Ding and Ren form a union associated with licentiousness and immorality.

壬者純陽之水，三光不照，丁者藏陰之火，自昧而不明，故丁壬為陰慝之合，主人眼淫神矯，多情易動，習下無志，耽歡惑色，於我則吝，於彼則貪，若五行死絕或殺見咸池、大耗、天中、自敗，是淫巧人也，親小人，慢君子，貪婪妄作，必勝而後已。婦人淫邪奸慝，多招玷辱，或年高而嫁少婿，或年艾而適老夫，或先賤而後良，或先良而後賤也。

Ren is pure yang water, deep and profound that even the light of the sun, moon, and stars cannot penetrate it; Ding is concealed yang fire, itself dim and not bright, so the combination of Ding and Ren is called the union of hidden evil. The person has a lustful gaze and an artificial expression, is sentimental and easily moved, accustomed to low morals and without ambition, indulges in pleasures and is confused by beauty, is stingy with himself but greedy for others' possessions. If the Five Phases are dead or extinct, or if in the presence of凶杀 (凶杀, which may be translated as 'Inauspicious Sha' or 'evil stars'), one sees 「Xianchi」, 「Dahao」, 「Tianzhong」, and 「Zibai」, then the person is淫邪巧诈 (sensual, deceitful, and cunning). They associate with petty people, neglect gentlemen, are greedy and reckless, and must surpass others at all costs. For women, this combination leads to licentiousness and wickedness, often inviting disgrace and humiliation, or marrying a younger husband when old, or an older man when past prime, or starting in low status and becoming virtuous, or starting virtuous and then falling into low status.

戊陽土也，是老丑之夫，癸陰水也，是婆娑之婦，老陽而少陰，雖合而無情也，主人或好或丑，如戊得癸則矯，神色姿美得所，若癸得戊，則形貌古樸，老相塵俗，若戊合癸，則男子娶好婦，婦人嫁美夫，癸合戊則男娶老妻，婦人當嫁老夫也。（並燭神經）

Wu is a yang earth, like an old, unattractive husband; Gui is a yin water, like a graceful young wife. A strong yang combines with a weak yin, though they are compatible, there is no affection, so the person's appearance may be either beautiful or unattractive. If Wu combines with Gui, it appears vigorous and the person's spirit and appearance are well balanced; if Gui combines with Wu, it appears ancient and somewhat old-fashioned in appearance. If Wu combines with Gui, a man will marry a good wife and a woman will marry a handsome husband; if Gui combines with Wu, a man will marry an older wife and a woman will marry an older husband.

大抵生旺才主長大，死絕者主矮小，若有殺臨之，則不在此限，又從殺上斷也，大木要瘦長，金方矮，土肥厚骨麤，水肥壯骨細，火長筋骨麤，木青，金白，土黃，水黑，火赤，若有克則從所克之五行斷其形狀顏色，凡斷此取日時納音，看其有克無克，並神殺所臨，有氣無氣斷其形狀情性，萬不失一也。

In general, those whose Five Phases are in a state of generation and prosperity tend to have tall and strong bodies, while those whose Five Phases are in a state of decline and destruction tend to be short and frail. However, ifInauspicious Sha (malevolent stars) are present, this rule does not apply, and one should instead judge based on theInauspicious Sha. Specifically, people with the Wood shape are slender and tall, those with the Metal shape are square and somewhat short, those with the Earth shape are thick and have coarse bones, those with the Water shape are fat but have fine bones, and those with the Fire shape are tall with thick muscles and bones. Their skin color corresponds to Wood as green, Metal as white, Earth as yellow, Water as black, and Fire as red. If there is a relationship of overcoming (克) among the Five Phases, one should judge their shape and complexion based on the element that overcomes them. When making such judgments, one should take the Naiyin (纳音) of the day pillar and the hour pillar, check whether there is an overcoming relationship, and combine this with the presence or absence of spiritual stars (神煞) and their vitality to determine their appearance and temperament. This method ensures accuracy.

命若入格而逢生旺者，主為性明白，遇物不逆，動必應機，言語聲高，豁達大度，臨事能斷，公正不疑，犯難不畏，平生不以財物為吝，好施與，不私己，奢泰歡樂多惰，尚義平生無滯常防，有不善終之患，若命入貴格，而逢死絕者，主為性寡合，機深意密，多疑足計，動拘禮節，謹慎行止，修飾儀貌（容），常自檢絕不妄施設，常防有陰謀之患，

If one's destiny aligns with a favorable pattern and encounters a thriving and vigorous phase, this person will have a bright and clear mind, behave properly in social interactions without resistance, and act in harmony with the right timing. Their voice is loud and clear, they are open-minded and generous, capable of making decisions when faced with matters, fair and decisive in handling affairs without hesitation, and fearless in the face of difficulties. Throughout their life, they are not stingy with their wealth, enjoy giving to others, and do not focus solely on themselves, though they may be overly extravagant and somewhat lazy. Such a person values righteousness throughout their life, faces no obstacles, but should always be cautious of the hidden danger of an untimely death. If one's destiny enters a noble pattern but encounters a dead or exhausted phase, then their nature tends to be solitary and not sociable, with deep thinking and meticulous intentions, often suspicious and skilled in scheming. Their actions are strictly bound by etiquette, their movements are cautious, they pay attention to their appearance and grooming, and they constantly examine and restrain themselves, unwilling to act hastily. Such a person should always be cautious of hidden dangers and schemes from others.

