Volume 33 · On Great Destinies

運行則一辰十歲，折除乃三日為年，精休旺以為妙，窮通變以為玄。王氏注云：夫運者，人生之傅舍，推命之說，先以三元、四柱、五行、生死格局，以定根基。然考竅運氣協而從之，以定平生之吉凶也。大運一辰十歲者，何也？蓋一月之終，晦朔周而有三十日，一日之內，晝夜周而有十二時，總十年之運氣，凡三日有三十六時，乃見三百六十日，為一歲之數，在一月之中，有三百六十時，折除節氣算計，三千六百日為一辰之十歲也。

The classic text says: A person's life journey is governed by a earthly branch for ten years. The method of "folding and subtracting" is to calculate three days as one year. Only by thoroughly understanding the prosperity and decline of the Five Phases can one grasp the essence, and only by exploring the changes of success and failure can one reach the profound. Wang's commentary explains: What is meant by "destiny" is the temporary dwelling place of a person's life. The method of divination begins by using the Three Yuan, Four Pillars, the Five Phases, and the structure of life and death to establish a foundation. Then one examines how the destiny flows in harmony with these elements, and thus determines the fortune and misfortune of a person's life. Why does one earthly branch govern ten years? Because a month from the new moon to the last day is thirty days, and in a day, the day and night cycle is twelve hours. Calculating ten years of destiny: three days contain thirty-six hours, which corresponds to three hundred and sixty days, that is, one year. A month contains three hundred and sixty hours, and by calculating according to the solar terms, it becomes three thousand six hundred days, which exactly corresponds to the ten years governed by one earthly branch.

人生以一百二十歲為周天，論折除之法，必用生者，實歷過日時，數其節氣，以合歲月之數，乃若陽男陰女，大運以生日後，未來節氣日時為數，順而行之。陰男陽女，大運以生日前過去節氣日時為數，逆而行之。

A person's life is considered a cycle of 120 years. When calculating the method of reduction, one must use the actual days and hours the person has experienced, count the distance to the solar term, and then convert it into years and months. For a man born in a yang year and a woman born in a yin year, their great years are calculated by counting forward from their birth date, using the days and hours between future solar terms in sequence. For a man born in a yin year and a woman born in a yang year, their great years are calculated by counting backward from their birth date, using the days and hours between past solar terms in reverse sequence.

譬如甲子陽男，十二月二十四日，巳時生，是月二十九日申時立春，陽男數未來之日，自二十四日巳時至二十五日巳時，方曰一日之實數，至二十九日申時止，得五日三時之節氣，實歷過六十三時，折除計六百三十日，乃是一歲奇九月之大運，起於丁丑，是越三歲九月之內，方是甲子十二月生行一歲奇九月之大運也。今人行運多用約法，以一歲奇八月起運，便以二歲九月過矣，殊不明折除實歷之數也。

For example, a male born in the Jiazi year, on the 24th day of the twelfth lunar month at the Si hour, with the beginning of spring occurring at the Shen hour on the 29th day of that month. To calculate the time until the start of his destiny, the male counts from the Si hour on the 24th day to the Si hour on the 25th day, which makes one full day. He continues counting until the Shen hour on the 29th day, resulting in five days and three hours. This totals 63 hours, which is equivalent to 630 days, or one year and nine months. Thus, his first major destiny cycle begins with Dingchou. Therefore, it takes three years and nine months before this person, born in the twelfth lunar month of the Jiazi year, reaches the age of one year and nine months in terms of destiny. Nowadays, people often use an approximate method, stating that the destiny cycle begins at one year and eight months, thereby skipping over two years and nine months, which is a misunderstanding of the actual calculation method of subtracting the actual days.

論行運至五行生旺之地，如木之得春，其敷榮華實可知矣。或行運至五行休敗之地，如木之逢秋，衰朽枯藁亦可見矣。人之四柱五行休旺、生死之理，在乎悟理窮幽，達微通變，以盡其妙。

When one's destiny moves into a place where the Five Phases are prosperous and strong, it is like a tree encountering spring, with branches and leaves spreading out and blossoms and fruits appearing. If one's destiny moves into a place where the Five Phases are weak and confined, it is like a tree encountering autumn, with signs of decay, withered branches, and dry leaves clearly visible. The principles of the Five Phases being weak, confined, prosperous, and strong in one's four pillars, and their waxing and waning, depend entirely on understanding the meaning and exploring the subtle aspects, and comprehending the changes, in order to fully grasp their subtleties.

其為氣也，將來者進，功成者退。瑩和尚注云：將來者進，迎之以臨官、帝旺。功成者退，背之以休廢、死囚。則福禍凶吉可見也。或曰：生逢休敗，早歲孤貧；老遇建旺之鄉，臨年偃蹇。瑩和尚注云：身須逐運，必假運而資身，勢須及時，亦假時而成勢。生逢旺歲，運須處於旺鄉，晚遇衰年，運恰宜於困地。（並珞錄子）

The classic says: A person's destiny is a kind of energy; what is coming will advance, and what has already achieved its purpose will retreat. Ying和尚 explains: What is coming will advance, meaning moving towards officialdom and prosperity, which are flourishing places; what has achieved its purpose will retreat, meaning moving away from rest, decline, death, and captivity, which are exhausted places. In this way, fortune and misfortune, good and bad, become evident. The classic also says: Some people say that at birth, one's destiny meets with rest and decline, leading to early loneliness and poverty; only in old age does one encounter a place of established officialdom and prosperity, yet in old age, one becomes again troubled and difficult. Ying和尚 explains: The body must follow the destiny, and must rely on the destiny to nourish itself; power must rise with the right time, and must rely on the time to achieve power. Being born in a flourishing year, the destiny should be in a flourishing place; in old age encountering a declining year, the destiny is actually suitable to be in a difficult place, which is appropriate. All this is found in the "Luolu Zi."

