑩和尚注云：辰戌丑未謂之四大殺，亦云三丘之地，各以五行入墓，假令己巳木命，得己未日，此是本家三丘，又加臨羊刄，故曰夾殺持丘，親姻哭送，王氏注云：如乙未人得己丑，金人以丑為三丘五墓，己丑火夾帶返吟破命，兼為身鬼，故凶。

The passage says, "Being surrounded by killing stars and holding a grave, relatives and kin weep to see you off." Ying和尚 explains that Chen, Xu, Chou, and Wei are called the four killing stars, also known as the three graves. Each is determined according to the Five Phases of one's birth destiny. For example, someone with the destiny of Jisi (Great Forest Wood) who meets Jiwei day, Wei is the three grave of wood, and with Yangren (Shearing Blade) affecting the body, this is called being surrounded byInauspicious Sha and holding a grave, so relatives and kin weep to see you off. Wang氏 explains that another example is someone born in Yiwei (Sand Middle Gold) who meets Jichou day. Gold uses Chou as its three grave and five tombs. Jichou (Lightning Fire) breaks the destiny with a return echo, and at the same time is the ghost that harms the body, hence it is凶.

須要明其神殺輕重，校量身尅殺而尚輕，殺尅身而尤重。瑩和尚注云：吉凶神殺，百有餘坐，或得於日時，或逢於歲運，但以殺尅身而重，身尅殺而輕，更要隨器審詳，臨機消息（並珞琭子）

To determine a person's destiny, one must clearly distinguish the importance of divine and malevolent influences. When the inherent strength can overcome harmful influences, the harm is less severe; but when harmful influences overcome the inherent strength, the harm is much greater. Master Ying noted: there are over a hundred combinations of auspicious deities and malevolent influences, some appearing in the day pillar and hour pillar, others encountered in the flow of years and great cycles. In judging, the emphasis is on the case where harmful influences overcome the inherent strength, while the case where the inherent strength overcomes harmful influences is less severe. One must also carefully discern according to the size of each person's overall structure and capacity, and consider matters flexibly in specific situations. All of the above is from "Luolu Zi."

老醉秦樓十二，直緣重犯八專，少亡楚甸八千，應是疊遭九丑。八專為淫慾之殺，九丑為妨害之辰。重犯八專者，好花酒而老獨醉於秦樓。疊帶九丑者，逞兇豪而少年亡於楚甸，八專乃甲寅、乙卯、己未、丁未、庚申、辛酉、戊戍、癸丑。九丑乃己酉也。（壺中子）

The text says: There are people who, even in old age, are still drunk in the twelve-story song halls of Qin, precisely because they have repeatedly committed 'Bazhuan'; there are also people who die young in the eight thousand li beyond Chu, which must be due to having suffered 'Jiuchou' repeatedly. 'Bazhuan' is the killing force associated with indulgence in lust, while 'Jiuchou' is the branch that brings obstacles. Those who repeatedly commit 'Bazhuan' are addicted to wine and women, and in old age they are alone, drunk in the pleasure houses. Those who suffer 'Jiuchou' repeatedly are bold and quarrelsome, and thus die young in foreign lands. 'Bazhuan' refers to the days of Jiayin, Yimao, Jiwei, Dingwei, Gengshen, Xinyou, Wuxu, and Guichou. 'Jiuchou' includes days like Jiyou. This passage is from the "Hu Zhongzi."

李九萬云：八專主酒色，日上有不正之妻，時上有不正之子女，人犯者不擇親疏，犯多者尤緊。九丑壬子、壬午、戊子、戊午、己酉、己卯、乙酉、乙卯、辛卯、辛酉是也，婦人犯者主產厄，男犯多者不令終。歌八專：甲寅、乙卯，並己未、丁未、庚申、辛酉、戊戍、癸丑，名八專，老醉秦都樓十二。歌九丑：壬戊兩雙居子午，乙辛卯酉亦重逢，更將己上兔雞數，九丑令人不善終。