若小人之命，【已】入殘局，而逢生旺者，主性氣無常，不自尊檢，為事不顧危亡，好爭闘，恃強壓弱，親近惡黨，不事家業，必竟不得善終也，死絕則為性淫邪，勤必巧為，畜縮執拗，學動修飾，事美言辭，好自矜衛，臨事無斷，少是多非，一生無立，以上如入至貴之局，其性行一皆如前，若常貴之流，並或兼此。（並林開五命）

If a person's destiny falls into a broken and deteriorated pattern, yet encounters a favorable and thriving condition, their character and temperament will be fickle and unpredictable, lacking self-respect and self-discipline. They will act without considering danger or consequences, enjoy quarrels and conflicts, take advantage of power to oppress the weak, associate with wicked people, and refuse to work diligently on family affairs, ultimately failing to achieve a good end. If it falls into a dead or exhausted condition, their nature will be licentious and immoral. Their diligence will be directed towards cunning and deceit. They will be timid yet stubborn, imitate others in showing off, focus on eloquent speech, and be fond of self-praise and defending themselves. In critical situations, they lack decisiveness. They are more inclined to avoid rather than engage, and throughout their lives, they will accomplish nothing. The above descriptions apply if a person's destiny enters an extremely auspicious pattern, and their character and behavior fully conform to the above. If it is only an ordinary fortunate and prominent condition, they may exhibit some of the mentioned traits. This is the view presented in the "Lin Kai Wu Ming" (Five Destinies of Lin Kai).

智高量遠，蓋因水處深源；篤信守仁，蓋為土成山嶽；仁慈敏厚，木乘甲乙之方，性速辨明，火應丙丁離位；譽高羲重，因金歸合庚辛。虛於中者，正性不移，或盛或衰，性情變易。

Wisdom is lofty and capacity is great because water resides in the deep source; steadfastness in righteousness and upholding benevolence is due to earth accumulating into mountains; compassion, agility, and sincerity come from wood riding the eastern energy of Jia and Yi; quickness of mind and discernment arise from fire corresponding to the position of Bing and Ding. Reputation is high and morality is weighty because metal resides in the position of Geng and Xin. Those whose inner nature is quiet and pure maintain their true essence without change; while those whose Five Phases wax and wane with time experience fluctuating dispositions.

水乘衰敗，性昏無賴；土力太微，蔽執寡用；木歸蹇地，太柔而治事無規。火數未興，小辨而大傷無決；金當淺薄，雖羲而有始無終。不及太過，皆能為凶。（並宰公要訣）

When water is supported by declining energy, it becomes dull and reckless; when earth is too weak, it becomes obstructive and stubborn with little use; when wood is in a stagnant place, it becomes overly soft and lacks order in handling affairs; when fire has not yet risen, it can only distinguish minor matters, but when faced with major issues, it lacks decisiveness; when metal is too shallow, it may be loyal but lacks perseverance. In summary, both deficiency and excess in the Five Phases can lead to ominous signs, as stated in the "Zaigong Essential Rules."

文章明敏兮，定須火盛；威武剛烈兮，乃是金多。木盛則懷惻隱之心，水多則抱機巧之智，至土之性，最重為貴。（指迷賦）凡命五行生旺者，主好事華飾，胸中無物，亦主好色，火命尤緊，死絕相尅入墓者，多好禪道，歸根復本也。（廣信集）

The "Zhi Mi Fu" says: Those who write articles clearly and swiftly must have a strong fire element in their fate; those who are fierce and resolute have an excess of metal. Those with a strong wood element are compassionate, while those with abundant water element possess cleverness. As for earth, its nature values thickness and solidity. The "Guang Xin Ji" says: Those whose fate has the five elements in a state of growth and strength tend to like grandeur and ornamentation, yet lack substantial knowledge, and are inclined towards lust, especially those with nayin belonging to fire. Those whose elements are dead, in decline, or buried tend to prefer meditation and seeking the roots of things.

凡五行有自死自絕，且如水遇乙卯自死，癸巳自絕。木遇庚申自絕，壬午自死。張白先生五命云：日時犯著一位，號曰奪印殺，作官須有一失，此意乃更說五性者，金主羲，自絕則寡羲；木主仁，自絕則不仁，水主智，遇絕則失智；火主禮，自絕則無禮；土主信，自絕則寡信。逐五行詳斷之，凡五行如先生旺、後死絕，則為多鄙。

Among the Five Phases, there is a concept called "self-death" and "self-termination." For example, if the Nayin sound element belongs to water and encounters Yimao, it is considered self-death; if it encounters Guisi, it is considered self-termination. If the Nayin sound element belongs to wood and encounters Gengshen, it is considered self-termination; if it encounters Renwu, it is considered self-death. Zhang Bai's "Five Lives" states that if either the day pillar or the hour pillar encounters one of these, it is called "stealing the seal and killing," which indicates that a person in official positions will certainly make a mistake. This principle can also be applied to the five fundamental human qualities: metal represents righteousness, and self-termination leads to a lack of righteousness; wood represents benevolence, and self-termination leads to a lack of benevolence; water represents wisdom, and encountering termination leads to loss of wisdom; fire represents propriety, and self-termination leads to a lack of propriety; earth represents trustworthiness, and self-termination leads to a lack of trustworthiness. One should examine each of the Five Phases carefully. Those whose Five Phases are strong but then die or terminate are usually people with shallow character.

陽止正而皆在內，丙逢多者生重頂，更加沖破受尅時，腦大侏儒壽何永。凡十干至丙，乃陽止至正，多丙正則有雙頂而生，加沖破受尅，必有雙頂，不成或不正，額闊頭大，不然矮小，兼亦無壽。

The song says: When the yang energy reaches its most proper place, it is all contained within. Those with many Bing stems in their fate are born with a heavy head. If they also have a clash or being overcome, they will have a large head and short body, and their lifespan will not be long. This is because among the ten heavenly stems, Bing is the point where yang energy is most proper. Those with many proper Bing stems are born with a double top of the head. If they also have a clash or being overcome, their skull will rise in two parts, growing unevenly, with a broad forehead and a large head. Otherwise, they will be short in stature and not live long.

時居卯酉斗日月，眼目斷之定親切。卯酉是日月出入之門，犯卯酉時生，眼目必主圓大。卯酉平生好徙移，或多道路或親離，若然帶殺加刑尅，眼大難全信有之。凡命犯卯酉者，性不定，好移徙，或多在道路，非依舊祖離骨肉，更帶殺兼有刑破，必損目，不然目中有翳或目大。（並沉芝源髓）

"The time of卯and酉is where the sun and moon rise and set, and those born at卯time or酉time will certainly have large and round eyes." The rhyme also says: Those who are born under卯and酉tend to be restless, often moving from place to place, or traveling all year round, or being separated from their relatives. If they also haveInauspicious Shaand刑克, their large eyes may not be preserved, and this is indeed reliable. Those whose destiny involves卯and酉are usually restless in nature, fond of moving, often traveling on the road and unable to stay with their family and ancestors. If they also haveInauspicious Shaand刑破, they will surely suffer eye injuries, or else have cloudiness in their eyes, or have particularly large eyes. This is from《Chen Zhi Yuan Mei》.

