Robber and malevolent force

四柱皆相刑，更臨空廢地，當居賊處，生而向刑中死。（玉門關集）

The Yumenguan Ji says: If all four pillars mutually harm each other and are all located in the Kongwang wasteland where things are exhausted and decayed, such a person should be classified among thieves, and is destined to die by punishment from birth.

若乃初凶後吉，似源濁而流清，始吉終凶，狀根甜而裔苦。瑩和尚注云：初主歇滅，而晚歲興隆者，源濁流清之謂也，幼年建旺，而臨老竛竮者，根甘裔苦之謂也。

The essay says: If something starts with misfortune and ends with good fortune, it is like a muddy water source that becomes clear downstream; if it starts with good fortune and ends with misfortune, it is like sweet roots that turn bitter at the tips. Ying和尚 explains: Those who experience decline and failure in their early years but prosperity and success in their later years are called source turbid but flow clear. Those who are prosperous and flourishing in their youth but end up isolated and destitute in old age are called sweet roots but bitter tips.

若乃尊凶卑吉，救療無功，尊吉卑凶，逢災自愈。瑩和尚注云：立年為尊，其胎月日時，資以次之，大運為尊，其大歲小運資以次之，若遇本命與大運德合於建旺之鄉，其歲運日時凶，而不能為咎，大運與本命互戰於死囚之地，其歲運日時吉，而未足為救。

The essay states: If the superior position is凶 and the inferior position is吉, there is no way to remedy it; if the superior position is吉 and the inferior position is凶, encountering calamity will naturally recover. Master Ying explains: Take the year pillar as the superior, and the胎元, month, day, and hour pillars follow in order beneath it; take the big destiny (大运) as the superior, and the heavenly stem of the year (太岁) and the small destiny (小运) follow in order beneath it. If the original destiny (本命) and the big destiny are in a prosperous and strong position and harmonize well, then even if the year and month and day and hour have凶 signs, they will not cause disaster; conversely, if the big destiny and the original destiny are in a dead or imprisoned position and clash with each other, then even if the year and month and day and hour have吉 signs, they will not be able to save the situation.

王氏注云：五行四柱或上尊凶而下卑吉者，卑勝尊也，下之克上曰伐也，克我之謂鬼，故雖救療亦無功也。或上尊吉，而下卑凶，陰陽理順，上之制下曰治也，我克之謂，故雖不藥而自愈。

The Wang family commentary explains: among the four pillars and their five elements, if the superior position is凶 and the inferior position is吉, then the inferior overpowers the superior; this is called '伐', and the element that comes to harm me is called '鬼', so even if efforts are made to remedy it, there will be no effect. Conversely, if the superior position is吉 and the inferior position is凶, the order of yin and yang remains proper; this is called '治', and the element that I overcome is not a threat, so even without taking medicine, it will heal itself.

瑩和尚注云：祿有三會者，長生、帝旺、庫也，為至吉之地。災有五期者，衰、病、死、敗、絕也，為至凶之地。王氏注云：祿有三會，如甲祿在寅，遇甲寅是正祿之會，一祿也，得甲午是暗合，天德之會，二祿也。得甲戌乃祿堂之會，三祿也。災有五期者，以三元祿馬五處，遇死絕之地者，是也，一說以大歲、月建、日辰、大小運五處，皆來期會凶殺，刑剋本命，斯亦謂之災有五期。

Ying和尚 explains that the term "L禄有三会" refers to the three places of growth, prosperity, and repository, which are the most auspicious positions. The term "灾有五期" refers to the five positions of decline, illness, death, failure, and exhaustion, which are the most inauspicious positions. Wang氏 explains that "L禄有三会" is exemplified by the case of Jia, whose禄 is in Yin. When Jia meets Yin, it is called the first level of禄, known as the proper禄 meeting. When Jia meets Wu, it is called the second level of禄, known as the hidden combination of Yin and Wu, and the meeting of the Star of virtue and resolution. When Jia meets Xu, it is called the third level of禄, known as the meeting of the禄 hall. As for "灾有五期," it refers to the situation where the three elements and the禄 and horse fall into the positions of death and exhaustion. Another interpretation is that when the heavenly stem, month builder, day branch, and the major and minor years all meet withInauspicious Sha and刑克 the original birth, this is also called "灾有五期."

趙氏新注云：如甲祿在寅，遇午戌亦同建祿，凡五行遇鬼、死、墓、絕為災，故云三會五期。聯吉不喜，是六甲之虧盈，當憂不憂，賴五行之救肋。瑩和尚注云：聞喜以盈為言，盈者益也，不喜以虧為言，虧者損也，損益之道，由六甲而推之。當憂不憂者，但五行休廢處逢生是也。如木得甲申、癸巳，水金遇丁亥、戊寅，土水值辛巳、壬寅，金火得庚申己亥木，故曰當憂不憂，賴五行之救助。

The Zhao family's new commentary says: for example, the strength of Jia is in Yin, and if it meets the triple harmony of Wu, Xu, and Yin, it is also considered as a strong position. Whenever the Five Phases meet the ghost, death, tomb, or extinction, it becomes a disaster, hence the saying of 'triple convergence' and 'five periods'. The text continues: encountering continuous good events is not necessarily good, because the six甲 system has both gains and losses; when one should be worried but is not, it is due to the assistance of the Five Phases. Ying和尚 explains: 'hearing of joy' refers to 'fullness', which means increase; 'not being joyful' refers to 'deficiency', which means reduction. The principle of gain and loss should be sought from the six甲. When one should be worried but is not, it means that the Five Phases are in a state of rest or decline but meet with renewal. For example, wood meets Jiashen and Guisi, water and metal meet Dinghai and Wuyin, earth and water meet Xinsi and Rennyin, metal and fire meet Gengshen and Jihai. Therefore, when one should be worried but is not, it is entirely due to the assistance of the Five Phases.

王氏注云：行年歲運若逢祿馬、貴人，可謂喜矣，後不為喜者，蓋六甲中值十二位之空亡也，六陽命畏於陽宮，六陰位畏其陰宮，乃正空亡。凶會吉會，伏吟返吟，陰錯陽差，天沖地擊。

Wang's commentary says: If the current year and destiny encounter the upper merit, horse and nobleman, it can be considered a good omen; however, later it does not turn out to be a good thing, because among the six jia, it coincides with the twelve empty voids. Six yang destinies fear falling into yang palace, and six yin positions fear falling into yin palace; that is the true empty void. The essay then lists several situations: evil meeting with good meeting, hidden chant and return chant, yin error and yang difference, heaven attack and earth strike.

瑩和尚云：凶會吉會，伏吟返吟，曾未定也，且如甲子金命，伏吟庚之土，為吉，戊子火為凶，返吟以戊午為凶，庚午土為吉，切忌陰錯陽差，天沖地擊，如甲木畏其庚金，子水傷其午火。

Ying和尚 said: Whether it is a凶会 or吉会, or whether it isHidden Chant or返吟, there is no fixed rule. For example, a person with the Jiazi (Sea of Metal) destiny, ifHidden Chant meets Gengzi (Wall Earth), it is auspicious, but if it meets Wuzi (Lightning Fire), it is inauspicious; if返吟 meets Wuwu (Heavenly Fire), it is inauspicious, but if it meets Gengwu (Roadside Earth), it is auspicious. What is most important is to avoid Yin error and Yang difference, and heaven's attack and earth's impact. Just like Jia wood fears Geng metal to attack it and Zi water to injure Wu fire.

王氏注云：凶會吉會者，如癸亥人，三元受水一氣，或行年歲運會於己卯，水死於卯，而遇己卯土為鬼，則祿命、命、身三元皆死，故曰凶。一說行年歲運祿馬皆在生旺之地，而來拱生我元命之謂吉會，皆來克我之為凶會，沖命一辰曰返吟，本位曰伏吟，以陰遇陰曰錯，以陽遇陽曰差，純陰則不能成，純陽則不能生，此陰錯陽差也。

Wang's commentary explains: The so-called凶会 and吉会 are like this: someone born in the Guihai year has his official, life, and self all sharing the same water energy. If the current year and big destiny cycle arrive at Jimao, water in the卯 position is a dead place, and encountering Jimao (city head soil) as a ghost that harms the self, then all three elements die off, so it is called凶会. Another view is: if the official, horse, and other elements in the current year and big destiny cycle are all in a thriving place and come to support and assist my original destiny, this is called吉会; conversely, if they all harm me, it is called凶会. If the current year and big destiny cycle冲 the original destiny branch, it is called返吟; if it falls on the original destiny position, it is calledHidden Chant. When yin meets yin it is called错, when yang meets yang it is called差. Pure yin leads to no formation of things, pure yang leads to no birth of things, this is called阴错阳差.