老幼慎勿坐強，壯實惟宜趨旺。生旺雖吉，而未必吉，衰滅雖凶，而未必凶，達此者始可論運。蓋人自生至老，必從微以至少壯，十歲二十歲方當少年之時，惟可行胞胎、養、生、沐浴、冠帶處，三十四十歲當陽強齒壯之時，乃可行旺處，五十六十歲當天癸枯竭，只可行衰限，反此者如老得少年脈，少年得老年脈，非所宜也。

The classic text says: One should be cautious both in old age and in youth, and should not sit in overly strong positions; it is only during the years of physical strength that one is suitable to move towards prosperity. The commentary explains: Although being born in a prosperous position is considered auspicious, it may not truly be so; and although being in a declining position is considered inauspicious, it may not truly be so. Only those who understand this are qualified to discuss the concept of movement in fortune. Because from birth to old age, a person's vitality necessarily progresses from weakness to youth: at ten and twenty years old, one is still young, and should only move through the stages of fetal development, nurturing, growth, bathing, and wearing a cap. At thirty and forty years old, when yang energy is strong and teeth are firm, one can move into the prosperous stage. At fifty and sixty years old, when vital essence and blood are exhausted, one should only move within the limits of decline. If this order is reversed, it would be like a senior person having the pulse of a youth or a youth having the pulse of an old person, which is inappropriate.

若值一生運背，三限驅馳，直饒晚入旺鄉，已非符葉。凡人初中之限，合行生旺，而不生旺，晚老之年，合行衰絕，而不衰絕，乃為運背，此等人三限最為驅馳連蹇也。（並壺中子）

The text says: If one encounters a lifetime of adverse fortune, with constant toil in the early, middle, and later periods of life, even if one reaches a prosperous place in old age, it would have already been out of sync with the right timing. The commentary explains: For ordinary people, the early and middle periods of life should be in a state of birth and prosperity but instead are not, and the later period of old age should be in a state of decline and exhaustion but instead is not. This is called "unfavorable fortune"; such people experience the most hardship and continuous setbacks throughout the three periods. This is also mentioned in the "Hu Zhong Zi."

年雖逢於冠帶，尚有餘災。初入衰年，尤披尠福。王氏注云：年運或初離沐浴暴敗之地，而順行才至冠帶之上，未可便以為福。蓋尚有衰敗之餘災也。或自旺之地而行，初至衰鄉，亦不可便以為禍，蓋尤披旺鄉之尠福也。所以行運有前後五行之說，蓋由此耶。（珞錄子）

The classic text says: Even if the year's fortune reaches the stage of capping, it still carries the leftover misfortune from the previous step; just as it steps into the declining phase, it still retains some remaining blessings from the previous step. Wang's commentary explains: If the year's fortune has just left the stage of bathing and sudden decline, and proceeds smoothly to the stage of capping, it should not be regarded immediately as a blessing, because the leftover misfortune of decline has not yet dissipated; if it comes from the prosperous stage of imperial strength and enters the declining phase, it should not be regarded immediately as a misfortune, because it still retains a little leftover blessing from the prosperous phase. Therefore, there is a saying in discussing fortune movement called "previous five phases and subsequent five phases," and the reasoning behind this is exactly as such. This statement is found in the "Luolu Zi."

將徹不徹，寧有久否之殃；欲交不交，尚有幾殘之福。運在衰絕處，將入吉慶之地者，必於臨離之時，更有重撓。運在吉慶之地，將入衰絕之處，必於初入時，更有重福也。（壺中子）

The text says: Those things that are about to pass but have not yet completely gone away will not have long-lasting calamities; those things that are about to meet but have not yet fully arrived will still have some remaining blessings. The commentary explains: When one's fortune is in a state of decline and about to enter a place of good fortune, they will certainly suffer another hardship during the time they are about to leave the state of decline. When one's fortune is in a place of good fortune and about to enter a state of decline, they will certainly still enjoy another period of blessings when they first enter the state of decline. This statement comes from the "Hu Zhong Zi."

陰男陽女，時觀出入之年。陰女陽男更看元辰之歲。王氏注云：男，陽也。或稟五行之陰而生，則謂之陰男。女，陰也。或稟五行之陽而生，則謂之陽女。陰男陽女稟氣不順，故大運歷過去節，不順者，時觀出運入運之年而有吉凶之變。順者雖不以出入之年為應，亦不可與元辰之厄會。（珞錄子）

The text says: A yin male and a yang female should pay constant attention to the two years when they enter and exit their destiny cycles; a yin female and a yang male, however, should pay even more attention to the year when the Yuanchen is in charge. Wang's commentary explains: A male is originally yang, but if he is born with the yin energy of the Five Phases, he is called a yin male; a female is originally yin, but if she is born with the yang energy of the Five Phases, she is called a yang female. Yin males and yang females have an improper reception of energies, so their great destiny cycles should be counted in reverse order of past solar terms. Since they are not in harmony, they must constantly watch out for the two years when they enter and exit their cycles, as many auspicious and inauspicious changes occur during this time. As for those who follow the normal order, even though they do not rely on the years of entering and exiting their cycles for verification, they should not let these years coincide with the misfortune of Yuanchen. This statement is from "Luolu Zi."

三命指掌云：凡陽男陽女，至交運時，主有災滯。陽男陰女，大小運行年之元辰，亦為厄會。元辰犯運，仲尼困陳蔡之飢。行年二運遇元辰，災禍併至。故譬夫子之厄陳蔡。（壺中子）

The Three Lives Manual states: Whenever a yang male or a yang female reaches the time of changing major years, there will be calamities and obstacles. When a yang male meets Yuanchen in major years, minor years, and the current year, it is also a time of gathering misfortunes. The classic says: When Yuanchen conflicts with the running year, it is like Confucius being trapped between the states of Chen and Ci and facing a food shortage. The commentary explains: When the current year coincides with both the major and minor years to meet Yuanchen, misfortunes come all at once, hence the analogy with Confucius'predicament in Chen and Ci. This statement comes from the book Hu Zhongzi.

