[Urgent Foot Kill]

寶瓶在亥丑居寅，人馬來蛇蠍奔辰，天秤卯宮雙女午，獅子尋牛蟹寶瓶，陰陽在未金牛戌，白羊居丑亥還申。假令子上安命即亥上起一歲，酉上十一，未上二十零一年倒轉，順數節節而去，一歲一辰，怕與限星及大小運併，在子午卯酉宮，及本命墓殺三刑宮。

This method uses the twelve zodiac signs of the Seven Stars and Four Excesses: Aquarius is in the亥 (Hai) position, the丑 (Chou) position is in寅 (Yin), Sagittarius arrives at巳 (Si) (Snake), Scorpio moves to辰 (Chen), Libra is in卯 (Mao), Virgo is in午 (Wu), Leo seeks丑 (Chou) (Ox), Cancer is located where Aquarius is, the Yin-Yang position is in未 (Wei), Taurus is in戌 (Xu), Aries is in丑 (Chou), and the亥 (Hai) position returns to申 (Shen). The calculation method is: if the birth position is in the子 (Zi) position, start from the亥 (Hai) position and count one year, reaching the酉 (You) position is eleven years, reaching the未 (Wei) position is twenty-one years, then reverse the counting, proceeding one section at a time, one year for each section. It is most feared when it coincides with the limit stars, as well as the major and minor years, especially when it coincides with the four cardinal zodiac positions of子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You), as well as theStorage (storage),Inauspicious Sha (malevolent killing), andThree Punishments (three punishments) positions of the birth zodiac.

又歌曰：子午便是黃泉路，卯酉呼為二八門，限到殺時人便死，若無惡殺只災迍。（五星捷論）古詩云：急腳相逐逐歲移，沖臨行限少人知，更加惡曜臨其位，買取棺材不用疑。

There is also a rhyme that says: the Zi and Wu mansions are called the Yellow Spring path, and the Mao and You mansions are known as the Eighty Gate; when the limit of one's life reaches a place of凶杀, a person will die. If no evil stars are present, it is merely a disaster and hardship. This comes from the book *Five Stars Quick Theory*. Another ancient poem says: the quick killer star moves year by year, and when it conflicts with the limit of one's life, few people notice; if there are also evil stars present at that position, there is no need to hesitate about buying a coffin.

廣信集云：陰陽順逆依次數，假令寅申巳亥上安命，遇寅申巳亥年，亦災。更恨在寅申巳亥上尤緊，更帶當生行年殺神尅戰命宮，定死，月分亦如之。若坐當生行年祿馬救神上，但災耳。

The Guangxin Collection says: This killer star should be calculated by following the order of yin and yang, either in a forward or reverse sequence. If the命宫 is located on the four young months (寅, 申, 巳, 亥), and it also encounters the years of寅, 申, 巳, or 亥, there will be misfortune; especially harmful is when it falls on寅, 申, 巳, or 亥. If at the same time the birth time and the current year's evil stars clash with the命宫, then death is certain, and the same principle applies to the month. If the命宫 is exactly on the position of theThe Lu Spirit orThe Post-horse, which are the gods that rescue, then it will only be a disaster, but not fatal.

若子生人見丑、各於本命前一辰是。人命歸前次一支，子生須與丑為期，三逢必定遭凶死，兩見須憂血漬衣。

The original commentary says: This killing branch is like the person born in the year of Zi seeing Chou, meaning each person takes their own birth branch and counts one step back. The rhyme says: A person's destiny should be associated with the branch that comes immediately before it; for someone born in the year of Zi, Chou is the limit. If this branch appears three times in a life, certain death is inevitable; if it appears twice, one must worry about calamities involving blood and stained clothes.

若子生人見亥、各於本命後一辰是。命後一辰宜見兩，重重見者涉疑猜，三重在外中年夭，五十年前禍必來。

The original commentary says: This killing star appears when someone born in the year of Zi sees Hai. That is, take the person's own earthly branch and count one position forward. The rhyme says: The killing star appearing one position after the person's own earthly branch is only suitable to appear twice. If it appears more than twice, it causes suspicion. If it appears three times or more, the person will die in middle age, and certainly face misfortune before the age of fifty.

寅午戌連亥，亥卯未同申，申子辰歸巳，巳酉丑從寅，此劫殺位，更支干相尅，則凶。財死中生者，從頭說向君，金招離上厄，水莎兌家遁，惟有土兼木，同過玉兔門，火山通鼠穴，光景自逡巡。

Those born with the triple harmony of fire (Yin-Wu-Xu) are connected to Hai, those with the triple harmony of wood (Hai-Mao-Wei) are associated with Shen, those with the triple harmony of water (Shen-Zi-Chen) are linked to Si, and those with the triple harmony of metal (Si-You-Chou) are related to Yin — these four positions are where '劫杀' (劫杀) occurs. If there is also mutual control between the heavenly stems and earthly branches, it becomes even more ominous. The rhyme says: the reason why the wealth star is in a position of birth, explained from the beginning: those with a metal destiny suffer misfortune at the position of fire (Wu), those with a water destiny escape to the position of metal (You), only those with a earth destiny and those with a wood destiny must pass through the gate of the rabbit (Mao), and those with a fire destiny go to the rat's dwelling (Zi) — when encountering these, good fortune naturally hesitates to arrive.

值之有尅刑損夭。五行生處定陰陽，日月平分兩位當。凡月一至十五日為陽，十六至三十為陰。六日初生名甲乙，初六日木生至初十日滿。丙丁依此火為強，十六日火生至二十日滿。壬癸水流相註定，二十六日水生至三十日滿。從茲生死不乖張。只如己亥生九月三十日己酉，丁卯時，其日值水滿，年是己亥，日是己酉，其水被兩土所尅，此人夭壽。

The original commentary says: If one's fate falls into this category, there will be problems such as being harmed, punished, injured, and shortened lifespan or early death. The mnemonic says: Each of the Five Phases has its own source of generation, from which yin and yang are determined. A month is divided into two halves, each corresponding to one position. The original commentary says: From the first day to the fifteenth day of the month is yang, and from the sixteenth to the thirtieth is yin. The mnemonic says: On the sixth day, the wood energy begins to arise, matching Jia and Yi. The original commentary says: On the sixth day, the wood energy begins to arise, and by the tenth day it is complete. The mnemonic says: The fire energy of Bing and Ding follows this order to grow stronger. The original commentary says: On the sixteenth day, the fire energy begins to arise, and by the twentieth day it is complete. The mnemonic says: The water energy of Ren and Gui flows in sequence to determine its course. The original commentary says: On the twenty-sixth day, the water energy begins to arise, and by the thirtieth day it is complete. The mnemonic says: From this point on, the numbers of life and death will not be confused. For example, a person born in the year Jihai, on the thirtieth day of the ninth month, on the day Jiyou, at the time Dingmao, this day corresponds to the fullness of water energy. The heavenly stem of the year column is Jihai, and the heavenly stem of the day column is Jiyou. The two Ji earths together restrain the water, so this person is destined for a short lifespan.

男以本命順數至九辰為陽極，女以本命順數至六辰為陰極。陰陽二極君知否，男女替從本命數，男逢九位女三雙，位位相連兼順去，大小兩運氣全無，到此須知身死處，兩運有氣則無妨，合致一年災運苦。（並金書命訣）

The original commentary says: For a man, starting from his own heavenly stem and counting forward through the earthly branches to the ninth position, this is the point of yang extremity; for a woman, starting from her own heavenly stem and counting forward through the earthly branches to the sixth position, this is the point of yin extremity. The mnemonic verse says: Do you know the extreme positions of yin and yang? Both men and women start counting from their own heavenly stem. For men, they count forward to the ninth position; for women, they count forward to the third double number, which is the sixth position. They count one after another in sequence. If both the big destiny year and the small destiny year have no life qi at this position, then it indicates the place of death; if both destinies still have some qi, then there is no problem, at most causing a year's worth of disaster and hardship. This is also mentioned in the "Golden Book of Destiny Secrets."