天沖地擊者，戌亥曰天羅，辰巳曰地網，沖擊於五行陰陽絕滅之地，歲運得此，更在返吟上，其為凶禍可知也，四柱寓於上，縱貴而不壽。惡曜加而有喜，疑其大器，福星臨而禍發，以表凶人。

The phrase "heavenly impact and earthly strike" refers to the戌 and亥 being called Tianluo (heavenly net), and the辰 and巳 being called Diwang (earthly net). These two groups are located in areas of the Five Phases and yin-yang where there is a complete absence of vitality, and they clash with each other. If the current year and the big destiny period happen to meet these conditions, and they are precisely located on the reverse repetition (返吟), the resulting misfortune is unimaginable. If all four pillars of a person's birth chart are situated in such positions, even if he attains high status, his lifespan will be short. The article continues to say: if malevolent stars are added on top and yet good things result, one should suspect that this person has great potential; if auspicious stars appear and yet misfortune occurs, it clearly shows that this person is inherently malevolent.

王氏注云：命之四柱五行，或皆乘生旺之氣，未曾發福，惡曜加之，其凶不勝福，則變凶為喜，故為疑其大器，或五行四柱俱在休囚死絕之內，未曾發禍，吉星臨之，其吉以勝凶，反變以為禍，是為以表凶人，是知五行根基，為神殺之先，運氣又次之矣。

Wang's commentary says: If a person's four pillars and five elements are all in a state of birth and strength, but the good fortune has not yet manifested, at this time if malevolent stars come into play, the malevolent forces cannot overcome the good, and instead the malevolent turns into something favorable. Therefore, one should suspect that he is a person of great potential. Conversely, if the four pillars and five elements are all in a state of weakness and confinement, and misfortune has not yet occurred, at this time if auspicious stars appear, the auspicious cannot overcome the malevolent, and instead it turns into misfortune. This clearly shows that he was originally a wicked person. From this we can understand that the foundation of the five elements comes before the spiritual influences, and the fortune comes after that.

瑩和尚注云：修之於身，其德乃真，故曰：忠孝仁義德之順矣，雖臨諸殺，反為權星，富貴而驕，自貽其咎，故曰悖傲無禮，德之逆也，善不失善報，為惡自招禍，此珞琭子之深戒。趙氏新注云：寬仁厚德，非災自遠，景公善言，熒惑退舍，不忠不教，禍自隨之，德薄不任其福，反為禍也。（並珞琭子）

Ying和尚 explains that cultivating virtue within oneself makes that virtue genuine. Therefore, loyalty, filial piety, benevolence, and righteousness are considered harmonious virtues. A person who possesses such virtues, even if they encounter various calamities and violent deaths, these calamities will instead become stars of authority. Once one attains wealth and status, turning to arrogance and indulgence brings about self-inflicted misfortunes. Thus, being rebellious, arrogant, and disrespectful is considered an inverse virtue. Doing good deeds will not go unrewarded, and committing evil will naturally bring about misfortune. This is precisely the profound warning given in the Luolu Zi. Zhao's new commentary states that a person who is broad-minded, kind, and has deep virtue will naturally have misfortunes leave them without being chased away. In ancient times, Song Jinggong spoke three virtuous words, and the Malefic of violence retreated three li in response. As for those who are unloyal, unfilial, and unteachable, misfortunes will follow them naturally. Those with shallow virtue cannot bear such great fortune, and thus, fortune turns into misfortune. All of this is from the Luolu Zi.

四柱中逢暗帶，有辱有榮。年月日時四柱，其間有暗帶者，即慿暗帶以言貴賤吉凶，蓋暗帶切於正帶，假如甲子年，丙寅月，暗帶乙丑為正印，為貴人，為引進神，為偏祿元，是以有榮。若甲子年，壬戌月，乃暗帶癸亥，為亡神，為正空亡，是以有辱，餘彷此。（壺中子）

The Hu Zhong Zi says: Among the four pillars, if there is an "implicit inclusion," there will be both honor and disgrace. Between the year, month, day, and hour pillars, if there are hidden heavenly stems and earthly branches not explicitly stated, one can judge wealth, status, good fortune, and misfortune based on these implicit inclusions, because they are more accurate than the direct inclusions. For example, in a Jiazi year and Bingyin month, there is an implicit Yichou in between. Yichou is the official of the heavens, a nobleman, an introducing deity, and the origin of partial officialdom, thus indicating honor. If it is a Jiazi year and Renxu month, with Guihai implicitly included in between, Guihai is the lost deity and also falls in the empty void, thus indicating disgrace. The rest should be judged in the same way.

劫殺天歲遇用處，不能為凶，祿馬奇輿逢破處，未始為福。劫災天歲四殺雖凶，若干支配合有用，則為福祿之神，祿馬奇輿雖干之清氣富貴之神，若干支配合為破敗，則反為貧賤凶害之殺。（鬼谷遺文）重迭逢生印不臨，此人名只播儒林，縱然有祿無權柄，爭似清高意氣深。（林開五命）五個星辰四個凶，就中臨事每沖沖，貴人臨著須相救，驛馬加之得善終。（鬼谷要訣）

The Ghost Valley Legacy says: If the four calamities, namely劫杀, 天杀, 岁杀, meet a place where they can be useful, they will not cause great misfortune; if the禄, 马, Three Marvels, and Jinyu fall into a broken position, they may not bring fortune. Although the four calamities are凶, as long as the heavenly stem and earthly branch are properly combined and useful, they can become deities of fortune and禄; the禄, 马, Three Marvels, and Jinyu, though considered divine beings of wealth and status, if the heavenly stem and earthly branch form a broken situation, they can turn into harmful calamities leading to poverty and misfortune. The Lin Kai Wu Ming says: If one encounters multiple layers of Life Qi but lacks the presence of an印星, the person's reputation will only spread among scholars; even if there isofficial stipend without actual power, it is better to remain content with simplicity and have deep aspirations. The Ghost Valley Essentials say: Among the five stars, four are凶; when encountering matters, there will always be obstacles and difficulties; if a nobleman is present to save the situation, and the post-horse is also there, one can achieve a peaceful end.

先駁雜，後純粹。如辛酉得癸卯，癸巳得乙亥，以本自無氣，而【遽】至生旺，又如金命人生於子寅月日，則金已死絕，若得己酉時，則金復旺於酉，而寅為己之天官貴，子為己之天乙貴人。又如癸巳人得戊寅日，則水為土所克，及得庚申時土，反為木所刑剋，而水卻生於申，此類皆是，故先駁雜而後純粹，為五行之奇貴，切忌先純粹，而後駁雜。

There is another pattern called 'first mixed, then pure'. For example, if someone has the hour of Xinyou and also has the days of Guimao or Guisi, which originally have no strength, they suddenly turn into a place of growth and vitality. Another example is a person with a metal destiny born in the month of Zi and day of Yin. Metal is already dead and extinct, but if they have the hour of Jiyou, metal regains its strength in You. Yin is the Star of Officialdom for Ji soil, and Zi is the Nobleman for Ji soil. Another case is a person born in the year of Guisi who has the day of Wuyin. Water is being overcome by earth; but when they have the hour of Gengshen, the earth Wut is actually overcome by the wood in Yin, and water regains its growth in Shen. All these cases are first mixed and then pure, which is a rare and valuable pattern in the Five Phases. The most undesirable is the opposite situation—first pure and then mixed.

【先貴後刑】刑殺時中見，奇神命上居，莫言官職好，必竟被刑誅。（玉門關集）【氣清氣濁】四柱遇祿馬貴人，生日吉神，則氣清；值刑剋沖破，則氣濁。氣清則科名巍峩，氣濁則福祿淺薄。【吉中之凶】如甲子生人，得丙寅坐祿乘馬，遇食神可為貴矣，然甲子自死之金，又絕於寅，復遇丙寅長生之火，見克為鬼，故變吉為凶，餘當依此消息。【仙瓢星】壬癸人得酉字，或酉人得壬癸字，為仙瓢星，水從酉為酒，遇吉，因酒成家，凶則破家。（並廣錄）

"The first noble then punishment": The verse from "Yu Men Guan Ji" says that if punishment appears in the time pillar, but the strange god is seated on the native's destiny, do not think that one has a good official position, in the end one will suffer punishment. "Clear and turbid qi": If the four pillars meet the benefits of official position, horse, and nobleman, and the birthday also meets good gods, it is called clear qi; if they meet punishment, conflict, confrontation, and destruction, it is called turbid qi. Those with clear qi will have high academic achievements, while those with turbid qi will have shallow blessings and official positions. "Good turns into evil": For example, a person born in the year of Jia Zi who has Bing Yin, Yin is the official position of Bing and also has the post-horse, and if it meets the food god, it can be considered a noble destiny; however, Jia Zi is self-dying metal, which reaches Yin and meets the dead ground, and if it meets Bing Yin, which is fire in the furnace at the beginning of life, the fire will overcome the metal and turn into a ghost, so good turns into evil. Other situations should be considered in the same way. "The Immortal Pitch Star": A person born in the year of Ren or Gui who has the character You in their pillar, or a person born in the year of You who has the character Ren or Gui in their pillar, is called the Immortal Pitch Star; water reaches You and turns into wine, if it meets good it will bring prosperity through wine, if it meets bad it will bring ruin through wine. All of the above are from "Guang Lu".