凡大運至本命宮，五行生旺，支干和祿馬、貴人、食神相生有益處，為吉泰之運。亦不能常為福，須候太歲行年，又看五行生旺，支干和合福神之地，方可發福。大運至吉鄉，卻遇逐年太歲小運到刑害之鄉，亦主細累浮災，但不為重害也。凡大運至本命宮，五行死絕，支干刊沖六害，一切凶殺者，為屯蹇，凶禍之運，遇逐年太歲又見刑沖，小運不和，死絕帶殺者，方可發禍，其小運與太歲到生旺、祿馬、貴人一切吉神者，其年卻主有小喜，遂快事。但歲神過宮，福如故也。

Whenever a person's great destiny year reaches their native palace and the Five Phases are in a state of generation and prosperity, and the heavenly stem and earthly branch are in harmony with the official star, nobleman, and food god, this is considered a fortunate and auspicious period. However, it cannot always bring blessings; it also depends on the compatibility between the heavenly stem of the current year and the flowing year. One must also check whether the Five Phases are in a state of generation and prosperity, and whether the heavenly stem and earthly branch are in harmony with the gods of fortune. Only then can true blessings be realized in that year. Although the great destiny year is in a favorable place, if the current year's heavenly stem and the small destiny year enter a state of punishment and harm, it may lead to trivial troubles and superficial misfortunes, but not serious harm. Conversely, whenever the great destiny year reaches the native palace and the Five Phases are in a state of death or extinction, and the heavenly stem and earthly branch are involved in punishment, conflict, and variousInauspicious Sha (evil influences), this is considered a difficult and obstructed period of misfortune. If the current year's heavenly stem also enters a state of punishment and conflict, and the small destiny year is not in harmony, and the Five Phases are in a state of death or extinction with evil influences, then that year will truly bring misfortune. If the small destiny year and the current year's heavenly stem reach the state of generation and prosperity, the official star, nobleman, and other auspicious deities, then that year may bring minor joys and satisfactory events; however, after the heavenly stem has passed through the palace, the original fortune or misfortune remains unchanged.

凡大運到長生之地，主多有創建從新之事。凡大運到臨官地旺之地，主人盛旺快樂，發權進財，生子骨肉之慶，一運中亨通也。凡大運到衰病之鄉，一運中多退、破財、疾敗事。凡大運到死絕鄉，一運中，骨肉死喪，自身衰禍、鈍悶、百事蹇塞也。凡大運到五行敗鄉，主人落魄懶惰，酒色荒迷。大運到胎庫成形冠帶之鄉，一運中百事得中，安康平易也。

When a person's great destiny cycle reaches the Long Life position, there are often opportunities to start new ventures and rebuild from scratch. When it reaches the Officialdom and Prosperity positions, the person becomes prosperous and happy, gains power and wealth, has children and family blessings, and experiences smooth success throughout the decade. When it reaches the Decline and Sickness positions, there are often setbacks, financial loss, and illness during these ten years. When it reaches the Death and Cutoff positions, there is family loss, personal decline, illness, misfortune, sluggishness, and frustration, with all matters blocked. When it reaches the Bathing position of the Five Phases, the person becomes destitute and lazy, indulging in alcohol and pleasures. When it reaches the Womb, Repository, Formation, and Capping positions, the decade is generally moderate, peaceful, and smooth.

凡推命之禍福，須先度量基地厚薄，然後定災福。運氣譬之船也，命譬之水，隨其水之廣狹深淺，發得船之力也。凡命有八分福神，行三四分惡運，都不覺其凶，福力厚故也。若五六分惡運，只浮災細累而已。至七分惡運，方有重災。凡五分福命，行三四分惡運，為凶甚切。若四五分惡運，則須死，蓋基地不牢固也。凡命中五行衰者，運宜盛。（寸珠尺璧云：凡衰處行運到旺處脫）

When judging the fortune and misfortune in a person's destiny, one must first assess the thickness of the foundation. Only then can the degree of calamity or blessing be determined. Fate is like a boat, and destiny is like water. The width of the water surface and the depth of the water determine how much force the boat can exert. Those with eight parts of divine blessings in their destiny will not feel any danger even when encountering three or four parts of bad luck, because their blessings are deep. If they encounter five or six parts of bad luck, they may only experience minor disasters and trivial troubles. Only when encountering seven parts of bad luck will there be serious calamities. Those with only five parts of blessings will find themselves in great danger even when encountering three or four parts of bad luck. If they encounter four or five parts of bad luck, they may face death, because their foundation is not strong. For those whose Five Phases are weak, their fate should move towards a prosperous place. The book "寸珠尺璧" says: Those whose destiny is weak can only be relieved when their fate reaches a prosperous place.

五行盛者，運宜衰，衰者復行衰運，是謂不及。五行不及，則遁塞沉滯。五行盛而復行盛運，是謂太過。過則【擊】作成敗也。凡大運行十二宮，曾歷過本命長生處者，謂之氣盛之運，雖歲運來沖剋者，為禍不重，蓋運氣強故也。如大運未經長生，而歲運刑沖剋破則便為災，蓋氣未備，運弱故也。凡大運曾過旺相，而逢死絕者，為災輕，蓋陰陽五行代謝之順道也。縱死於此，亦須令病而終。若方經長生，歷於敗地，其中有刑剋惡殺與命相符而見者，則五行之氣反戰，故為凶惡而終也。（並燭神經）

The Five Phases that are originally strong should go through a weak place in their fortune; if they are already weak and then go through another weak fortune, this is called 'insufficiency', leading to blockage and stagnation. If the Five Phases that are originally strong go through another strong fortune, this is called 'excess', which will cause collisions and conflicts, resulting in ups and downs. All major fortunes pass through the twelve palaces; if they have already passed through the Long Life palace of the native's destiny, it is called a strong fortune. Even if the current year and the fortune clash, the harm will not be great, because the fortune itself is strong. Conversely, if the major fortune has not yet passed through the Long Life palace and encounters punishment, clash, or destruction from the year and fortune, it will cause disaster, because the energy has not yet matured and the fortune is still weak. If the major fortune has already passed through the prosperous and strong place and then meets death and extinction, the disaster will be lighter, because this is the normal order of renewal of yin and yang and the Five Phases; even if one dies at this step, it is a disease that leads to a peaceful end. If one just passes through the Long Life palace and immediately falls into the decline place, and there are also punishments, evil stars, and correspondences with the destiny chart, then it is a reversal of the Five Phases' energy, leading to a fierce and fatal end. The above is also mentioned in the "Zhujing Jing".

