Loading...
窃惟人得天地之理以成性，得天地之气以成形。其性 同，其形同，则其出处亦宜皆同也，何富贵贫贱穷通寿夭， 万有不齐。岂天之有意丰啬耶，抑亦人之自致耶，是不然。 盖人之形性虽同，而命之五行不能则一。故仲尼不得位， 李广不封侯，颜回宜寿而不寿，盗跖宜夭而不夭。天何心 哉，人何能哉。或者曰；天无与焉，人无与焉，吾固信矣。 而今日命者何?每见术士许人富者以贫终，论人贱者以贵 显，岂命之说亦渺茫耶?又不然。盖贫终者正命贫也，贵 显者正命贵也。书有言曰：命运多刑，故招无寿之妻妾， 命运当贵，必生及第之儿男。所谓术士之许，亦有左者， 术士之论，亦有差者。非命之渺茫也，由命家之书，不得 其真，差讹相传故也。
予也虽涉江湖有年，亦不能无许左论差之弊，心切苦 焉。幸游武当得遇霞阳老师，朝夕讲论，袖出一帙。颜日 命学全书。示予，予拜而阅之，见其所论子平，则去留舒 配之理，晓然如揭日月于中天，比之醉醒子，不少让焉。 所论五星，则迟留伏逆之说，宪若孔夫子之谓视诸斯，比 之古之一行耶律琴堂指南，琊斑乔拗辘转果老演禽，亦不 出其右。学者得是书而论命，吾知其所言富贵贫贱穷通寿 夭，与夫吉凶祸福，莫不响应焉。有许之左而论之差者耶，
予常欲秘之。因贾人恳予再四，遂不得已付之镌，而假管
成子于前。洪都羊城汝川门人云阳朱会龙拜撰。
All people receive their nature from the principles of heaven and earth, and their physical form from the energy of heaven and earth. 🌱 Though nature is the same and form is similar, destiny should logically also be the same. Yet in reality, wealth and poverty, honor and low status, longevity and short life vary immensely. Is it that heaven intentionally shows favoritism or stinginess? Or is it caused by humans themselves? In truth, it is neither. This is because although human form and nature are alike, each individual’s Five Elements destiny principles differ. Thus, Confucius did not attain high rank, Li Guang was not enfeoffed as a marquis, Yan Hui, who ought to have lived long, died young, while the robber Zhi, who deserved a short life, lived long. What intention does heaven have? What can humans do? Some say: Heaven is not involved, humans are not involved—I originally believed this. But why then does the theory of destiny exist today? I have often seen fortune-tellers predict that someone would be wealthy yet they end their lives in poverty, or declare someone lowly yet they eventually achieve prominence. Is the theory of destiny then also illusory? Again, not so. Ending in poverty is because the destiny principle originally indicated poverty and low status; achieving prominence is because the destiny principle originally indicated wealth and honor. As the book says: A destiny full of conflicts will lead to short-lived wives and concubines; a destiny destined for nobility will inevitably produce children who pass the imperial examinations. So-called fortune-tellers’ predictions can sometimes be wrong; fortune-tellers’ judgments can also be biased. This is not because destiny principles are vague, but because books on destiny have not been truly transmitted, and errors have been passed down.
Though I have been in the world for many years, I too have not avoided the flaws of erroneous predictions and biased judgments, which deeply troubles my heart. 🌬 Fortunately, while traveling at Wudang Mountain, I met Teacher Xiayang. Through day and night discussions, he took out a book from his sleeve titled The Complete Book of Destiny Studies. After respectfully reading it, I saw that its explanations of Zi Ping destiny principles and the logic of retention and allocation were as clear as the sun and moon in the sky, no less insightful than Zui Xingzi. Its discussions of the Five Stars destiny principles and the theories of delay, retention, opposition, and retrograde were like Confucius’s saying “look at this,” surpassing even the ancient works of Yi Xing, Yelü, the Qintang Guide, Yaban Qiao'ao Luluan, and Guolao’s Yanqin. Scholars who obtain this book for destiny analysis, I believe, will find its pronouncements on wealth and poverty, honor and low status, fortune and misfortune, all to be remarkably accurate. How could there still be erroneous predictions or biased judgments?
I originally intended to keep this book secret. However, due to repeated pleas from the publisher, I had no choice but to have it printed and published, and I temporarily attributed it to Guan Chengzi at the front. Respectfully written by Yunyang Zhu Huilong, a disciple of Yangcheng Ruchuan in Hongdu.
Please translate the above content into English, maintaining the original format and structure.