言詞狡猾，誕時合值六虛。六虛住處，曰謾語神，凡人得之，必好撰飾語詞，重併遇者，必狡猾。（壺中子）三命鈐云：六虛者，取空亡對沖之辰，謂如甲子旬中辰巳是也，主平生妨尅尊親，漂流他國。李九萬云：六虛主好奢華，緣飾文辭，作事故多虛聲。

"The phrase 'speaking in a cunning manner, and at birth coinciding with the six voids' refers to the 'Manshu Shen' which is located at the place of the six voids. When a person receives this, they are sure to enjoy fabricating and embellishing words. If this occurs repeatedly, the person is certainly cunning, according to the 'Hu Zhong Zi' text. The 'San Ming Qian' states that the six voids are taken as the earthly branches opposing the empty void. For example, in the Jiazi decade, the empty void is in Xu and Hai, and the branches opposing them, Chen and Si, are the six voids. These indicate a life of hindrance towards elders and relatives, and drifting away from one's homeland. Li Jiowan says: those with the six voids are fond of luxury, skilled in embellishing words, and thus often gain a reputation of being virtuous in their actions."

夫人稟五行之和氣而成形，所以有疾苦者，皆由陰陽五行之氣，虛、實、寒、熱太過不及，贅疣而致也。欲知人虛實，死絕為虛，生旺為實，虛實既明，疾病可以類推也。凡水死絕，多胸氣、腰足、攻圭、滑瀉、便溺不利之疾，火死絕主腸氣、結塞、驚悸、健忘、精神不安之疾。木死絕，主虛風、目牆、眩暈、筋急、爪甲枯悴，喜怒顛倒，擇食揀飯之疾。金死絕，主氣虛喘咳嗽、皮毛焦、乾燥、乾嗇，骨筋疼痛、善憂足涕淚，大腸瀉痢，便血之疾。土死絕，主面黃減食，隔食吐逆，肢體怠墮，喜睡嗜臥，多思足慮，耳聾神濁，健忘少喜動作之疾。

Human beings are formed by receiving the harmonious energies of the Five Phases. Illness and suffering arise due to excess or deficiency in the energies of yin and yang and the Five Phases, leading to deviations similar to warts. To determine whether a person is deficient or excessive, one should note that dead or dying energies indicate deficiency, while thriving energies indicate excess. Once deficiency and excess are clearly identified, diseases can be categorized accordingly. If water is in a dead or dying state, it often leads to chest tightness, lower back and leg pain, upward rushing qi, uncontrollable diarrhea, and difficulty in urination and defecation. If fire is in a dead or dying state, it usually causes bloating and obstruction in the intestines, restlessness, forgetfulness, and mental unrest. If wood is in a dead or dying state, it typically results in weakness of wind, blurred vision, dizziness, stiff tendons and muscles, brittle and withered nails, unpredictable emotions, and picky eating. If metal is in a dead or dying state, it often leads to shortness of breath, coughing, dry and withered skin and hair, dryness and lack of moisture, joint and tendon pain, excessive worry and tearfulness, and diarrhea with blood in the stool. If earth is in a dead or dying state, it usually causes a yellow complexion, reduced appetite, difficulty in swallowing and vomiting, limp limbs, excessive sleeping, overthinking, deafness and mental confusion, forgetfulness, and lack of activity.

凡五行有相尅而成疾者，金火相尅生旺，則痬、瘡、癱、腫，死絕無氣，主勞瘵嘔血。土木相尅生旺，主痞悶、昏眩、風麻、小腸疾、丹腫。死絕相尅，主吐食症塊，疽癖積滯之疾。李九萬云：木土相尅主中風，土受邪故也。金木相尅生旺，主肢足骨節不完，眼目之疾。死絕主氣虛精脫，勞瘵癱瘓之疾。水上相尅，主脾溼洩瀉，中滿痰嗽，不利之疾。

The Five Phases also cause illness due to mutual overcoming: when metal overcomes fire in a place of strength and vitality, it leads to sores, paralysis, and swelling; but in a place of decline and absence of energy, it results in tuberculosis, coughing with blood. When earth overcomes wood in a place of strength and vitality, it causes chest and abdominal distension, dizziness and blurred vision, wind-related paralysis, small intestine disorders, and red swollen boils; but in a place of decline and absence of energy, it leads to vomiting of food, formation of痞块 in the abdomen, and conditions such as abscesses,痞积, and blockages. Li Jiowan said: when wood overcomes earth, it causes stroke, because the spleen earth is invaded by evil qi. When metal overcomes wood in a place of strength and vitality, it results in disabilities of the limbs and joints and eye diseases; but in a place of decline and absence of energy, it leads to qi deficiency and loss of essence, tuberculosis, and paralysis. When water overcomes earth, it causes dampness in the spleen, loose stools, fullness in the middle jiao, excessive phlegm and coughing, and other obstructive conditions.