凡命有氣象，常取生時干神為氣，如甲時己時則土氣也，乙庚金、丙辛水之類取之也。行運至氣象得地處吉，不得地處凶，庚辛、壬癸、乙庚、丙辛為金水象，運至申酉丑上得地。庚辛、戊己、甲己、乙庚為金土象，運至申酉辰上得地。庚辛、丙丁、乙庚、戊癸為金火象，運至巳午戌上得地。庚辛、甲乙、乙庚、丁壬為金木象，運至丑寅卯上得地。甲乙、壬癸、丁壬、丙辛為水木象，運至亥子辰上得地。

All destinies have their "appearance" or "atmosphere." Usually, the heavenly stem of the birth time is taken as the "qi." For example, if the day stem is Jia and the time stem is Ji, Jia and Ji combine to form earth, so it is earth qi; if Yi combines with Geng to form metal, or Bing combines with Xin to form water, they are all determined in the same way. When the fortune moves to a place where the atmosphere is well established, it is auspicious; when it moves to a place where the atmosphere is not well established, it is inauspicious. The combination of Geng and Xin, and also of Yi and Geng, Bing and Xin, forms the image of metal and water. When the fortune moves to the years of Shen, You, and Chou, it is well established. The combination of Geng and Xin, and also of Wu and Ji, and also of Jia and Ji, Yi and Geng, forms the image of metal and earth. When the fortune moves to the years of Shen, You, and Chen, it is well established. The combination of Geng and Xin, and also of Bi and Ding, and also of Yi and Geng, Wu and Gui, forms the image of metal and fire. When the fortune moves to the years of Si, Wu, and Xu, it is well established. The combination of Geng and Xin, and also of Jia and Yi, and also of Yi and Geng, Ding and Ren, forms the image of metal and wood. When the fortune moves to the years of Chou, Yin, and Mao, it is well established. The combination of Jia and Yi, and also of Ren and Gui, and also of Ding and Ren, Bing and Xin, forms the image of water and wood. When the fortune moves to the years of Hai, Zi, and Chen, it is well established.

丙丁、甲乙、戊癸、丁壬為火木象，運至寅卯未上得地。戊己、壬癸、甲己、丙辛為水土象，運至辰上得地。戊己、丙丁、戊癸、甲己為火土象，運至戌上得地。戊己、甲乙、甲己、丁壬為土木象，運至未上得地。戊己、庚辛、乙庚、甲己為金土象，運至丑上得地。

The combination of Bing and Ding with Wu and Gui, along with the transformation of Ding and Ren, forms the image of fire and wood, and when this combination moves to寅,卯, or未, it finds its proper place. The combination of Wu and Ji with Ji and Gui, along with the transformation of Ji and Xin, forms the image of water and earth, and when this combination moves to辰, it finds its proper place. The combination of Wu and Ji with Bing and Ding, along with the transformation of Wu and Gui and Ji and Xin, forms the image of fire and earth, and when this combination moves to戌, it finds its proper place. The combination of Wu and Ji with Ji and Yi, along with the transformation of Ji and Xin and Ding and Ren, forms the image of earth and wood, and when this combination moves to未, it finds its proper place. The combination of Wu and Ji with Geng and Xin, along with the transformation of Yi and Geng and Ji and Xin, forms another image of metal and earth, and when this combination moves to丑, it finds its proper place.

看四柱干神得何象，如純金木水火土，亦為五象。若雜而不入象者，不發，發亦不久。如五純象，亦有太過之象，仍詳當生月令，得地不得地，然後看行運得地不得地，而言發跡，不可以遇祿、馬、貴人為得運，遇空亡、羊刃、劫亡為失運也。

To examine the heavenly stems in the four pillars, one should determine which pattern they form. If all the heavenly stems are of the same element, such as all metal, wood, water, fire, or earth, each forms a single pattern, totaling five pure patterns. If the elements are mixed and do not fit into any single pattern, then there will be no success, and even if there is success, it will not last long. Regarding the five pure patterns, some may be excessive, so one must carefully check whether the birth month gives the element its proper position or not, and then examine the fortune in the later years to see if it supports or weakens the element, and based on this, discuss the person's rise to success. One must not simply say that a person is in a good fortune just because they have the Lu Spirit, Post-horse, or Nobleman, nor should one say they are in a bad fortune just because they have Kongwang, Yangren, Jiesha, or Wangshen.