假如寅人，午月，巳日，未時，必命從木生兩火，巳失本氣，更兩火生未土，而寅木弱也。

For example, a person born in the Year of Yin (寅) encounters a month of Wu (午), a day of Si (巳), and an hour of Wei (未). The person's inherent Yin Wood is meant to generate both Wu and Si Fire, and even the inherent energy of Si Fire is consumed. The two layers of Fire then go on to generate Wei Earth, leading to a continuous depletion. As a result, the Yin Wood naturally becomes weak. This is the pattern where one branch generates another, and the original energy is completely drained by the offspring energy.

寅午戌全人，亥年、亥時、亥運，皆弱也，巳酉丑全人，寅年、寅時、寅運，皆弱也，申子辰全人，巳年、巳時、巳運，皆弱也，亥卯未全人，申年、申時、申運，皆弱也，更看天干納音，仔細消息之。（並天元變化書）

People with the three earthly branches Yin, Wu, and Xu forming a complete fire triple harmony, when encountering the year, time, or period of Hai, will experience fire reaching its decline, thus weakening its strength. Similarly, people with the three earthly branches Si, You, and Chou forming a complete metal triple harmony, when encountering the year, time, or period of Yin, will experience metal reaching its decline, thus weakening its strength. People with the three earthly branches Shen, Zi, and Chen forming a complete water triple harmony, when encountering the year, time, or period of Si, will experience water reaching its decline, thus weakening its strength. People with the three earthly branches Hai, Mao, and Wei forming a complete wood triple harmony, when encountering the year, time, or period of Shen, will experience wood reaching its decline, thus weakening its strength. In addition, one should also consider the strength and decline of the heavenly stems and their nayin sound elements, carefully weighing the situation. The above is also mentioned in the book "Tianyuan Biangu Shu."

木為身命，未申子全；金為身命，丑寅午全；火為身命，戍亥卯全；水土為身命，辰巳酉全，在墓絕敗位。（廣錄）

Those born with wood as their destiny element have the branches of Wei, Shen, and Zi fully present in their fate; those born with metal as their destiny element have the branches of Chou, Yin, and Wu fully present; those born with fire as their destiny element have the branches of Xu, Hai, and Mao fully present; and those born with water or earth as their destiny element have the branches of Chen, Si, and You fully present. These three branches correspond exactly to the three declining positions of the destiny element: the grave, the end, and the decline. Once all three are present, it becomes a deadly affliction leading to a short life. This statement is found in the "Broad Record."

木遇巳金金遇寅，生火生金傷本身，五行命裡皆防此，遇者知非鶴髮人。凡有二木，怕見巳中生金，金命人金多，怕見寅中生火也，如兩土怕逢亥，亥中有生木尅也。五命皆怕逢之，更加惡殺，皆主夭壽。（沉芝源髓）

The rhyme says: A wood destiny meets the hidden metal in Si, and a metal destiny meets the hidden fire in Yin; one generates fire, the other generates metal, yet both end up harming themselves. In the Five Phases theory of destiny, one must beware of this. When someone encounters this, they know they cannot live long and grow old. The original commentary explains: Those with two layers of wood in their destiny should fear encountering Si, because Si contains hidden庚metal which can generate metal; those with abundant metal in their destiny should fear encountering Yin, because Yin contains hidden丙fire which can generate fire; those with two layers of earth in their destiny should fear encountering Hai, because Hai contains hidden甲wood which can overcome earth. All five types of destiny should fear encountering this. If further evil stars are involved, it indicates a short life. This statement is found in the book "Chen Zhi Yuan Mei."

若乃生旺鬼絕，雖破命而長年；鬼旺身衰，逢建命而夭壽。王氏注云：五行納音為身，身旺則克我之鬼，自然絕滅，或鬼承旺氣，則我身必致衰矣。譬之庚申木人，得壬寅之金，金克木為鬼，金絕於寅，寅乃木旺之鄉，寅申破命，以其身旺鬼絕，雖破命而長年也。或庚申木人，得壬申之金，金旺木絕，在申是謂鬼旺身衰，雖二申建命，亦不免於夭壽。

The text says: If the self is strong and prosperous, while the ghost and malevolent forces are in a state of decline, even if the original destiny is broken by conflict, one will still live a long life; but if the ghost and malevolent forces are strong while the self is weak, even if the same branch of the destiny is encountered, one will still die young. Wang's commentary explains: Here, the "self" refers to the five phases of nayin. When the self is strong, the ghost, which is what harms the self, naturally becomes weak; conversely, if the ghost is strong, the self must surely become weak. For example, a person born in the year of Gengshen with a nayin of wood, if he encounters the pillar of RENYIN, which has a nayin of metal, then metal is the ghost that overcomes wood. However, metal is in decline in the year of YIN, and YIN is the flourishing place for wood. Although YIN and SHEN are in conflict, since the self is strong and the ghost is weak, even though the destiny is broken, he will live long. On the contrary, if a person with a nayin of wood born in Gengshen encounters the nayin of RENSHEN, which is metal, then metal is strong in SHEN and wood is in decline in SHEN. This is called the ghost being strong and the self weak. Even though both are SHEN, the same destiny, he will still die young.

就中祼形夾殺者魄往酆都；所犯有傷，魂歸岱獄。王氏注云：祼形殺者，五行之敗氣，納音長生前一辰是也，如甲子金人，得戊午火，乃金之暴敗處，是為祼形，加以戊午旺火，夾殺自刑，返吟災殺，來破甲子之命，其殺凶也。如此則所犯有傷，魂歸岱獄，乃死者所歸之地。（並珞錄子）

The text says: Those who commit the offense of 'bare form' combined withInauspicious Sha (evil killing stars) will have their souls sent to Fengdu; if there is damage at the place of the offense, the soul will go to Daoyu. Wang's commentary explains: 'Bare form' killing stars are the declining energy of the Five Phases. Taking the Nayin long life position and moving forward one zhi is the method. For example, a person born in the Jiazi year with a Nayin belonging to metal, if he has the Wuwu column, Wu is the place where metal is severely weakened, this is called 'bare form'; adding that Wuwu is a strong fire, which combines with evil killing stars and self-inflicts punishment, forming the 'reverse repetition' disaster star to break the Jiazi destiny, this killing star becomes very harmful. Thus, if there is damage at the place of the offense, the soul goes to Daoyu—Daoyu refers to under Mount Tai, which ancient people believed was the resting place for the souls of the dead. The above is also found in the Luolu Zi.

死絕依前，生旺命曰返魂，丘墓坐在本命，其名絕體。死而復生，生而復旺，於本命之位者，乃返魂格也。其命必有壽，墓處為丘，丘處於本命，同一方者，名曰絕體，其命必須傷夭。

The text says: If a person's fate initially falls into death and decline, but later turns into vitality and strength, it is called "returning the soul"; if the grave and storage place are exactly located on the person's own destiny position, then it is called "absolute destruction." The commentary explains: When a person first dies and then revives, and then becomes strong again, and all these changes occur at the position of their own destiny, it is called the "returning the soul" pattern, and such a person is destined to live long. The place of the grave and storage is the hill, and if the hill presses upon the person's own destiny position and shares the same direction, it is called "absolute destruction," and such a person is destined to suffer injury and die young.