【分擘格】凡福聚處須要獨立不相分擘，謂如壬癸辰卯日，又有壬癸辰卯時，則其處分擘矣。（鬼谷命格）一切福神所居之位，則欲生旺，生旺則榮貴。一切殺神所居之位，則欲死絕，死絕則善終。一說凡福神欲令得旺氣，忌有敗之者，凡凶神欲令得衰氣，忌有助之者。

The "Division and Separation Grid": Whenever there is a gathering of good fortune, it should be unique and not divided. For example, if the day pillar is壬 or癸 or 辰 or 卯, and the hour pillar also has壬 or癸 or 辰 or 卯, then this good fortune is diluted. This comes from the "Ghost Valley Destiny Grid". All positions where good deities are located desire them to be strong and thriving, as thriving brings honor and prosperity; all positions where evil deities are located desire them to be weak and dying, as dying brings a peaceful end. Another view is: good deities should be in a position of strong energy, and it is to be avoided for other things to weaken them; evil deities should be in a position of declining energy, and it is to be avoided for other things to support them.

凡殺神如人命已入貴格，緊要處帶殺，有福神主之，則名曰權柄，無福神主之，又殺氣乘旺，遞互相還，貴則雖貴，亦不善終，如命中更不入格，復為殺神遞互相乘，則主下賤，而不善死。相沖相破，六合、三合，命中有之，即求其五行相得如何，或暗中生福，如死絕而復生，空亡而受破，相剋而相成也，福中生禍，反此，凡伏吟入墓，惟夾貴則大好也，須有災。（林開五命）

Regarding the killer god: if a person's destiny has already entered a noble pattern, and in critical positions it carries the killer god, as long as there is a god of fortune to govern it, it is called 'authority'; if there is no god of fortune to govern it, and the killer god is strong, with mutual interaction, then although the person is noble, they will ultimately not have a good end. If the person's destiny originally does not fit into a pattern and is further oppressed by the killer god, it indicates a low status and a bad death. As for mutual conflict, mutual destruction, and theLiu He and Triple Harmony, when they appear in the destiny, one should look at how the five elements in these areas are combined: some can secretly bring about good fortune, such as after death and destruction, encountering birth again, or falling into kongwang and being broken, or mutual control turning into mutual benefit; others bring disaster within fortune, with the reasoning exactly opposite. Whenever there isHidden Chant or entering the tomb, only those with夹贵 are considered very good, otherwise, disaster is inevitable. This passage is from《Lin Kai Wu Ming》.

乙字為披頭殺，並天乙、天德，定為高官，若重見者，乃披頭，或為師巫，或倡優之人。（宰公要訣）命書曰：道途賤吏，豈無驛馬攀鞍，市井薄徒，亦有三奇夾貴。大抵夾貴、攀安、金櫃，不可專用為吉殺，又云：孤殺，亡神、空亡、六害，不可專用為惡殺。（廣集）當生緊處如逢破，富貴兩途皆有禍。（理愚歌）

The "Zaigong Yajue" says: The character Yi is called "Pitou Sha." If Yi appears together with Tianyi Nobleman and Star of Virtue and Resolution, this person will certainly hold a high official position; but if the character Yi appears twice, then it truly becomes Pitou, and this person will either be a shigong or wujiu, or become a performer. The命书 says: Low-ranking officials who travel on the road, do they not have the Post-horse and Pan'an? The petty and frivolous people in the marketplace also have the Three Marvels and JiaGui. Therefore, in general, JiaGui, Pan'an, and Jin Gui should not all be considered as auspicious killing stars; the book also says: Gu Sha, Wang Shen, Kongwang, and Liu Hai should not all be considered as evil killing stars. This passage is from the "Guang Ji." The "Li Yu Ge" says: If the most important aspect of one's birth chart is broken by a clash, then whether seeking wealth or seeking status, both paths will bring disaster.

角亢，秤宮，辰是鄭，壽星為分野星；氏房心，宋，蠍宮，遊大火。 尾箕，人馬，燕，寅地，析木；斗牛，磨羯，丑，吳，求星紀。 女虛危，瓶，齊，子位，玄枵；室璧，雙魚，亥，衛州，娵訾。 奎婁，白羊，魯，戌管，降婁；胃昴畢，趙，酉，金牛，大梁。 觜參，陰陽，申，晉士，實沉；井鬼，巨蟹，未，秦州，鶉首。 柳星張，周，師子，分鶉火；翼軫，雙女，楚，巳留，鶉尾。

This song correlates the twenty-eight constellations, twelve palaces, earthly branches, ancient states, and twelve star positions one by one: the constellations Jiao and Kang belong to the Libra palace, correspond to the earthly branch Chen, and their territory is Zheng state, with the star position called Shou Xing; the constellations Di, Fang, and Xin belong to the Scorpio palace, correspond to the earthly branch Wu, and their territory is Song state, with the star position called Da Huo; the constellations Wei and Ji belong to the Sagittarius palace, correspond to the earthly branch Yin, and their territory is Yan state, with the star position called Xi Mu; the constellations Dou and Niu belong to the Capricorn palace, correspond to the earthly branch Chou, and their territory is Wu state, with the star position called Xing Ji; the constellations Nu, Xu, and Wei belong to the Aquarius palace, correspond to the earthly branch Zi, and their territory is Qi state, with the star position called Xuan Xiao; the constellations Shi and Bi belong to the Pisces palace, correspond to the earthly branch Hai, and their territory is Wei state, with the star position called Ju Zi; the constellations Kui and Lou belong to the Aries palace, correspond to the earthly branch Xu, and their territory is Lu state, with the star position called Jiang Lou; the constellations Wei, Mao, and Bi belong to the Taurus palace, correspond to the earthly branch You, and their territory is Zhao state, with the star position called Da Liang; the constellations Zi and Shen belong to the Yin Yang palace (now called Gemini), correspond to the earthly branch Shen, and their territory is Jin state, with the star position called Shi Shen; the constellations Jing and Gui belong to the Cancer palace, correspond to the earthly branch Wei, and their territory is Qin state, with the star position called Chun Shou; the constellations Liu, Xing, and Zhang belong to the Leo palace, with their territory being Zhou state, and the star position called Chun Huo; the constellations Yi and Zhen belong to the Virgo palace, correspond to the earthly branch Si, and their territory is Chu state, with the star position called Chun Wei.

驛馬、六厄（穿珠指掌云：一名弱殺）、華蓋、劫殺、災殺、天殺、歲殺、地殺、亡神、將星、攀鞍。（三命篡局）驛馬喻人乘馬而致遠也，長生臨宮馬主貴，病絕馬主禍。六厄至凶之神，克臨則為災重，不然亦小災。三命鈐云：六厄者，在劫殺後二辰，主人心地奸險，名跡微賤，行年值此，主有刑獄損傷之事。

This group of divine stars follows in order: The Post-horse, Liu'e (also called Weak Killer according to "Chuanzhu Zhipang"), Huagai,劫杀,灾杀,天杀,岁杀,地杀, Wangshen, The General Star, and Pan'an. This sequence is from "Sanming Zuanju." The Post-horse is like a person riding a horse on a long journey: if it falls in the Growth palace, the horse indicates wealth; if it falls in the Disease or Death palace, it indicates misfortune. Liu'e is an extremely凶神. If it overcomes the person, the disaster is severe; even if it does not overcome the person, there will be minor misfortune. "Sanming Qian" says: Liu'e is the second star after劫杀, indicating that this person has a deceitful heart and a low reputation; if this star appears in the stream year, it indicates imprisonment and injury.