凡五行有相生而生疾者，火木相生生旺，則上盛膈壅，目赤頭風。死絕則傷寒作狂悶亂疾。火土相生生旺，則胃實。死絕則唇焦，紅氣熱結，大便不利。金水相生生旺，則氣滯，死絕則精滑。水木相生生旺，則嘔吐胃虛。死絕則精敗傷寒，痁瘧，金土相生生旺，則多無肌肉。死絕腸鳴蟲作也。凡水土木相逢於無氣處。主蠱氣腹脹，吐逆之疾。凡金水火相逢於無氣之地，主痢疾。金主大腸，水火守之陰陽不和也。凡水逢土，多主翻胃疾，土多而無木氣疏之，主聾聵疾，蓋腎水不流則為翻胃，氣不通則為聵也。

The Five Phases can also cause illness due to mutual generation: when fire and wood generate each other in a flourishing and strong location, it leads to congestion in the upper chest, blockage in the chest and diaphragm, red eyes, and headaches. In a dead and exhausted location, it causes cold damage and restlessness and confusion. When fire and earth generate each other in a flourishing and strong location, it results in fullness in the stomach. In a dead and exhausted location, it causes dry lips, stagnation of heat energy, and constipation. When metal and water generate each other in a flourishing and strong location, it leads to stagnation of qi. In a dead and exhausted location, it causes instability of the essence and leakage. When water and wood generate each other in a flourishing and strong location, it results in vomiting and stomach deficiency. In a dead and exhausted location, it causes deterioration of essence and qi, and susceptibility to cold damage and malaria. When metal and earth generate each other in a flourishing and strong location, it often leads to thin muscles. In a dead and exhausted location, it causes rumbling in the intestines and worms in the abdomen. Whenever water, earth, and wood meet in a place without energy, it indicates diseases such as distension and fullness in the abdomen and vomiting and regurgitation. Whenever gold, water, and fire meet in a place without energy, it indicates dysentery, because gold governs the large intestine, and water and fire affect it, causing imbalance between yin and yang. When water meets earth, it often leads to vomiting. If there is too much earth without wood to regulate it, it causes deafness, because when kidney water does not flow, it results in vomiting, and when qi does not flow smoothly, it results in deafness.

凡一切諸殺，亦有主疾者，劫殺主小腸，又主耳聾、咽喉疾。官符，主腰腳疾。威池主酒色勞瘵膿血，便溺疾。大耗主闇昧，或贅疣疾，凡祿主因食致疾，須帶殺尅身方是也。凡命見真沖氣散，或真刑氣散者，多是廢疾人也（並燭神經）

Among all the divine stars and ominous influences, some are associated with illness: "Jie Sha" indicates diseases of the small intestine, as well as deafness and throat ailments; "Guan Fu" indicates disorders of the waist and legs; "Xian Chi" indicates illnesses caused by excessive drinking and indulgence in pleasures, such as consumption, pus and blood conditions, and problems with urination and defecation; "Da Hao" indicates mental confusion or the growth of warts. Generally, "Lu" indicates diseases caused by diet, but this only counts if it is accompanied by malevolent stars that harm the body. If a person's chart truly has a conflict that disperses energy or a true刑 that disperses energy, they are mostly likely to be disabled or ill. The above is from the "Zhu Shen Jing."

凡人午為頭，巳為左肩，未為右肩，辰為左膊，申為右膊，卯為左肋，酉為右肋，寅為左腿，戌為右腿，丑為左腳，亥為右腳，子為陰，又辰為腿，丑為唇，未為三焦，戍為兩腿之間，取疾病去處，須推此。凡寅丑子亥多人，中年有腰腳疾，庚辰日，乙亥日，主消渴勞病等疾。

The correspondence between the human body and the twelve Earthly Branches is as follows: Wu represents the head, Si the left shoulder, Wei the right shoulder, Chen the left arm, Shen the right arm, Mao the left rib, You the right rib, Yin the left leg, Xu the right leg, Chou the left foot, Hai the right foot, and Zi the lower genital area. In addition, Chen can also represent the legs, Chou represents the lips, Wei represents the triple burner, and Xu represents between the two legs. To determine where the illness is located, one should refer to this correspondence. Those with many instances of Yin, Chou, Zi, and Hai in their birth chart are likely to suffer from waist and leg ailments in middle age. Those born on Gengchen day or Yihai day are prone to suffer from "xiao ke" (a condition characterized by excessive thirst and drinking with weight loss) and other types of deficiency syndromes.

正月起申，逆行十二辰，又名飛廉殺，犯者主無目，凡命最忌，大惡支干有氣。（並寸珠尺璧）

The method of arranging "Tian Gu Sha" begins from the Shen position in the first month and proceeds in reverse order through the twelve earthly branches. It is also called "Fei Lian Sha." Those who are afflicted by it are likely to suffer from blindness. In fortune telling, it is most undesirable, especially if the dry branch associated with it still carries strong vitality, which is extremely ominous. The above is from "Cun Zhu Chi Bi."

甲辰、甲午、乙丑、乙未，土木交加，主癱瘓之疾，丙申、丁酉，金火交加，主血筋所傷。戊子、己亥，水土交加，主脾胃之疾。庚寅、辛卯，金木交加，主筋骨勞嗽之疾。癸巳、壬午、丙子、丁亥，水火交加，主頭面目疾。

Jiachen, Jiawu, Yichou, Yiwei are combinations of earth and wood, indicating diseases of paralysis; Bingshen, Dingyou are combinations of metal and fire, indicating injuries to blood vessels and tendons; Wuzi, Jihai are combinations of water and earth, indicating diseases of the spleen and stomach; Gengyin, Xinmao are combinations of metal and wood, indicating injuries to bones and tendons and coughing; Guisi, Renwu, Bingzi, Dinghai are combinations of water and fire, indicating diseases of the head, face, and eyes.

日被時克莫相對，終是艱辛病禍纏，金木戰兮憂骨肉，水凌火氣眼生煙。金水死時為風【癩】，土多水少敗丹田。土遭木克脾胃弱，火勝金殘血裡眠，水深金重逢水厄，遇水定教落深淵。水少火多應受渴，火多土少語狂顛。水若滿兮火若明，水滿火明壽難延。金純切忌四肢損，土多帶火受憂煎。木若盛時應蹇塞，更須仔細辯根源。（並神白經）

The Sheng Bai Jing rhyme says: When the day pillar is overcome by the hour pillar, they cannot be opposed, and ultimately it brings hardship and suffering, illness and misfortune. When metal and wood clash, there is worry of injury to flesh and blood; when water overpowers fire, the situation appears as if smoke is rising. If metal and water fall into the dead position, it leads to a disease called wind癞. If there is too much earth and little water, it damages the original energy of the dan田. If earth is overcome by wood, the spleen and stomach become weak; if fire overcomes metal, there is blood in the sleep. If water is deep and metal is heavy, one will face water calamity, and if a great flood comes, one will fall into the abyss. If there is little water and much fire, it indicates thirst; if there is much fire and little earth, it leads to madness and confusion. If water is full and fire is too bright, those with full water and bright fire will not live long. Those with pure metal destiny most fear injury to the limbs; if there is much earth and some fire, one will be constantly troubled. If the wood energy is too strong, actions will be obstructed; all these must be carefully examined according to the root of the destiny chart.