壽數傷殘，本命必逢三合。五行生旺墓處互為三合，若得三合全者，壽短，若得三合全，而不帶墓者，抑可言中壽，蓋五行始必生，既生必旺，既旺必墓，既墓則已矣。如巳酉丑，乃金三合之類，緣自生至墓，則氣歇滅矣。

The text says: Life span is harmed and incomplete, mostly because the destiny is encountering "Triple Harmony." The commentary explains: The three places of growth, prosperity, and storage in the Five Phases form a Triple Harmony Formation; if all three are present, it indicates a short life span; if the Triple Harmony is complete but does not include storage, it may still be considered a moderate lifespan. Because the Five Phases must first have growth, once grown they must reach prosperity, once prosperous they must enter storage, and once in storage, the process is complete. For example, Si-You-Chou is the Triple Harmony of metal: metal's growth is in Si, its prosperity is in You, and its storage is in Chou, from growth to storage, the energy is completely exhausted.

顏回夭折，只因四大空亡。甲子、甲午之旬，納音無水。甲申、甲寅之旬，納音無金。生於甲子甲午之人，命內有三字水者，夭。生於甲申甲寅旬之人，命內有三字金者，夭。若見生只有兩字，流年、大運更遇一重圓之，亦夭。（並壺中子）

The classic text says: Confucius' disciple Yan Hui died young, solely because he was afflicted by the "Four Empty Wastes." The commentary explains: In the Jiazi and Jiawu decades, among the sixty Jiazi cycles, the Nayin sound element of water is missing; in the Jiashen and Jiayin decades, the Nayin sound element of metal is missing. Those born in the Jiazi and Jiawu decades, if their fate contains three elements of water, will die young. Those born in the Jiashen and Jiayin decades, if their fate contains three elements of metal, will also die young. If at birth only two elements are present, but the stream year or major destiny adds one more to make three, it will still result in a short life. This is also mentioned in the "Hu Zhongzi."

崇為寶也，奇為貴也，將星扶德，天乙加臨，本主休囚，行藏汩沒。王氏注云：年、月、日、時四柱有五行上生下曰崇也。或更帶官印、祿馬、學堂、詞館、天德，生氣貴神符合，必為間世之寶奇者。乙丙丁、甲戊庚是也。四柱五行得之生旺，更於祿馬中帶三奇、印綬、天德貴神，必致身於貴顯。將星扶德，天乙加臨者，驛馬後二辰，謂之將星，其上更加天乙、天德，兼遇崇奇祿馬，則出將入相之格也。

The text says: "C崇" is treasure, "奇" is nobility; if the main ruler is weak and confined, even with the assistance of the General Star and the virtue and resolution deity, and the Tianyi Nobleman joining in, the person's fate will eventually be hidden. Wang's commentary explains that among the four pillars of year, month, day, and hour, if one of the Five Phases generates the next, it is called "崇". If it is further accompanied by official stars and seal robes, "Lù Mǎ", "Xué Táng", "Cí Guǎn", "Tian De", and the life qi and noble deity harmonize with each other, it is certainly a rare and precious destiny. The term "奇" refers to the three marvels: Yi, Bing, and Ding, and also the three marvels: Jia, Wu, and Geng. If all the Five Phases in the four pillars are strong and prosperous, and they are in the Lù Mǎ with the three marvels, seal robes, and Tian De and noble deity, the person will certainly hold a high position. As for "the General Star supports virtue, and the Tianyi Nobleman joins in," it means that counting two positions after the Post-horse, it is called the General Star. If the General Star is further joined by the Tianyi Nobleman and Tian De, and it coincides with "C崇", "奇", and Lù Mǎ, then it is the pattern of rising as a general and entering as a minister.

本主休囚者，年為本，日為主，蓋遁月從年而為本，遁時從日為主，主本在五行生旺之處，加以貴神從之，則富貴可知。或五行休辦死絕，又背祿馬貴神，徒有崇寶之貴，將星扶德，天乙加臨，亦不免於行藏汩沒。

The concept of "the main and the root being weak and confined" refers to the birth year being the "root" and the birth day being the "main." Since the heavenly stem of the month pillar is derived from the heavenly stem of the year, the year is considered the root. Similarly, the heavenly stem of the hour pillar is derived from the heavenly stem of the day, so the day is considered the main. If both the root and the main are in favorable positions within the Five Phases, and are accompanied by noble spirits, then wealth and status can be predicted. Conversely, if the Five Phases are in unfavorable or dead positions, and they are also separated from the禄 and 马 (favorable and auspicious elements) as well as noble spirits, even if there are signs of high status like those of the illustrious treasure, or even if the General Star supports virtue and the Heavenly Ethical Star is present, one will still find themselves without success, unable to achieve anything, and remain obscure and unnoticed throughout their life.

譬之甲子年，乙亥月，戊子日，庚申時，甲子自死之金，當生受乙亥絕火之制，加以戊子為本命之鬼，金生主本皆至亥子而休囚，庚申時又逢祿絕天鬼，雖有甲戊庚三奇，以其主體休囚，縱有小官，不免一生汩沒，故知命以五行為先，神殺則從而論之矣。

For instance, in a birth chart with Jiazi year, Yihai month, Wuzi day, and Gengshen hour: the Jiazi nayin belongs to metal but is in a dead position, so the person is immediately subdued by the fire of Yihai, which is in a position of extinction. Moreover, the Wuzi nayin belongs to fire, which is the ghost and evil spirit of the native's own destiny. Metal is weakened in both亥 and子 positions, and at the Gengshen hour, the person encounters a position of loss of strength and the ghost of heaven. Although the heavenly stems combine Jia, Wu, and Geng, the three marvels, since the main body is weak and confined, even if the person can attain a minor official position, he is destined to be overlooked all his life. Thus, it is clear that when judging a person's destiny, the prosperity and decline of the five phases should be considered first, and spiritual and supernatural elements should only be considered as supplementary.

瑩和尚注云：崇為寶，奇為貴，若更將星扶德，天乙加臨，所謂吉將交互，而福臻成慶也。擧將星天乙，則諸宮吉殺可知。

Ying和尚 explains: "Esteem is treasure, rarity is nobility. If there is also the General Star supporting the virtue deity and the Tianyi Nobleman governing, this is called the harmonious coexistence of auspicious deities and virtuous generals, leading to the arrival of blessings and the achievement of good fortune. The text here cites the General Star and Tianyi Nobleman as examples. Other auspicious deities and malevolent influences in different palaces can be understood in the same way."

無合有合，後擧難知，得一分三，前賢不載。瑩和尚注云：且如寅與亥合，而不見亥，但得壬者是也。緣亥上有壬，壬祿在亥，故也。又如甲與己合，而不見己，但得午是也。緣午上有己，己祿在午，故也。又如寅午戌，而不見寅，但得甲者是也。緣寅中有甲，甲祿在寅也。大抵合中帶吉，其福可知，合處相傷，卻成無補。擧一隅以三隅反，所謂得一分三，前賢不載也。

The text says: appearing not to be in harmony but actually being in harmony, this meaning is hardest for later commentators to explain; inferring three from one, the ancients did not record. Master Ying explained: for example, Yin and Hai are in harmony, but the birth chart does not show Hai, only Ren, which is also considered harmonious—because Hai contains Ren, and Ren's luck is in Hai. Similarly, Jia and Ji are in harmony, but the birth chart does not show Ji, only Wu, which is also considered harmonious—because Wu contains Ji, and Ji's luck is in Wu. Again, Yin, Wu, and Xu form a triple harmony, but the birth chart does not show Yin, only Jia, which is also considered harmonious—because Yin contains Jia, and Jia's luck is in Yin. Generally, harmony involves auspicious deities, so the fortune is evident; if the harmonious elements also conflict with each other, they are of no benefit. Inferring one part and deducing the other three is called "getting one and getting three," a principle not recorded by predecessors.