凡大運以月上起運源，卻不可以年月參較災福，蓋有同年同月同日而時不同者，災福逈別故也。但以生時支干納音休旺及神殺斷之，無不駭也。又以月參初限，日參中限，時參末限，月則主源，不可沖破。凡行運且要源發處穩實，終耐患難，富貴可以安享，如發源在時，年空沖死敗之地，縱處富貴，終不穩實，易成易敗也。更以逐宮消息，最忌太歲小運沖擊，如根基有此，災福至本宮，其災福立應，在年內三合月，並太歲輦路月分之上。

All great destinies are calculated from the month pillar as the starting point of the destiny cycle. However, one cannot merely compare misfortunes and blessings based on the year and month pillars, because people born on the same year, month, and day but with different hours may have vastly different fates. One must consider whether the heavenly stem and earthly branch of the birth hour belong to a declining or flourishing phase in the nayin sound element, and combine this with the influence of divine omens and auspicious or inauspicious stars. This method is highly accurate and often produces astonishing results. Additionally, the month pillar is used to determine the early period of life, the day pillar for the middle period, and the hour pillar for the later period. The month pillar is the source of the destiny cycle, and it must not be broken or afflicted. When calculating the destiny cycle, the starting point must be solid and firm, so that one can endure difficulties and enjoy wealth and honor safely. If the starting point is located in the hour pillar, but the year pillar is empty, disturbed, or in a dead or declining position, even if one is in a wealthy position, it will be unstable, and success will be short-lived. Then, one should analyze each palace step by step. The most dangerous thing is when the sovereign year and the minor destiny cycle clash and attack. If there are such issues in the foundation, when the fortune reaches the corresponding palace, the effects will immediately manifest. The time of occurrence is usually in the month of triple harmony, as well as during the months when the sovereign year passes through.

凡行運至夾貴、華蓋、貴人、六合上，及乘生旺氣者，皆主喜慶，仍須察當生根基，十分則應五分，生時五分則應十分，福與災同。凡行運至臨宮帝旺上，太歲持之，官員主薦章改秩之喜，官印食神亦然，馬旺貴人之地，必入參侍之列，蓋貴為君道，馬主遷動故也。凡子丑寅卯辰巳四柱陽多人，行運至午未申酉戌亥上乘陰氣而發。午未申酉戌亥多人，行子丑寅卯辰巳運發，名利乘陽氣而發也。二者陰陽均協，然陰人陽發者快。

Whenever the fortune moves to positions such as between two noblemen, Huagai, nobleman, and Liu He, and it is accompanied by the energy of birth and prosperity, it indicates good fortune and celebration. However, one should still examine the original foundation at birth: if the foundation is very strong, then the fortune will only bring about half the benefit; if the foundation is only half strong, then the fortune will bring about full benefit, whether it is good fortune or misfortune. When the fortune moves to positions such as Lingguan and Diwang, and the heavenly stem is supportive, officials will receive recommendations and promotions, and those with official stars, seal stars, and food stars will also experience similar good fortune. When the fortune moves to the place of Yimashu with strong energy and the position of nobleman, one is certain to enter the ranks of attendants and close advisors, because nobleman symbolizes the way of the king, and the horse indicates movement and transfer. For those with many yang branches such as Zi, Chou, Yin, Mao, Chen, and Si in their four pillars' earthly branches, when their fortune moves to Wu, Wei, Shen, You, Xu, and Hai, they will benefit by riding the yin energy. For those with many yin branches such as Wu, Wei, Shen, You, Xu, and Hai in their four pillars' earthly branches, when their fortune moves to Zi, Chou, Yin, Mao, Chen, and Si, they will gain fame and fortune by riding the yang energy. Both cases seek balance between yin and yang, but those who are of yin nature will achieve success more quickly through yang fortune.

凡水命四柱有土，至火運本是財運，卻反為鬼者，以火生土，土克水，是財化為鬼，轉福成禍也。水命四柱有金，至土運是鬼運卻反為吉者，以土生金，金生水，是化鬼為助氣，反為福也。五行俱以此為例。

For people with a water destiny and a column containing earth, when they encounter a fire cycle, fire is normally the wealth that water controls, but it instead becomes a ghostly evil. This is because fire nourishes earth, and earth then turns back to control water, turning wealth into a ghost, and fortune into misfortune. Conversely, for people with a water destiny and a column containing metal, when they encounter an earth cycle, earth is normally a ghostly cycle that controls water, but it instead becomes favorable. This is because earth nourishes metal, and metal then turns back to nourish water, transforming the ghost into a helpful force, turning misfortune into fortune. The five elements are all analyzed in this way.

凡水命人有寅午戌，或納音火，更行寅午戌運，皆為好運，五行準此推之。凡水命四柱，有金，有火，固是為福，若行水運，則分擘其福，即為不好之運，他準此。凡水命四柱，多土，卻行木運，然則有救，多主辛苦，歇滅，名曰損氣，謂之駁雜，他皆彷此。

For people with a water destiny, if their four pillars contain the fire trinity of Yin, Wu, and Xu, or if their Nayin element belongs to fire, and they go through a period of Yin, Wu, and Xu, it is considered a good fortune, because the wealth is in the right place. The rest of the Five Phases should be judged in the same way. For people with a water destiny, if their four pillars contain both metal and fire, this is originally a blessing. However, if they go through a water period, this blessing will be lost, resulting in an unfavorable period. The rest should be judged in the same way. For people with a water destiny, if their four pillars have too much earth and they go through a wood period, wood can overcome earth. Although there is some help, it often leads to hardship and toil, with ups and downs. This is called "loss of energy," which is also known as a mixed and impure situation. The rest should be judged according to this principle.

凡丁丑人行丁未運，名曰將凡入聖，以假為真，不以退神論。四柱有丁丑丁未者，不在此限。凡甲申人行丙寅運，名曰力停，相沖主破財爭競、屈伸不辨。丙戌人行辛卯運，主鈍滯，只宜武人。丙子人行壬寅運，壬入寅家，破其財，不好也。戊寅人行丁丑運，雖是退神，卻有濟化為福。庚辰人或庚辰月，行乙酉運，乙酉人或乙酉月行庚辰運，名曰鴛鴦刃，大好，須發跡。但重迭者，不佳。乙庚辰酉年月日時者，大凶。

Whenever a person born in a Dingchou year enters a Dingwei decade, it is called "transcending the ordinary to become sacred," which can transform falsehood into truth, and it is not subject to the Retreating God principle. If the Four Pillars already contain both Dingchou and Dingwei columns, this does not apply. Whenever a person born in a Jiashen year enters a Bingyin decade, it is called "force stagnation," as Yin and Shen are in opposition, leading to financial loss, disputes, and being caught between two choices. Whenever a person born in a Bingxu year enters a Xinmao decade, it indicates dullness and blockage, which is suitable only for those who practice martial arts. Whenever a person born in a Bingzi year enters a Rennyin decade, the water of REN enters the home of YIN wood, breaking his wealth, which is not favorable. Whenever a person born in a Wuyin year enters a Dingchou decade, although it is considered Retreating God, it can also be transformed and turned into good fortune. Whenever a person born in a Gengchen year or born in a Gengchen month enters a Yiyou decade; or a person born in a Yiyou year or born in a Yiyou month enters a Gengchen decade, this is called "mandarin blade," which is highly auspicious and certain to achieve success; but if this appears repeatedly, it becomes unfavorable. If the pillars of Yi, Geng, Chen, and You are all present in the year, month, day, and hour pillars, it is extremely inauspicious.