金衰火盛，嘔血不人小，脫肛水竭，土盈病癖，忽然耳聵。金在臟為肺而主嘔，火在臟為心，而主血咳與血相應也。金衰而火盛，則火乘其便以克之，肺乃受疾，發於上則為咳嘔，發於下則為痔漏，蓋肺與腸相為表裡也。此言金人得火多也。水在臟為骨髓，土在臟為脾為肌肉，骨與肉相接也。水竭而土盈，則土乘其便以克之，腎乃受疾，腎既受疾，攻於下則為癖，攻於上則為聵，蓋腎上攻則應於耳，此言水人得土多也。（壺中子）

"Gold weakens and fire thrives, causing vomiting of blood without small bowel involvement, rectal prolapse with water depletion, earth excess leading to disease of masses, and sudden deafness." The "Hu Zhongzi" explains that gold corresponds to the lung in the five organs and governs vomiting and reversal; fire corresponds to the heart and governs blood, with coughing and bleeding being consistent with this. When gold weakens and fire thrives, fire takes advantage to overcome gold, causing lung disease: if it manifests above, it becomes coughing and vomiting blood; if it manifests below, it becomes hemorrhoids and rectal prolapse, because the lung and large intestine are mutual internal and external organs. This describes the situation of people with nayin belonging to gold having excessive fire in their fate. Water corresponds to bone marrow in the five organs, and earth corresponds to the spleen and muscles. Bone and flesh are naturally connected. When water dries up and earth thrives, earth takes advantage to overcome water, causing kidney disease; when the kidney is diseased, it attacks downward causing masses, and upward causing deafness, because kidney qi ascending affects the ears. This describes the situation of people with nayin belonging to water having excessive earth in their fate.

破碎羊刃招痕疾，疾中六害還非吉，日時累犯旺鬼凌，無氣空亡纏病卒。凡命如犯破碎羊刃，日時中見者，身多痕瘕，女人有血氣之疾，少年主多【？】癤之患，凡病厄宮不要見六害，多疾患。旺鬼凌者，如土命人犯乙卯己亥又三合，巳酉丑見戊午，乙巳丁巳之類，更犯空亡無氣，一生多疾。

The song says that the Star of Fragmentation and the Yangren will bring about diseases with scars, and if the Six Harmful Stars appear again in the illness sector, it is not auspicious. If the day pillar and hour pillar repeatedly suffer from strong ghost stars, and if there is also no vitality and Kongwang, it will lead to prolonged illness and even death. Specifically, anyone who has the Star of Fragmentation and Yangren in their day or hour pillar will often have scars and swellings on their body. Women may suffer from blood-related illnesses, while young people are prone to sores and boils. The illness sector should not see the Six Harmful Stars; if they do, more illnesses will occur. The term "strong ghost stars" refers to, for example, those with a Nayin element of earth who have the Yimao or Jihai and form a Triple Harmony, or those with the Si-You-Chou combination who have Wuwu, Yisi, or Dingsi. If they also commit Kongwang and lack vitality, they will suffer from many illnesses throughout their lives.

月陰淫佚忌相逢，陰命須憂帶下通，月水不調緣好事，男兒痔漏及腸風。月陰月殺也，如寅午戌在卯。（並沉芝源髓）凡命祿對沖一辰，如坐命宮，或疾厄宮，主人手足不完，身體有疾，六厄亦係名曰互戰。

The song says: "The evil star 'Moon Yin' is most to be avoided. Women are worried about vaginal diseases and irregular menstruation, which are caused by it. Men may suffer from hemorrhoids and bloody discharge from the intestines. The so-called 'Moon Yin' is the 'Moon Killer'. For example, those born in the years of Yin, Wu, and Xu have their Moon Killer in Mao. This is the view of the book 'Chen Zhi Yuan Mei'. If the one opposing the Lu Spirit is sitting in the命宫 or the疾厄宫, it indicates that the person has disabilities in their limbs or suffers from illness; 'Liu'e' also falls into this category, known as 'mutual conflict'.

辛卯日時，名曰白虎閉目，火年必損眼，其餘辛與卯字者，亦忌之。（並廣信集）凡欲推疾病災厄，先看祿、命、身三等，大小運如何，若三命無氣，祿馬敗絕，但只祿財、命財旺相，亦不至死。若父病推其子命，如子命遇孤辰、寡宿、喪門、吊害及白衣殺臨命，其父必有不可救之疾，夫妻亦準此論之。（三命指掌）

On days or hours with the stem Xin and the branch MaO, it is called "White Tiger Closing Its Eyes." If such a day or hour coincides with a year of fire, it will surely cause eye damage. Similarly, any combination of the stem Xin with the branch MaO should be avoided, according to the "Broad Trust Collection." The "Three Hands of Fate" states that when determining illness and misfortune, first examine the "Liu," "Ming," and "Shen" along with the big and small years. If these three are all weak, and the禄 and 马 are also in decline, but the wealth and life fortune are still prosperous and strong, it will not lead to death. If a father is sick, one can look at his son's fate: if the son's chart includes Guchen, Guasu, the Mourning-and-Condolence spirit, the Guest spirit, and the "White Robe Killer" affecting his destiny, then his father will certainly suffer from an incurable illness. The same method applies when determining illness between spouses.