華蓋福地也，主大福，與祿庫同位主貴。劫殺至凶之神，主貴權，大貴人主建節，克臨身則災，不然則否。災殺至凶之神，主兵刑之權，大貴人主建節，克臨身則定凶，不然則只主喪服哭泣之事。三命鈐云：災殺在劫殺前一辰是也，若人遇之，君子當居近職，小人多抱病患，行年至此，亦生橫事，口舌或疾病刑獄。

Huagai is a place of good fortune, indicating great blessings, and when it is in the same position as the禄库 (storehouse of official rank), it signifies prominent status and prestige. Jiesha is an extremely凶 (evil) deity, yet it signifies important authority, and a great nobleman who possesses it can hold a banner and govern a region. If Jiesha overcomes the person, it brings disaster; if it does not overcome, there is no harm. Zaisha is also an extremely凶 deity, governing military and legal power, and a great nobleman who possesses it can also establish a banner; if Zaisha overcomes the person, it certainly brings misfortune, but if it does not overcome, it at most leads to mourning and crying. The "San Ming Qian" states: Zaisha is located one position before Jiesha. A gentleman encountering it should take on a position of close attendance, while a petty person encountering it often suffers from prolonged illness. When the flow year arrives at this position, unexpected events may occur, such as disputes or conflicts, illness, or imprisonment.

天殺凶神主權，不克身不為災，克身為災亦重。三命鈐云：天殺在劫殺前二辰是也，主人立性方勇，而不顧宜居，或職當主兵權，掌宰殺之任，或有水火雷電之厄，小人遇之，多罹憲法，行年至此，主官序升擢，財物豐羨。歲殺主權，主文筆，不為災，克身則為災亦重。三命鈐云：歲殺在劫殺前二辰是也，若人遇之，君子當列王庭；貴登要職；小人逢之，主有兵役或抱疾，行年至此，亦主遠行，或疾病縈繞。

Heavenly Kill is aInauspicious Spirit but holds authority; it does not cause disaster unless it overcomes the person. Once it overcomes the person, the disaster is severe. The "Three Fate Keys" says: Heavenly Kill is the second one before劫杀, indicating a person with a straightforward and brave nature, not caring about personal comfort, or holding military power or being responsible for killing. It may also indicate a calamity involving water, fire, thunder, or lightning. If a small person encounters it, they are likely to break the law. When the flow year reaches this, it indicates promotion in official rank and wealth. Annual Kill also holds authority and is associated with literary talent and writing. It does not cause disaster itself, but when it overcomes the person, the disaster is severe. The "Three Fate Keys" says: Annual Kill is also the second one before劫杀. If a gentleman encounters it, he may hold a high position in the court. If a small person encounters it, it may indicate being conscripted into military service or being sick. When the flow year reaches this, it also indicates traveling far away or being plagued by illness.

月殺凶神，文主侍從清華之貴，武主橫行帶職之位，克身為災亦重。地殺凶神，主權，大貴人主建節，不為災，克身則為災重。三命鈐云：地殺在劫殺前五辰是也，若人遇之，身能制殺者，居將卒之任，或掌刑罰之權，殺若克身，門多憂患，行年亦準此。亡神至凶之神，主兵刑之權，大貴人主建節，克臨身則為大災，不然則否，又只凶服哭泣之事。三命鈐云：亡神在劫殺前六辰是也。

The Moon Killer is a malevolent spirit, in civil positions it signifies a position of service and close attendants of a nobleman, in military positions it signifies a commander who dominates a region and leads troops. If it overcomes the person, the disaster is severe. The Earth Killer is also a malevolent spirit but holds authority; a great nobleman who possesses it can hold a banner and command, and it does not cause disaster to itself, but if it overcomes the person, the disaster is severe. The "Three Fate Keys" says: the Earth Killer is the fifth position before the劫 Killer. If a person encounters it and can control this killer, he may hold command of troops or have authority over punishment; if the killer overcomes the person, there will be many troubles within the family, and the same applies to the year. The Lost God is an extremely malevolent spirit, it holds authority over military and punishment; a great nobleman who possesses it can establish a banner. If it overcomes the person, it is a major disaster, but if it does not overcome the person, there is no harm, at most it signifies mourning and crying. The "Three Fate Keys" says: the Lost God is the sixth position before the劫 Killer.

刑殺（與將星同位）至凶害物之神，帶金火尤重，主兵刑之權。大貴人主建節，帶土木水不克臨身，不為災。克臨身則主有不測之禍，四仲人在本命，如帶金火，雖不克身亦主有不測之禍。三命鈐云：刑殺在劫殺前七辰是也，若人遇之，如五行相扶持，君子掌刑憲，居顯位，小人主陷刑獄，又曰：將星者，在馬後二辰，若人遇之，主有福壽，位居將相，常人逢之，亦主因武勇進遠，行年至此，亦為官喜。

The God of Punishment and Death, when appearing together with the General Star, is extremely凶, and is particularly harmful when accompanied by metal or fire. It holds authority over military and legal matters; if a great person possesses it, they can hold a high official post. If it is accompanied by earth, wood, or water and does not overcome the person's destiny, it does not cause disaster. However, if it does overcome the person's destiny, it indicates unexpected misfortune. Those born in the years of Zi, Wu, Mao, or You, have the God of Punishment and Death directly on their destiny chart. If they also have metal or fire, even if it does not overcome their destiny, they are still prone to unforeseen calamities. The book San Ming Qian states: The God of Punishment and Death is located seven positions before the劫杀, and if a person encounters it and their Five Phases support each other, a gentleman will hold authority over law and hold a high position, while a common person will be imprisoned. The book also says: The General Star is located two positions after the Post-horse, and if a person encounters it, they will have good fortune and longevity, and hold a high official position; even an ordinary person encountering it will rise to prominence through military prowess, and when the flow year arrives, it is a favorable time in official affairs.

以上八殺，古人以為帶金土為武臣，帶水木為文臣，予以為文臣遇水金為殺者，亦主兵權。攀鞍喻人乘馬而致遠也，主福，若祿馬同鄉人遇攀鞍，主厚福。三命鈴云：攀鞍在驛馬後一辰，若人遇之，當得貴人援引，職近天庭，終身安逸，故曰，男值攀鞍，行不賣糧，女值攀鞍，奴婢成行。至此運氣扶之，主遷官進財。

The eight killing stars, ancient people believed that those with metal and earth were suitable for military officials, while those with water and wood were suitable for civil officials; I think that civil officials encountering water or metal transforming into killing stars can also hold military power. Climbing the saddle is like a person riding a horse on a long journey, indicating good fortune; if one's destiny has the official luck and the post-horse in the same position, and encounters climbing the saddle, it indicates deep good fortune. The "San Ming Qian" says: climbing the saddle is one position after the post-horse, if a person encounters it, he can receive the support of a nobleman, take up a position close to the court, and live a peaceful life all his life. Therefore, a man encountering climbing the saddle does not need to sell grain to buy money when going out; a woman encountering climbing the saddle has servants accompanying her. If the fortune further supports it, it indicates promotion and wealth gain.

凡驛馬、華蓋、攀鞍、吉神也，八殺並六厄、九神，主災福各有輕重，劫殺、亡神、六厄、五殺，主權亦重，為災亦重。天地歲月四殺，總輕以前。凡言尅身者為凶殺，下納音尅生年大歲，納音臨身者，謂凶殺帶太歲，納音於本位下也，太歲納音為身，若其身被尅，被臨於死敗絕位，則便遭不測之災，若但在身有氣處，被尅，災亦重，被臨災，差輕。（三命提要）

In general, the Post-horse, Huagai, and Pan'an are considered auspicious deities. The eight killers together with the six evils make up nine deities of fate, each governing different degrees of misfortune and fortune. Among these, the劫杀, 亡神, and 六厄 are particularly powerful, causing severe misfortunes. The four killers, 天杀, 地杀, 岁杀, and 月杀, are less severe in their effects. When it is said that a deity "kills the person," it refers to the Nayin sound element of the凶杀 column overcoming the Nayin sound element of the person's birth year's Tai Su. When it is said that a deity "appears on the person," it means that the凶杀 and Tai Su are in the same column, with the Nayin sound element of the凶杀 lying beneath the original position. The Tai Su's Nayin sound element represents the person. If this person's element is both overcome and suppressed in the positions of death, decline, and extinction, then an unexpected disaster will occur. If only the part of the person's element that still has vitality is overcome, the disaster remains severe. If the person is only suppressed but not overcome, the disaster is less severe. This passage is from the "San Ming Ti Yao."

凡起命宮，看當生太陽在何宮，以本生時加太陽順數見卯為命宮，如當生是卯時，即太陽在處，便是命宮，約法正月太陽在子，二月在亥，一月一移，依次數之。【起身宮例】凡起身宮，看當生太陰在何宮，太陰坐宮處，即身宮也。

To determine the命宫, first find out where theStar of brightness and prestige (Sun) is located in the twelve earthly branches at the time of birth. Then add the birth hour to the position of theStar of brightness and prestige and count forward until reaching the卯 (Mao) position; the宫 where you land is the命宫. If the birth time is exactly at卯时 (Mao hour), then the position of theStar of brightness and prestige is the命宫. A simple method is: in the first lunar month, theStar of brightness and prestige is in子 (Zi), in the second month it is in亥 (Hai), and each subsequent month moves one position forward. To determine the身宫, find out where theWealth star and mother star (Moon) is located in the twelve earthly branches at the time of birth; the宫 where theWealth star and mother star is located is the身宫.