Li Jiowan said: Eight Special Days are associated with wine and women. If they fall on the day pillar, they indicate that the wife's behavior is improper. If they fall on the hour pillar, they indicate that the children's behavior is improper. Those who commit these are not afraid of close or distant relations and will act recklessly. Those who commit them more severely are especially dangerous. Nine Disgraces are the ten days: Renzi, Renwu, Wuzi, Wuwu, Jiyou, Jimao, Yiyou, Yimao, Xinmao, Xinyou. If a woman commits these, it indicates danger in childbirth. If a man commits them frequently, he will not die a peaceful death. The song about Eight Special Days says: Jiayin, Yimao, plus Jiwei, Dingwei, Gengshen, Xinyou, Wuxu, Guichou, these eight days are called Eight Special Days. They indicate that the person will be drunk and fall in the twelve towers of Qin City in old age. The song about Nine Disgraces says: The two heavenly stems Ren and Wu each pair with Zi and Wu. Yi and Xin meet again at Mao and You. Then include Ji with Mao (Rabbit) and You (Rooster). This makes up Nine Disgraces, which lead to an untimely death.

返吟又遇干梟食，壽短傷妻並子息，家虛財耗愛輕人，犯上吐言皆傲忽。返吟又遇子見午是也。梟食是倒食，如甲子遇壬午是倒食，返吟，以納音輕重，支神尅剝言之。

The song says: If one's destiny is afflicted by "Fan Yin," and the heavenly stems are further confronted by the枭神 (Xiao Shen) stealing the food (i.e., the food god), it indicates a short lifespan, and also causes harm to wife and children; the family is empty, wealth is wasted, and people are treated with contempt; one speaks disrespectfully to elders and speaks in a proud and careless manner.所谓 "Fan Yin" again encountered refers to cases like Zi (子) meeting Wu (午), which are opposing forces. Xiao Shen and food god (i.e., the food god) are the same as "reverse food," for example, Jia Zi (甲子) meeting Ren Wu (壬午), where the Ren water steals the food god of Jia, which is reverse food, and at the same time, Zi and Wu form Fan Yin. The severity depends on the strength of the nayin (纳音) of the two pillars and the degree of conflict and destruction among the earthly branches.

臨官遇劫或貪狼，浪跡多為花酒客。凡人遇臨官，曰桃花殺，或遇劫殺亡神，皆好酒色破家，貪狼乃亡神，破軍乃劫殺，異名，二殺或命中帶來臨官之位，必好酒色，且如丙戌、壬辰、丙午、丙子、戊寅、戊申，人犯亥日時，值亡神劫殺，與桃花同位，乃好酒色人。（並沉芝源髓）

The rhyme says: When the position of "Officialdom" meets劫杀 orStar of romance and desire, the person is likely to wander around, being a transient figure in the world of drinking and women. When a person encounters "Officialdom," it is called Taohua Kill. If it also meets劫杀 orWangshen, they will lose their family fortune due to their indulgence in wine and women.Star of romance and desire is the same asWangshen, andExpenditure star and vanguard star is the same as劫杀, only the names are different. If these two killers appear in the destiny and are placed at the position of "Officialdom," the person will certainly love wine and women. For example, those born in the years ofBingxu,Renchen,Bingwu,Bingzi,Wuyin, andWushen, if their day and hour are afflicted by亥, which is the position ofWangshen and劫杀, and also shares the same position as Taohua, they are people who love wine and women. All of the above are from《Chen Zhi Yuan Mei》.

五鬼怕夜生，空亡怕六害，三刑怕金，自刑怕火，羊刃怕金，咸池怕水，劫殺怕金，華蓋怕金木，返吟怕鬼。（三命篡局）大抵凶殺所居干神，不宜帶真鬼，雖見真官，尚變為鬼，況見真鬼，則為災禍明矣。（玉霄寶鑑）褚刑殺須看納音，與當生年相尅者，為災重，見生者輕，刑殺受旺氣者，為災重，刑殺返遭刑尅沖害破者輕，刑殺上帶祿馬貴人者，必主有大權勢也。（李中虛書）

VariousInauspicious Sha have their respective fears: five ghosts fear being born at night, kongwang fears the six harms, three punishments fear metal, self-punishment fears fire, yangren fears metal, xianchi fears water,劫杀 fears metal, 「huagai」 fears metal and wood, and return echo fears ghosts. This table comes from《San Ming Zuan Ju》.《Yu Xiao Bao Jian》 says: generally, the heavenly stem occupied by aInauspicious Sha should not be accompanied by real ghost evils; even if the true official star is seen, it will turn into a ghost, let alone directly seeing a real ghost, which naturally leads to disaster and misfortune.《Li Xuzhong Shu》 says: all kinds of punishments and killings should be viewed according to nayin sound element—disaster is heavier when nayin sound element is in conflict with the birth year, and lighter when it is in mutual generation; disaster is heavier when the punishment or killing is in a strong position, and lighter when the punishment or killing is itself attacked, harmed, or damaged by other forces; if the place where the punishment or killing is located carries the benefits of official position, horse, and nobleman, it actually indicates that the person holds great power.