夫人壽夭脩短之數，大抵生旺為壽長，死絕則為夭折，如根深者蒂固，源【澞】者流長也。凡命皆要逢生旺，則為有壽，如日月上逢生旺，時上雖有死氣，不妨。蓋生旺氣之故也。如月上死絕，日時上雖生旺氣不甚雄，蓋生承死絕故也，於三十歲前，須有幾死之災。如月生日生旺，時上死絕人，壽不過四十五歲。月日時死絕者，死在三十歲前也。更有凶殺五行凌犯，必為殤子，常以月管一歲至三十歲。日管三十一歲至四十五歲。時管四十五歲至百歲。或生旺，或死絕，逐限詳之。

The length of a person's life is generally determined by whether their destiny is in a state of "birth and prosperity" or "death and extinction." "Birth and prosperity" refers to the heavenly stems and earthly branches being in a position of growth, officialdom, or prosperity within the five phases, which indicates a strong life force. "Death and extinction" refers to being in positions of death, burial, or extinction, which signify a depleted life force. This is like a tree root that is deeply planted, allowing the fruit to be firmly attached; or a deep water source, allowing the river to be long and flowing. Every destiny must encounter the energy of birth and prosperity to have a long life. If the year pillar or month pillar encounters birth and prosperity, even if the hour pillar carries death energy, it is not a problem, because the overall energy of birth and prosperity is sufficient to support life. However, if the month pillar is in death or extinction, even if the day and hour pillars are in birth or prosperity, the energy is not strong enough, because the life force comes after death or extinction. Such people will surely face several near-death experiences before the age of thirty. If the month pillar is in birth, the day pillar in prosperity, and the hour pillar in death or extinction, their lifespan will not exceed forty-five years. If all three pillars—month, day, and hour—are in death or extinction, they will die before the age of thirty. If there are alsoInauspicious Sha (malevolent stars) and conflicts among the five phases, they will certainly be夭殇 (夭折,夭亡) children who do not live long. When calculating, the month pillar usually governs the first year to the thirtieth year, the day pillar governs the thirty-first year to the forty-fifth year, and the hour pillar governs the forty-fifth year to the hundredth year. Depending on whether each pillar is in birth and prosperity or death and extinction, the lifespan is analyzed in these three periods.

如欲知人死處，聚則為生氣，散則為死氣，遇二運太歲會集在死絕衰息之鄉，更太歲刑剋與災限相應者，定死也。各發在身無氣，月日時上也。凡命中有生旺多者，如不犯刑殺，應是少疾病，善終，死於一念之間。若死絕，多刑殺，主憔悴苦楚之災，或久淹歲月難辨之疾。凡旺運中死，或祿上死者，是稱意中卒也。老人行年生旺，死於苦楚，蓋生旺則尫羸淹久，少者則死於善疾，命中是亡神、大耗重迭，死須破尸也。（燭神經）

To determine in which stage of life a person will die, one should examine the gathering and dispersing of Qi. When Qi gathers, it is called Life Qi; when Qi disperses, it is called Death Qi. If the big destiny year, the small destiny year, and the Tai Sui all converge in a place of death, decline, and exhaustion, and if the Tai Sui also harms and overpowers, and if this corresponds with the limit of misfortune, then it is certain that the person will die. The location where misfortune occurs is where the person's own Life Qi is absent, that is, in the birth column, the day column, and the hour column. Those whose destiny has abundant Life Qi and who do not suffer from punishment, clash, or evil stars will have few illnesses and will die peacefully, often passing away smoothly in an instant. However, those whose destiny is in a state of death or decline and who are afflicted by many punishments and evil stars will suffer from severe suffering or illness, which may last for many years and even confuse doctors. Those who die during a prosperous destiny period or at the 'Lu' position are considered to die peacefully and contentedly. Elderly people who encounter a prosperous destiny in their flowing years may die painfully, because the Life Qi causes them to become weak and suffer prolonged illness; whereas young people may die from illnesses that are easier to resolve. Those whose destiny includes both the 'Wang Shen' and 'Da Hao' evil stars will have their bodies destroyed and their coffins broken after death. The above is from the 'Zhu Jing Jing'.

凡天干生旺不損克者，壽。天干不敗死有救助者，尤壽。天干敗死相賊者，夭。天干生旺中有破克者，尤夭。（廣錄）

If the heavenly stems in the four pillars are in a flourishing and strong position without being harmed or restrained, they indicate a long life. If the heavenly stems are not in a declining or dead position, but are aided by other heavenly stems, longevity is even greater. If the heavenly stems are both in a declining and dead position, and they also harm each other, it indicates a short life. If the heavenly stems are originally in a flourishing and strong position, but are accompanied by damage and restraint, the short life occurs even more quickly. This is mentioned in the "Broad Record."

凡欲知人壽命長短，但以本年納音，與生月納音，觀其刑剋，若生月克命，即多夭折。命克生月，主壽籌延永。假令癸亥水命人，四月生即無壽，以戊癸年，四月建丁巳，納音屬土，土能克水，是生月克命也。又癸亥人四月為祿命絕處生，故無壽。如癸丑木命，三月生，即有壽，以戊癸之年，三月建丙辰，納音土，木克土，是命克生月也，設如凶殺下生，亦為身制殺也。又癸丑人三月生，為祿命庫墓中生，凡庫墓中生者，多主有壽。但三十歲以前常主有患難，緣前有絕鄉運，後有死病，歷盡衰鄉運到旺處，故有晚歲福也。（三命鈐）

To determine the length of life, one simply compares the Five Phases of the 'Nayin sound element' of the birth year with that of the birth month. If the birth month's Five Phase overcomes the birth year's, it often indicates a short life. If the birth year's Five Phase overcomes the birth month's, it suggests a long life. For example, someone born in the year Guihai belongs to the Water element. If they are born in the fourth lunar month, they are unlikely to live long. In the fourth month of the years Wu and Gui, the month builder is Dingsi, whose Nayin sound element is Earth. Earth overcomes Water, which means the birth month overcomes the birth year. Moreover, the Guihai person's fortune and destiny reach the position of Si in the fourth month, which is the terminal stage, hence lacking longevity. Conversely, someone born in the year Guichou belongs to the Wood element. If they are born in the third lunar month, they are likely to live long. In the third month of the years Wu and Gui, the month builder is Bingchen, whose Nayin sound element is Earth. Wood overcomes Earth, which means the birth year overcomes the birth month. Even if this column is occupied by malevolent influences, the person's own strength can control these malevolent forces. Furthermore, those born in Guichou in the third month are born in the repository of their fortune and destiny. People born in the repository of their fortune and destiny usually live long. However, they often face difficulties before the age of thirty, because they first pass through the terminal stage and then the land of death. Once these weak periods are over and they reach the prosperous stage, they can enjoy a happy old age. This statement comes from the book Sanming Qian.