凡行運有逆行換甲入癸者，有順行換癸入甲者，名曰換甲運。古語云：傷寒換陽，行運換甲，換得過是人，換不過是鬼。老人大忌之，後生差慢。（並廣信集）

Whenever a person's destiny changes, there are instances when the heavenly stem reverses from Jia to Gui, and others when it proceeds from Gui to Jia. These transitions are called "changing the Jia stem." An old saying states that overcoming the "Yang change" is essential for recovering from a cold, and similarly, passing through the "Jia change" is crucial when going through a major destiny shift. Those who successfully pass through this change remain human, while those who fail become ghosts. Elderly people are most afraid of this, whereas younger individuals suffer less. This is also mentioned in the "Broad Trust Collection."

運到換甲為災運，皆以生年太歲納音推之，生金畏死火，生火畏死水，生水畏死土，生土畏死木，生木畏死金，經歷長生，謂之生實。在死墓謂之死假。如納音是木，木為身，運過癸亥長生處，交到甲子金，是換甲逢死鬼也。謂金死在子，墓在丑，故一金皆為死鬼也，其人必死。餘準此。若命合貴而未貴，合有厚祿而未受，幼年或少年經換甲者，可以過也。只多病患孝服。（三命提要）

When the destiny path reaches a point where it changes from one stem to another, it becomes a calamitous period. This should be determined by the nayin sound element of the person's birth year's heavenly stem and earthly branch. Living metal fears dead fire, living fire fears dead water, living water fears dead earth, living earth fears dead wood, and living wood fears dead metal. If the destiny path passes through the growth place of an element, it is called "birth in reality"; if it stops at the dead, tomb, or burial place, it is called "death in falsehood." For example, if the person's nayin sound element is wood, then wood is considered the body. If the big destiny path passes through the wood's growth place, which isGuihai (Guihai), and then changes toJiazi (Jiazi), whose nayin sound element is metal, this is a change of stem encountering a dead ghost. Metal dies in子 (Zi) and is buried in丑 (Chou), so all the metal in this path is considered dead ghosts, and the person will surely die. The same applies to other cases. If a person is destined for wealth but has not yet become wealthy, or is destined for a high salary but has not yet received it, or if they passed through a change of stem during childhood or youth, they can still endure it, but they will suffer more illness and mourning. This statement comes from the book "Three Essentials of Destiny."

凡換甲者，謂六甲旬中，至換甲處，被納音所克，換甲無氣也。假令甲子金人，二月建丁卯，是金胎處生，男命順行，大運經巳為金長生，此人大運到酉戌即死，緣甲子至癸酉，是十干氣止處，換得甲午納音屬火，到酉為死，到戌為墓，所謂生金畏死火，此為換甲無氣也。

The concept of "changing the heavenly stem" refers to the situation in the ten heavenly stems cycle where, upon reaching the point of changing the stem, it is attacked by the nayin sound element, resulting in a lack of life qi at that point. For example, a person born in the year Jiazi has a nayin sound element of metal. In the second month, the month builder is Dingmao, which is the place where metal is born. For a male's fortune, when the big destiny reaches the position of Si, that is the place of growth for metal. However, when this person's big destiny reaches You and Xu, he will die, because from Jiazi to Guiyou is the end of the ten heavenly stems' qi. Then it changes into Jiawu, which has a nayin sound element of fire. Fire dies at You and is buried at Xu, which matches the saying "living metal fears dying fire." This is the case of changing the heavenly stem without any qi.

凡納音不經長生至換甲處，納音不在死墓，即不為換甲也。假令丁卯人，正月中氣日生，作五歲氣運算，正月建壬寅，男命逆行即平生不換甲也。緣逆行過去之月，謂五歲以前在壬寅，七十五歲大運方到甲午，納音已屬金，故不為換甲也。換甲所畏者，謂生金畏死火，生火畏死水，生水畏死土，生土畏死木，生木畏死金，生金生火，生火旺生水，生水旺生土，生土旺生木，生木旺生金。凡五行曾經歷長生處，即為之生，五行在死墓處，即謂之死。（三命鈐）

In reverse, if the nayin sound element has not passed through the growth stage before reaching the point of changing the heavenly stem, and the nayin sound element at this step is not in the dead, tomb, or burial place, then it is not considered as changing the heavenly stem. For example, a person born in the year Dingmao on the day of the beginning of spring in the first lunar month, when calculating the five-year cycle of destiny, the month builder of the first lunar month is Renyin. For a male, the direction is reversed, so he will never encounter the change of heavenly stem in his lifetime. Because the reversed direction goes back in time through the months: before the age of five, he is in Renyin, and it is not until the age of seventy-five that he reaches Jiawu, but by then the nayin sound element has already become metal, so it is not considered as changing the heavenly stem. The change of heavenly stem is feared because living metal fears dead fire, living fire fears dead water, living water fears dead earth, living earth fears dead wood, and living wood fears dead metal; living metal can generate fire, living fire can generate water, living water can generate earth, living earth can generate wood, and living wood can generate metal. Any of the five phases that have passed through the growth stage are called 'birth'; those that stop in the dead, tomb, or burial place are called 'death'. This statement is from the book 'Sanming Qian'.