欲識太陰行度時，正月之節起於危，二奎三胃四徙畢，五星六柳張居七，八月翼宿以為初，龍角季秋任遊歷，十月房宿作元辰，建子箕星細尋覓，十二牽牛切須知，周天之度無差失。假令正月初十日生，即於初一起危宿，每宿管一日，逆數至初十日是，參星元配在申宮，即申宮便是太陰星，餘皆倣此。（並五星捷論）

The song says: To find the degree of the Wealth star and mother star, in the first lunar month, the start is at the Rooftop mansion; in the second month, it begins at the Legs mansion; in the third month, at the Stomach mansion; in the fourth month, it moves to the Net mansion; in the fifth month, it starts at the Star mansion; in the sixth month, at the Willow mansion; in the seventh month, it reaches the Extended Net mansion; in the eighth month, it begins at the Wings mansion; in the ninth month, at the Horn mansion; in the tenth month, at the Room mansion; in the eleventh month, the month of the rat, one must carefully find the Winnowing Basket mansion; and in the twelfth month, one must remember the Ox mansion. In this way, the degrees of the entire celestial circle will not be miscalculated. For example, someone born on the tenth day of the first lunar month starts counting from the first day at the Rooftop mansion, each mansion governing one day, and counting backwards to the tenth day, it reaches the Three Stars mansion. The Three Stars mansion is originally paired with the monkey palace, so the monkey palace is where the Wealth star and mother star reside. The same method applies to the other months. This is from the book "Five Stars Quick Theory."

太歲、生氣、喪門、天醫、官符、死符、大耗、發盜、福德、大吉、弔客、病符。（洞微經）靈臺經云：太歲喪門須哭泣，弔客死病亦災殃，官符牢獄發盜賊，天醫福德且安康，生氣大吉元來喜，大耗資財有損傷。

The twelve divine omens under the command of the Tai Su are in order: Tai Su, Sheng Qi, Sang Men, Tian Yi, Guan Fu, Si Fu, Da Hao, Fa Dao, Fu De, Da Ji, Diao Ke, and Bing Fu. This list comes from the "Dong Wei Jing." The "Ling Tai Jing" summarizes it in a verse: encountering Tai Su and Sang Men indicates matters involving crying and mourning; Diao Ke, Si Fu, and Bing Fu also bring calamities; Guan Fu signifies imprisonment, and Fa Dao indicates theft; Tian Yi and Fu De signify safety and health; Sheng Qi and Da Ji are naturally auspicious; and Da Hao indicates loss of wealth.

甲己之年丙作首，乙庚之歲戊為頭，丙辛庚位依次數，丁壬壬起順行流，戊癸更徙何處起，正月便向甲寅求。珞琭子云：律呂宮商，五虎論其成敗，王氏注云：陽六為律，陰六為呂，五音總於律呂，吹律吸呂，以定宮商，蓋五行合於五音，是故甲己宮土，遁起丙寅，乙庚商金，起戊寅，丙辛羽水，起於庚寅，丁壬角木，起自壬寅，戊癸徵火，起於甲寅，遁人之成敗吉凶，皆由此而始，故曰五虎論其成敗。

The song for determining the month builder says: In the year of Jia or Ji, the heavenly stem of the first month starts with Bing; in the year of Yi or Geng, it starts with Wu; in the year of Bing or Xin, it starts with Geng; in the year of Ding or Ren, it starts with Ren; and in the year of Wu or Gui, where does it start? The first month should begin with Jiayin. The Luolu Zi says: The laws and tones of the five tones depend on the "Five Tiger遁" to determine success and failure. Wang's commentary explains: Six yang tones are called laws, and six yin tones are called Lü. The five tones are all included within the laws and Lü. By blowing the laws and drawing in the Lü, the palace and tone are determined. The five elements correspond to the five tones, so Jia and Ji belong to the palace tone of earth, starting from Bingyin; Yi and Geng belong to the commercial tone of metal, starting from Wuyin; Bing and Xin belong to the feather tone of water, starting from Gengyin; Ding and Ren belong to the corner tone of wood, starting from RENYIN; Wu and Gui belong to the zheng tone of fire, starting from Jiayin. Calculating a person's success and failure, good and bad fortune, all begin here, so it is said, "the Five Tiger determines success and failure."

甲己還生甲，乙庚丙作初，丙辛當戊子，丁壬庚子居，戊癸起壬子，此是遁時書。（並三命篡局）

The song for determining the stem and branch of the hour says: On Jia day and Ji day, the first hour (zi) starts from Jiazi; on Yi day and Geng day, the first hour starts from Bingzi; on Bing day and Xin day, the first hour starts from Wuzi; on Ding day and Ren day, the first hour starts from Gengzi; on Wu day and Gui day, the first hour starts from Renzi. This is the mnemonic for determining the hour stem and branch. The above is quoted from "San Ming Zuan Ju."

正七常加子，二八每臨寅，三九居辰上，四十馬頭巡，五十一何在，消遙卻到申，六郎年十二，戌地好相親。以上逐月以「途遠幾時通達，路遙何日回程」十二字，用途字加於當起月分上，數起，順行一辰一字，遇有之遠字為黃道，餘為黑道。（金書命訣）三曆同會云：凡吉凶百事得黃道為順，大吉，黑道為逆，百事皆凶。

The rhyme for determining the Yellow Path and Black Path says: In January and July, start from the Zi position; in February and August, it falls on the Yin position; in March and September, it is on the Chen position; in April and October, it moves to the Wu position. Where does May and November fall? They travel freely to the Shen position; in June and December, they are close to the Xu position. The method is: for each month, arrange the twelve characters "How far is the journey clear, when will the return journey be?" in order. First place the character "途" (journey) on the position corresponding to the starting month, then proceed sequentially through the Earthly Branches, assigning one character to each position. Whenever the characters with the radical "走" (walk) appear, such as 途, 远, 通, 达, 路, 遥, 回, 程, they indicate the Yellow Path; all other characters are Black Path. This passage is from the "Jin Shu Ming Jue." The "San Li Tong Hui" states: For all matters of good or bad fortune, if the Yellow Path is encountered, things will go smoothly and it is very auspicious; if the Black Path is encountered, things will go against the will and all matters will be inauspicious.

五更二點正九月，兔雞玉漏五更徹，三七平光是寅時，四六日出寅無別，五月日高三丈地，十月十二四更二，惟有仲冬四更初，便是寅時君曉記。

The verse for determining the time of the Rat hour (寅时) says: In the first and ninth months, the Rat hour begins at the second watch, two points; in the second month, which belongs to the Rabbit, and the eighth month, which belongs to the Rooster, the Rat hour starts only when the night is completely over; in the third and seventh months, the Rat hour begins when the sky is just beginning to brighten; in the fourth and sixth months, the Rat hour coincides with the time when the Sun rises, just like usual; in the fifth month, the Rat hour starts when the Sun is already three feet high; in the tenth and twelfth months, the Rat hour begins at the second watch, two points; only in the middle of winter, the eleventh month, does the Rat hour start as early as the first watch. Please remember this well.

正九出乙入庚方，二八歸雞出兔房，三七發甲向辛位，四六徙寅入犬藏，五月生艮來乾上，仲冬出巽沒坤鄉，惟有十與十二月，辰申二位好推詳。（並百忌曆）

A mnemonic for determining the rising and setting directions of the Sun states: In the first and ninth months, the Sun rises in the Yi direction and sets in the Geng direction; in the second and eighth months, it rises in the Mao direction and sets in the You direction; in the third and seventh months, it rises in the Jia direction and sets in the Xin direction; in the fourth and sixth months, it rises in the Yin direction and sets in the Xu direction; in the fifth month, it rises in the Gen direction and sets in the Qian direction; in the eleventh month, it rises in the Xun direction and sets in the Kun direction; only in the tenth and twelfth months should one carefully consider the directions of Chen and Shen. All of this is from the "Hundred Taboos Calendar."