凡壽以生月定之，生月居支干納音旺處，及五音相生不逆，及日、時，並胎，並皆得數，不相刑剋，上壽也。（玉門關集）

When calculating lifespan, the main factor is the month of birth: if the heavenly stem and earthly branch of the birth month, along with the nayin sound element, are all in their flourishing positions, and the five tones (gong, shang, jue, zhi, yu) corresponding to the five phases are mutually supportive rather than conflicting, and also the day pillar, hour pillar, and the month of conception all conform to the proper numbers without mutual conflicts or punishments, this is considered an excellent longevity destiny. This statement is found in the "Yumenguan Ji."

納音居死絕之地，而有真五行與納音比合，居於生旺之位者，是也。假令乙酉人，其納音水，自敗，若得辛亥、丙申，則丙辛真水，復生於申，此類享眉壽也。如乙亥人，得癸亥、戊寅之類亦是。（玉霄寶鑑）

The concept of "Heavenly Longevity Returning to the Origin" refers to a situation where although the nayin sound element of one's birth year falls in a dead or declining position, there is another "true Five Phases" — the Five Phases generated by the combination of heavenly stems — that matches the nayin sound element and is in a position of growth and strength. For example, a person born in the year of Yiyou (乙酉) has a nayin sound element of water, and the year of You (酉) is the place where water is destroyed by bathing. However, if the person's chart also includes the columns of Xinhai (辛亥) and Bingshen (丙申), the combination of Jia and Xin produces water, which is the true water. Since water is born in Shen (申), this person can live a long life, reaching the age when his eyebrows turn white. Similarly, a person born in the year of Yihai (乙亥) who receives Guihai (癸亥) and Wuyin (戊寅) follows the same principle. This pattern is recorded in the "Yuzhao Baodian."

建命者，如子人見子，丑人見丑之類，如遇滋助，無刑剋，多長壽。（沉芝源髓）凡命中帶長生多者，定有壽，須本家納音旺者，謂之長生見剋制，則夭矣。（李虛中書）

The concept of "Jian Ming" refers to when the earthly branch in the pillar matches the earthly branch of the native's birth year, such as someone born in the Year of the Rat encountering another Rat or someone born in the Year of the Ox encountering another Ox. If this configuration is further supported by generation and assistance, and there are no punishments, clashes, or controls, it often indicates a long life. This statement comes from "Chen Zhi Yuan Mei." Additionally, those who have many "Changsheng" (growth) in their fate are likely to live long, but this is conditional upon the native's nayin sound element being strong. If the Changsheng is instead restrained, it may result in a short life. This statement comes from "Li Xuzhong Shu."

凡祿馬貴人，往來在生旺之地，死絕之氣者，雖早發亦早死，然須在乘旺之地者，方為福，餘且徒然，若時得力，則晚發，而壽長。要知天算得遐長，五行生旺最高強，旺鬼克身為短命，祿財無氣亦為殃。（理愚歌）

All auspicious deities such as "Lumu" (the Lu Spirit and the Post-horse) and "Guiren" (the Nobleman), if they appear and disappear in a place of birth and prosperity but are accompanied by dead and exhausted energy, then even though one may achieve success early in life, they will die young. These deities must be in a position of strength and vitality to truly bring blessings; otherwise, they are only names without real power. If these auspicious deities are in the time pillar and are strong, then success comes later, but longevity is longer. The "Li Yu Ge" says: To know how to prolong the heavenly granted lifespan, the Five Phases must be in a state of birth and prosperity; when strong malevolent forces come to harm the person, it is a sign of short life; the Lu Spirit and the wealth star without vitality are also signs of misfortune.

人過鬼門，氣度消關。火忌申酉亥，（甲申、乙酉、癸亥，消關者，病、死、絕。）金嫌亥子丑，水土寅卯巳，（水忌戊寅、己卯、丁巳，土忌庚寅、辛卯、己巳。）木怕巳午申，（辛巳、甲午、壬申。）更若逢陰鬼，壽算永不停，艱辛尤住世，發即禍來尋，若人逢此地，不請怨天文。

Once a person has passed through the Gate of Ghosts, their fate must go through a period of exhaustion. Those with a fire destiny should avoid the branches of Shen, You, and Hai. The original commentary cites the pillars Jiashen, Yiyou, and Guihai, referring to the "exhaustion pass" as the places of illness, death, and decline, which signify the end of vitality. Those with a metal destiny should avoid Hai, Zi, and Chou; those with a water or earth destiny should avoid Yin, Mao, and Si. The original commentary states that water should avoid Wuyin, Jimao, and Dingsi, while earth should avoid Gengyin, Xinmao, and Jisi. Those with a wood destiny should avoid Si, Wu, and Shen, which correspond to Xinsi, Jiawu, and Renshen. If these branches are further combined with yin ghosts and evil influences, their lifespan will be cut short and will not increase. Even if they survive, they will face extra hardships, and any success will bring misfortune. If a person encounters these branches, they should not blame the predetermined fate recorded in the books.

鬼限生來有所憂，欲知人死向斯求，金哥出去休騎馬，火弟歸來莫跨牛，木遇鼠蛇須遠走，水逢雞子也堪愁，土人切更防豬兔，難保年光到白頭。即小兄例中鬼關殺。

The rhyme says: A person's destiny comes with a ghostly limit, and from birth there is something to worry about. If you want to know where a person will die, you should seek the answer here. Those with a metal destiny must not travel on the horse (Wu) hour. Those with a fire destiny should not step onto the ox (Chou) when returning home. Those with a wood destiny should keep away from the rat (Zi) and the snake (Si). Those with a water destiny should be greatly concerned when encountering the rooster (You) and the rat (Zi). Those with a earth destiny should especially beware of the pig (Hai) and the rabbit (Mao). Meeting these will make it hard to live through the years and reach old age. This is what is referred to as "Ghost Gate Kill" in the child's destiny examples.

