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幽微天干赋
气既判，天地辟焉。三才既定，阴阳立焉。于是乎运动五行之造化，于是乎推迁四时之气候。洛出神龟，河生龙马.八卦露太易之象，九畴彰洪范之篇。是以圣人仰则观天，俯则察地，以类万物之情，以通神明之意。辨四时之气候，成于律吕，取五行之造化，为之卜筮。然后以干为天，与地相配。以支为地，与下相连。主静以持载，主动以斡旋。下以应五行之风景，上以应五位之经缠。日月虽明，不能照于毫忽。鬼神虽奥，不能察其幽玄。成天下之叠叠，序人事之绵绵。故有化而不化之由，聚而不聚之义。合面不合之类，秀而不秀之体。聚而不聚者，损其财用。化而不化者，损于贵气。合而不合者，三主必背。秀而不秀者，一生何遂。又有不化而化之固，不聚而聚之例。不秀之用，不合而合之事。不聚而聚之者，终于富足。不化而化之者，定于权贵。不合而合者，必建于官职。不秀而秀者，须享于禄位。定四时已旺未旺；察五行有气无气，有隐显，有休囚、有进退，有否泰，有亨通，有屯蹇·
有驳杂，有纯粹，随物而变物，因类而求类。至于五事俱宜自旺，一物不可偏伤。水不胜火，奔波而流落。火不胜金，困难而怆惶。有秀无官，俱施才于技艺。见财无托，虽还利于经商。三辛见丙兮，财多破散。壬就丁兮，家道丰穰。土力败水，则胃弱而色黑。木气刑土，则脾衰而面黄。性显聪明，盖为水家之秀。事能决断，因成金气之刚。太岁与命不和，有殃无福。四柱与命各旺，有福无殃。男逢两位之妻，必须置妾。女绝真夫之气，定主*娼。火炎水涸者，多自壤之苦。木秀火明者，有吉庆之祥。甲木如从革之方，桎梏圆土。戊上居润下之势，萍梗他乡。又若阳死阴生，阴死阳生。关五行之所变，由五气之所藏，外合五常，而应乎动静。内合五曜，而通乎表里。俱旺则玄之所使，俱衰则化为物。失运则百无一通，化物则十有九死。夫旺则妻必从夫而化，妇旺则夫亦从妇而生。一克未必胜两官，一禄不能当两鬼。头面有损，则申破甲乙。眼目有灾，则丙沈亥子。爱仁好义，日时囚旺于庚辛。多信多仁，基本位专于戊已。美姿貌者，春夏之生木。无见识者，丑未之困水。木坚则心直以行仁，火旺则性急而好礼。五行气足，体必至于冲肥。四柱过多，性自成于顽鄙。盖夫本位为主，次位为宾。阳干顺行，阴干逆行。气无归根，终身归于何地。物有倚托，一世托于他人。藏暗合者，官高极品。遇贵禄者，位非常伦。十干临死绝病衰，残居尘土。五行入生旺库墓，荣列簪缨。乙庚丙辛，德秀在巳酉丑申。丁壬甲乙，德秀在亥卯未寅。寅午戌巳兮，德丙丁而秀戊癸。申子辰亥兮，德壬癸而秀丙辛。五行落于本乡，不贵亦富，四气临于破处，更贱且贫。可谓生旺为上，德秀为奇。身坐学堂，文艺入清高之格。命临鬼祸，盗贼死徒配之危。禄内隐伤，作兵戎于军戍。秀中鬼克，掌吏职于官司。母旺鬼休，羊马与奴仆浩大。母衰鬼旺，父子及兄弟散离。官印双全，乘旄戟而居武职。德秀兼备，应科甲而入文员。两在鬼乡逢倒食，必为奴仆。一归有气遇墓月，定主孤穷。此则天地相临，上下相应。气顺则和，气逆则病。非其位则邪，当其位则正。及有所生，互有所制。互有所胜，弥经于天地之道。包括于人民之命，探赜索隐而见其隐，穷理尽性而识其性。既不可一理而观，又不可以一途而定。若能极于玄机，乃祸福吉凶之龟鉴。
地主静重浊也，能长物，天主动轻清也，能生物。天地相配生物也，故以人为万物之祖。五事五行也，宜其旺相，假使一物偏伤则不利矣。命者生年干支，太岁者流年太岁，如丙命者，太岁是子，不和矣。申破甲乙者申中有庚金之故，以甲为头，以申破之，则有头面之灾。此一段言德秀之迹。
After the division of qi, heaven and earth were formed🌌. With the establishment of the three powers—heaven, earth, and humanity—yin and yang came into being🌗. Then, the creative transformations of the five elements (🔥fire, 🌊water, 🌳wood, ⛰earth, ⚔️metal) began to move, and the climates of the four seasons followed in succession🌦️. The divine turtle emerged from the Luo River, and the dragon-horse arose from the Yellow River. The eight trigrams revealed the symbols and numbers of the Great Change, while the nine categories illuminated the chapters of the Great Plan📜. Thus, the sages observed the patterns of heaven above and examined the principles of earth below, drawing analogies to understand the nature of all things and comprehend the will of the divine. They distinguished the climates of the four seasons, regulating them with musical pitches; they drew upon the creative transformations of the five elements to conduct divination and prediction🔮. Then, they used the celestial stems to represent heaven, matching them with earth; and the earthly branches to represent earth, connecting them to what lies below. Earth, being passive, supports all things; heaven, being active, rotates and operates🔄. Below corresponds to the scenery of the five elements, while above corresponds to the cosmic trajectories of the five positions. Though the sun and moon are bright, they cannot illuminate the subtlest details; though ghosts and spirits are mysterious, they cannot perceive the profound and hidden mysteries. Yet, they accomplish the myriad affairs of the world and bring order to the continuous flow of human events📅.