刑聚敗極：甲申得丁巳、己卯、己巳之類。四柱不收：甲子得丙寅、丁巳、辛亥、壬申之類。五行未備：甲子得庚子、己卯、癸巳之類。數無取用：如不合干，不沖支，而上下相異其氣。一方前後：如木命人得己丑之類。柱多隔角：如辛丑得辛卯，甲子得甲戌。真者失時：如丙辛合在（二月、六月），丁壬合在（五月、八月）。假音殃克：五行克納音，本輕卻多逢剋制。

There are eight types of bad patterns that lead to poverty and misfortune. The first is "刑聚败极," such as a person born in the year of Jia Shen with Dingsi, Jimao, or Jisi, where the punishments converge in one place and lead to extreme failure. The second is "四柱不收," such as a person born in the year of Jia Zi with Bingyin, Dingsi, Xinhai, or Renshen, where the four pillars act independently and cannot be controlled. The third is "五行未备," such as a person born in the year of Jia Zi with Geng Zi, Jimao, or Guisi, where the five elements are incomplete. The fourth is "数无取用," meaning the heavenly stems do not match and the earthly branches do not clash, with the energies above and below being unrelated and unable to be used. The fifth is "一方前后," such as a person with a wood destiny getting Jichou, which is in the same element but with conflicting positions. The sixth is "柱多隔角," such as Xinchou with Xinmao or Jiaxi with Jiaxu, where the two branches are separated by one in between. The seventh is "真者失时," such as Bing and Xin combining in February or June, or Ding and Ren combining in May or August, where the combination is not in the proper season. The eighth is "假音殃克," where the five elements attack the nayin sound element, and the original energy of the destiny is already weak, yet it is repeatedly attacked and restrained.

主本倒亂：火年水日，更先逢生旺，繼逢死絕。父子乖違：日克年，時克年。人生元命，犯以上之格，皆主貧賤，害身如此，而元命有氣，卻得富貴者，不久而多凶也。（鬼谷遺文）

Nine indicates 'the main and root are reversed and confused,' such as when the year pillar belongs to fire and the day pillar belongs to water, first going through the stage of birth and prosperity, then immediately falling into death and decline, which reverses the order and causes confusion. Ten indicates 'son and father are at odds,' meaning when the day pillar overcomes the year pillar and the hour pillar overcomes the year pillar, the son's position reverses to oppress the father's position. If a person's birth chart falls into any of these patterns, it indicates poverty and low status. When such harm is inflicted, if the person's birth chart still has life qi and yet attains wealth and honor, that wealth and honor will not last long and will be accompanied by many dangers. This passage is from the 'Ghost Valley Remains.'

忽若干支錯亂，陰陽偏枯，八字無格以扶持，九命有刑而駁雜，忽作閭巷之輩，忽焉市井之徒，豈獨不利不名，又且多窮多窘。此言黎庶之命。範丹甑塵，蓋值十惡大敗。甲辰旬中，甲乙落空亡，甲戌旬中，庚辛落空亡，甲申旬中，丙丁落空亡，於此自落空亡之日生者，貧窮寒賤，獨言日而不言月時，蓋只有大敗日，此乃十惡大敗。（並壺中子）八字金書云：甲寅旬壬癸落空亡，甲辰旬甲乙落空亡，甲申旬丙丁落空亡，甲戌旬庚辛落空亡。

The essay states: If the heavenly stems and earthly branches are disordered, yin and yang are imbalanced, and there is no character in the four pillars that can form a pattern, and if there are also punishments and chaos in the nine lives, such a person may suddenly become a common citizen or a petty criminal in the streets; not only is there no profit or fame, but they are always in hardship and poverty. This passage describes the fate of common people. The essay also says: During the Eastern Han dynasty, Fan Dan was so poor that dust accumulated in his cooking pot, which was exactly the case of 'Shi'e Dabai'. In the Jia Chen decade, the heavenly stems Jia and Yi fall into Kongwang; in the Jia Xu decade, the heavenly stems Geng and Xin fall into Kongwang; in the Jia Shen decade, the heavenly stems Bing and Ding fall into Kongwang; those born on these days when their heavenly stems fall into Kongwang will live a life of poverty and obscurity. Here, only the day is mentioned, not the month or hour, because there is only the concept of 'Great Defeat Day', which is referred to as Shi'e Dabai. All of this comes from the book "Hu Zhongzi". The calculation method in the "Bazi Jinshu" is slightly different: in the Jia Yin decade, the heavenly stems Ren and Gui fall into Kongwang; in the Jia Chen decade, the heavenly stems Jia and Yi fall into Kongwang; in the Jia Shen decade, the heavenly stems Bing and Ding fall into Kongwang; in the Jia Xu decade, the heavenly stems Geng and Xin fall into Kongwang.