立春前一日，日出乙三刻，入酉一刻。 雨水前三日，日出乙二刻，入酉二刻。 驚蟄前五日，日出乙一刻，入酉三刻。 驚蟄後七日，日出乙初刻，入酉四刻。 春分前三日，日出卯初刻，入辛初刻。 春分前一日，日出卯四刻，入辛初刻。 春分後五日，日出卯三刻，入辛一刻。 清明後三日，日出卯二刻，入辛二刻。 穀雨後一日，日出卯一刻，入辛三刻。

The "Ju Zhu Li" records the direction and time of sunrise and sunset throughout the year. On the day before the Beginning of Spring, the sun rises at the second third of the Yi direction and sets at the first moment of the You direction. Three days before the Rain Water, it rises at the second moment of the Yi direction and sets at the second moment of the You direction. Five days before the Awakening of Insects, it rises at the first moment of the Yi direction and sets at the third moment of the You direction. Seven days after Awakening of Insects, it rises at the initial moment of the Yi direction and sets at the fourth moment of the You direction. Three days before the Vernal Equinox, it rises at the initial moment of the Mao direction and sets at the initial moment of the Xin direction. The day before the Vernal Equinox, it rises at the fourth moment of the Mao direction and sets at the initial moment of the Xin direction. Five days after the Vernal Equinox, it rises at the third moment of the Mao direction and sets at the first moment of the Xin direction. Three days after Clear and Bright, it rises at the second moment of the Mao direction and sets at the second moment of the Xin direction. One day after Grain Rain, it rises at the first moment of the Mao direction and sets at the third moment of the Xin direction. Thus, from late winter to late spring, the direction of sunrise gradually shifts from the southeastern Yi direction to the due east Mao direction, and the length of daylight increases day by day.

立夏後一日，日出卯初刻，入辛四刻。 小滿前四日，日出卯初刻，入戌初刻。 小滿前一日，日出甲四刻，入戍初刻。 芒種前二日連夏至節終，日出甲三刻，入戌一刻。 小暑俊三日，日出甲四刻，入戍初刻。 大暑後二日，日出卯初刻，入戌初刻。 大暑後五日，日出卯初刻，入辛四刻。 立秋日，日出卯一刻，入辛三刻。 處暑後一日，日出卯二刻，入辛二刻。

On the day after the Beginning of Summer, the sun rises at the initial moment of the Mao direction and sets at the fourth moment of the Xin direction. Four days before the Grain in Ear, the sun rises at the initial moment of the Mao direction and sets at the initial moment of the Xu direction. The day before Grain in Ear, the sun rises at the fourth moment of the Ji direction and sets at the initial moment of the Xu direction. From two days before the Grain Full and continuing until the end of the Summer Solstice, the sun rises at the third moment of the Ji direction and sets at the first moment of the Xu direction. Three days after the Beginning of Heat, the sun rises at the fourth moment of the Ji direction and sets at the initial moment of the Xu direction. Two days after the Great Heat, the sun rises at the initial moment of the Mao direction and sets at the initial moment of the Xu direction. Five days after the Great Heat, the sun rises at the initial moment of the Mao direction and sets at the fourth moment of the Xin direction. On the day of the Beginning of Autumn, the sun rises at the first moment of the Mao direction and sets at the third moment of the Xin direction. One day after the Limit of Heat, the sun rises at the second moment of the Mao direction and sets at the second moment of the Xin direction. Around the Summer Solstice, the sun rises most to the north and sets closest to the Xu direction, which is the time of the year with the longest daylight.

白露前一日，日出卯三刻，入辛一刻。 秋分前四日，日出卯四刻，入辛初刻。 秋分後二日，日出乙初刻，入酉初刻。 秋分後三日，日出乙一刻，入酉四刻。 寒露前五日，日出乙一刻，入酉三刻。 寒露後六日，日出乙二刻，入酉二刻。 霜降後四日，日出乙三刻，入酉一刻。 立冬後四日，日出乙四刻，入酉初刻。 小雪前二日，日出辰初刻，入酉初刻。

On the day before White Dew, the sun rose at the卯 position for three periods and set at the辛 position for one period. Four days before Autumn Equinox, it rose at the卯 position for four periods and set at the辛 position for the first period. Two days after Autumn Equinox, it rose at the乙 position for the first period and set at the酉 position for the first period. Three days after Autumn Equinox, it rose at the乙 position for one period and set at the酉 position for four periods. Five days before Cold Dew, it rose at the乙 position for one period and set at the酉 position for three periods. Six days after Cold Dew, it rose at the乙 position for two periods and set at the酉 position for two periods. Four days after Frost Descent, it rose at the乙 position for three periods and set at the酉 position for one period. Four days after Beginning of Winter, it rose at the乙 position for four periods and set at the酉 position for the first period. Two days before Snow, it rose at the辰 position for the first period and set at the酉 position for the first period. After Autumn Equinox, the sunrise gradually moves southward, retreating from the卯 position to the乙 position, then to the辰 position. The daylight also gradually shortens each day.

小雪日，日出辰初刻，入庚四刻。 大雪前二日連冬至節終，日出辰二刻，入庚三刻。 小寒後二日，日出辰初刻，入酉四刻。 大寒後一日，日出辰初刻，入酉初刻。 大寒後四日，日出乙四刻，入酉初刻。 （三暦會同）

On the day of Xiaoxue, the sun rose in the Chen direction at the first watch and set in the Geng direction at the fourth watch. From two days before Daxue until the end of Winter Solstice, the sun rose in the Chen direction at the second watch and set in the Geng direction at the third watch. On the two days after Xiaohan, the sun rose in the Chen direction at the first watch and set in the You direction at the fourth watch. On the day after Dahan, the sun rose in the Chen direction at the first watch and set in the You direction at the first watch. Four days after Dahan, the sun rose in the Yi direction at the fourth watch and set in the You direction at the first watch. Around Winter Solstice, the sun rises most to the south and sets furthest north, with the shortest daylight. After Dahan, the sunrise direction gradually shifts back from Chen to Yi. The above table is from the "San Li He Jing."

凡小兒日帶甲乙者，主印堂寬，日藏神，人中長，眉疏秀。帶丙丁者，主眼大，頸長，額窄。小年多患瘡。帶戊己者，主頭大，額廣，帶庚字者，主面方，額闊，帶辛字者，主鳳眼，耳朝口，有垂珠，帶壬字者，主眼大，好吃酒，膽大，蓋癸乃真武殺也。

If a child's day pillar heavenly stem is Jia or Yi, they will have a broad forehead, bright eyes with spirit, a long philtrum, and sparse, elegant eyebrows. If the stem is Bing or Ding, they will have large eyes, a long neck, a narrow forehead, and often suffer from sores in childhood. If the stem is Wu or Ji, they will have a large head and broad forehead. If the stem is Geng, they will have a square face and broad forehead. If the stem is Xin, they will have a pair of phoenix eyes and ears that point toward the mouth with hanging pearls. If the stem is Ren, they will have large eyes, enjoy drinking alcohol, and be bold, because Ren shares the same energy as Gui, which is the true killing star of Zhen Wu.

凡小兒在四孟月生，得四季時，主家中有教服。四仲月生，得四季時，亦主有哭聲，得四孟時者，主有公訟，四季月生得四孟時，主家中有迎送，不然外服。凡小兒胎元坐生年驛馬者，主在胎中頻頻動躍，生時有臍帶纏頭。凡小兒生時帶劫殺，主頂有雙旋，帶亡神主母驚，帶月殺，主背父而生，及偏頭。又亡神主家中有訟，及難產，亦主克害。

If a child is born in one of the first months (寅, 申, 巳, 亥) and the time of birth falls in one of the fourth seasons (辰, 戌, 丑, 未), it indicates that there will be mourning in the family. If a child is born in one of the middle months (子, 午, 卯, 酉) and the time of birth falls in one of the fourth seasons, it also indicates that there will be crying in the family. If the time of birth falls in one of the first months, it indicates there will be legal disputes. If a child is born in one of the fourth seasons and the time of birth falls in one of the first months, it indicates that there will be frequent welcoming and sending off in the family, or that there will be mourning among relatives from outside the family. If a child's natal chart is directly on the post-horse of the birth year, it indicates that the child kicks frequently in the mother's womb and that the umbilical cord wraps around the head at birth. If a child is born with the劫杀 (劫杀) in the time of birth, it indicates that the child has two hair whorls on the head. If the child is born with Wangshen (Wangshen), it indicates that the mother has been startled. If the child is born with 月杀 (Yue Sha), it indicates that the child was born while carrying the father and that the head is tilted. Wangshen also indicates legal disputes in the family, difficult childbirth for the mother, and harm to relatives.

凡小兒犯辰巳多，或申酉多者，主左右眼耳不一般，犯寅丑或戌亥多者，主一支腳大，一支腳小，犯三四介卯字，或辰字者，主使左手。凡小兒帶生旺氣者，是嫡母所生也。凡小兒胎無氣，命有氣，更年與時支刑剋沖破胎元者，主母不正也。

If a child's chart has many Chén or Sì signs, or many Shen or You signs, it indicates that the child's left and right eyes and ears are uneven in size. If there are many Yin or Chǒu signs, or many Xū or Hài signs, it indicates that the child's two legs are of unequal size. If the chart contains three or four Mǎo or Chén signs, it indicates that the child is left-handed. If a child's chart has signs that carry the energy of birth and prosperity, it indicates that the child was born to the legitimate wife. If the child's Taiyuan (fetal chart) has no energy while the main birth chart has energy, and if the year branch and hour branch conflict,刑克 or break the Taiyuan, it indicates that the mother's behavior is improper.