大運到換甲宮，看祿馬旺，三財有氣者，不必懷疑，若祿三才見死夾魁罡，或太歲正臨或對照或居刑害位上者，其人灼然殂矣。（金書命訣）

When the great destiny moves into the palace of Jia, first check if the Lu Spirit and the Post-horse are strong, and whether the three wealth stars have vitality. If all of them are strong, there is no need to doubt. But if the Lu Spirit, the destiny, and the body all fall into the dead position, and are caught between the Kui Gang, or if the sovereign year is directly pressing on top, or comes from the opposite palace, or falls into the position of punishment and harm, then this person is clearly doomed to die. This statement comes from the "Golden Book of Destiny Secrets."

凡行運有見空亡而發者，蓋水流溼、火就燥之道也。每見甲申、丁酉、壬辰、癸巳人於午未運上，大獲財。丙子人於丙申、丁酉運亦然。如癸巳人，行庚申運，乃望空運也。十有九發，大宜醫卜九流之人，白手起家，卻欲出時，忌見併死，是不得到實地也。金水火人同土木不佳。又云：行運在空亡中，欲出未出之時，忌見太歲（刑沖併害），九死一生，見惡殺亦然。火命尤緊。（廣信集）

Running a fortune also sometimes leads to success even when encountering Kongwang, which is like water flowing to a wet place and fire burning in a dry place, each following its own kind. It is common for people born in Jiashen, Dingyou, Renchen, and Guisi to gain great wealth during the Wu and Wei years. Similarly, those born in Bingzi year gain much during the Bingshen and Dingyou years. For example, a person born in Guisi year encountering the Gengshen year is called "Wangkong Yun" (empty fortune), and out of ten cases, nine will succeed, especially suitable for those in the professions of medicine and divination to start from nothing. However, when about to leave Kongwang, it is most dangerous to meet with Death Qi, which would prevent success from taking root. Those with metal, water, and fire destinies are not favorable when discussed together with those of earth and wood destinies. The book also says: When running a fortune in the middle of Kongwang, at the moment of emerging, it is dangerous to meet the Tai sui (great year) causing punishment, conflict, combination, or harm, which is a situation of nine deaths and one survival; meeting evil stars is also dangerous, especially for those with fire destiny. This statement comes from the "Guangxinji."

運到空亡上者，蓋陽運先到陽空亡，陰運先到陰空亡，假如陽運順行到陽空亡上，逢祿馬貴神同位者，卻為亨運使也。不逢祿馬貴神者，為災運。在本祿上建庫，華蓋之位，有災有福。在四忌位上有災。若運上帶祿鬼，或下帶身鬼，決有喪服哭泣，或主責罰停替之災，或運上有二鬼，雖在貴位上，亦有喪服哭泣之災。

When a person's destiny reaches the position of Kongwang, generally speaking, a yang destiny will first encounter a yang Kongwang, and a yin destiny will first encounter a yin Kongwang. If a yang destiny proceeds in the order of yang to reach the yang Kongwang position, and at the same time encounters the Lu Spirit, the Post-horse, and the Noble Spirit in the same position, it will be a favorable destiny; but if it does not encounter the Lu Spirit, the Post-horse, and the Noble Spirit, it will be a calamitous destiny. If Kongwang falls in the position of the original Lu or in the position of the establishment warehouse and Huagai, there will be both misfortune and fortune; if it falls in the position of the Four Taboos, there will be misfortune. If the destiny above carries a ghost that harms the Lu, or the destiny below carries a ghost that harms the body, there will certainly be events of mourning and crying, or being punished, dismissed, or replaced; or if there are two layers of ghosts gathered on the destiny, even if one is in a noble position, there will still be events of mourning and crying.

若交到陰空亡，如祿與身漸向亨，則災輕。若在本祿貴位，又帶正官正印正天乙者，便為好運。若是在四忌上帶正官、正印、正天乙者，先凶而後吉。假如陰運逆行，先到陰空亡，逢祿馬貴神者，卻為好運，使不逢祿馬貴神，卻為災運。在於本祿貴位之上，則災輕。在四忌上則災重，若運上帶祿貴，下帶身鬼，決有喪服器泣或責罰停替之災。若上下有鬼，雖在貴位上，亦有喪服哭泣之災。

If the next step leads into the Yin Kongwang, and the official luck and self gradually turn towards smoothness, then the disaster will be light. If Kongwang falls in the position of the original official luck and the nobleman, and is accompanied by the proper official, proper seal, and proper heavenly virtue, it becomes a good fortune; if it falls on the Four Taboos but is accompanied by the proper official, proper seal, and proper heavenly virtue, it will first be凶 and then turn to吉. Conversely, if the Yin fortune reverses and first meets Yin Kongwang, encountering the official luck, horse, and noble god brings good fortune, but not encountering them brings disaster; if it falls in the position of the original official luck and noble god, the disaster will be light, but if it falls on the Four Taboos, the disaster will be heavy. If the fortune above carries the official luck and noble god, but the part below carries the ghost that harms the self, there will certainly be mourning and crying, or being punished, dismissed, or replaced; if both above and below have ghosts, even if the self is in a noble position, there will still be mourning and crying.

若到陽空亡，祿與身漸向榮，則災輕。若在本祿貴位上，又帶正官、正印、正天乙者，即為好運，若在四忌上帶正官、正印、正天乙者，先吉而後凶。大抵運到陰陽二空亡，便值身祿、忌神或是克身祿或兩凶殺在運下，此人必死，又大凡空亡運祿馬運合上命合貴者，到此上當進職也。（三命提要）

If the next step leads to Yang Kongwang, and the official luck and self gradually turn towards honor and prominence, the disaster will be light. If it falls on the original official luck and noble position, and is accompanied by the proper official, proper seal, and proper heavenly virtue, it is a good fortune; if it falls on the Four Taboos but is accompanied by the proper official, proper seal, and proper heavenly virtue, then it will be initially favorable but eventually lead to misfortune. In general, if the fortune reaches both Yin and Yang Kongwang, and at the same time collides with theHostile God of the self and official luck, or if there are things that harm the self and official luck, or if two heavyInauspicious Sha are pressing down on the fortune, this person will surely die. However, generally speaking, if the Kongwang fortune or the official and horse fortune is in harmony with the original destiny and the noble deity, then reaching here is actually a sign of promotion and official advancement. This statement comes from the "Three Essentials of Destiny."