兼須詳其操執，觀以秉持，厚薄論其骨狀，成敗藉以心源。瑩和尚注云：秉持操執，觀人所為也。以五行論命，亦須藉其德行，故術云：有心無相，相遂心生，有相無心，心隨相滅。王氏注云：形神吉善，命必向祿迎財，風貌稍低，定犯三刑五鬼，有命必有相，有相必有命，所謂心源者，亦由心而見命也。蓋心正則吉，心曲則凶。（並珞錄子）

The classic text says: When discussing a person's destiny, one must carefully examine their character and see how they conduct themselves in daily life. The thickness of one's fortune should be judged by their physical appearance and form, while success and failure depend on the root of their inner nature. Ying和尚 explains: What is meant by upholding one's conduct is observing a person's actions. When using the Five Phases to determine destiny, one must also consider their virtue. Therefore, the practitioners say: If a person has a good heart but not a favorable appearance, the favorable appearance will arise from the good heart. If a person has a favorable appearance but not a good heart, the favorable appearance will vanish as the heart becomes corrupt. Wang氏 explains: Those with a good appearance and spirit will surely attain official rank and wealth. Those with a slightly inferior appearance and demeanor will certainly suffer from the Three Punishments and the Five Ghosts. There is a destiny, there must be a corresponding appearance; there is an appearance, there must be a corresponding destiny. What is called the 'inner source' is to look at destiny from the heart. A pure heart brings good fortune, while a crooked heart brings misfortune. All of this is found in the Luolu Zi.

六虛臨於乙亥，孟浩然徒有文章，三才會於壬辰，後季倫恣堆金玉。乙亥乃文星也，六虛乃謾語神，文星附謾語神，則其人止有虛學，終不遇。壬辰乃水之庫也，三才乃祿命身也，庫中三才，則其人雖無清譽，而享萬鍾之祿。

The text says: "The six voids" are present over Yihai, and during the Tang dynasty, the poet Meng Haoran had abundant literary talent but never found opportunity in his lifetime; "the three elements" converge within Renchen, allowing Shi Jilun, a wealthy man of the Jin dynasty, to indulge in accumulating gold and jade. The commentary explains: Yihai is the star of literature, and the six voids are spirits governing empty words and falsehoods. When the star of literature is combined with the spirits of empty talk, a person possesses only superficial knowledge and will never meet with favorable circumstances. Renchen is the repository of water, and the three elements refer to luck, destiny, and body. When the three elements are gathered within the repository, a person may lack a refined reputation, yet can enjoy great wealth and high office.

有文無印，賈誼屈於長沙，有印無文，李斯專於上蔡。文為文星、天才、詞館、學堂之類，印謂正印、印綬之類，有印無文者，雖不才而權重，有文無印者，雖懷才而位卑。

The classic text says: Those who have the Star of Intelligence but lack the seal of authority, such as Jia Yi of the Han dynasty, were relegated to the position of Grand Tutor to the Marquess of Changsha; those who have the seal of authority but lack the Star of Intelligence, such as Li Si of Shangcai, were able to hold great power. The commentary explains: The term 'wen' refers to the Star of Intelligence, the talent star, the Ciguan, and the Xuetang; the term 'yin' refers to the official seal and the seal of authority. Those who have the seal but lack the Star of Intelligence, even if they have little learning, will hold significant power; those who have the Star of Intelligence but lack the seal, even if they are full of talent, will hold a low position.

互祿、互馬，誰羨黑頭相公；帶刑、帶殺、帶破，終為白面書生。得互換之祿，又得互換之馬，少年宰相也。遇三刑之刑，遇沖破之破，末品書生也。

The text says: Those whose fate includes "mutual luck" and "mutual post-horse" will not envy others who achieved high office at a young age; those who have punishments, evils, and broken aspects in their fate will ultimately be nothing more than a pale-faced scholar. The explanation says: If one has both the luck and the post-horse formed by mutual exchange of the heavenly stems and earthly branches, this is the fate of becoming a high official at a young age; if one encounters the punishments of the three punishments and the breaking aspects, then they are the lowest kind of scholar.

若有天元羸弱，命不再甦；忽值本主休囚，貧寒無地。太歲之干曰天元，生年、生日，曰本主，天元所屬之五行，己巳下支干刑剋之，則曰天元羸弱，其人夭。本主所屬之五行，於月與時上衰絕歇滅之甚，則曰本主休囚，其人窘甚。（並壺中子）

The text says: If the heavenly stem is weak and confined, life and vitality will be difficult to revive; once encountering the main element in a state of weakness and confinement, one will be in extreme poverty with no place to stand. The commentary explains: The heavenly stem of the Supreme Year is called the heavenly stem. The birth year and birth month are collectively referred to as the main element. When the five elements associated with the heavenly stem are harmed by the earthly branches and stems beneath it, it is called a weak heavenly stem, which indicates a short life. When the five elements of the main element are greatly declining, extinguished, or exhausted in the month pillar and hour pillar, it is called the main element in a state of weakness and confinement, which indicates extreme hardship. The above is also found in the "Hu Zhong Zi."

自甲至癸，十干為天，自子至亥，十二支為地，以干合支，然後為人，凡命須要求之以天地，而斷之以人，如甲用辛為官，乃看辛下得何支，用寅為祿，乃看寅上得何干，遂合支干名為納音，定其五行之或死或生，或旺或衰，吉凶自見，貴人驛馬準此。又以年為主，以日為本，蓋遁月從年，遁時從日，以主推之，五行衰死，未必凶為凶，以本推之，則生旺類，但發【遲】耳。常以主配父母，本配己身，本吉主凶，當由自立，主勝於本，多出資蔭，主本皆強，此名最上。人命年、月、日、時、胎五位，宜有情，又不可專執祿馬為貴，刑殺為賤，全要圓機，探其妙旨。（李虛中書）

The ten heavenly stems, from Jia to Gui, represent heaven; the twelve earthly branches, from Zi to Hai, represent earth. When the heavenly stems are combined with the earthly branches, they form a person. In divination, one must first consider heaven and earth, then apply it to human affairs. For example, on a Jia day, Xin is considered the official star. One must then look at the earthly branch beneath Xin. On a Jia day, Yin is considered the禄 (favorable position). One must then look at the heavenly stem above Yin. By combining the heavenly and earthly stems, one determines the nayin sound element and identifies whether the five phases are in a state of death, birth, strength, or decline. The fortune will then naturally reveal itself, and the determination of nobleman and post-horse is done in the same way. The birth year is the main factor, and the birth day is the fundamental. The monthly stem is derived from the yearly stem, and the hourly stem is derived from the daily stem. When considering the main factor, even if the five phases are in a state of decline or death, it does not necessarily mean misfortune. When considering the fundamental, if it belongs to a state of birth or strength, it may only mean that success comes later. Usually, the main factor corresponds to the parents, and the fundamental corresponds to oneself. If the fundamental is favorable but the main factor is unfavorable, one must rely on self-achievement. If the main factor is stronger than the fundamental, it is often due to ancestral support. When both the main and fundamental are strong, this is considered the highest level. The five positions of a person's birth year, month, day, hour, and fetal position should be in harmony with each other. One should not rigidly believe that having禄 and 马 (favorable and noble positions) means fortune and having 刑 and 灾 (conflict and calamity) means misfortune. Everything depends on flexibility and understanding the deeper meaning. This statement comes from the book "Li Xuzhong's Book."