凡小兒犯戊寅、戊申、癸巳日時，主與父母不相保守，帶四孟或四季多者，背父生方不克陷，四孟母先亡，四仲父先死，辰戌丑未克父母。（寸珠尺璧云：辰戌時克父，丑未時克母。）犯巳午多者，主十八九前克父母，巳午時尤緊，胎年同位及胎生元命者，主先克母。

If a child is born on days or hours of Wuyin, Wushen, or Guisi, it indicates that the child will not be able to stay with the parents. If the four Meng months or four Si seasons appear frequently in the chart, the child will have to leave the father and be born in another place to avoid being harmed by the parents' influence. If the four Meng months are frequent, the mother will die first; if the four Zhong months are frequent, the father will die first; if the Chen, Xu, Chou, or Wei months are frequent, both parents will be harmed. (The "Inch Pearl and Foot Measure" says: the Chen and Xu hours harm the father, while the Chou and Wei hours harm the mother.) If the chart contains many Si or Wu elements, the child will harm the parents before the age of eighteen or nineteen, and those born at the Si or Wu hours will experience this more severely. If the胎元 (fetal origin) and the year pillar share the same position, or if the胎元 and the main destiny share the same element, it indicates that the mother will be harmed first.

凡小兒命生時是辰戌丑未，面又四柱中多墓者，亦主過房。寸珠尺璧云：凡四季日生人，多過房。凡小兒五行全者，自少便精後伶俐，是宿有靈骨也。凡小兒帶正印者，多驚哭。凡小兒帶午未多者，名曰執拗殺，主為性執拗。寸珠尺璧云：凡帶戌人多執拗。

All children born in the hour of Chen, Xu, Chou, or Wei, and those whose four pillars have many storage terms, are likely to be adopted by others. The book "寸珠尺璧" says: Those born on the days of the four seasons are mostly adopted. If a child has all five phases in his four pillars, he is intelligent and clever from a young age, which is due to a spiritual bone from his previous life. If a child's pillar has the positive mother, he tends to be easily startled and cry often. If a child's pillar has many instances of Wu and Wei, it is called "zhíniù shā", indicating a stubborn and unyielding nature. The book "寸珠尺璧" also says: Those with Wu in their pillar are mostly stubborn in temperament.

凡小犯兒帶子亥多，主疝氣偏墜，是子時者，無不應，壬子、丙子尤緊，生時與胎同在辰上者，亦然。凡小犯帶火多，主少年【膿】血之疾，帶丁干多有未字者，主頭上害瘡、癤，大人腦疽或禿瘡，及小兒頭面上有疤痕。凡小兒四柱帶父母四柱一位，或二位者，雖重關不死。

If a child's birth chart has many instances of the Earthly Branches Zi or Hai, it indicates a tendency to suffer from hernia or testicular swelling. Those born at the Zi hour will certainly experience these issues, especially those with Bingzi or Renzi. If the birth time and the prenatal chart both fall on the Chen branch, the outcome is similar. If a child's chart has excessive fire elements, it suggests illness involving pus and blood during childhood. If there are many instances of the Heavenly Stem Ding and the Earthly Branch Wei, it indicates head sores or boils. In adults, this may result in brain abscess or baldness, but in children, it leaves scars on the face. If a child's chart includes one or two Heavenly Stems or Earthly Branches from the parents' charts, even if faced with many obstacles and dangers, the child will not die young.

凡小兒生時納音不可克年與胎之納音，克則胎中死，克年及刑破三五七九歲死，若生月乘旺氣者，亦難過十八九二十五六也，若鬼自無氣者，亦中壽。凡小兒生年納音屬屬金，忌午時，屬火忌丑時，屬水忌酉時，屬木忌子巳二時，屬土忌亥卯二時，名曰鬼關，凶者多不過三十歲而夭。

The nayin sound element of the time of birth for a child must not be in a position to overcome the nayin sound element of the year pillar and the fetal element. If it overcomes the fetal element, the child will die in the womb. If it overcomes the year pillar and is also subjected to punishment or damage, the child is likely to die at the ages of three, five, seven, or nine. If the month is in a strong position, it is still difficult to pass the age of eighteen or nineteen, or twenty-five or twenty-six. If the ghost that comes to overcome is itself weak, the child may live to a middle age. For children whose nayin sound element of the birth year belongs to metal, they should avoid the hour of Wu; those belonging to fire should avoid the hour of Chou; those belonging to water should avoid the hour of You; those belonging to wood should avoid the hours of Zi and Si; and those belonging to earth should avoid the hours of Hai and Mao. This is called "ghost gate," and those with a凶 (evil) nature are likely to die before the age of thirty.

凡小兒生年納音是金木，不可犯巳酉時，是火不可犯辰申日時，是水土不可犯午戌日時，名曰三關殺，主夭折。凡小兒犯五重羊刃，名曰滿盤刃，多養不成，更時帶刑害者，決死，女兒差慢，終不免產厄而死。（並廣信集）

If a child's birth year belongs to the Nayin sound element of metal or wood, it should not be born at the time of巳 or酉; if it belongs to fire, it should not be born at the time of辰 or申; if it belongs to water or earth, it should not be born at the time of午 or戌. This is called 「three gates of death」, which indicates the child will die young. If a child's destiny is afflicted by five layers of Yangren, it is called 「full plate of blades」, and the child is mostly not able to grow up. If the time pillar also carries punishment and harm, then the child will certainly die. For girls, the effect is slightly delayed, but ultimately they will not escape the danger of childbirth. All of the above are from the 「Broad Trust Collection」.

凡小兒命中五行，自生月至時上以次求生旺，少刑沖者吉，主長壽，成器人也。如命中生月上日上五行死絕刑沖，必主夭殤，縱使福神之多有赦，少年當十生九死，及至成人，亦非上壽，大抵稟五行生旺，則氣實，氣實則壽長，五行死絕則氣薄，氣薄則短夭，蓋死絕則失時者也。

When examining the Five Phases in a child's destiny, one should look from the month of birth to the hour pillar in order, seeking the presence of strong and flourishing energies. Those with few punishments and clashes are auspicious, indicating longevity and the potential to become accomplished. If the Five Phases in the month and day of birth all fall into dead or critical positions and are further afflicted by punishments and clashes, the child is certain to die young. Even if there are many benevolent deities to mitigate this, the child still has a high chance of dying in childhood, and even if they grow up, they will not have a long life. Generally, those who inherit strong and flourishing energies of the Five Phases have a full and solid vital energy, leading to a long life. Conversely, those with dead or critical Five Phases have weak vital energy, resulting in a short lifespan, because dead or critical positions mean the loss of the appropriate season.

凡小兒命帶四水，生船中，三金是逆旅生，聯鍾皷，金革哭聲，或有孝子著白衣婦人相看也，見三木生聞喧呼驚怪，或不在正堂，或近園林庭舍也。見三土生時，近丘塚堤堰積土處，或有土切動作之事處也。三火生時鄰家有喪禍事，或家中有憂恐離別事也。鬼谷要訣云：五行消息看元生，重迭空亡母有驚，四水皆臨船上產，三金俱在驛中生。

If a child's destiny includes four layers of water, they are born on a boat; if they have three layers of metal, they are born in an inn, with the sound of bells and drums, the clashing of metal, and crying, or with a person in white mourning clothes and a woman nearby taking care of them; if they have three layers of wood, they hear loud noises and shouts at birth, or they are not born in the main house but near a garden or courtyard; if they have three layers of earth, they are born near a grave, a dike, or a heap of earth, or there is construction nearby; if they have three layers of fire, there is a neighbor's misfortune or family worries and parting at the time of birth. The "Ghost Valley Essential Secrets" says: the waxing and waning of the Five Phases should be considered according to the original source, and if Kongwang overlaps, the mother is startled. If four layers of water are present, the birth takes place on a boat; if three layers of metal are present, the birth takes place in a roadside inn.

凡小兒見四孟上帶金火相剋，多瘡癤驚疾，又金水火相制，主剝皮瘡災。凡木相刑沖，木土相剋，主驚吊，蓋木發驚駭，土受邪故也。凡命中見金水，多主晚語，見木火主早言。凡五行一位，生三四位，幼失乳，凡生時見官符，父有公訟，母有驚恐。凡見咸池重合，非嫡母所生也。（李九萬云：帶咸池重合，不得親父珠養育）

If a child has the elements of metal and fire in mutual control in the four beginning positions, they are prone to suffer from sores and fits. If metal, water, and fire mutually restrain each other, it indicates a disaster of scalding sores. If there is mutual punishment or conflict between wood and wood, or if wood and earth mutually restrain each other, it indicates fits and convulsions, because wood is associated with sudden fright and earth is affected by evil influences. If a person has a lot of metal and water in their destiny, they tend to speak late. If there is a lot of wood and fire, they tend to speak early. If one of the five elements appears only once but tries to generate three or four other elements, the child will stop breastfeeding at an early age. If the birth chart shows the presence of Guanfu, the father is involved in legal disputes and the mother has experienced fright. If Xianchi appears twice, the child is not the biological son of the mother. (Li Jiowan said: If Xianchi appears twice, the child will not be raised by the biological father.)

凡生時見正印者，自襁褓中無驚恐也。凡生時見劫殺者，有【緃】頂旋也。凡重迭見空亡，主驚【顛】失墜。生時有空亡及自死絕者，七歲前羸疾，七歲後陟肥，時胎見空亡，主左眼圓小，凡見前喪後吊，名曰喪吊直長，多湯火之災。生時見喪門弔客，初生時有白懵尿草之性，又生時見喪門，母氏難產及生則母多疾病。

Anyone born with the proper official (正印) present at birth will not experience fear or distress from an early age. Anyone born with the劫杀 present will have a spiral hair on their head. If the Kongwang appears repeatedly, it indicates being startled or falling from heights. If Kongwang is present at birth and the person is also seated on the dead end (死绝), they will be weak and often ill before the age of seven, but will become plump after seven. If both the time pillar and the fetal origin (胎元) show Kongwang, the left eye will be abnormally round and small. If theThe Mourning-and-Condolence spirit is present in front and the吊客 is present behind, it is called '丧吊直长', which often leads to burns or scalds. If someone is born with bothThe Mourning-and-Condolence spirit and吊客, they will be born with a condition of being dazed and bedwetting. If someone is born with onlyThe Mourning-and-Condolence spirit, the mother will have a difficult childbirth and will also be prone to illness after giving birth.

凡欲催小兒正否，則命見孤辰寡宿，多潔房異宅，勢不行，氣不轉，幼離父母，勢不行者，如戊辰木，得庚辰金是也，木為金克，其勢不行者，此也，氣不轉者，如庚辰金見乙巳火是也。金氣轉於十二支則有火截，所以氣不轉者，此也。餘依此推之。（並燭神經）

In order to determine whether a child is born in the correct household, one should check if the child's destiny includes Guchen and Guasu. If it does, the child is likely to establish a separate household, live with another family, or have either 'inability to proceed' or 'inability to change'. 'Inability to proceed' refers to a situation like Wuchen (Great Forest Wood) destiny meeting Gengchen (White Wax Metal), where the wood is overcome by metal, thus unable to expand. 'Inability to change' refers to a situation like Gengchen (White Wax Metal) meeting Yisi (Covered Lamp Fire), where the metal's energy is supposed to flow through the twelve branches, but is blocked by fire in the middle, thus unable to change. Other cases can be judged in the same way. All of the above are from the "Zhu Shen Jing".

凡胎中帶廉貞兩位，沖一位，陰陽不正，為庶子，或六害、相刑、帶殺，主過房。時逢年字臨華蓋，四季胎空加六害，若非寄養外人家，庶出倚觀多此輩。時逢年字者，如戊寅戊午命，得戊戌時，但三合處生時干，與年干同為真華蓋，四季乃時臨辰戌丑未是也。胎空乃胎犯空亡，命犯前殺主二姓，或傷生過房就舍及招外子。

If the natal chart contains two instances of Lianzhen and one that comes to clash, with yin and yang not in harmony, it indicates a child born out of wedlock. If there are also six harmful influences, mutual harm, orInauspicious Sha, it suggests the person was adopted. The rhyme says: when the time pillar has the same character as the year pillar and is accompanied by Huagai, or when the natal chart falls into empty void during the four seasons, such a person is either raised by others or is a child born out of wedlock. When the time pillar matches the year pillar, for example, those born in the year Wuyin or Wuwu with a time pillar of Wuxu, the heavenly stem of the time pillar matches that of the year pillar in the triple harmony, and this is considered true Huagai. The four seasons refer to when the time falls on the hour of Chen, Xu, Chou, or Wei. A natal chart falling into empty void means the natal chart is afflicted by Kongwang. If the chart contains these harmful influences, it indicates the person has two different family backgrounds, or has harmed their biological parents and been adopted or married into another family, leading to the adoption of a child from another family.

時入空亡子拗性，天元受克尤加勁，或加辰戌等宮中，庶出不然身兩姓。天元受克主為事剛勁，辰戌丑未四時生空亡中，多是庶出並兩姓。日時勾絞，亦難勝子帶，須防內吊驚。小兒犯勾絞多克身，多驚吊厄。生時若也逢干祿，少年乳麤兮口有角。如甲人寅時，少年乳麤口有角，少時便好酒之類。（並沉芝源髓）

A rhyme says: If the time pillar falls into Kongwang, the child will be stubborn; if the heavenly stem is also harmed, the child's temper will be even more stubborn; if it is further in the Chen or Xu palace, the child is either not the legitimate son or has two surnames.所谓 heavenly stem being harmed indicates that the person is strong-willed and stubborn; if born in the Chen, Xu, Chou, or Wei hours and also falls into Kongwang, it is mostly the case that the child is not the legitimate son or has two surnames. Another rhyme says: If the day pillar and time pillar meet Goujiao, the child is difficult to raise and is prone to internal shock and convulsion. Children who are affected by Goujiao often harm themselves, frequently suffering from convulsions and shock. Another rhyme says: If the birth time coincides with the heavenly stem's禄, the child will nurse strongly and have a sharp mouth corner. For example, if someone with the Jia heavenly stem is born in the Yin hour, since Yin is the禄 of Jia, the child will nurse strongly from a young age and have a sharp mouth corner, and will like drinking alcohol at an early age. All of this is from the book "Chen Zhi Yuan Mei."

支干重濁必是螟蛉。凡月日時支干錯亂雜而重見太歲者，曰重元星，主為過房寄生人。螟蛉者，謂蜾羸之祝，螟蛉而曰類我也。（壺中子）胎月生時，大小墓、空、刑、絕同處，不是雙生異母兒，奇生抱將歸。（直道歌）

The Hu Zhongzi says: If the heavenly stems and earthly branches are repeated and mixed together, it is certainly a case of a foster son. Whenever the heavenly stems and earthly branches of the month, day, and hour are confused and repeated, and the character of the heavenly stem of the year is also present, it is called "Chong Yuan Xing," indicating that the person is an adopted or foster child. The term "Mingling" refers to the story of the wasp carrying a silkworm larva in its mouth and chanting "be like me, be like me," symbolizing that the child is not born of the same parents. The Zhi Dao Ge says: If the fetal stem, the month pillar, and the birth hour all have large and small graves, kongwang, punishments, and destruction occurring in the same place, then the child is either a twin, born from a different mother, or born elsewhere and brought up at home.

或有偶然同產一母以分，須分深淺之時，復看五音向背。凡一時有八刻二十分，故有淺深前後吉凶不同，其有同時共母，以生須分深淺異姓，同時則論五音向背，得旺相者，福祿厚。（鬼谷遺文）雙生之法有奇門，欲驗榮枯視日辰，陰日弟強兄必弱，陽時兄貴弟須貧。凡雙生須用日斷好惡，定無誤也。（八字金書）李九萬曰：凡小兒帶四生多者，主雙生。神白經云：陽命後生者死，陰命先生者死，不以男女論。凡小兒有關最急，今具端的如左。

The "Ghost Valley Legacy" says: Occasionally, a mother may give birth to two children in the same pregnancy, and one must distinguish the depth and order of their birth moments, then examine the direction and opposition of the five tones. In one hour there are eight parts and twenty minutes, so even within the same hour there are differences in depth and order, and thus different fortune and misfortune; all children born at the same time and from the same mother must be differentiated by the depth of their birth, and their surnames may also differ. If the time is exactly the same, then one should examine the direction and opposition of the five tones, and those who receive the prosperous and strong energy will have deep blessings. The "Book of Golden八字" says: Judging twins has its own special method, and to determine their future prosperity and decline, one should look at the day branch—those born on a yin day will have the younger brother strong and the older brother weak; those born on a yang hour will have the older brother prosperous and the younger brother poor. All twins are judged based on the day pillar, and this will never be wrong. Li Jiowan says: If a child's pillar contains many branches that indicate growth, it indicates the birth of twins. The "Shen Bai Jing" says: Those with yang destiny will have the later-born die first, and those with yin destiny will have the earlier-born die first, regardless of gender. The various "kansha" (critical periods) for children are particularly important. Now I will list the exact calculation method as follows.