Therefore, there are reasons for transformation without transformation, meanings for gathering without gathering, types of union without union, and natures of excellence without excellence. Those who gather without gathering will lose wealth; those who transform without transformation will harm their nobility; those who unite without union will inevitably experience opposition in the three pillars (year, month, and day pillars); those who excel without excellence—how can their lives proceed smoothly? Conversely, there is also stability in not transforming yet transforming, evidence of not gathering yet gathering, function in not excelling yet excelling, and occurrences of not uniting yet uniting. Those who do not gather yet gather will ultimately attain wealth; those who do not transform yet transform are destined for authority; those who do not unite yet unite will surely establish official positions; those who do not excel yet excel must enjoy emolument and status🍀.
One must determine whether the four seasons are already flourishing or not yet flourishing; observe whether the five elements have qi or lack qi—there are hidden and visible aspects, rest and imprisonment, advance and retreat, obstruction and peace, smoothness and hardship, impurity and purity, changing with circumstances and seeking categories based on categories. As for the five matters (affairs related to the five elements), all should be self-flourishing; not a single element should be excessively harmed. If water cannot overcome fire, one will wander and drift; if fire cannot overcome metal, one will face difficulties and confusion. Having excellence but no official position, one can only display talent in arts and skills; seeing wealth but having no support, though still beneficial for commerce. Three Xins meeting Bing: wealth will be scattered and lost; Ren approaching Ding: the family’s fortunes will flourish. If earth overpowers water, the stomach will be weak and the complexion dark; if wood restrains earth, the spleen will decline and the face turn yellow. A nature displaying intelligence arises from the excellence of the water element; the ability to make decisive judgments stems from the firmness of the metal element. If the Year Pillar and the life pillar are not harmonious, there will be calamity without blessing; if the four pillars and the life pillar are each flourishing, there will be blessing without calamity. A man encountering two wives must take a concubine; a woman devoid of the qi of a true husband will surely become a prostitute. Those with blazing fire and parched water often suffer inwardly; those with flourishing wood and bright fire will have auspicious celebrations. If Jia wood is in the direction of metal transformation, it will be constrained by round earth; if Wu earth resides in the trend of water’s moisture, it will drift like duckweed in foreign lands🌍.
Furthermore, as yang dies, yin is born; as yin dies, yang is born. This is due to the transformations of the five elements and the storage of the five qi. Externally, they correspond to the five constants (benevolence, righteousness, propriety, wisdom, and faithfulness), responding to movement and stillness; internally, they align with the five luminaries (celestial bodies), connecting the surface and the depths. If all are flourishing, they are driven by the profound; if all are declining, they transform into objects. Losing luck, nothing goes right; transforming into objects, nine out of ten face death. If the husband flourishes, the wife must follow the husband and transform; if the wife flourishes, the husband will also follow the wife and be born. One restraint may not overcome two officials; one emolument cannot withstand two ghosts. Damage to the head or face occurs when Shen breaks Jia and Yi (due to the metal in Shen overcoming Jia wood); eye ailments arise when Bing sinks in Hai and Zi (due to the water in Hai and Zi overcoming Bing fire). A love for benevolence and righteousness: the day and hour pillars are imprisoned or flourishing in Geng and Xin; abundant faithfulness and benevolence: the foundational positions specialize in Wu and Ji. Those with beautiful features are born in spring and summer, like wood; those lacking insight are troubled by Chou and Wei, like water. Firm wood leads to a straightforward heart and benevolent actions; flourishing fire results in an impatient nature and a love for propriety. If the qi of the five elements is sufficient, the body will surely be robust; if the four pillars are excessive, the nature will inherently become stubborn and crude💢.