馬無害，祿無鬼，食無亡，支合無元，干合無厄。如早子得丙寅，為馬，見壬子及水在丙寅六合，破刑之上，是有害也。如甲子得丙寅為祿，不見正氣，卻看祿上得何干，其祿干亦要無鬼也。倒食順食皆要無空亡、亡神。支合要無元辰，干合要無六厄。

The mnemonic says: The Post-horse should not be harmed, the Lu Spirit should not be accompanied by ghosts or evils, the food spirit should not meet the Wangshen, the earth branches that are in harmony should not be involved with Yuanchen, and the heavenly stems that are in harmony should not be involved with Liu'e. The explanation says: For example, a person born in the year of Zi gets Bingyin as the Post-horse. If he also sees Renzi, and water is in the position that is in harmony with Bingyin, and is in a position of destruction or conflict, then the Post-horse becomes harmful. Another example is a person born in the year of Jiazi, who takes Bingyin as his Lu. If his fate does not have the proper Lu, then one should look at the heavenly stem that appears at the Lu position. This Lu stem should also not be accompanied by ghosts or evils. Both the reverse food and the forward food should avoid Kongwang and Wangshen; the earth branches that are in harmony should not have Yuanchen, and the heavenly stems that are in harmony should not have Liu'e.

旺無喪，衰無吊，妻無刃，財無飛，孟無孤，季無寡。如癸丑木命，不要卯，此則旺無喪。如壬午木命，不要辰，此則衰無吊。陽制陰為妻，不可在羊刃上，故妻欲無刃。命後四辰曰飛廉，我克者為財，不可犯飛廉。四孟之人不得孤辰在命，四季之人不得寡宿之命。

A mnemonic says: In a strong position, do not meet the Mourning-and-Condolence spirit; in a weak position, do not meet the Guest spirit. The wife star should not be located on the Yangren. The wealth star should not conflict with the Fly廉. Those born in the first months (寅, 申, 巳, 亥) should not have Guchen in their fate; those born in the fourth months (辰, 戌, 丑, 未) should not have Guasu in their fate. The explanation says: For example, a person with the Nayin sound element of Guichou (癸丑) belonging to wood, their fate should not include the branch Mao (卯), which is called 'strong without Mourning-and-Condolence'. For a person with the Nayin sound element of Renwu (壬午) belonging to wood, their fate should not include the branch Chen (辰), which is called 'weak without Guest'. The Yin dry branch controlled by the Yang dry branch is considered the wife star. The wife star should not be located on the Yangren, so it is said that the wife should not have a blade. The four positions after the birth stem are called Fly廉. The thing I control is considered wealth. The wealth star should not conflict with Fly廉. Those born in the first months (寅, 申, 巳, 亥) should not have Guchen in their fate. Those born in the fourth months (辰, 戌, 丑, 未) should not have Guasu in their fate.

體重須鬼，祿重須官，夫須尠，妻須倍，吉須顯然，凶須沉昧。五行體重，須鬼損裁，祿輕須官，如甲祿在寅，須辛而貴也。夫須尠者，己不可見甲眾也。妻須倍者，甲見己多在旺地，是也。五行在吉神方須顯然，見其清氣，凶位見五行，須得凶殺沉昧，斯能無害。

The mnemonic says: if the original element is too strong, there must be ghosts to weaken it; if the official star is too weak, there must be officials to support it. The husband star should be few, and the wife star should be many. Beneficent deities should be clear and distinct, while malevolent stars should be obscure and weak. The commentary explains: if the Five Phases' original element is too heavy, it needs ghosts and malevolent stars to restrain it; if the official star is too weak, it needs the official star to support it. For example, the official star of Jia is in寅, so seeing Xin metal as the official star will bring about prestige. The phrase 'husband star should be few' means that Ji earth should not meet many Jia woods. The phrase 'wife star should be many' means that Jia wood should meet many Ji earths, and these should be in a strong position. If the Five Phases fall into the side of beneficial deities, they should be clear and distinct, showing a pure quality. If they fall into the malevolent position, they should be obscure and weak, so as to avoid harm.

支干太和而塞，夫婦失時而凶。五行支干納音位位相和，則蹇剝，假如甲子生，逢己巳在秋生，又見甲午沖命，兩金克己巳木，故凶。四柱主本祿馬往來，須分建破，天乙扶持，將德是沖，更辨尊卑。謂當用處，有建不可破，已破卻不可建，吉神在四柱中，各用干為貴。

The mnemonic says: When the heavenly stems and earthly branches are overly harmonious, it can lead to blockage. If the husband's star and wife's star lose their proper season, it indicates misfortune. The explanation says: When the five phases of the heavenly stems and earthly branches and their nayin sound elements are all harmonious, it can result in stagnation. For example, a person born in the year of Jiazi, if they encounter the pillar of Jisi in autumn, and again meet Jiawu which conflicts with their birth pillar, two instances of metal will attack the wood of Jisi, thus leading to misfortune. The mnemonic also says: Among the four pillars, the main and the auxiliary, the official and the horse, should be interrelated. One must distinguish where the establishment is and where the destruction is. If the Tianyi Nobleman supports, but the General Star and the virtue god conflict, one must also clarify their hierarchy and precedence. The explanation says: This refers to the fact that in the appropriate position, once something has been established, it should not be destroyed again, and once destroyed, there is no need to force it to be established again. Among the auspicious deities in the four pillars, each should be evaluated based on its own heavenly stem for its importance.

有根而無苗實，貧而尚可甘食，本氣絕而花繁，縱子成而味拙。根基本主有氣，雖運不扶合，亦可作平生自足之命，三元四柱本無旺氣，得到福祿之運，亦不可以久榮。至若貴神當位，諸殺伏藏，三無旺相，豈專神殺。言天乙貴神論於干，看四時五行之氣，及晝夜之干而定，若有氣天元當位，則殺自藏矣。五行三元為本，若在旺相之地，不背克正氣，不論神殺也。（並鬼谷遺文）

The mnemonic says: If there is a root but no visible sprout or fruit, even though poor, one can still live comfortably by oneself; if the original energy has already been cut off but the flowers are flourishing, even though there are fruits, their taste will be coarse. The explanation says: Those who have roots and their main energy are alive, even if their fortune does not support them, can still be considered as having a life of self-sufficiency; if the three elements and four pillars originally lack prosperity, even if one reaches a fortunate and prosperous period, it cannot last long. The mnemonic also says: As for the noble god being in its proper position and various evil stars being hidden, and the three elements lacking prosperity, how can one rely solely on the gods and evil stars to determine destiny? The explanation says: The noble god is discussed from the perspective of heavenly stems, and one should look at the five elements' energies of the four seasons as well as the heavenly stems used for day and night noble gods. If the heavenly stem has energy and is in the right position, the evil stars will naturally be hidden. The five elements and three elements are the fundamental factors. As long as they are in a prosperous and strong position and do not violate the normal principles of mutual generation and control, there is no need to pay too much attention to the gods and evil stars. The above is also found in "Ghost Valley Legacy."