絕中遇鬼，多貧賤。如木命見壬申，如生年納音值絕，更逢納音鬼多，主貧賤，或多吉殺扶持，先須貧，後方富也。有人是戊午年，壬戌月，癸亥日，戊寅時，其人先貧，蓋壬戌癸亥乃是絕中逢鬼，後戊寅土與癸亥、君臣慶會，土能制水，寅午戌三合為炎上局，故主後大富也。（沉芝源髓）六害、四殺、三刑、身無氣，或奴或蜱。（隱迷賦）

The person's destiny is in a dead place and meets evil spirits, which often leads to poverty and low status. For example, a person with a wooden destiny encountering Renshen (Jianfeng Jin) indicates that the person's birth year's nayin sound element is in a dead place. If they also meet many evil spirits that harm the person, it will lead to poverty. However, if there are many good spirits supporting them, they will first be poor and then become rich. A person's birth chart is Wuwu year, Renxu month, Guihai day, and Wuyin hour. In his early years, he was very poor because Renxu and Guihai were in a dead place and met evil spirits. Later, the earth in the hour Wuyin combined with the water in the day Guihai, forming a harmonious relationship between the ruler and minister, and the earth could control the water. The combination of Yin, Wu, and Xu formed a triple harmony of fire, leading to great wealth. This comes from the book "Chen Zhi Yuan Mei." The "Yin Mi Fu" says: if a person's destiny is affected by the six harms, four killers, and three punishments, and the person himself has no strength, he will either be a servant or a maid.

凡貧賤之命，多無貴，或五行死絕，支干閒慢，不相干涉，此為貧困之人也。凡命中多見死絕者，一生少得足意事，資財窘闕，憂煎逼迫之人也。凡命見祿落空亡，大耗克身，天中臨日，本命無氣，一生破財貧賤之人也。凡命一位上聚諸祿馬，生旺而卻天中臨之，或有他位來刑害，至於氣散者，窮悴福薄之人也。

All poor and lowly destinies usually lack noble qualities: either the Five Phases are all in dead or dying positions, or the Heavenly Stems and Earthly Branches are scattered and unrelated, which is the fate of the poor. Those whose destiny has many dead or dying positions throughout their lives rarely achieve a few things that satisfy them, suffer from lack of money, and are constantly troubled by worries and forced into difficulties. Those whose destiny has the禄 position falling into Kongwang, and the Star of Great Expenditure also harms the body, with Kongwang of Tianzhong affecting the day pillar, and the native destiny lacking strength, are people who will always suffer financial loss and live in poverty. Those whose destiny has a particular pillar gathering both禄 and 马, originally strong and flourishing, but is affected by Kongwang of Tianzhong or harmed by other pillars, leading to the dispersal of strength, are people who live in poverty and have shallow blessings.

凡命中五位死絕，或落空亡，驛馬克身，離鄉背井，困窮之人也。凡命見辰戌丑未相剋，五行無氣而不激揚，位位逢合，支干閒慢者，奴賤命也。凡貧賤之格，常用建祿、食神為救神，命中有此二救，雖貧而不至困餓，一遇運發，卻小小稱意，運過則傷貧賤也。

If all five positions in the destiny fall into death or decline, or if they fall into kongwang, and the post-horse also controls the body, then the person is one who leaves home and suffers poverty and hardship. If the destiny has chen and xu, chou and wei conflicting with each other, and the five phases are weak and unable to thrive, and each pillar is in a state of union, with the heavenly stems and earthly branches lacking strength, then the person is of a lowly and servile destiny. Usually, poor and humble patterns rely on 'built fortune' and 'food god' as saviors; if the destiny contains these two saviors, although poor, the person will not suffer from hunger or cold, and when good fortune comes, there may be some satisfaction. However, once the fortune passes, they will return to poverty and humility.