凡甲申人行運至己亥上，多不好，官員多退閒，庶人失財，蓋是陰陽窮變之地。如小雪後眾鳥成群，以雜雌雄，小滿後【？】麂相溷，不識子母，此理不可不詳。凡行運至命後一辰，名破宅殺，主破財散失人口事。凡行運在生旺之地，怕見刑中有克戰，如此者或死。凡大運到祿馬死敗及財命死敗之地，被太歲刑沖併迭，功忌見天鬼、截路殺，定主哭聲。（並廣信集）

Anyone born in the year of Jiashen will often have difficulties when their fortune reaches Jihai. Officials may frequently be dismissed or left idle, while common people may suffer financial loss, because this is a place where yin and yang reach their extremes and undergo transformation. It is like after the light snow season, birds gather in groups, making it hard to distinguish between males and females; after the small full moon season, deer mix together, even mother and child cannot be recognized. This principle should not be overlooked. When one's fortune reaches the next position after their birth year, it is called "broken house killer," which signifies financial loss and the dispersion of family members. Even if one's fortune is in a thriving and prosperous place, it is still feared if there is a combination of punishment and clash along with a clash and conflict. In such cases, death may occur at times. When the big fortune reaches the place of death and decline of the禄 and 马, as well as the place of death and decline of wealth and destiny, and is further afflicted by the 太岁' punishment and clash, especially when encountering 天鬼 and 截路杀, there will certainly be mourning. The above is also mentioned in the "Broad Trust Collection."

時運逢馬，吉凶馬上，一吉呼而諸吉會，一凶馳而眾凶符。運到馬上，即看馬上吉凶，馬主動，必須細取三元四柱而論，不可獨以馬為吉，而不言凶也。趙氏新注，珞琭子云：運至祿馬為福，若帶刑剋亦能為災。

The text says: When the moment and destiny meet the Post-horse, fortune and misfortune are all tied to this horse: if a benevolent god calls, numerous good things will gather; if a malevolent spirit gallops, numerous evils will follow. The commentary explains: when destiny reaches the Post-horse, one must examine the fortune and misfortune of the Post-horse itself; when the master of the horse changes, one must carefully consider the three yuan and four pillars to determine the outcome, and not merely regard the horse as auspicious, ignoring its potential for misfortune. Zhao's new commentary in "Luolu Zi" says: when the destiny reaches the禄 and 马, it brings fortune, but if accompanied by punishments and conflicts, it can also lead to disaster.

運行伏、返，災福各端。伏，守也，逢合則動。返，動也，逢合則靜。先分君子小人之主本，次看運中吉凶通變。趙氏新注，珞琭子云：運至伏吟、返吟為凶，或帶祿馬、食神、三財，亦能為福。

The text says: When the movement reaches "Hidden Chant" and "Return Chant," calamity and fortune each have their own patterns. The commentary explains: "Hidden Chant" is stillness, and when it meets harmony, it turns into motion; "Return Chant" is movement, and when it meets harmony, it turns into stillness. First, one must distinguish whether the person is a gentleman or a petty person, and determine the positions of the ruler and the root. Then observe how good and bad fortune change within the course of events. Zhao's new commentary in "Luolu Zi" states: When "Hidden Chant" and "Return Chant" occur, they are originally ominous. However, if they are accompanied by official stars, horses, food gods, and three types of wealth stars, they can turn into fortune.

三元到中庸之地，見貴逢合，或只有貴而無合，或有合而無貴，四柱相生，凡得此限，君子將榮，庶人護安，百事吉。

The three elements of officialdom, life, and self all reach a balanced and harmonious position, encountering a nobleman and mutual harmony; or there is a nobleman but no mutual harmony, or mutual harmony but no nobleman, while the four pillars of the chart support each other through mutual generation. Whenever this period arrives, officials will attain honor and prominence, common people will be protected and remain safe, and all affairs will be auspicious.

三元俱到旺相地，四柱相承貴。

The three elements of officialdom, destiny, and self are all in a prosperous and strong position, and the four pillars are in successive support without conflict. In this period, one is most powerful, indicating high status and prominence.

祿金入土乾下，命金入土支下，身金入土納音下者，則享暮年之優遊，不利君子，利小人。蓋子弱母勝也。

Those whose destiny is based on metal have their metal hidden beneath the heavenly stem of earth; those whose destiny is based on metal have their metal hidden beneath the earthly branch of earth; those whose destiny is based on their body being metal have their metal hidden beneath the nayin sound element of earth—like a turtle retreating into its shell, concealed and not revealed. Such people can enjoy leisure in their old age. This condition is unfavorable for those in official positions but beneficial for ordinary commoners, because it is due to the waning of the son element and the dominance of the mother element.

金人到亥子歲運是也，木人在此大厄，飄泛如舟。

For those with a metal destiny, when the year and big luck cycle reach the water signs Hai and Zi, it is considered this period. Those with a wood destiny face even greater difficulties here, experiencing a life of constant wandering and instability, like a small boat tossing on the waves.

運到三元衰絕處，氣運小運又為祿鬼，故吉凶來去，迅若風雨。

When the great destiny cycle reaches the point of decline and extinction of the heavenly stem, the year's fortune and the small destiny cycle are exactly the ghosts that harm the heavenly stem, so good and bad fortune come and go quickly, like a sudden storm and rain.