命中用殺，以五行為本，如五行得地，無貴殺而亦貴。雖有惡殺無害於事。若五行不得地，縱有吉殺，亦發不久，如冬月中花耳。（五行要論）天元變化書云：看命不許苦使神殺，但宮辰中得一二殺，可表吉凶之理，雖神殺百餘，坐當者十餘。

In destiny, the use of useful gods and ominous stars still depends on the Five Phases as the foundation: if the Five Phases are well established, even without auspicious stars indicating wealth and status, one can still achieve prominence; even with malevolent stars, it will not greatly affect the overall situation. However, if the Five Phases are not well established, even with auspicious stars, success will not be long-lasting, just like flowers blooming in the severe winter, which will wither soon. This statement comes from the "Discourse on the Five Phases." The "Book of Heavenly Origins and Transformations" says: when judging a person's destiny, one must not focus solely on stars and ominous factors. If there are just one or two ominous stars in the palace or the earth branches, it is enough to indicate the nature of good or bad fortune. Although there are over a hundred names of stars and ominous factors, only about ten of them are actually effective and applicable.

凡官祿併馬在旺庫鄉最為相應，只如乙乙祿屬木，生於亥，旺於卯，庫於未，庚子正月生人，得木馬未時，為馬庫，此命發祿在初限，若見亥，是馬長生，到晚年才發，或官在長生亦遲，縱得早官，往遠方也。（金書命訣）

Whenever the official star, the Lu spirit, and the post-horse all fall in a prosperous or storage position, it is most harmonious. For example, the wood of Yi is associated with wood, and wood is born in Hai, reaches its prosperity in Mao, and is stored in Wei. A person born in the year Gengzi in the first lunar month receives a wooden post-horse in the hour Wei, which means the horse is stored in its storage position. Such a destiny will gain official rank in the first stage of life. If the post-horse is in Hai, that is the birth position of the horse, and it will achieve success later in life. Similarly, if the official star is in the birth position, it will also achieve success later. Even if one gains official rank early, it is often through being sent to a distant place. This statement comes from the "Golden Book of Destiny."

祿多則貧。馬多則病。印多則孤。庫多則虛。生旺多，無歸宿。死絕多，無激揚。五行不可大相傷。五行不可太純粹。貴人馬多升躍。常人馬多奔馳。

The Lu Spirit appearing too much leads to poverty, the Post-horse appearing too much leads to illness, the Seal and Support appearing too much leads to loneliness, and the Repository and Grave appearing too much leads to loss. Those with excessive prosperity and vitality lack a resting place, while those with excessive decline and exhaustion cannot rise up. The Five Phases should not be too strongly injurious or conflicting, yet they should not be entirely uniform without variation. Even with the same excess of the Post-horse, the命主 of a nobleman may achieve promotion and advancement, while an ordinary person's fate is merely constant toil and hardship.

破要傷禍。空要空盡。所愛者不可毀。所畏者不可旺。先畏後愛，為福。先愛後畏，為禍。合多不發，而媚。（寸珠尺璧雲合多人滯。）學堂多則無成，少可。貴人多，則巽懦而無志。

To break something, it must be broken thoroughly, to leave something empty, it must be left completely empty; both situations should avoid being half-hearted. What is favored in one's fate should not be harmed, and what is feared should not become strong. If one first encounters what is feared and then what is favored, it brings good fortune; if one first encounters what is favored and then what is feared, it brings misfortune. Having too many harmonious relationships leads to failure, as it only results in being overly soft and flattering. The book "寸珠尺璧" says that those with too many harmonious relationships tend to be blocked and unsmooth. Having too many xuetang (places of learning) leads to no real achievement, having fewer is better; having too many noblemen leads to being humble, yielding, and lacking ambition.

祿馬太顯，不可以貴人論。貴人表裡足，不可以常人論。四柱俱陽，口噁心善。四柱俱陰，狠戾沉毒之人。拱要拱馬、拱祿、拱福神、拱貴。不要拱刑、拱禍、拱歲、拱時。陰陽貴在均協。

When the Lu Spirit and the Post-horse are too prominent, they should not be considered according to the Nobleman's pattern. If the Nobleman is present both internally and externally, it cannot be judged by the usual standards. If all four pillars are composed of yang stems and yang branches, the person may appear harsh in speech but have a kind heart. If all four pillars are composed of yin stems and yin branches, the person may be harsh, sullen, and have deep and poisonous schemes.所谓 'arch' refers to two pillars flanking an empty middle pillar. When arching, it should produce the Post-horse, the Lu Spirit, the Welfare God, and the Nobleman, but not produce punishments, misfortunes, the year of the Emperor, or the time of birth. In summary, the balance between yin and yang is essential.

凡命丙辛壬癸見戊戌，則戊土當塗，刃傷折挫。壬子丙午，丙午壬子，水木精要，陰陽純粹，餘位無助，亦非常器。加以季秀之氣，則曠世無忌，大德有容，富貴不能淫，威武不能屈也。如金水清白，當為穎麗之格，特不可見土，見土則水溷，水溷則金暗，令人福淺，卯酉日出入之地，子午陰陽二路，遇之者，令人往來不定。歲運亦然，已亥為兩極之地，天地斡旋，寅申為三停之方，郵遞往來，如人遇之，多不執一。丑未遲遲，辰戌速速，遇之令人執方，性不通變，辰戍有氣，卻能建立大事。

Whenever the heavenly stems 丙 and 辛, along with 壬 and 癸, appear together with Wuxu, the 戊 earth blocks the path, leading to injuries from sharp objects and obstacles. When Renzi pairs with Bingwu or Bingwu pairs with Renzi, it takes the essence of water and wood, with pure yin and yang; even if there is no support elsewhere, it is not an ordinary character. If further combined with the refined qualities of the seasons' months, it becomes a rare and fearless character, with great virtue and capacity to tolerate others, not easily led astray by wealth and honor, nor intimidated by power. As for a destiny with clear and pure metal and water, it should be intelligent and graceful, but it particularly avoids encountering earth: encountering earth makes the water turbid, and once the water becomes turbid, the metal also becomes dull, reducing one's fortune. The hours of 卯 and 酉 are the places where the sun rises and sets, while 子 and 午 are the two paths dividing yin and yang. When these appear, people tend to move about and be unstable, just as in the years and months of their lives. The hours of 巳 and 亥 are the extremes of yin and yang, where heaven and earth rotate; the hours of 寅 and 申 are the directions of the three divisions, like the continuous transmission of messages on a relay road. When these appear, people are usually unwilling to stick to one path. The hours of 丑 and 未 indicate slowness, while 辰 and 戌 indicate speed. Those encountering these tend to be stubborn and inflexible, with a character that does not change. However, if 辰 and 戌 have strength, they can lead to great achievements.

丙子人四柱有壬寅，是壬入丙家，就破不美，庚子見庚午，是五鬼臨門，戊寅見甲寅，甲尅其戊，戊寅隨勢尅甲寅，是支干納音，上下不和，除別有福神，方為福力。癸酉見戊寅，戊土尅癸木，又金氣向絕鄉，劫殺元辰居中，除得月令中秀氣，方可為用，亦久而不可。庚午丁酉互旺互破，乃旺中破也。不好全為福力。己未辛酉，雖得食卻歸死地，終久不佳。乙丑、乙未、庚辰、庚戊見戊寅，大好。戊寅見之亦好，大運亦然。經曰：如得剛金濟戊寅，欲絕不絕成福力。乙卯見戊寅，戊寅見乙卯，是丹陽大好。

People born in the Bingzi year with Renyin in their four pillars is called Ren water entering the home of Bing fire, which immediately breaks it, and is not a good thing. Gengzi meeting Gengwu is called five ghosts at the gate. Wuyin meeting Jiayin, the Jiayin wood overcomes the Wuyin earth, and the Wuyin earth then overcomes the Jiayin wood, which is a lack of harmony between the heavenly stem and earthly branch and their nayin sound elements; unless there is another blessing god to support, it cannot be considered as good fortune. Guiyou meeting Wuyin, the Wuyin earth overcomes the Guiyou wood, and the metal energy is in its dying stage, with Jiesha and Yuanchen in between; unless there is a refined quality from the month's stem, it can only be勉强 used, but not for long. Gengwu and Dingyou are both strong but also conflict with each other, which is strong but also broken, so it cannot be fully considered as good fortune. Jiwei meeting Xinyou, although it gets the food god, it is in a dead position, which is ultimately not good. Yichou, Yiwei, Gengchen, and Gengxu meeting Wuyin are very auspicious; Wuyin meeting them is also good, and the same applies when they are in a strong destiny. The classic says: if strong metal comes to rescue Wuyin, it becomes a piece of fortune that is almost broken but not completely. Yimao meeting Wuyin and Wuyin meeting Yimao is called 'Dan Yang', which is also very auspicious.

命書云：三奇之際，尚有虛聲，死絕之中，尤存生旺。此語近理，蓋三合三奇，不合月份，則不貴。如甲戊庚，有子午時方貴。乙丙丁，有寅卯時方貴。天元變化書云：乙丙丁正愛酉亥更者納音有無交涉。餘則主羲居假合，庶出、過房、贅婿之事。又云：凡三奇三合，帶月令中秀氣入貴格者，不免有庶出、過房、作贅之事。

The book of destiny says: When a person's fate is accompanied by the Three Marvels, it may still be just an empty reputation; when a person is in a state of death and decline, there may not necessarily be no opportunity for prosperity. This statement is close to reason. Because if the Triple Harmony and the Three Marvels do not harmonize with the month's stem, they cannot bring about great fortune: for example, the Three Marvels of Jia, Wu, and Geng require the time of Zi or Wu to be valuable; the Three Marvels of Yi, Bing, and Ding require the time of Yin or Mao to be valuable. The book "Heavenly Origin Transformation" says: the Three Marvels of Yi, Bing, and Ding most favor You and Hai, and also need to consider whether they are related to the Nayin sound element. In addition, they often indicate living with another family, forming a marriage by proxy, or being a secondary son, adopted, or marrying into another family. The book also says: those who possess the Three Marvels or Triple Harmony and enter a noble destiny by possessing the refined essence of the month's stem still cannot avoid experiences such as being a secondary son, being placed under another family's care, or marrying into another family.

凡命見三合三奇，而本年不帶，在四孟生而得四仲，四季月日時，四仲四季同論，及胎月日時互換干合，或六合，而本命不帶者，皆名曰掉太歲，多主離祖，孤立，為人不得力，少救助，卻宜義居假合而立也。貴命則多倚伏而升進。凡四柱而帶三奇三合者，本身若不是過房庶出，將來子孫中，必有過房庶出，隨母之子或自身作贅，命宮三合，亦用之。古詩云：三合與三奇，清秀更饒肥。不為過房子，便為隨母兒。又云：時日犯三丫，降生須異詫，不是偏室生，即多星月下。此無他異，三合也。

Whenever a person's fate includes the Triple Harmony or the Three Marvels, but the person's birth year does not carry them, for instance, if the person is born in the first months of the four Yin months (寅, 申, 巳, 亥) and the Triple Harmony falls on the second months of the four Yang months (子, 午, 卯, 酉), or on the fourth months (辰, 戌, 丑, 未) of the year, month, day, or hour, or if there is mutual harmony between the heavenly stems or the earthy branches among the胎, month, day, and hour, but the birth year is not involved, such a situation is called "dropping the sovereign." This often indicates leaving the family's ancestral business, living alone, and not receiving much help or support, but it is more suitable for living with others, relying on others, and establishing a family. If the person is originally of high status, they may gradually rise through reliance on others. Anyone whose four pillars include the Triple Harmony and the Three Marvels, if they are not adopted or born out of wedlock, will surely have adopted children, children born out of wedlock, or children who follow their mother's remarriage, or themselves marrying into another family. The Triple Harmony in the命宫 is also used in the same way. An old poem says: "Those with Triple Harmony and Three Marvels in their fate are people who are both refined and well-proportioned. They are either adopted sons from another family or children who follow their mother." Another poem says: "If the day pillar and hour pillar are involved in the Triple Harmony, the person is born with some abnormality, not born from the main wife, and is mostly born under the stars and moon or in a traveling situation." There is no other reason for this, but it is all caused by the Triple Harmony.

財帛之宮怕空絕，衣衫常破裂，若得吉神助，此宮終是衣祿豐。兄弟宮中有貴人，急難得相親，若見六害並劫殺，孤棲守殘月，更看刑墓入空亡，夭死主殘傷。長生三元守田宅，家業榮顯赫，父母高年主壽延。常臨此宮，父母享終年。

The Straight Path Song describes each palace in turn: The wealth and fortune palace is most feared when it falls into Kongwang or the place of exhaustion, for then one's clothes will often be worn and tattered; if auspicious deities come to assist, this palace will eventually bring sufficient food and clothing. In the palace of siblings, if a Nobleman is present, one will have close relatives to rely on in times of danger; but if six harmful influences and Jiesha appear together, one can only be left alone to guard a waning moon; further, if there are punishments and Storage places that also fall into Kongwang, siblings may suffer from early death or injuries. If Growth,禄, and the three elements of destiny, life, and self are secured in the palace of home and property, the family's business will flourish and the parents will live long and happily; if these three elements frequently appear in this palace, the parents will enjoy a long and peaceful old age.

只愛三元守男女，必定招文武，若逢孤寡入刑沖，子息一時空。奴僕宮中怕刑殺，姦詐奴婢絕。對面元來妻妾宮，吉宿保昌隆，怕逢孤寡與空亡，琴瑟不久長。疾厄元來居第八，不可入刑殺，若見沖破及三關，疾病主連連。

It is most favorable for the three elements to guard the male and female positions, which will surely bring a son who is both talented in literature and skilled in martial arts; if they encounter Guchen, Guasu, and punishment and clash, the offspring will temporarily be absent. The servant position should avoid punishment and evil stars, as this indicates servants and attendants being deceitful, and even one may not be retained. The wife and concubine position is opposite the命宫, and if good stars shine upon it, the family will flourish; but if Guchen, Guasu, and Kongwang all appear, the harmony between husband and wife will not last long. The illness position is originally in the eighth position, and it should not fall into punishment and evil stars; if there is a clash and the three gates are together, diseases will continuously arise.

遷移宮有長生，貴不求，財自至，百事榮達又相當，多致外州主。官祿宮中有吉神，官職日遷榮，若見沐浴及暴敗，日日招災害。福祿相貌二宮祥，形貌好兒郎，學堂文章臨此位，終身得高貴。命宮帝座詳在前，禍福總自然。（直道歌）

In the migration palace there is the long life, so the noble position does not need to be sought after; wealth will naturally come, and all affairs will proceed smoothly, leading to honor and success. One is likely to hold a governing position in another region. In the official palace there are auspicious deities, and the official position will rise day by day, bringing honor and prominence. However, if one sees bathing and sudden decline, then daily misfortunes will be brought about. If the fortune virtue and appearance palaces are harmonious, then the person will have a good appearance. If the study and literary stars are in this position, one will always attain high status. As for the birth palace and the imperial throne, they have already been thoroughly explained before, and the fortune and misfortune are determined by fate. The above is from "Zhidao Ge."