Generally, the original position is the host, while the secondary positions are the guests. Yang stems proceed sequentially; yin stems proceed in reverse. If qi lacks a root to return to, where will one end up in life? If things have something to rely on, one will depend on others for a lifetime. Those with hidden unions will hold official positions of the highest rank; those encountering noble emoluments will occupy positions beyond the ordinary. If the ten stems approach death, extinction, sickness, or decline, one will reside in the dust; if the five elements enter birth, flourishing, storage, or tomb, one will be honored with official headwear👑. Yi, Geng, Bing, and Xin: virtue and excellence reside in Si, You, Chou, and Shen; Ding, Ren, Jia, and Yi: virtue and excellence reside in Hai, Mao, Wei, and Yin. Yin, Wu, Xu, and Si: virtue in Bing and Ding, excellence in Wu and Gui; Shen, Zi, Chen, and Hai: virtue in Ren and Gui, excellence in Bing and Xin. If the five elements fall into their native land, one will be noble if not wealthy; if the four qi approach broken positions, one will be both lowly and poor. It can be said that birth and flourishing are superior, while virtue and excellence are extraordinary. If the body sits in the school of learning, literary talent enters a pattern of purity and nobility; if life approaches ghostly misfortune, the dangers of theft, death, exile, or penal servitude arise. Hidden harm within the emolument leads to military service in garrisons; excellence with ghostly restraint leads to holding official positions in government offices. If the mother is flourishing and the ghost is resting, sheep, horses, and servants will be abundant; if the mother is declining and the ghost is flourishing, fathers, sons, and brothers will scatter and part. With both official and seal stars present, one will bear arms and hold military office; with both virtue and excellence combined, one will pass examinations and enter civil service. If two are in the ghostly land and encounter reverse nourishment, one will surely become a servant; if one returns to having qi but encounters a tomb month, one will certainly face isolation and poverty.
This is how heaven and earth interact, with above and below responding to each other. When qi flows smoothly, there is harmony; when qi flows contrary, there is disorder. If not in its proper position, it is deviant; if in its proper position, it is upright. And as there is mutual generation, mutual restraint, and mutual overcoming, it weaves through the principles of heaven and earth and encompasses the destinies of people. Delving into the profound and hidden to see what is concealed, exhausting principles and nature to understand its essence. It cannot be viewed from a single principle, nor can it be determined by a single path. If one can reach the utmost in profound mechanics, it becomes a mirror for fortune, misfortune, and auspiciousness🐢. Earth, being passive and turbid, can nurture things; heaven, being active and light, can generate things. Heaven and earth interact to generate things, hence humanity is considered the ancestor of all things. The five matters are the five elements; they should flourish, for if one element is excessively harmed, it becomes unfavorable. "Life" refers to the stems and branches of the birth year; "Great Year" refers to the current year’s Great Year. For example, if one’s life pillar is Bing and the Great Year is Zi, they are not harmonious. "Shen breaks Jia and Yi" refers to the presence of Geng metal in Shen; since Jia represents the head, Shen breaking it leads to head or face disasters. This section discusses the traces of virtue and excellence.
The core of this rhapsody expounds a cosmological view of heaven, earth, yin, yang, and the five elements, emphasizing the understanding of human destiny through observing natural laws (such as the climates of the four seasons and the creative transformations of the five elements). Key concepts include: the coordination of celestial stems and earthly branches, the generation and restraint of the five elements, changes in qi (such as flourishing, decline, rest, and imprisonment), and phenomena of destiny (such as transformation, gathering, union, and excellence). It proposes that destiny is influenced by the qi of the five elements: smooth qi brings good fortune, while contrary qi brings misfortune, and it also involves predictions about health, character, and wealth or poverty.
In a modern context, this rhapsody can be seen as a systematic thinking model, using the five elements to analogize various aspects of life (such as health, career, and interpersonal relationships). For example:
This rhapsody is deeply rooted in the philosophy of the unity of heaven and humanity, viewing human destiny as a microcosm of the universe. It emphasizes: