And explain examples of male and female fate.

妻位者，以己身納音所克者為之，若在有氣之鄉，主得妻賢明婉淑，終身相保，假令甲子金人，以木為妻，二月生是，餘準此，若在死墓無氣之鄉，則主所聚狠戾惡妬，或即頻妨克，假令甲戌火命，以金為妻，十一月十二月生，值妻死墓之月，餘準此。

The concept of "wife position" refers to using the Five Phases that are overcome by one's own Nayin sound element. If the wife star falls in a place with vitality, it indicates marrying a virtuous, wise, gentle, and chaste wife who will remain faithful throughout life; for example, someone born in the Jiazi year with a Nayin sound element of metal uses wood as the wife star, and if born in February when wood is strong, this applies. Other cases follow the same pattern. If the wife star falls in a place without vitality, such as a dead or buried position, it suggests marrying a harsh, ill-tempered, jealous wife, or suffering continuous obstacles; for example, someone born in the Jiaxu year with a Nayin sound element of fire uses metal as the wife star, and if born in November or December, which are the months of the wife star's dead and buried positions, this applies. Other cases follow the same pattern.

夫位者，以克我者為夫，若夫在旺相有氣之鄉，則生得賢夫有官爵，終身和睦，假令甲子金命人，以火為夫，五月生逢火旺，餘準此。若夫位在無氣墓絕之鄉，主得凶悖之夫，或即其夫抱病，或有妨克，假令己巳木命，以金為夫，十二月生金入墓，餘準此。妾位者，以妻命所克者為之，謂木命人以水為妾之類，若在旺相有氣之鄉，主有好婢妾，存心忠良，不相剋害，若在無氣絕木之鄉，及落空亡者，主無婢妾，縱有，心懷異志，或抱疾患，或多逃亡之類。（三命鈐）

The term "husband's position" refers to the five elements that overcome the wife's element. If the husband's star falls in a prosperous and strong position, it indicates a virtuous and noble husband with official rank, leading to a harmonious life. For example, someone born in the Jiazi year with a Nayin sound element of metal takes fire as their husband's element, and if born in the fifth lunar month when fire is strong, this applies. Other cases follow the same pattern. If the husband's star falls in a position of no vitality or in the墓库 (storage), it indicates a violent and rebellious husband, or a husband who is sick, or mutual conflict. For example, someone born in the Jisi year with a Nayin sound element of wood takes metal as their husband's element, and if born in the twelfth lunar month when metal enters the storage, this applies. Other cases follow the same pattern. The term "concubine's position" refers to the five elements that are overcome by the wife's element. For example, someone with a Nayin sound element of wood takes water as their concubine's element. If the concubine's star falls in a prosperous and strong position, it indicates having good servants and maids, who are loyal and kind, without mutual conflict. If the concubine's star falls in a position of no vitality or in the空亡 (void), it indicates no servants or maids, or even if there are some, they are unfaithful, or sick, or frequently run away. The above is from the "San Ming Qian" (Three Fate Keys).

凡女命及男命，本年幫生日者，一嫁一娶。須是男生日不在妻財死墓絕處，女生日不在官鬼死墓絕處，各不帶劫亡羊刃者，方用此法。（廣信）寸珠尺璧云：女命剋日者，一嫁，有吉神者，命婦。

Whether for a female or male birth, if the year pillar of the native supports and generates the day pillar, it indicates that they will marry only once. However, for a male, his birth day must not fall in the dead, tomb, or end positions of the wife's wealth; for a female, her birth day must not fall in the dead, tomb, or end positions of the official ghost. Also, neither side should have劫杀, 亡神, or 羊刃. This is the view from the "Guangxin Ji." The "Cunzhu Shibì" states that if a female's day pillar is overcome, it indicates she will marry only once; if there are also auspicious deities in her chart, she is destined to become a noble lady who receives official honors.

木命逢牛鼠，金人忌馬羊，水土逢雞狗，龍蛇火命當，夫妻如倖免，頭男頭女亡。

A rhyme about harming the spouse states that those with the Nayin sound element of wood should avoid the ox and rat; those with the sound element of metal should avoid the horse and sheep; those with the sound element of water or earth should avoid the rooster and dog; and those with the sound element of fire should avoid the dragon and snake. All these combinations are harmful to the spouse. If the couple somehow escape this fate, their first child, either son or daughter, will die young.

金命雞猴是，火人蛇馬鄉，水土生豬鼠，木虎兔難當，男人若值此，三度作新郎，女人逢此者，三度作花娘。（廣信）

The method for determining "Wangxiang Sha" is as follows: those with Nayin sound element of metal encounter the酉 chicken and申 monkey, those of fire encounter the巳 snake and午 horse, those of water and earth encounter the亥 pig and子 rat, and those of wood encounter the寅 tiger and卯 rabbit, all of which are difficult to bear. If a man encounters it, he must marry three times; if a woman encounters it, she must marry three times as well. This is the statement from the "Guangxin Ji."

豬羊犬位春三月，蛇鼠龍人夏不中，寅午卯生冬月是，申酉丑人秋月窮。假令戌亥未人正月狼籍，二月八敗，三月大敗。百忌【曆】，以正月為大敗，二月為狼籍，三月為八敗。

The rhyme for "Wang Ji Sha" states that those born in the years of the Pig (Hai), Sheep (Wei), and Dog (Xu) should avoid the first three months of spring, while those born in the years of the Snake (Si), Rat (Zi), and Dragon (Chen) should avoid summer. Those born in the years of the Tiger (Yin), Horse (Wu), and Rabbit (Mao) should prefer winter, and those born in the years of the Monkey (Shen), Rooster (You), and Ox (Chou) should avoid autumn. For example, those born in the years of the Dog (Xu), Pig (Hai), and Sheep (Wei) have "Wang Ji" in the first lunar month, "Ba Bai" in the second, and "Da Bai" in the third. However, the "Bai Ji Li" uses a different arrangement, considering the first lunar month as "Da Bai," the second as "Wang Ji," and the third as "Ba Bai."

寅申巳亥七月生，子午卯酉十二神，辰戌丑未仲春月，絕房男女堪親。（三命纂局）百忌【曆】云：絕房凶殺法難圓，十二支從月上呼，男害妻兒兼父母，女傷夫主及公姑。

The method for determining "ju fang sha" is: those born in the years of Yin, Shen, Si, or Hai, if born in the seventh lunar month, and those born in the years of Zi, Wu, Mao, or You, if born in the twelfth lunar month, and those born in the years of Chen, Xu, Chou, or Wei, if born in the middle of spring (second lunar month), both males and females are unsuitable for marriage. This is the view of "San Ming Zuan Ju." "Bai Ji Li" states: the calculation of "ju fang" as aInauspicious Sha is difficult to be comprehensive, it is usually determined by pushing the twelve earthly branches according to the month; if a man is afflicted, it will harm his wife, children, and parents; if a woman is afflicted, it will injure her husband and in-laws.

面前見害，琴瑟不調。見生巳，見六害，而行年大小運又遇之，其年必夫妻不和，所以言面前見害，謂行見，為面前也。陰惆陽悵，亥來子上妨夫，夾角夾雜，寅向丑邊克婦。辰戌丑未不為惆悵殺，惟陰陽並處，然後有之，亥人得子，乃陰惆其陽，如妻號其夫，故曰亥來子上妨夫，子人得亥，乃陽悵其陰，如夫哭其妻，子來亥上妨妻，不待說而見也。子午卯酉無隔角殺，惟方隅曲處，然後有之，寅人得丑，乃隔角，寡宿則不利妻，故曰寅向丑邊克婦，丑人得寅，乃隔角，孤宿則不利夫，丑向寅上剋夫，故不待說也。（壺中子）

"The phrase 'before one's face, there is harm; the zither and the qin are out of tune' means that one's fate already includes six harms, and if the current year and the major and minor years of destiny coincide with them, the couple will certainly have discord in that year; the reason it is called 'before one's face' is because encountering these harms through one's destiny is like seeing them face to face. 'Yin sorrow and yang melancholy, with亥 coming to Zi, it harms the husband; cornered and mixed, with寅 facing Chou, it harms the wife' means that the Chou, Xu, Chou, and Wei do not form the sorrowful killing by themselves; only when yin and yang are together does it occur. A person born in the year of亥 encountering the year of Zi is yin sorrowing the yang, like a wife weeping before her husband, hence亥 coming to Zi harms the husband. A person born in the year of Zi encountering the year of亥 is yang sorrowing the yin, like a husband weeping for his wife, so Zi coming to亥 harms the wife; this is clear without further explanation. The original text says that the Zi, Wu, Mao, and You do not have the cornered killing by themselves; only when there is a bend in the direction does it occur. A person born in the year of寅 encountering the year of Chou is a cornered situation, and the position of Guasu is not favorable to the wife, hence寅 facing Chou harms the wife. A person born in the year of Chou encountering the year of寅 is also a cornered situation, and the position of Guchen is not favorable to the husband, so Chou facing寅 harms the husband; this is also clear without further explanation. The above is from the book 'Hu Zhong Zi'.

臨官帝旺未為好，早嫁早婚傷亦早，若還相適作夫妻，頭女頭男須夭喪。臨官帝旺二殺，雖五行壯，男多殺妻，女多傷夫。（沉芝源髓）凡男於妻絕中生者，不宜生女，生女則喪妻，如甲子金以木為妻，七月生為妻絕也。女於夫絕中生者，不宜生男，生男則喪夫，如甲子金，女以火為夫，十月生為夫絕也，餘準此。

The rhyme says: Being in the position of Officialdom or Prosperity does not necessarily mean good fortune; marrying early and giving birth to children early will lead to early suffering. If two people happen to become husband and wife, their first child, whether a daughter or son, is likely to die young. This is because although the positions of Officialdom and Prosperity strengthen the Five Phases, for male destiny they often harm the wife, and for female destiny they often harm the husband. This statement comes from the book "Chen Zhi Yuan Mei." If a man is born in the绝地 (critical period) of his wife's star, it is not suitable for him to have daughters; if he does, he will lose his wife. For example, someone born in the Jiazi year with a Nayin sound element of metal, whose wife's element is wood, if born in the seventh month, which is the critical period for wood, will result in losing his wife. Similarly, if a woman is born in the critical period of her husband's star, it is not suitable for her to have sons; if she does, she will lose her husband. For example, a woman born in the Jiazi year with a Nayin sound element of metal, whose husband's element is fire, if born in the tenth month, which is the critical period for fire, will result in losing her husband. The same applies to other cases.

父位者，以克母者為之，謂如木命以土為父，若遇父在有氣之鄉，其父必居華顯或得父祖庥蔭，名望升達，假令戊辰木命人，以土為父，十一月生為旺鄉，若居無氣之鄉，則主其父不利，或幼失尊長，或父抱疾，終當孤立，假令丁卯火命人，以金為父，九月生為衰鄉，他皆彷此。母土命，以火為母，五月生為旺鄉，若遇母位居墓絕之鄉，則主幼失其母，多病患，或母性惡戾，假令壬申金命人，土為母，十二月生，為衰鄉，他皆彷此。（並三命鈐）胎氣同柱，當有異母，月干相逢，須依二父。受胎正在受氣之地，而與日時支干同者，當食二母之乳，月干年干相逢而同在父母生地，當依二父。（鬼谷遺文）

The concept of "father's position" refers to using the Five Phases that overcome the mother's phase to represent the father. For example, a person whose nayin sound element belongs to wood uses earth as their father. If the father's star is located in a strong position, the father is sure to hold an important position, and the person can benefit from the protection of their ancestors, with their reputation gradually rising. For instance, a person born in the year of Wuchen with a nayin sound element of wood uses earth as their father, and being born in November, which is the strong period for earth, is favorable. However, if the father's star is located in a weak position, it indicates that the father is not fortunate, or the person may lose their elders at a young age, or the father may suffer from long-term illness, eventually becoming isolated. For example, a person born in the year of Dingmao with a nayin sound element of fire uses metal as their father, and being born in September, which is the weak period for metal, is unfavorable. Other cases follow the same pattern. The concept of "mother's position" is similar; for example, a person whose nayin sound element belongs to earth uses fire as their mother, and being born in May, which is the strong period for fire, is favorable. If the mother's star is located in a tomb or dead position, it indicates that the person may lose their mother at a young age, or suffer from frequent illness, or the mother may have a fierce and unpredictable nature. For example, a person born in the year of Renshen with a nayin sound element of metal uses earth as their mother, and being born in December, which is the weak period for earth, is unfavorable. Other cases follow the same pattern. The above statements are from the *San Ming Qian*. The saying "T'ai Qi Tong Zhu, Dang You Yi Mu; Yue Gan Xiang Feng, Xu Yi Er Fu" means: if the month of birth is in a period of receiving vital energy and the dry branches of the day pillar and hour pillar are the same as the month pillar, the person will be breastfed by two mothers. If the month dry branch meets the year dry branch and both are in the birth positions of the parents, the person will rely on two fathers. This is the view from the *Gui Gu Yi Wen*.

伯叔位者，以其父同類推之，謂如金命人，以木為父，則以甲為伯，乙為叔，若遇伯叔在有氣之鄉，則主有足智略聰明伯叔，假令戊辰木命人，用土為父，以戊為伯，己為叔，五月六月生，戊在午，己在未，仲夏土乘旺氣，諸準此例，若遇伯叔在墓絕之鄉，則主叔伯別異不親睦，假令己巳木命人，用土為父，以戊為伯，己為叔，三月四月生，戊在辰，己在巳，季春土「入」墓，孟夏土絕，他皆彷此。

The term "Bo Shu Wei" refers to determining the positions of the elder and younger uncles based on the same Five Phases as the father. For example, if someone's Nayin sound element is metal, then wood is considered their father, and Jia is the elder uncle, Yi is the younger uncle. If the Bo Shu stars fall in a place of strength, it indicates that the elder and younger uncles are intelligent, resourceful, and capable. For instance, someone born in the year of Wuchen with a Nayin sound element of wood takes earth as their father, and Wuchen is the elder uncle, Jisi is the younger uncle. If born in May or June, Wuchen is associated with the horse (午) and Jisi with the goat (未), and during the middle summer, earth is in its strong position. Other cases follow the same pattern. If the Bo Shu stars fall in a place of decline or burial, it suggests that the elder and younger uncles are distant and not close. For example, someone born in the year of Jisi with a Nayin sound element of wood takes earth as their father, and Wuchen is the elder uncle, Jisi is the younger uncle. If born in March or April, Wuchen is associated with the dragon (辰) and Jisi with the snake (巳), and during the late spring, earth enters its burial place, while in early summer, earth reaches its decline. Other cases follow the same pattern.

兄弟位者，取己身同類推之，謂如木命人，以甲為兄，乙為弟，如推伯叔法也，若遇兄弟在有氣之鄉，則主有孝友兄弟，終身和睦，假令丁酉火命人，以丙為兄，以丁為弟，五月六月生，丙在午，丁在未，夏火乘旺氣，餘準此，若遇兄弟在衰病之鄉，則主無兄弟，縱有多疾或常隔越，假令丙寅火命人，丙為兄，丁為弟，七月八月生，丙在申，丁在酉，孟秋火病，仲秋火死，餘彷此。（三命鈐）寸珠尺璧云：凡月帶刑沖破殺者，主兄弟不和，並無力。

The concept of "brother position" is determined by one's own corresponding Five Phases. For example, if someone's Nayin sound element belongs to wood, then Jia is considered the elder brother and Yi the younger brother, following the same method as for the positions of uncles and cousins. If the brother star falls in a prosperous place, it indicates brothers who are filial and affectionate, and the family remains harmonious throughout life. For instance, someone born in the year Dingyou with a Nayin sound element of fire takes Bing as the elder brother and Ding as the younger brother. If born in May or June, Bing is associated with Wu and Ding with Wei, as fire is strong in summer. The rest follows the same pattern. If the brother star falls in a declining or diseased place, it suggests no brothers, or if there are brothers, they are often sickly or separated for long periods. For example, someone born in the year Bingyin with a Nayin sound element of fire takes Bing as the elder brother and Ding as the younger brother. If born in July or August, Bing is in Shen (declining) and Ding in You (dying), as fire is weak in early autumn and even weaker in mid-autumn. The rest follows the same pattern. The above is from the "San Ming Qian." The "Chun Zhu Chi Bi" states: if the month pillar is accompanied by crime, conflict, destruction, or harmful stars, it indicates brothers who are not harmonious and cannot provide support.

子位者，以妻命所生者為之，謂如木命人以金為子，若遇子位在旺相有氣之鄉，則生有聰明忠孝之子，光顯祖宗。假令甲子人以火為子，五月生火乘旺氣，餘準此。若是陰命人，定子位，並以所生者為子，如木命人，火為子，他彷此。其吉凶休咎，皆如前法夫命推之。

The concept of "子位" refers to the Five Phases element that is generated by the wife's star. For example, if someone's Nayin sound element belongs to wood, then metal is considered their "子". If the "子" star falls in a prosperous and strong position, it can produce a wise, loyal, and filial son who brings glory to the ancestors. For instance, someone born in the Jiazi year takes fire as their "子", and if they are born in May when fire is at its peak, this applies. The same logic applies to other cases. For a female's destiny, determining the "子位" is based on the Five Phases element she generates. For example, if someone's Nayin sound element is wood, then fire is considered their "子", and so on. The fortune, misfortune, and other outcomes are calculated in the same way as determining the husband's destiny.

欲知子之性情，各以五行推之。木命人以金為子，主其子性懷廉正，剛烈自用。火命人以水為子，主其子性謙和，守恬澹，扶高接下。土命人以木為子，主其子仁慈忠孝，柔順謙和，宜少不宜老。金命人以火為子，主其子性多貪婪，心中虛妄，逐利勝己，有始無終。水命人以土為子，主其子緩慢凝重，沉靜耿介，老而有福。並以五命各在有氣之鄉，若在休墓之所，則反是也。（並三命鈐）

To determine the nature of a son, one should refer to the Five Phases: those with the Nayin sound element belonging to Wood take Metal as their son, indicating a son who is upright, righteous, strong-willed, and self-confident; those with the Nayin sound element belonging to Fire take Water as their son, indicating a son who is humble, content with simplicity, respectful to superiors and kind to inferiors; those with the Nayin sound element belonging to Earth take Wood as their son, indicating a son who is compassionate, loyal, gentle, and harmonious, suitable for youth but not for old age; those with the Nayin sound element belonging to Metal take Fire as their son, indicating a son who is greedy, lacks sincerity, always pursuing profit and desires to surpass others, and lacks perseverance; those with the Nayin sound element belonging to Water take Earth as their son, indicating a son who is slow, steady, quiet, and straightforward, and will have good fortune in old age. All these descriptions apply when the son's star is in a flourishing position; if it is in a weak, confined, or storage position, the situation is exactly the opposite. This statement is from the "San Ming Qian."

凡男命以生時為子，以克我者為子孫，若四柱內無鬼，名曰局中無子，卻看生時在何地，如木命人以金為子，若局中無子，而得申酉巳時者，必有子也。名曰子乘旺氣，若金死於子，絕於寅，即無子也。天元變化書云：以時取子，如丁巳土人，壬寅月，己亥日，己巳時，寅亥俱是木，又時中見木，必多子，如丁巳人，庚戌月，壬申日，己酉時，金多則無木，又時上無木，必少子，餘彷此。凡命以時之納音，推子之數，水一，火二，木三、金四、土五，有氣乘時，則倍數言之，無氣背時，則減數言之，有不依數者，在五十後，禍福方定也。

For a male's destiny, the hour of birth determines the children's palace, and the element that overcomes me is considered the children. If there is no official ghost in the four pillars, it is called "no children in the chart." At this time, we need to look at the position of the birth hour. For example, if the nayin element belongs to wood, then metal is considered the children. Although there are no children in the chart, if the birth hour is in the hours of Shen, You, or Si, there will certainly be sons, which is called "children riding on strong energy." If metal is dead in Zi or绝 in Yin, then there will truly be no children. The "Heavenly Transformation Book" says: use the time pillar to determine children. For example, a person born in the year of Dingsi with nayin belonging to earth, with the month of Renshen, day of Jihai, and hour of Jisi, both Yin and Hai belong to wood, and there is also wood in the hour, so there will certainly be many children. Another example is a person born in the year of Dingsi, with the month of Gengxu, day of Renshen, and hour of Jiyou, there is a lot of metal but no wood, and there is also no wood in the hour, so there will certainly be few children. The rest can be judged in the same way. In general, when looking at a person's destiny, we use the nayin of the time pillar to calculate the number of children: water represents one child, fire represents two, wood represents three, metal represents four, and earth represents five. If there is energy and it conforms to the season, it is doubled. If there is no energy and it goes against the season, it is reduced. There are also cases that do not conform to this number, and the fate can only be determined accurately after the age of fifty.

凡男命犯局中無子，又時不在鬼生旺之鄉，卻支干與年合者，但只生女得成，子不育也。或即生而夭喪者多矣。古詩云：哭子帶刑死位傍，子多復是少年亡，忽若支干並德合，只宜養女得成雙。假如一員郎，癸未年，癸亥月，丙辰日，戊子時，得局中無子，又在官鬼死地，卻戊與癸合，故生女多，子皆不成。若見甲子則一生無子也。又有一玉牃，癸未年木，甲子月金，辛卯日木，癸巳時水，是局中有子在死地，時在官鬼長生之地，故生數子，而女少。又有一郎官，庚辰年金，壬午月木，戊寅日土，辛酉時木，白虎臨庭下，不慈，五十六不祿，兒女俱無，此格大妙，可詳推之。

For a male's fate, if he is afflicted by "no son in the chart," and his time pillar is not in a prosperous or beneficial position related to the official ghost, yet his heavenly stem and earthly branch harmonize with the year pillar, then he is likely to raise daughters successfully, but sons are difficult to raise or may die young. An old poem says: the凶 star of crying for a son brings punishment and is close to the death position; even if there are many sons, they will die young in their youth. If both heavenly stem and earthly branch harmonize with the virtue god, then it is suitable only for raising daughters, and they can be successful. For example, a wealthy official, born in the year of Guiwei, month of Guihai, day of Bingchen, and hour of Wuzi, has no son in the chart and is in the dead position of the official ghost, but since Wu and Gui harmonize, he has many daughters but cannot raise sons. If the hour pillar is changed to Jiazi, then he will have no sons at all. Another example from the imperial family's genealogy: born in the year of Guiwei with the nayin sound element of wood, month of Jiazi with the nayin sound element of metal, day of Xinmao with the nayin sound element of wood, and hour of Guisi with the nayin sound element of water, this chart has a son but he is in the dead position, while the hour pillar is in the long life position of the official ghost, so he has several sons and fewer daughters. Another official, born in the year of Gengchen with the nayin sound element of metal, month of Renwu with the nayin sound element of wood, day of Wuyin with the nayin sound element of earth, and hour of Xinyou with the nayin sound element of wood, has the white tiger in the courtyard, is not kind, and dies at fifty-six without any children. These patterns are very worth considering and can be carefully examined.

寸珠尺璧云：凡命犯亥子多得兒，巳字多得女。凡人命時帶年沖，克子。時帶年刑，克子。時帶年破，克子。時帶年害，克子。時帶年刃，克子。時帶年劫，克子。時帶年破，克子。時帶年元辰，克子。時帶年空亡，克子。（重者絕子）時帶自刃，克子。時帶飛刃，克子。時坐華蓋，克子。五十後愈見不牢。時帶自刑，子多疾病。時帶六厄，子多厄。時帶浮沉殺，子死瀉痢。時坐本音墓，主有壽。無子送老，但孫息耳。時坐日破、空亡、刑沖、刃、食、劫，皆主克頭子。

The book "Cun Zhu Chi Bi" states: Those with many instances of the characters Hai and Zi in their birth chart are more likely to have sons, while those with many instances of Si are more likely to have daughters. The following are combinations that hinder having children: If the hour pillar conflicts with the year pillar, it will harm children; if it is in conflict with the year pillar, it will harm children; if it breaks the year pillar, it will harm children; if it is in a harmful relationship with the year pillar, it will harm children; if it carries the Yang Ren of the year pillar, it will harm children; if it carries the劫杀 of the year pillar, it will harm children; if it breaks the year pillar, it will harm children; if it carries the Yuanchen of the year pillar, it will harm children; if it carries the Kongwang of the year pillar, it will harm children, and in severe cases, it may even result in no children at all. If the hour pillar carries the self-blade, it will harm children; if it carries the flying blade, it will harm children. If the hour pillar is occupied by Huagai, it will harm children, and the difficulty in having children becomes more pronounced after the age of fifty. If the hour pillar carries self-punishment, the sons will be sickly; if it carries the six misfortunes, the sons will suffer many calamities; if it carries floating and sinking killing stars, the sons will die from diarrhea and dysentery. If the hour pillar is located on theStorage of the nayin sound element of the day pillar, it indicates the person's own longevity, but there will be no children to accompany them at the end of life, and they will rely on their grandchildren. If the hour pillar is in a breaking, empty, conflicting, or harmful relationship with the day pillar, or if it carries Yang Ren, food god, or劫杀, it will harm the eldest son.

納音帶絕氣，又時在絕鄉，定主絕嗣。如癸巳、壬寅、庚申、乙亥、丁巳是也。假令庚申年，得壬寅時，決然無子矣。凡命見申日、亥時，巳日、寅時，互換見者，名曰狡害殺，主絕嗣，須庶出過房方住。古詩云：五行狡害不為良，夫婦孤單獨守房，死去墳前無子哭，求他異姓卻相當。（並廣信集）太乙降誕經云：假令甲子旬九月十日生，兼戌亥日時者，定主絕子。

Nayin itself carries the aspect of decline, and if the time pillar also falls in the place of decline, it certainly indicates the absence of sons. For example, those born in the dry branches of Guisi, Rennyin, Gengshen, Yihai, and Dingsi will have this effect. If someone born in the year of Gengshen also has the time of Rennyin, they will certainly have no sons. Whenever in a person's fate the day of Shen is paired with the hour of Hai, or the day of Si is paired with the hour of Yin, or vice versa, it is called 'jiao hai sha', which indicates the absence of sons. One must rely on a son from another family or adopt a son to continue the line. An old poem says: In the Five Phases, if one encounters jiao hai, it is not a good omen. The husband and wife are lonely, each living alone in emptiness. After death, there is no son to mourn at the grave, so one must seek a son from another family to take his place. The above is from the Guangxinji. The Taiyi Jiangdanjing says: For example, if someone is born on the ninth day of the ninth month in the Jiazi decade, and also has the day or hour of Xu or Hai, it certainly indicates the absence of sons.

子息則先明生氣，或用克以推之。如丁巳土以木為子孫，遁至亥上得辛，若四柱見丁在無氣，更有刑害者，必少子孫也。祿馬不閒，子孫未必絕滅。若人生時見祿馬，往來朝命，不犯寡孤，亦有子孫。（並鬼谷遺文）時尅亦應男不順。時干尅年干，及倒食干，主生男不順（沉芝源髓）

"The prosperity of descendants should first clarify the life qi, or use the five phases that overcome to deduce it." This means that when predicting descendants, one should first determine where the life qi is located, and also use the five phases that overcome to deduce it. For example, in a year of Dingsi with nayin sound element belonging to earth, wood is considered the descendants. Using the method of hidden heavenly stems, the position of亥 is obtained, which corresponds to Xin metal. If the four pillars lack the vitality of Ding fire and there are punishments and harms, descendants will certainly be few. "If the lu spirit and post-horse are not disturbed, descendants may not necessarily be cut off" means that if a person's birth time includes the lu spirit and post-horse, which move towards and support the original destiny, and does not encounter guchen and guasu, there will still be descendants. The above is from "Ghost Valley Legacy." "When the hour stem overcomes the year stem, sons are not smooth" means that if the hour stem overcomes the year stem, or if the hour stem acts as a reverse food, it indicates that having sons is not smooth. This is the view from "Chen Zhi Yuan Mei."

乾坤艮巽坎離震兌。乾、坎、艮、震為男兒。巽、離、坤、兌為女兒。父母歲數兩頭安，受胎之月中心取。凡以父母年歲雙、隻及受胎月裝成一卦，父母年歲雙為拆，受胎只為單，成坎卦定得男兒，父母年歲皆只為單，受胎月日雙為拆，成離卦，定為女。父年上，母年下，餘皆凖此例。（穿珠指掌）

The order of the Eight Trigrams is Qian, Kun, Gen, Xun, Kan, Li, Zhen, and Dui. Among these, the four trigrams Qian, Kan, Gen, and Zhen indicate the birth of a male child, while the other four trigrams Xun, Li, Kun, and Dui indicate the birth of a female child. The method involves placing the parents' ages at the top and bottom respectively, and the month of conception in the middle. If the parents' ages are even numbers, they are drawn as broken lines; if the month of conception is an odd number, it is drawn as a solid line. The three lines form the Kan trigram, indicating a male child. If both parents' ages are odd numbers and drawn as solid lines, and the month of conception is even, drawn as broken lines, the three lines form the Li trigram, indicating a female child. The father's age is placed above and the mother's age below, following this example. This is the method described in the text "Chuan Zhu Zhi Zhang."

凡大小二運，與歲命三六合者，主有孕，生男女之慶，陽多生男，陰多生女，若純陽則極而反陰，生女。純陰則極而反陽，生男也。謂如甲子命，屬陽，而大小二運臨辰位，或申位，外夾辛巳，太歲屬陰，則是陽多生男也。（五行要論）

Whenever the big destiny year, small destiny year, the heavenly stem of the current year, and the birth year form a Triple Harmony or Liu He, it indicates the possibility of pregnancy and the joy of having children. Among these, if there are more yang elements, it indicates the birth of a son; if there are more yin elements, it indicates the birth of a daughter. If pure yang reaches its extreme and turns to yin, it indicates the birth of a daughter; if pure yin reaches its extreme and turns to yang, it indicates the birth of a son. For example, a person born in the Jiazi year has a yang birth year. If the big destiny year and small destiny year reach the Chen position or Shen position, and there is also Xinsi in between, with the heavenly stem of the current year being yin, this indicates a predominance of yang and thus the birth of a son. This statement comes from the "Five Phases Essential Treatise."

凡推道德命者，喪門、孤角、空亡，同類福者，是也。或命有貴格，而五行死絕，或命無貴氣，而五行生旺帶天中亦是。常以月為法眷，日為章服住持，時為衣缽、徙弟、法嗣。常須日上五行恬和有用，則徒弟數多，行果相輔，月上五行有用，福神相助，得善和法眷。同袍讚美，若月上刑沖帶殺，即同袍不和，法眷乖越，更帶大耗，他須連累。日上刑沖帶殺，則求化無緣，飄流不定，時上刑沖帶殺，則小徒弟，一生窮寂，衣缽不備也。

When calculating the fate of monks and Taoist priests, one should check whether the auspicious deities related to monastic life, such as the Mourning-and-Condolence spirit, Guchen, and Kongwang, appear. Some people may have noble birth but their Five Phases are dead and exhausted, or they may lack noble destiny but their Five Phases are flourishing and they also have the Tianzhong star, which also makes them suitable for monastic life. Usually, the month pillar represents the same sect and fellow disciples, the day pillar represents the monk's robe and the position of abbot, and the hour pillar represents the robe, disciples, and successors. The Five Phases of the day pillar must be balanced and useful, so that there will be many disciples and the results of cultivation will support each other. If the Five Phases of the month pillar are useful and aided by auspicious deities, they will gain harmonious fellow disciples and mutual praise among fellow monks. If the month pillar has punishments and clashes along withInauspicious Sha, the fellow disciples will not be harmonious, and the sect will be discordant and distant. If they also have the Star of Great Expenditure, they will be troubled by others. If the day pillar has punishments and clashes along withInauspicious Sha, they will have no way to seek alms and will wander around. If the hour pillar has punishments and clashes along withInauspicious Sha, the junior disciples will live in poverty and isolation, and even fail to prepare the robe.

凡道德之命，亦宜等降，命中見印，當權服眾，前喪後吊，則苦行傷身，有華蓋夾貴，三奇中帶五行恬和之氣，或帶自死自絕火木者，志性明白，清高脫麗人也。更帶干鬼、倒食、學堂、金水則文章辯慧，生旺太遇，則名利之心不可遏，更帶凶殺，終是還俗，死絕中見貴人、三奇、華蓋、五行相生，或夾貴，或金水火木兩字者，道行明遠，為性穎悟，不喜雜冗，道心精進，無礙人也。凡欲辨道德之命，則多四殺者為僧，四孟者為道人，多水者為道，多火者為僧。又五行生旺者道也。死絕者僧也。

The destinies of monks and Taoist priests should be categorized into different levels. Those with the appearance of the official seal (印绶) in their fate can wield authority and command the trust of others. Those with the Mourning-and-Condolence spirit (丧门) in front and the Guest spirit (吊客) behind are likely to endure hardships and suffer physical damage. Those with Huagai (华盖) flanking a Nobleman (贵人), or with the Three Marvels (三奇) accompanied by harmonious Five Phases (五行) energy, or with self-destroying fire and wood, will have clear and enlightened aspirations and temperaments, being lofty and detached from the mundane, thus surpassing ordinary people. If they also possess heavenly stem officials (官鬼), reverse consumption (倒食), Xuetang (学堂), and metal and water elements, they will be outstanding in literary talent and eloquent. Those with excessive strength in the旺 phase will be unable to restrain their pursuit of fame and fortune, and if they also haveInauspicious Sha (malevolent spirits), they will eventually return to secular life. Those in dead or exhausted states who encounter Nobleman, Three Marvels, Huagai, and have harmonious Five Phases, or are flanked by Nobleman, or have both fire and wood elements, will have profound spiritual cultivation, sharp intellect, and dislike for disorder and trivial matters, advancing steadily in their spiritual path, becoming unimpeded in their practice. In general, to distinguish the destinies of monks and Taoist priests: those with many killing stars (四杀) become monks, those with many initial phases (四孟) become Taoist priests; those with abundant water elements enter the Taoist path, and those with abundant fire elements enter the Buddhist path; in addition, those with flourishing Five Phases belong to Taoism, and those with dead or exhausted Five Phases belong to Buddhism.

珞琭子云：崇釋乃離宮修定，歸道乃水府求玄。凡道德命見五行相尅，六害、孤、寡、刑、沖、中帶元辰、羊刃、劫殺者，是為生謀利，庸愚之輩也。更帶咸池，耽惑酒色，狡計謀、門財利，是念在道門不久之人。

Luolu Zi says: Those who believe in Buddhism practice meditation in the fire position of the Li palace, while those who follow Taoism seek profound mysteries in the water realm. If the destiny of a Buddhist or Taoist practitioner shows the five phases in conflict, along with the six harms, Guchen, Guasu, and punishments of conflict, and also includes Yuanchen, Yangren, and Jiesha, they are merely mediocre and foolish people who take up religious life for livelihood and profit. If they also have Xianchi, they become addicted to wine and women, skilled in scheming, and focused on making money; such people cannot stay long in the religious community.

凡道德命，較之他人用事相反，歲運上見喪門、弔客、孤寡、伏返，常人哭泣持服喪禍處，乃為僧道披剃緣會，及賜服住持之時也。凡道德命大忌見咸池，一生不利道行，多酒色陰私連累之撓。歲運逢之，多疾病，破財煩聒，更五行無氣，往往死矣。（並燭神經）

The fate of monks and Taoist priests is opposite to that of ordinary people in terms of interpretation: when encountering "The Mourning-and-Condolence spirit," "Guest," "Guchen," "Guasu," and "Hidden Chant" or "Reversed Chant" in the flow of years and great cycles, ordinary people face mourning, bereavement, and misfortune. For monks and Taoist priests, however, these are times of taking monastic vows, encountering favorable opportunities, or receiving ceremonial robes and being appointed as abbots. The fate of monks and Taoist priests most strongly avoids encountering "Xianchi." Throughout their lives, they face difficulties in spiritual cultivation, often suffering from disturbances caused by alcohol, women, and secret affairs. If they encounter "Xianchi" in the flow of years and great cycles, they are likely to suffer from illness, financial loss, and continuous troubles. If the Five Phases lack vitality, they may even face death. The above is from the "Zhujing Jing."

取生月支干，與太歲同也。如甲戍年甲戍月是也，主破蕩祖業，多妨害，定僧道。（三命鈐）孤、寡兩犯，圓頂方袍；亡劫併刑，羽衣道士。孤寡重重犯者，為圓頂之流，亡辰劫殺併三刑者，為羽衣之士。（壺中子）

The method of determining "Jian Ming Sha" is when the stem and branch of the birth month are exactly the same as the heavenly stem and earthly branch of the birth year. For example, if someone is born in the year Jia Xu and also in the month Jia Xu, this indicates that all the ancestral property is lost, there are many obstacles, and the person is destined to be a monk or a Taoist. This is the view of the book "San Ming Qian." The book "Hu Zhong Zi" states that if both Guchen and Guasu are involved, the person is a monk who shaves his head and wears a square robe. If Wangshen, Jie Sha, and San Xing are all present, then the person is a Taoist who wears a feather robe.

平頭乃甲、乙、丙、丁、壬、己之類，若平頭羊刃，更犯六害、空亡、無氣、孤辰、寡宿之類，多是僧道命。（沉芝源髓）長生貴人入孤寡，必定為僧也。祿馬三元入食神，章服有權聲。若或刑沖入四墓，徙子下山去，休敗刑沖及空寡，終身作刑者，不論陰陽逆順行，男女亦同稱，若不害子及刑夫，斷定作師姑。（直道歌）

The term "ping tou" refers to heavenly stems such as Jia, Yi, Bing, Ding, Ren, and Ji, which have flat, level characters. If a ping tou stem also carries Yangren, and is further afflicted by six harms, Kongwang, lack of vitality, Guchen, or Guasu, it is often indicative of a person destined to become a monk or nun, according to the Shenchiyuanmei. The Zidao Ge states that if the Longsheng (growth) and Nobleman (guiperson) fall into Guchen and Guasu, one is destined to become a monk. If the禄 (favor), 马 (horse), and three yuan (three essentials) also enter the food god (shishen) position, then one may receive a religious robe and attain prestige and reputation. If a person suffers from punishment and clash (xingchong) falling into the four burial grounds (chen, xu, chou, wei), their disciples will leave the mountain. If one encounters rest, decline, punishment and clash, Kongwang, or Guasu, they will suffer continuous punishments throughout their life. This principle applies regardless of yin and yang or the direction of the flow, treating both male and female destinies equally. If a woman does not harm her child or afflict her husband, she is predicted to become a nun.

孤辰、寡宿、華蓋，遇空亡，或道或僧。（隱迷賦）兩般父母見星孤，四孟天中祿也。無辰戍丑未加臨著，多是道士及僧徒。四孟仲季同，如見三合六合，定為僧道。（鬼谷要訣）

The Yimí Assignment says: If Guchen, Guasu, and Huagai meet with Kongwang, the person is either a Taoist priest or a Buddhist monk. Another verse says: If both parents' directions show lonely stars, and the four Meng positions meet with "Tianzhong" and the Lu Spirit, and if there are no Chén, Xū, Chǒu, or Mǎi positions to reinforce, it is mostly the fate of a Taoist or a monk. The Guigu Essential Rules say: The situations of the four Meng, four Zhong, and four Ji are the same. If they also meet with Sanhe and Liuhe, it is definitely the fate of a monk or a Taoist.

凡命帶三六合，貴人破印相尅，華蓋同空亡，有貴氣者，不可以貴人論之，多是九流僧道之命。故曰：僧有四沖，道有三合。古詩云：三合生人辰戍時，定為僧不須疑。若還華蓋並臨墓，囊橐豐隆定紫衣。凡命重支重干，更帶空亡者，有心力長老也。

Whenever a person's chart includes Triple Harmony and Liu He, and the Nobleman aspect destroys the seal while there is mutual conflict, and Huagai and Kongwang are in the same position, such a person may have noble qualities but should not be considered as a wealthy and prosperous destiny. They are mostly destined to be members of the nine schools of hermits or monks and Taoists. Therefore, it is said that monks often see four conflicts, and Taoists often see Triple Harmony. An old poem says: those with Triple Harmony are born at the辰 (Chen) or戌 (Xu) hours, and they are destined to be monks without doubt; if Huagai also appears together with the Storage position, they will have abundant resources and eventually be granted a purple袈裟 (purple robe), becoming a high-ranking monk. Those whose charts have repeated branches, repeated stems, and also include Kongwang are monks who have strong willpower and can shoulder responsibilities.

凡為術士命，有長生學堂，主本不帶刑戰傷闘，有小可福氣，歸於本主，但五行無根本耳。祿後二辰名祿九地，學堂、空亡、華蓋、印庫，亦主作九流，貴人無用亦然。無根本者，如水人無金，火人無木之類是也。不惟九流，但是貴賤人命犯之，主無祖業。

All diviners' destinies include the term "longevity" and "school," and their native destiny does not carry punishment, conflict, injury, or contention. They have only a slight amount of fortune returning to themselves, but their Five Phases lack a foundation. The second position after the official position is called "Lü Jiudi." Adding "school," "empty loss," "Huagai," and "seal warehouse," it also indicates that the person engages in the nine streams of professions. The nobleman is set but not used, and the situation is the same. What is meant by "lacking a foundation" is that for those whose nayin belongs to water, there is no metal in their destiny; for those whose nayin belongs to fire, there is no wood in their destiny, and so on. Not only does this apply to those in the nine streams, but regardless of high or low status, anyone whose destiny is afflicted by this condition will lack inheritance from their ancestors.

遊逸之人命，五行無根本，四柱不相往來，脫前落後，無情無理，故作飄蓬尋幽之士，更五行無氣象者，破落道人也。更刑射破了主本，即是丐士，或五行無根本，卻有福德，互相往來者，是客吏也。天乙閒慢，多是九流。古詩云：貴人且看閒不閒，閒即九流當便許。假令甲戊庚，上半年以未為貴人，不閒，下半年以丑為貴人，不閒，與六壬中相反用。（並廣信集）

The fate of a wandering and idle person lacks the foundation of the Five Phases, and the four pillars do not interact with each other, being disconnected in front and back, neither emotional nor logical, thus becoming someone who roams around, seeking secluded and scenic places; if the Five Phases are even more lacking in grandeur, they become fallen Daoists. If there is also punishment and clash that damages the original destiny, they become beggars; if the Five Phases lack foundation but have fortune and virtue, and the four pillars can interact with each other, then they become officials working for the government. If "Tianyi Nobleman" is not used, they are mostly people of the nine streams. An ancient poem says: to examine the Nobleman, first see if it is idle or not; if it is idle, it can be judged as people of the nine streams. For example, the three heavenly stems Jia, Wu, and Geng, in the first half of the year, take Wei as the Nobleman, which is not idle; in the second half of the year, take Chou as the Nobleman, which is also not idle, which is exactly opposite to the method used in the Six Rats system. The above is from the "Guangxin Ji."

吏人命，沖刑多者為吏人，東西戰闘，南北沖爭，長生處破了，死敗處生起，五行錯雜者，是也。若帶官鬼而有福氣，兼引死還生者，是因吏中有祿也。若帶刑殺者，多至徙配。凡命帶重支重干，有刑戰者，是狡猾公人也。（並廣信集）

The fate of officials is such that those with many conflicts and punishments are destined to be officials. When directions of east and west clash, directions of north and south conflict, the place of growth is destroyed, the place of death and decline instead becomes active, and the five phases are mixed and impure, this is such a fate. If one carries the official ghost and also has good fortune, and can transform from death to life, then they will receive salary in the official position. If one carries punishments and killings, they are likely to be exiled or sent to military service. Those whose zhi branches are repeated, heavenly stems are repeated, and there are conflicts and battles, are cunning officials in the government. The above is from the "Broad Trust Collection."

空亡無氣，貧薄夭奸，胥猾吏真不少。空亡無氣，僧道，加之刑剋乃奸吏也。（理愚歌）兵卒命局中，殺重方為兵卒，五行不等破傷，主本尊卑無禮者，亦是也。若帶福氣，凶中有生成主本者，是由軍伍而有權祿人也。此等命，亦有食神，亦有權星，雖貴命，而殺在先也。（廣信集）

The "Li Yu Ge" says: Those whose fate includes Kongwang without vitality are mostly poor, short-lived, and cunning. There are many such cunning officials in the ranks of local government clerks. Kongwang without vitality originally belongs to monks and Taoists; if further afflicted by punishments and conflicts, they become cunning officials. For soldiers' fates, the chart must have heavy killing energy. If the Five Phases are uneven and damaged, and if the native's status is out of order and they disregard propriety and rites, they also fall into this category. If one's fate carries good fortune and can generate the native's vitality amidst dangers, then they are those who started from the ranks of soldiers and later hold power and receiveofficial stipend. Such a fate also has food god and authority stars, though it is a noble fate, it is first marked byInauspicious Sha. This statement comes from the "Guang Xin Ji."

凡人稟五行之氣而生者也，形貌美惡，性之剛柔不同，由金、木、水、火、土，今敍五行形性。金，主人骨肉相應，面上濶下狹，眉高眼深，額平印堂寬，鼻曲耳紅，音聲清響，剛毅有決，動為尚義，死絕則面有巌稜，眼深睛黑，剋薄內毒，喜淫喜殺，自拙無志也。

All people are born by receiving the energies of the Five Phases. The beauty or ugliness of their appearance and the firmness or softness of their temperament vary, and everything is determined by metal, wood, water, fire, and earth. Now I will explain in order the appearances and temperaments of each of the Five Phases. Those belonging to metal have proportional bones and muscles, a broad face that tapers downward, high eyebrows, deep eyes, a flat forehead, an open area between the eyebrows, a curved nose bridge, red ears, and a clear, bright voice. Their character is resolute and decisive, and they value righteousness in their actions. However, if they are in a dead or declining phase, they will have sharp facial features, sunken eye sockets, dark eyes, be mean and poisonous, indulge in lust and violence, and be clumsy without ambition.

木，主人形瘦長，骨細肉膩，口尖，人中長，美鬚髮，手足【纖】膩，柔語細聲，其色青，遇火而赤，逢金而白，生旺則仁勇氣節，死絕則眉眼不正，慳吝鄙嗇，肌肉乾燥，頸長喉結，行坐不隠，身多欹側也。

Those born under the Wood element have a slender and elongated body shape, with fine bones and delicate skin. Their mouths are pointed, their philtrums are long, their beards and hair are elegant and beautiful, and their hands and feet are slender and soft. They speak softly and their voices are weak. Their skin tends to be slightly bluish. When they encounter the Fire element, their skin turns red; when they encounter the Metal element, their skin turns white. Those who are in a strong and flourishing state are kind-hearted, brave, and have a sense of principle. However, those who are in a dead or exhausted state have uneven eyebrows and eyes, are stingy and mean, have dry muscles, a long neck, and a prominent Adam's apple. They are unstable in their movements and postures, and their bodies often lean to one side.

水，主人眉牻目大，鼻曲面圓，頂平聲細，生旺黑色，受制黃白，行走緊速，搖頭擺腰，為性大寬小急，坐旺莽蕩大器，死絕則陰狡內狠，帶殺則傾覆陰謀。火，主人面上尖下濶，印堂窄，鼻露竅，精神閃爍，語言辯急，意速聲焦，其色或青或赤，更變不定，坐須搖膝，立不移時，臨事敏疾。如死絕則黃瘦，尖小性靈，妬毒有始無終，多妄作，有貴氣主之，則大聰明。

People belonging to the Water element have eyebrows of mixed colors and large eyes, a curved nose bridge, a round face, a flat head, and a weak voice. When they are in a flourishing state, their skin tends to be dark; when restrained, it turns yellow or white. They walk quickly and hurriedly, shake their heads and sway their waists, and have a broad and gentle nature in general but are impatient in small matters. Those sitting in a flourishing place have a grand and open demeanor, indicating great potential. However, those in a dead or doomed place are cunning, deceitful, and cruel inside, and if they also haveInauspicious Sha (malevolent killing), they may plot to overthrow others. People belonging to the Fire element have a sharp face with a wide lower part, a narrow forehead, exposed nostrils, and a restless spirit. They speak quickly and fluently, have quick thinking and a restless voice, and their skin color changes between blue and red. They like to shake their legs when sitting and cannot stand still for long, and they react quickly to things. If they are in a dead or doomed place, they have a pale and thin face, a small and sharp body, and quick thinking. They are jealous and malicious, and their actions often lack completion. However, if they are guided by noble qi, they become extremely intelligent.

土，主人形貌肥厚，背圓腰濶，鼻大口方，眼長眉秀，面有牆壁，其色黃白，為性重厚，作事不輕易容寬博，死絕則顏色似憂，鼻低面褊，聲音重濁，樸質拗事，孤介吝梗，不容眾情沉毒恨事也。以上五行之情，參以吉凶神殺，所遇於命中日時上，納音所得五行，或生、或旺、或死、或絕，自可以義推之。

Those born under the Earthly Branch of Earth have a robust appearance, with a round back, broad waist, a large nose, a square mouth, long eyes, and well-shaped eyebrows. Their faces are square and upright, like a wall, with yellow or pale white skin. Their nature is steady and sincere, not hasty in their actions, and they have a broad and generous appearance. However, if they are in a dead or declining position, their faces appear worried, their nose bridge is low, their face is narrow, their voice is heavy and dull, and they are simple-minded and stubborn. They tend to be solitary, stingy, inflexible, and unyielding, unable to understand others' feelings, and may harbor deep resentment in their hearts. The above characteristics of the Five Phases should also be considered in relation to the auspicious or inauspicious deities encountered in the day pillar and hour pillar of the birth chart, as well as whether the Nayin sound element corresponds to a generating, flourishing, declining, or dead phase. By following these principles, one can naturally deduce the situation.

天干雖同為合也，而情各有辨焉，甲己為中正之合，甲陽木也，其性仁，處十干之首，己陰土也，鎮靜篤厚，有生物之德，故甲己為中正合也，主人崇重大器，寬厚平直，如帶殺而五行無氣，則多嗔好，性不可屈。

The combination of heavenly stems, although called "he" (union), has different natures. The union of Jia and Ji is called "zhongzheng he" (righteous and proper union): Jia is yang wood, inherently benevolent and generous, and holds the first position among the ten heavenly stems; Ji is yin earth, calm and steadfast, possessing the virtue of nurturing all things. Therefore, the union of Jia and Ji is called "zhongzheng he," indicating a person with lofty and solid character, being broad-minded and upright. However, if accompanied byInauspicious Sha (malevolent killing) and lacking the vital energy of the five phases, it becomes prone to anger and conflict, with a stubborn and unyielding nature.

乙陰木也，其性仁而太柔，庚陽金也，剛以輔之，故仁柔而義剛，主人果敢有守，不惑柔佞，周旋進退，五行生旺則骨形清，若五行死絕帶殺，則主氣直勇決，卻自是自非，甲己乙庚之合，婦人尤宜得之。

Yi is Yin Wood, inherently benevolent and kind but overly soft; Geng is Yang Metal, which uses its strength to support it. Thus, they combine to form benevolence with softness and righteousness with firmness, indicating a person who is resolute and has integrity, not easily swayed by flattery or deceit. In terms of movement and vitality, if the Five Phases are strong and flourishing, the person's physical features are refined and elegant. However, if the Five Phases are weak and in decline along with malevolent influences, although the person may be straightforward and quick to decide, they often tend to be self-willed and prone to creating conflicts. The combination of Jia and Ji, as well as Yi and Geng, is especially suitable for women.

丙陽火也，威明自盛，辛陰金也，克刃喜殺，主儀表威肅，人多畏懼，酷毒好賄，喜淫，若帶殺及五行死絕，則為寡恩少義無情之人也，婦人得之，與天中大耗咸池相併者，貌甚美，聲甚卑，是為妖冶而淫者也。

Bing is a Yang Fire, strong, bright, and imposing; Xin is a Yin Metal, skilled in cutting and shaping, and inclined towards severity and killing. When combined, they indicate a person who appears dignified and solemn, with others generally fearing him. However, his nature is harsh and cruel, greedy for wealth, and fond of indulgence. If he carriesInauspicious Sha (fierce killing) and his Five Phases are in a state of death and decline, he becomes ungrateful and unrighteous, cold and heartless. A woman who receives this combination, if further joined by the stars 天中 (Heaven's Center), Star of great expenditure (Star of Great Expenditure), and Xianchi (Xianchi), will have an extremely beautiful appearance and a very soft voice, making her appear alluring and licentious.