靈臺經云：有婦人配宮法：一命宮，二容質，三姊妹，四舅姑，五男女，六婢妾，七夫婿，八疾厄，九嫁高，十邑號，十一福德，十二相貌，雲出四經。

The Lingtai Jing says that women have a separate method of arranging the twelve palaces, which are in order: first the命宫 (life palace), second容质 (appearance and quality), third姊妹 (sisters), fourth舅姑 (mother-in-law and father-in-law), fifth男女 (sons and daughters), sixth婢妾 (maids and concubines), seventh夫婿 (husband), eighth疾厄 (illness and misfortune), ninth嫁高 (marriage height), tenth邑号 (city name), eleventhFortune Virtue (fortune and virtue), and twelfth相貌 (appearance). It is said that the names of these palaces come from the Four Classics.

凡命前五辰為宅舍，若遇有氣之鄉，及有吉神臨之，主有好宅舍，門閥崇峻，宗族貴盛，子孫華顯。假令甲申生人，宅舍在丑，十二月生，得天乙臨宅舍，餘凖此。若居無氣之鄉，及有凶神臨之，主其宅多虛耗，財帛不聚，舍宇不完，或無祖父資產，假令庚午生人，宅舍在亥，甲子旬中亥落空亡，又遇劫殺臨之，餘皆凖此。若在破宅殺中，亦主不好，命後一辰是也。又看宅納音與本名納音，相生即吉，宅尅身得好宅，身尅宅必破散也。

For any person's destiny, counting five positions forward from their earthly branch gives the "residence position." If this position falls in a flourishing place and is guarded by auspicious deities, it indicates a good residence, noble family status, a powerful clan, and prosperous descendants. For example, someone born in the year of Jiashen has their residence position at Chou. If they are born in the twelfth lunar month and Tianyi Nobleman is exactly at Chou, this is such a pattern. Other cases can be similarly inferred. Conversely, if the residence position falls in a barren place and is guarded by malevolent deities, it indicates a deteriorated home, inability to retain wealth, damaged property, or failure to inherit property from ancestors. For example, someone born in the year of Gengwu has their residence position at Hai. If during the Jiazi decade, Hai is exactly in Kongwang and is also guarded by Jiesha, then it is similar. If the residence position falls into "broken residence killer," it is also unfavorable. The broken residence killer is determined by counting one position forward from the person's destiny. One should also compare the nayin sound element of the residence position with that of the person's destiny: if they mutually generate, it is auspicious. If the residence element overcomes the person's destiny, it is a good residence. If the person's destiny overcomes the residence element, the family will certainly face ruin and dispersal.

凡祿命雖有休旺，更論其宅，以辨吉凶，假令甲申水人，以己丑火為宅，正月生雖在建祿，宅旺中生，以身尅宅，後當破落。假令戊午火人，以癸亥水為宅，九月生，宅冠帶，十月生，宅建，十一月生，宅旺，又值宅尅身，必得好宅，若甲子金人，以己巳木為宅，二月生雖逢宅旺，合有好宅，後亦破散，以身尅宅也。若宅鬼旺中生者，有官則吉，無官則凶。假令甲子金命人，八月名為宅鬼，旺中生木，宅以金為鬼，金至酉上旺，餘凖此。破宅殺者，取命後一辰是也。主無祖父產業或客死他鄉。（並三命鈐）

The inherent strength or weakness of a person's destiny is divided into categories of prosperity, decline, and so on. However, one must also consider the position of the dwelling place to determine whether the fortune is auspicious or inauspicious. For example, a person born in the year of Jiashen with a nayin sound element of water, whose dwelling is Jichou with a nayin sound element of fire; although he is born in the first month and his destiny is in the position of establishment of fortune, and the dwelling is also in a prosperous state, water will overcome fire, which means the person's destiny overcomes the dwelling, and the family will eventually decline. Another example is a person born in the year of Wuwu with a nayin sound element of fire, whose dwelling is Guihai with a nayin sound element of water; if born in the ninth month, the dwelling is in the position of capping, if born in the tenth month, the dwelling is in the position of officialdom, if born in the eleventh month, the dwelling is in the position of prosperity, and at the same time the dwelling overcomes the person's destiny, which will certainly bring a good dwelling. Another example is a person born in the year of Jiazi with a nayin sound element of metal, whose dwelling is Jisi with a nayin sound element of wood; although born in the second month, the dwelling is in a prosperous state, which should bring a good dwelling, but eventually it will break apart, because metal overcomes wood, which means the person's destiny overcomes the dwelling. If a person is born during the time when the dwelling's ghost and evil spirits are strong, then having an official position is auspicious, but without an official position it is inauspicious. For example, a person with the destiny of metal born in the eighth month is called the dwelling ghost, at that time wood is in a prosperous state, and the dwelling takes metal as its ghost, metal is at its peak in the position of You, and the rest can be similarly inferred. As for the breaking of the dwelling, it is determined by the next position after the person's destiny. This indicates that the person will not inherit the property of his grandfather, or die away from home. All these are mentioned in the book "San Ming Qian."

日時破宅宅須破，太歲沖年亦深禍。宅者大歲前五辰，干合者是也。且如甲子人以己巳是宅，其人如犯亥，其宅受破，命元稍薄，太歲沖年亦須破也，須是為長方可斷，且如丙子人，得辛巳金，宅遇乙亥年之類是也。（沉芝源髓）

The rhyme says: If the day pillar or the hour pillar clashes with the house pillar, the family home will certainly be ruined; if the master year clashes with the birth year, serious misfortunes will occur. The commentary explains: The "house" refers to the fifth position before the master year, and the pillar that combines with the heavenly stem of the birth year. For example, a person born in the Jiazi year takes Jisi as the house pillar—Jia combines with Ji—this person if afflicted by Hai, Jisi is clashed by Hai, thus the house pillar is ruined; if the original destiny is weak, and the master year also clashes with the birth year, it will still result in ruin. However, this must be the case for the eldest son in the family, then such a judgment is appropriate. Another example is a person born in the Bingzi year who has the Xinsi pillar, Xinsi belongs to the metal Nayin sound element, and if the house pillar meets Yihai year which clashes with it, it falls into this category. This saying comes from the "Chen Zhi Yuan Mei."

凡命後五辰為田園，若居有氣之鄉，福神臨之，主其人田園盈野，倉庫充實，假令甲子生人，田園在己未六月生，季夏土乘旺氣，又逢天乙貴人臨之，餘凖此。若遇無氣之鄉，或凶神臨之，則主田園瘠薄，倉稟空虛，假令戊子人，田園在癸未六月生，甲申旬中未落空亡，除凖此例。（三命鈐）

For any person's destiny, the "Tian Yuan" position is five places after their earthly branch. If this position is in a flourishing place and is guarded by a blessing deity, it indicates that the person has extensive farmland and well-stocked granaries. For example, a person born in the year Jiazi has their Tian Yuan position at Jiwei. If born in June, the earth of the season is in its peak strength, and also receives the protection of the Tianyi Nobleman, this is such a pattern. Other cases can be similarly inferred. If the Tian Yuan position is in a weak place or is guarded by an evil deity, it indicates poor land and empty granaries. For example, a person born in the year Wuzi has their Tian Yuan position at Guiwei. If born in June, however, within the Jiashen decade, Wei falls into Kongwang, and other cases can be similarly inferred. This statement comes from the "San Ming Qian."