受氣重重鬼莫臨，四柱交加豈可親，時兼本命還相遇，富貴之中壽不存。生日對時人短命，生年對月亦復是，此乃人間短命法，人生值此少年紀。如寅年、申月、午日、子時，是也。又日與時對，更被時尅者，是也。

A mnemonic also states: where the vital energy is received, it is most undesirable for ghosts and malevolent forces to arrive; if there are mutual punishments among the four pillars, how can there be harmony? If the hour pillar conflicts with the birth pillar, even if one is born into wealth and honor, longevity cannot be ensured. Those whose birth day and birth hour are in opposition tend to die young, and those whose birth year and birth month are in opposition are the same. This is the method used to determine short life in the human world; when someone encounters this, they are mostly destined to live only a short life. For example, if the birth year is寅, the birth month is申, the birth day is午, and the birth hour is子, then寅 and申 are in opposition, and午 and子 are also in opposition, which is this pattern. Another example is when the day pillar and the hour pillar are in opposition, and the hour pillar further harms the day pillar, which also falls into this category.

生日對時人促壽，日時相沖壽不長，天罡空亡難保守，定知惡死路頭亡。或云沖而不散無害。（並神白經）生日對年須可歎，生時對日亦堪傷，那看生處時同歲，二入風流壽不長。如甲寅年、丁酉月、戊申日、甲寅時，不出週歲死，生年對月亦然。（鬼谷要訣）

A rhyme says: Those whose birth day and birth time are in opposition will have short lives; if the day and time are in opposition, their lifespan will not be long. If they also commit 'Heavenly Gang' and 'Kongwang' - Kongwang refers to the two earthly branches left out after matching ten heavenly stems with twelve earthly branches - their fate will be even more difficult to preserve, and they can be predicted to die suddenly on the road. Some people also say that if there is opposition but not dispersal, there will be no great harm. The above is also found in the Shengbai Jing. Another rhyme says: It is truly regrettable when the birth day and birth year are in opposition; it is equally painful when the birth time and birth day are in opposition. Then look at whether the birth time and the heavenly stem of the current year fall on the same earthly branch, causing mutual conflict. Although the person may be charming, their lifespan will be short. For example, someone born in Jiayin year, Dingyou month, Wushen day, and Jiayin hour, there is opposition between Yin and Shen, and the time pillar coincides with the year pillar. This child will die before reaching one year old. If the birth year and birth month are in opposition, the principle is the same. This example is from the Guigu Yaojie.

豬鼠無良犬戰於，雞聲催促夜行彪，龍羊猴兔不相入，巳午無人到白頭。與防中害巾沉芝源髓隔宿例同。三命鈐作天年殺，主壽命不長，多遇喪禍，若身能尅殺，則可免。

The rhyme says: The combination of亥 (pig) and子 (rat) is not a good match, and戌 (dog) is also involved in conflict; the sound of酉 (chicken) calling out repeatedly urges寅 (tiger) to run all night; the combination of辰 (dragon) and未 (sheep), as well as申 (monkey) and卯 (rabbit), are mutually incompatible; those with the combination of巳 (snake) and午 (horse) cannot live to old age. This statement is consistent with the rules of prevention and harm in the《Chen Zhi Yuan Mei》, and the《San Ming Qian》calls it "heavenly longevity killer," indicating a short lifespan and frequent misfortunes; if the person's five elements are strong enough to control this killer, the misfortune can be avoided.

此以干支相尅，只如甲乙屬木、申酉屬金、金尅木也。甲乙申酉見閻王，丙丁亥子切須防，庚申巳午如風燭，戊己寅卯亦重傷，壬癸辰戍加丑未，永別浮生入鬼鄉。（並三命篡局）

This "kill" is determined by the mutual control between heavenly stems and earthly branches. For example, Jia and Yi belong to wood, while Shen and You belong to metal, and metal controls wood. When a heavenly stem is seated on such an earthly branch, it becomes a "kill." The mnemonic says: When Jia or Yi encounter Shen or You, it is like facing the gate of hell; when Bing or Ding encounter Hai or Zi, one must be cautious; when Geng encounters Si or Wu, life is as fragile as a candle in the wind; when Wu or Ji encounter Yin or Mao, one will suffer serious injuries; when Ren or Gui encounter Chen, Xu, Yin, or Wei, one must part from the world and enter the realm of ghosts. All of the above are cited from "San Ming Cuan Ju."

廣信集作天鬼截路殺，若甲人見申，乙人見酉，生時帶著，支干皆有者，定夭。如甲人見庚申是，支干皆有也。太歲與大運逢之，主多孝服，更與小運併，主死。金書命訣云：行年二位臨斯位，自察前程有盛衰。

The Guangxin Collection refers to this killer as "Heavenly Ghost Blocking the Path": if someone born on a Jia day sees Shen, or someone born on a Yi day sees You, and this is present in their birth time, with both heavenly stem and earthly branch complete, they will certainly die young. For example, if someone born on a Jia day sees Gengshen, both heavenly stem and earthly branch are complete. When the master year and big destiny year arrive here, it indicates frequent mourning; if combined with the small destiny year, it indicates death. The Golden Book of Destiny says: when the flowing year and the big and small destiny years all arrive at this position, one should look ahead to the prosperity and decline of the future.

金人沐浴火木胎，土死水墓四季裁，命有限逢為再犯，閻王急腳送書來。（金書命訣）

The song says: Those born under the Metal element should avoid the Bathing place, those born under the Fire element should avoid the Conception place, those born under the Earth element should avoid the Death place, and those born under the Water element should avoid the Tomb place. These should be determined according to the months of the four seasons, namely Chen, Xu, Chou, and Wei. If the person's original destiny already includes such a place and it is encountered again during the time of travel, it is called a repeated offense. This means that the messenger from Yama will send a swift messenger to deliver the decree of death. This rule comes from the "Golden Book of Destiny."