凡欲知凶惡者，乃命與五行無氣，而又相剋，支干乖戾，刑剋互為凌戰，帶殺是也。凡命見真沖氣散，或真刑氣散者，多是廢疾人也。凡命見官符、大耗、刑剋、本命五行死絕，全然無救者，一生多官災、屈辱、汙濁、貧賤、受制於人也。

To determine if a person is wicked, observe whether their destiny lacks life qi in the five phases, and if they mutually control each other. If the heavenly stems and earthly branches are discordant and conflicting, with punishments and controls overlapping and conflicting, and if there are alsoInauspicious Sha (killers), then this is the case. Those whose destiny truly suffers from clashes that scatter their energy or punishments that scatter their energy are mostly people with physical disabilities. Those whose destiny includes 'Guanfu' (official symbols), 'Dahao' (great expenditure), and punishments and controls, and whose destiny's five phases are entirely in dead or exhausted positions with no salvation, will throughout their lives often encounter legal troubles, humiliation, disgrace, and poverty, always being controlled by others.

凡命見官符克身，或兩木相刑沖者，平生主官事杖楚之災也。凡命見辰戌丑未，魁罡相沖，全無貴人驛馬相助者，乃孤獨凶惡，流配遠方人也。凡命五行死絕無氣相剋處，不宜見天火、水溺、白虎、自縊一切惡殺，決是不令終之人也。

If the official symbol in the chart comes to harm the person, or if two woods clash and conflict, the person will have troubles with legal matters throughout their life and suffer from punishment. If the chart contains the elements of辰, 戌, 丑, and 未 together and the 'Kui Gang' clash, and there is no help from the nobleman or the post-horse, the person will be lonely, evil, and be exiled to a distant place. If the Five Phases are dead or exhausted and there is mutual control among them, it is most dangerous to encounter heavenly fire, drowning by water, the white tiger, or self-inflicted hanging. Once these evil factors appear, it is certain that the person will not have a good end.

凡命見五行皆旺，而卻位位相剋氣散者，多是暴死人也，若帶諸殺，多是橫死、夭亡、兵刃，誤遭水火而終之命也。凡命見交互空亡，孤寡四殺者，殍死路旁人也。凡命見破碎，白虎、羊刃、相剋，不以貴賤，死須破尸也。凡命見天中重迭相剋者，必不見尸也。凡命見天中、大耗、劫殺同宮者，必有賤名、不良之行，更或五行沖剋帶白虎、羊刃之類，是劫盜刑戳而終也。

If in a person's destiny the Five Phases are all strong but each one controls another, causing the energy to scatter, it is mostly the fate of someone who dies suddenly. If such a person also has various凶杀 (malevolent stars), they are likely to die violently, die young, or perish by weapons or due to fire or water accidents. If a person's destiny shows mutual emptyness (交互空亡), along with Guchen, Guasu, and fourInauspicious Sha (malevolent stars), they are likely to die of starvation by the roadside. If a person's destiny includes the star 破碎 (Fragmentation), along with White Tiger and Yangren, and they mutually control each other, regardless of their social status, their corpse will be damaged after death. If a person's destiny has the star 天中 (Heaven's Middle) and Kongwang overlapping, and they mutually control each other, they will not even have a corpse to be found after death. If a person's destiny has 天中, Star of great expenditure (Great Expenditure), and 劫杀 (劫难 killing stars) all in the same palace, they will certainly have a bad reputation and engage in improper behavior; if the Five Phases also clash and they have stars like White Tiger and Yangren, they will have committed robbery and eventually be caught and executed.

凡凶惡之格，常須貴人、三奇、華蓋、夾貴為救神，有此四神相助，雖見凶神，不至切害。大忌者，五行閒慢，死絕而無建祿，食神，三才刑剋帶殺，而無貴氣相御，則其為貧賤凶惡，不能免也。（並燭神經）

Any bad or evil patterns usually rely on the Nobleman, the Three Marvels, Huagai, and夹贵 as saviors; with their assistance, even if encounteringInauspicious Spirit, the harm will not be too severe. The most dangerous situation is when the Five Phases are scattered and weak, dead or绝, without the presence of 建禄 or 食神 to save, and the three heavens mutually injure each other along with Inauspicious Sha, and there is no 贵气 to control them—then the person's poverty, low status, and evil fate are unavoidable. All of the above are from the "Zhu Jing Jing."